Verse-by-Verse Bible Commentary
Isaiah 30:1

Clarke's Commentary

CHAPTER XXX

The Jews reproved for their reliance on Egypt, 1-7.

Threatened for their obstinate adherence to this alliance,

8-17.

Images the most elegant and lofty, by which the intense

gloriousness of Messiah's reign at the period when all Israel

shall be added to the Church is beautifully set forth, 18-26.

Dreadful fall of Sennacherib's army, an event most manifestly

typical of the terrible and sudden overthrow of Antichrist; as,

unless this typical reference be admitted, no possible

connexion can be imagined between the stupendous events which

took place in Hezekiah's reign, and the very remote and

inconceivably more glorious displays of Divine vengeance and

mercy in the days of the Messiah, 27-33.

NOTES ON CHAP. XXX

Verse Isaiah 30:1. And that cover with a covering - "Who ratify covenants"] Heb. "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας.

Bridgeway Bible Commentary

The folly of relying on Egypt (30:1-33)

All Isaiah’s warnings against an alliance with Egypt are in vain. As he learns that a group of Judean representatives is on its way to Egypt, he points out again how disastrous this alliance will prove to be. Judah’s reliance on Egypt is against God’s will and in the end will bring only disgrace upon Judah (30:1-5).
Isaiah pictures the dangerous journey, as a caravan of donkeys and camels carry Judah’s payment through the dry southern region of Judah towards Egypt. He knows that the journey is a waste of time, money and effort (6). Judah thinks of Egypt as a great dragon (Rahab) that will help it overthrow enemy Assyria, but Isaiah knows that Egypt will be powerless to help - like a dragon that sits still and does nothing (7).
The prophet writes this discouraging message down as a permanent record that the people have been warned (8). But the sinful people do not want to hear messages that come from God. They want to hear only those things that please them (9-11). They trust for their national defence in a treaty with Egypt, which, to them, is like a high wall that protects them from enemy Assyria. But this wall will collapse on top of them (12-14).
Instead of trusting quietly in God the people trust in military strength. This is only inviting defeat, because the military strength of Assyria is greater than that of Egypt (15-17). God wants to help his people, but first he wants them to learn to trust in him (18).
Despite Judah’s rebellion, God in his mercy does not cast them off for ever (19). He is the great teacher who punishes his people when they turn from him, so that they might see their wrongdoing, give up their sinful ways and return to walk in the ways of God (20-22). Then God will pour out upon them the blessings of nature to an extent they have never before experienced (23-26). Upon their enemies, God will pour out his holy wrath (27-28). The people of God will celebrate their victory with much gladness and singing (29), but the Assyrians will be destroyed without mercy, as if burnt in a huge bonfire (30-33).

Coffman's Commentaries on the Bible

WARNINGS AGAINST A PROFITLESS ALLIANCE WITH EGYPT

"Woe to the rebellious children, saith Jehovah, that take counsel, but not of me; and that make a league; but not of my Spirit, that they may add sin to sin; that set out to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt! Therefore shall the strength of Pharaoh be your shame, and the refuge in the shadow of Egypt your confusion. For their princes are at Zoan, and their ambassadors are come to Hanes. They shall all be ashamed because of people that cannot profit them, that are not a help nor profit, but a shame, and also a reproach. The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness, and the lion, the viper, and fiery flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them. But Egypt helpeth in vain, and to no purpose, therefore have I called her Rahab that sitteth still."

In the first two verses here, there appears to be on God's part a certain amazement that rebellious Israel should prove to be so incredibly stupid as to follow the pattern of behavior they had chosen. Israel had already been shamefully defeated by the strategy of the Gibeonites (Joshua 9:14) on the occasion when they forgot or refused to consult the will of God regarding what they should have done; and here they actually decided to team up with a people who had traditionally been their worst enemies, and without seeking to know the will of God on such a matter! Furthermore, God had already prophesied the defeat of both Egypt and her ally Ethiopia, a prophecy that Israel did not even believe. The god of this world had indeed blinded their eyes!

Strengthening themselves in the strength of Pharaoh and taking refuge in the shadow of Egypt, in the light of all that Israel was supposed to know, appear incredible, even to us. Under God's law, rebellious children were to be put to death (Deuteronomy 21:18-20); and the charge here in the very first verse amounts to God's declaration that Israel deserved death.

Moreover, when God prophesied the placement of a king over Israel (Deuteronomy 17:14-17), he specifically commanded that, (1) the king should not go back to Egypt for the purpose of procuring horses, and that (2) "Henceforth ye shall return no more that way." And yet, despite all that, right here in this chapter, the princes of Judah are (1) again going right back through that terrible wilderness on their way to Egypt, and (2) boasting about the horses they shall ride (Isaiah 30:16)!

Our margin gives an alternate reading for "make a league" (Isaiah 30:1), i.e. "pour out a drink offering." Loth tells us that this is literally what the Hebrew text says. "Sacrifice and libation were ceremonies constantly used in ancient times by most nations in the ratifying of covenants… and the word stands for both. The Septuagint (LXX) translation agrees with American Standard Version."Robert Lowth's Commentary, p. 283. The significance of this is that "the league" mentioned here involved Israel's tacit recognition of Egypt's pagan gods and the offering of a sacrifice to such gods, the very same gods that God had so disastrously defeated in the events leading up to the Exodus!

The mention of the princes and ambassadors having already arrived at Zoan and Hanes shows the extent of Hezekiah's involvement in this sinful scheme to team-up with Egypt. "Both Zoan and Hanes were the seats of reigning princes at the time of Hezekiah, therefore delegations were sent to both."Jamieson, Fausset, and Brown's Commentary, p. 463. Recent research on "Hanes," however has questioned this, "`Hanes' may be merely a Hebrew translation of a word that means `mansion of the king.'"K. A. Kitchens, The New Bible Dictionary, p. 504. Another explanation supposes that `Hanes' might have been the headquarters of Egypt's ally, Ethiopia. None of these explanations has been proved.

"The burden of the beasts of the South" This is a reference to, "The beasts of the ambassadors, burdened with the riches of Judah, presents for Egypt traveling southwards."Jamieson, Fausset, and Brown's Commentary, p. 463. As Lowth pointed out, "`Burden' must be understood here in the ordinary sense of `a load.'"

"Therefore have I called her Rahab" "This is not the same name as that in Joshua 2; it is spelled differently."The New Bible Commentary, Revised, p. 607. James Moffatt's Translation of the Bible (1929) rendered it "Dragon Do Nothing!" Leupold, as quoted by Hailey, translated it, "A Big Mouth that is a Do-nothing."Homer Hailey, p. 252. Payne stated that "Rahab was a mythical primeval monster defeated by the pagan god Baal, in Canaanite religious beliefs."The New Layman's Bible Commentary, p. 792. At any rate, it was God's warning through Isaiah that Egypt was not fit to be a panner with Israel.

Barnes' Notes on the Whole Bible

Wo, - (see the note at Isaiah 18:1).

To the rebellious children - To those whom he had nourished as children, and who had rebelled against him (see the note at Isaiah 1:23).

That take counsel, but not of me - They look to Egypt, and depend on a human arm.

And that cover with a covering - The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, ‘Who ratify covenants;’ supposing that the reference is to the fact that in ancient times compacts were formed by offering sacrifices, and by pouring out libations. The Hebrew, according to Lowth, means, ‘who pour out a libation.’ So the Septuagint renders it, Συνθήκας sunthēkas - ‘And thou hast made covenants.’ The Syriac renders it, ‘Who pour out libations.’ The Hebrew word נסך nâsak properly conveys the idea of pouring out, and is applied:

(1) to the act of pouring out wine as a drink offering, or as a libation to God Genesis 35:14; Exodus 30:9; 1 Chronicles 11:18; Hosea 9:4;

(2) to the act of pouring out oil, that is, to anointing kings and rulers Psalms 2:6; Daniel 11:8;

(3) to the act of pouring out melted metals, that is, to cast them Isaiah 40:19; Isaiah 44:10.

The word also may have a meaning kindred to סכך sâkak and denote “to cover,” as in Isaiah 25:7. Various derivatives from the word are rendered ‘to cover withal’ Numbers 4:7; ‘the covering’ Isaiah 28:20; ‘the web,’ that is, that which is woven for a covering Judges 16:13-14. The idea, however, which best suits the connection here is probably that suggested by Lowth, in accordance with the Septuagint, and the Syriac, and adopted by Rosenmuller, Gesenius, and others, “to make a libation;” that is, to ratify a covenant, or compact.

But not of my Spirit - It was not such as was suggested by his Spirit, and not such as he would approve.

That they may add sin to sin - They add to the sin of rebellion against God that of forming an alliance. Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated.

Calvin's Commentary on the Bible

1.Woe to the rebellious children. The Prophet exclaims against the Jews, because, when they were unable to bear the burden, when they were hard pressed by the Assyrians and other enemies, they fled to Egypt for help. This reproof might appear to be excessively severe, were we merely to consider that weak and miserable men, especially when they are unjustly oppressed, have a right to ask assistance even from wicked persons; for it is a principle implanted in us by nature, that all human beings should willingly, and of their own accord, endeavour to assist each other. But when we come to the very sources, we shall find that no ordinary or inconsiderable guilt had been contracted by the people.

First, it is no light offense, but wicked obstinacy, to disregard and even despise God’s government, and follow their own inclinations. But God had strictly forbidden them to enter into any alliance or league with the Egyptians. (Exodus 13:17; Deuteronomy 17:16.) There were chiefly two causes of this prohibition. One was general, and related to alliances and leagues with other nations; for God did not wish that his people should be corrupted by the superstitions of the Gentiles. (Exodus 23:32; Deuteronomy 7:2.) We are gradually infected, I know not how, by the vices of those with whom we have intercourse and familiarity; and as we are more prone by nature to copy vices than virtues, we easily become accustomed to corruptions, and, in short, the infection rapidly spreads from one person to another. This has happened to our own country, France, in consequence of having intercourse with many nations, which leads her too eagerly to imitate their vices, and has covered her with frightful pollution. This immoderate desire of forming alliances unlocked Asia to the Mahometans, and next laid Europe open to them; and though they still retain their moderation in eating and drinking, all that has been subdued by their arms has contracted nothing but filth and debasement. This is what we Frenchmen have also derived from our intercourse with other nations.

The second reason was special and peculiar to this nation; for, since the Lord had delivered the Jews out of Egypt, and commanded them to remember so remarkable a benefit, he forbade them to have any intercourse with the Egyptians. And if they had entered into an alliance with the Egyptians, the remembrance of that benefit might easily have been obliterated; for they would not have been at liberty to celebrate it in such a manner as had been commanded. (Exodus 13:3.) It was excessively base to disregard the glory of God for the purpose of cultivating friendship with an irreligious and wicked nation. Since God intended also to testify to his people that he alone was more than sufficient to secure their safety, they ought to have valued that promise so highly as to exclude themselves willingly from other assistance. It was a very heinous crime to endeavour to gain the favour of heathen nations on all sides, and to deprive God of the honour due to him; for if they had been satisfied with having God’s protection alone, they would not have been in such haste to run down to Egypt. Their noisy eagerness convicted them of infidelity.

Yet I have no doubt that the Prophet directed his indignation against that sacrilege, because, by laboring earnestly to obtain the assistance of the nations around them, they withheld from God the praise of almighty power. Hence also the Spirit elsewhere compares that ardor to the extravagances of love, and even to licentious courses. (Jeremiah 5:8.) Ezekiel shews that, by joining the Egyptians, they acted as if a woman, shamefully transgressing the bounds of decency, not only ran furiously after adulterers, but even desired to associate with horses and asses. (Ezekiel 16:26.) And yet here he does not absolutely condemn all leagues that are made with idolaters, but has especially in view that prohibition by which the law forbade them to enter into alliance with the Egyptians. It is chiefly on account of the prohibition that he kindles into such rage; for it was not without pouring grievous contempt on God that they ran trembling into Egypt. For this reason he calls them סוררים, (sōrĕrīm,) obstinate and rebellious. We have explained this word at the first chapter. ⁽²⁸⁴⁾ It denotes men of hardened wickedness, who knowingly and willingly revolt from God, or whose obstinacy renders them objects of disgust, so that no integrity or sincerity is left in them. At first he reproves that vice on this ground, that they neglected the word of God, and were devoted to their own counsels.

That they may cover the secret. The words לנסך מסכה, (lĭnsōch măssēchāh,) are explained by some commentators to mean, “to pour out the pouring out.” Though this is not at variance with the Prophet’s meaning, yet it is more correctly, in my opinion, translated by others, “that they may cover a covering.” I have followed that version, because the words relate to counsels held secretly and by stealth, by which they cunningly endeavored to deceive the prophets, and, as it were, to escape from the eyes of God. Another rendering, “that they may hide themselves by a covering,” is absurd; for although it was for the sake of protection that they sought the Egyptians, yet he rather alludes to that craftiness of which I have spoken. Both expositions amount to the same thing. ⁽²⁸⁵⁾

By three modes of expression he makes nearly the same statement; that they “cover their counsels,” that is, keep them apart from God; that they do not ask at “the mouth of the Lord;” and that they do not suffer themselves to be governed by “his Spirit.” They who are guided by their own views turn aside to cunning contrivances, that they may conceal their unbelief and rebellion; and because they have resolved not to obey the word of God, neither do they ask his Spirit. Hence arises that miserable and shameful result. Wretchedly and ruinously must those deliberations and purposes end, over which the Lord does not preside. There is no wisdom that is not obtained from “his mouth;” and if we “ask at his mouth,” that is, if we consult his word, we shall also be guided by his Spirit, from whom all prudence and wisdom proceeds.

Let it be observed that two things are here connected, the word and the Spirit of God, in opposition to fanatics, who aim at oracles and hidden revelations without the word; for they wish to come to God, while they neglect and forsake the word, and thus they do nothing else than attempt, as the saying is, to fly without wings. First of all, let it be held as a settled principle, that whatever we undertake or attempt, without the word of God, must be improper and wicked, because we ought to depend wholly on his mouth. And indeed, if we remember what feebleness of understanding, or rather, what lack of understanding, is found in all mankind, we shall acknowledge that they are excessively foolish who claim for themselves so much wisdom, that they do not even deign to ask at the mouth of God.

If it be objected, that the Scriptures do not contain everything, and that they do not give special answers on those points of which we are in doubt, I reply, that everything that relates to the guidance of our life is contained in them abundantly. If, therefore, we have resolved to allow ourselves to be directed by the word of God, and always seek in it the rule of life, God will never suffer us to remain in doubt, but in all transactions and difficulties will point out to us the conclusion. Sometimes, perhaps, we shall have to wait long, but at length the Lord will rescue and deliver us, if we are ready to obey him. Although, therefore, we are careful and diligent in the use of means, as they are called, yet we ought always to attend to this consideration, not to undertake anything but what we know to be pleasing and acceptable to God.

The Prophet condemns the presumption of those who attempt unlawful methods, and think that they will succeed in them, when they labor, right or wrong, to secure their safety, as if it could be done contrary to the will of God. It is certain that this proceeds from unbelief and distrust, because they do not think that God alone is able to protect them, unless they call in foreign though forbidden assistance. Hence come unlawful leagues, hence come tricks and cheating, by which men fully believe that their affairs will be letter conducted than if they acted towards each other with candour and fairness. There are innumerable instances of this unbelief in every department of human life; for men think that they will be undone, if they are satisfied with the blessing of God, and transact all their affairs with truth and uprightness. But we ought to consider that we are forsaken, rejected, and cursed by God, whenever we have recourse to forbidden methods and unlawful ways. In all our undertakings, deliberations, and attempts, therefore, we ought to be regulated by the will of God. We ought always to consider what he forbids or commands, so as to be fully disposed to obey his laws, and to submit ourselves to be guided by his Spirit, otherwise our rashness will succeed very ill.

That they may add sin to sin. The Prophet says this, because the Jews, by those useless defences which they supposed to fortify them strongly, did nothing else than stumble again on the same stone, and double their criminality, which already was very great. Our guilt is increased, and becomes far heavier, when we endeavor, by unlawful methods, to escape the wrath of God. But we ought especially to consider this expression as applicable to the Jews, because, after having brought the Assyrians into Judea, (for they had called them to their assistance against Israel and Syria,) they wished to drive them out by the help of the Egyptians. (2 Kings 16:7.) The Jews were hard pressed by the Assyrians, and were justly punished for their unbelief, because they resorted to men, and not to God, for aid; and we see that this happened to many nations who called the Turk to their assistance. So far were the Jews from repenting of their conduct, and acknowledging that they had been justly punished, that they even added evil to evil, as if crime could be washed out by crime. On this account they are more severely threatened; for they who persevere in their wickedness, and rush with furious eagerness against God, and do not allow themselves to be brought back to the right path by any warnings or chastisements, deserve to be more sharply and heavily punished.

(284) See Commentary on Isaiah, vol. 1 p. 75.

^FT541 The phrase לנסך מסכה (lĭnsōch măssēchāh) has been variously explained. The Peshito makes it mean to pour out libations, probably with reference to some ancient mode of ratifying covenants, and the Septuagint accordingly translates it ἐποιήσατε συνθή᾿κας, ‘you made covenants.’ Cocceius applies it to the casting of molten images, (ad fundendum fusile,) De Dieu to the molding of designs or plots. Kimchi and Calvin derive the words from the root to cover, and suppose the idea here expressed to be that of concealment. Ewald follows J. D. Michaelis in making the phrase mean to weave a web, which agrees well with the context, and is favored by the similar use of the same verb and noun in Isaiah 25:7. Knobel’s objection, that this figure is suited only to a case of treachery, has no force, as the act of seeking foreign aid was treasonable under the theocracy, and the design appears to have been formed and executed secretly. (Compare Isaiah 29:15, where the reference may be to the same transaction.)” — Alexander

^FT542 See page 345

^FT543 The allusion is to the concluding clause of Isaiah 30:5.” — Ed

^FT544 “For the Egyptians shall help in vain.” — Eng. Ver.

^FT545 See Commentary on Isaiah, vol. 1 p. 32

^FT546 “Disant qu’ils demandent d’estre flattez;” — “When he says that they ask to be flattered.”

^FT547 נלוז (nālōz) seems to denote perverseness or moral obliquity in general. It is rendered in a strong idiomatic form by Hitzig, (verschmitztheit, craftiness,) and Ewald, (querwege, crossway.) — Alexander. Luther’s term, (muthwillen, wantonness,) conveys the same general idea. — Ed

^FT548 See Commentary on John’s Gospel, vol. 1 p. 223 note 1.

^FT549 “Estans pleins de vent;” — “Being full of wind.”

^FT550 Here the Author departs from his usual manner, by omitting all mention of the concluding and highly expressive clause of the verse. “For גבה, (gĕbĕh,) the English version has ‘pit,’ Lowth, ‘cistern,’ and most other writers ‘well;’ but in Ezekiel 47:11, it denotes a ‘marsh’ or ‘pool.’ Ewald supposes a particular allusion to the breaking of a poor man’s earthen pitcher, an idea which had been suggested long before by Gill: ‘as poor people are wont to do, to take fire from the hearth, and water out of a well in a piece of broken pitcher.’” — Alexander. All must admit, that when one cannot find a “sherd” fit for the meanest purpose, the vessel is broken in pieces. — Ed

^FT551 Jarchi says, that in this passage שובה (shūbāh) “signifies rest and quietness,” and adduces as a parallel passage one in which the word is commonly viewed as the imperative of שוב, (shūb,) with He paragogic. “Give rest, O Lord, to the many thousands of Israel.” (Numbers 10:36.) Breithaupt supports that interpretation, and derives the word from ישב, (yāshăb,) “to sit, to rest.” — Ed

^FT552 See Commentary on Isaiah, vol. 1 p. 29

^FT553 “תרן (tōrĕn) is taken as the name of a tree by Augusti (Tannenbaum, the fir-tree) and Rosenmüller, (pinus, the pine-tree,) by Gesenius and Ewald as a signal or a signal-pole. In the only two cases where it occurs elsewhere, it has the specific meaning of a mast. The allusion may be simply to the similar appearance of a lofty and solitary tree, or the common idea may be that of a flag-staff, which might be found in either situation. The word ‘Beacon,’ here employed by Gataker and Barnes, is consistent neither with the Hebrew nor the English usage.” — Alexander

^FT554 The latter quotation may appear to be inaccurate, for in the English version it runs thus, “I will correct thee in measure;” but Calvin adheres closely to the Hebrew original, which employs in both passages the word משפט (mĭsphāt) “judgment. ” — Ed

^Ft555 “Thou shalt weep no more.” — Eng. Ver.

^FT556 “Yet shall not thy teachers be removed.” — Eng. Ver.

^FT557 “Though ye find yourselves reduced to extremities usual in long sieges, though ye be stinted to a short allowance of ‘bread and water,’ and are forced to undergo a great many other inconveniences, yet use not my prophets ill, make them not to run into corners to hide themselves from the violence of an impatient multitude; but be glad to see them among you, and let their examples encourage you to bear up handsomely under the short afflictions which shall then be upon you. This is the plain meaning of the words, without running to the whimsical expositions of some who by ‘Panis Angustiæ,’ as the Vulgate renders לחם צר (lĕchĕm tzār,) make the prophet mean the compendious doctrine of the gospel, or Christ himself, or the eucharist, and like dreams.” — Samuel White

^FT558 “Kimchi’s explanation of the word (מורה, mōrĕh, or rather מורים, mōrīm,) as meaning the early rain, (which sense it has in Joel 2:23, and perhaps also in Psalms 84:6,) has been retained only by Calvin and Lowth. The great majority of writers adhere not only to the sense of ‘teacher,’ but to the plural import of the form, (מורים with 2 Sing. Affix.,) and understand the word as a designation or description of the prophets, with particular reference, as some suppose, to their reappearance after a period of severe persecution or oppression.” — Alexander

^FT559 “The ephods of your molten images, — short cassocks, without sleeves, with which the heathens adorned their idols.” — Stock. Cicero tells a story about Dionysius, who found in the temple of Jupiter Olympius a golden cloak of great weight, with which the statue of Jupiter had been ornamented by Gelo out of the spoils of the Carthaginians, and, after making the witty observation that it was too heavy for summer and too cold for winter, carried it off, and threw around the statue a woolen mantle, which, he said, was adapted to every season of the year. (Cic. de Nat. Deor. l. iii.) — Ed

^FT560 “De his.” “De ces miracles-là.”

^FT561 “Isaie parle de ceste faveur speciale.”

^FT562 “Qui puras nubes, et cœli numen adorant.”

^FT563 “And the burden thereof (or, And the grievousness of flame) shall be heavy.” — Eng. Ver. “And heavy the column of flame.” — Stock. “And the burning is heavy: for so ought we to translate משאה, (măssāāh,) in the same sense as in Judges 20:40, and in other passages, from נשא, (nāsā,) ‘to lift up,’ because flame and smoke naturally ascend.” — Rosenmüller

(285) Bogus footnote

Smith's Bible Commentary

Chapter 30

Woe to the rebellious children, saith the LORD, that take counsel, but not from me; and that cover with a covering, but not of my Spirit, that they may add sin to their sin ( Isaiah 30:1 ):

Now these people, the judgment was coming. They knew that Assyria was marching. But rather than turning to God for counsel and for help, they were sending ambassadors down to Egypt to make a mutual defense pact with Egypt so that they could hire the Egyptians to come and to help defend them against the Assyrians. But the prophet said it's stupid to call on Egypt for help, because Assyria's going to wipe out Egypt. But Assyria's not going to wipe out you. Now your strength is just to stand still and do nothing but trust in the Lord. And woe unto those that are seeking counsel but not from God. "Blessed is the man who walks not in the counsel of the ungodly" ( Psalms 1:1 ).

People today are seeking counsel, but not from God. They are many of them going to ungodly psychiatrists who are filled with humanism and Freudism. And they are giving you the garbage and charging you a hundred dollars an hour for garbage. That's ridiculous! Woe unto those that take counsel but not from God. That seek to find a covering but not from the Spirit.

That go down to Egypt, and have not asked from God; [they seek] to strengthen themselves in the strength of Pharaoh, and they trust in the shadow of Egypt! ( Isaiah 30:2 )

But there's no real substance to Egypt. It's a shadow. It's going to decline. It's going to fall.

Therefore shall the strength of Pharaoh be your shame, and your trust in the shadow of Egypt will only bring you confusion. For the princes were there at Zoan, and the ambassadors they came to Hanes [the major cities of Egypt in that day]. They were all ashamed of a people that could not profit them, nor be able to help nor profit, but a shame, and also a reproach. The burden of the beasts of the south: To the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they carry their riches upon the shoulders of young donkeys, and their treasures upon the bunches of camels, to a people that shall not profit them. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Your strength is just to sit still ( Isaiah 30:3-7 ).

Now this is what the prophet Isaiah kept telling Hezekiah, "Don't worry about it. God's going to defend you. You don't have to worry about the Assyrians and their invasion, because God is going to take care of you. You're not going to have to fight the battle. God is going to fight for you. Now just trust in the Lord." And here he is saying, "Your strength is just to sit still and trust in God."

Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever ( Isaiah 30:8 ):

Write it down for them so that when God does, you can take the book out and say, "Look, this is what I told you. See? There it is."

That this is a rebellious people, they are lying children, children that will not hear the law of the LORD: Which say to the seers, See not; and to the prophets, Don't prophesy to us right things, but speak smooth things, prophesy deceitfully ( Isaiah 30:9-10 ):

Only tell me good things about me. Don't tell me the truth. I don't want to hear that. They say to the prophets,

Get out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and you're resting on it: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare ( Isaiah 30:11-14 ):

God's going to crack all of these pots.

This takes you out to the book of Revelation where it talks about the reign of Jesus Christ, who as with an iron, will pop the clay vessels and shatter them to pieces. Those that have exalted themselves, He'll pop them.

so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit ( Isaiah 30:14 ).

There won't be enough left to even take water out.

For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall you be saved ( Isaiah 30:15 );

Don't go to Egypt. Just return and rest in the Lord and there you'll be safe.

in quietness and confidence shall be your strength: but you won't listen [you will not hear]. For you said, No; we will flee upon horses ( Isaiah 30:15-16 );

"We'll get away from the Assyrians. We'll get on horses and we'll flee." But he said, "Those who are chasing you will have faster horses than you do."

And a thousand will flee from one man; at the rebuke of five you will flee: till you are left as a beacon upon the top of a mountain. And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him ( Isaiah 30:17-18 ).

Now some of the more wealthy people were escaping to Egypt when they saw this Assyrian invasion coming. Get on their horses, head to Egypt, escape from. But Egypt fell to Assyria. However, Jerusalem stood. Those that stayed there in quietness and confidence trusting the Lord. The Lord wiped out the Assyrian army. The children of Israel didn't have to fight them. God delivered them. And we'll get to that as we move along here in Isaiah. God's judgment upon the Assyrians as He wiped out 185,000 in one night of the first line fighting troops. But here the prophet is telling them all along, "Quiet and confidence shall be your strength. Don't run. They'll chase you. They'll be faster than you are. They'll overtake you. But those that will wait upon God will be delivered."

For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left ( Isaiah 30:19-21 ).

How glorious to be led of the Spirit and having God say, "This is the way, walk in it." What is the way? The way of waiting upon God and trusting in Him.

You shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan. And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound ( Isaiah 30:22-26 ).

Sounds like the sun will go into a supernova.

Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire ( Isaiah 30:27 ):

Again, we're getting into the day of His indignation, getting into the day of the great wrath, and this moon shall be as light as the sun and the sunlight seven times increased. It reminds us of the book of Revelation, chapter 16, as the Lord is pouring out the vials of His wrath upon the earth. In the fourth vial He gives power unto the sun to scorch men who dwell upon the earth. And men will be scorched by the sun during that time. And so the sun increased in its brightness to a seven-times intensity so that the moon reflecting the sun at night under a full moon, it would be as bright on the earth as it is usually during the daytime. And it does sound like the sun will go into a supernova state. And there are a lot of interesting implications to the sun going into a supernova state of the effect that it would have upon the earth and so forth. Of course, it would be devastating to the earth if the sun went into a supernova state.

The astronomers believe that when stars are about to die that they go into the supernova state. And supernova is a phenomena that we observe in the universe. We've observed many stars as they are about to die. They go into this tremendous intensity of light and they call them the supernovas because it gets so bright and they begin to emit so much radiation and all. And the astronomers have watched these stars in supernovas. If the sun should go into supernova, it would just about do in the earth. But it sure sounds like it here. The sun being seven times brighter, the moon being as bright as the sun and the sun becoming seven times brighter. Sounds like a supernova. But it speaks about "the name of the Lord comes from far, burning in his anger, and the burden thereof is heavy: his lips are full of indignation."

In Revelation it says for the cup at the time of the sun giving power. The sun to scorch men who dwell upon the earth, it says, "Woe to the inhabitants of the earth for the cup of His indignation overflow and is pouring out the cup of the wrath upon the earth" ( Revelation 14:10 ). And so here His indignation, "the tongue as a devouring fire."

And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the Mighty One of Israel. And the LORD shall cause his glorious voice to be heard, and shall show the lighting down of his arm, and the indignation of his anger, and with the flame of a devouring fire, with scattering, the tempest, and hailstones. For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod ( Isaiah 30:28-31 ).

Now we're coming back to the local situation. God's going to wipe out the Assyrian. However, the Assyrian here could also be a type of the antichrist who will be destroyed by the sword that goes forth out of the mouth of Christ when He returns.

And in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. For Tophet [interesting scripture, Tophet] is ordained of old ( Isaiah 30:32-33 );

Tophet is hell. It is actually the Gehenna of the New Testament. And Hades is hell; Gehenna is another place. "Tophet is ordained of old." Jesus said that Tophet was prepared by God for the devil and his angels. It has been ordained of old, a place that God has ordained. The word means the place of a burning fire. In the New Testament it is described as the place that burns with fire, the lake of fire. And Tophet is ordained of old.

yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it ( Isaiah 30:33 ).

David said, "Where can I flee from Thy presence? If I ascend into heaven, Thou art there. Yea, if I descend into hell, lo, Thou art there." Here very graphically it describes this place known as Tophet; in the Greek, Gehenna. The final place of the wicked dead. Hell is not a place of eternal punishment. Hades. Death and hell are going to give up their dead which are in them. Revelation, chapter 20, when he sees the great white throne judgment of God, "and death and hell delivereth up their dead. And those whose names are not found written in the book of life are cast into the lake that burns with fire" ( Revelation 20:13 , Revelation 20:15 ). Gehenna, Tophet, this is the second death.

So hell will come to an end. When it gives up its dead to stand before God at the judgment bar. And then they will be cast into Gehenna. Now of Gehenna, the scripture declares, "And the smoke of their torment ascendeth from the ages through the ages" ( Revelation 14:11 ). "Aionios posto aionios" in the Greek, the strongest term there is for expressing eternity--from the ages through the ages.

Jesus said of Gehenna, "Where the worm dies not, neither is the fire quenched" ( Mark 9:44 ). Now there are those who say, "Well, hell is not a place of eternal punishment." We get, "Oh, but the Bible says." "No, the Bible does say that," and they can show you scriptures where hell is not a place of eternal punishment. Death and hell would give up the dead that are in them, Hades. But when you talk about Gehenna, you're talking about something else; Tophet, it's been ordained of old. And according to the scriptures, the smoke of the torment will ascend forever and ever. Jesus said, "Where the worm dies not, neither is the fire quenched."

You can read into that whatever you want. You can read out of that whatever you want. I personally just leave it alone. I have no intention of being there. And whether they are consumed and their smoke ascends forever and ever. But Jesus said, "Where the worm dies not." So to me the strong indications are that it will be an eternal separation from God and whether or not conscious, that's something that's in God's hands. I don't worry about that. I don't mess with that. It's out of my territory. That's in God's hands. And God will do what is right and what is fair.

But my great concern is with that new model that He's preparing for me. The new building of God that is eternal in the heavens. That's where I can get excited and really get into the glorious future that I have with Him. My eternal future with the Lord, that's the thing that can really get me excited.

Go ahead and read your next five chapters. You'll have a little while to read them. Some very interesting things. We get to the destruction of the Assyrian army that he has been predicting and chapter 33. And then chapter 35, the glorious light at the end of the tunnel after the earth goes through the Great Tribulation of chapter 34, coming into chapter 35, glorious Kingdom Age. I can hardly wait.

Shall we stand.

May the Lord be with you and bless you and keep you in His love and grace. May the Lord watch over you and may you be filled with His Spirit and walk in the strength and the power of the Spirit of God as He anoints you day by day. May you be enabled by Him, and may you enter into that fullness that He has for you. Walking with the Lord. Loving the Lord. Listening to the Lord. Alert unto the Lord in these last days when the world around you is walking in its drunken stupor. May your mind and heart be clear, sensitive to God and to the things of the Spirit. In Jesus' name. "

Dr. Constable's Expository Notes

Yahweh pronounced woe on the Judahites who were acting like rebellious children (cf. Isaiah 1:2; Deuteronomy 21:18-21). They were carrying out a plan that was not the Lord’s. Specifically they were seeking an alliance with Egypt. Yahweh had forbidden alliances with Egypt (Exodus 13:17; Deuteronomy 17:16). These Judahites added to the sin of acting without divine direction, the sin of seeking security from a source other than the Lord Himself.

Dr. Constable's Expository Notes

The folly of seeking help from Egypt 30:1-7

Gill's Exposition of the Whole Bible

Woe to the rebellious children, saith the Lord,.... The Jews, who were, by national adoption, and by outward profession of religion, the "children" of God, but were apostates from him, had turned their backs upon him, deviated from his law, and departed from his worship and ordinances; and therefore a woe is pronounced against them, or they are called upon to consider of their evil ways, and return, that iniquity might not be their ruin:

that take counsel, but not of me; they met and consulted together about their safety, when in danger, but did not ask counsel of the Lord; they did not consult his word, nor his prophets, nor by Urim and Thummim, as in case of war they should more especially:

and that cover with a covering, but not of my spirit; they sought for a cover, a shelter, a protection from the enemy, but not from the Spirit of the Lord, in his word and prophets, who would have directed them to a more suitable and sufficient one. Kimchi understands this of their covert and secret counsels, which they laid deep, as they fancied, and sought to hide. The Targum of the former clause and this is,

"that take counsel, but not of my word; that consult a consultation, but do not ask of my prophets:''

that they may add sin to sin; the sins of consulting others, and of putting confidence in a creature, to their other sins of rebellion and apostasy: so wicked men, who are enemies in their minds, by wicked works, to God, and commit acts of hostility against him, and are in danger thereby of eternal ruin, do not consult the word and ministers of the Gospel, but flesh and blood, carnal sense and reason, and seek to cover themselves with the rags of their own righteousness, and not with the robe of Christ's righteousness, and garments of salvation, which the Spirit of God reveals and brings near; and so to their other sins they add that of trusting to their own righteousness, and not submitting to Christ's.

Henry's Complete Commentary on the Bible

      1 Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:   2 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!   3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.   4 For his princes were at Zoan, and his ambassadors came to Hanes.   5 They were all ashamed of a people that could not profit them, nor be a help nor profit, but a shame, and also a reproach.   6 The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them.   7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.

      It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, 2 Chronicles 16:2; 2 Chronicles 16:3. Against the Syrians they sought to the Assyrians, 2 Kings 16:7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, 2 Kings 18:21. Now observe here,

      I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), "but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves.

      II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here denounced against them under that character, Isaiah 30:1; Isaiah 30:1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed yet more against the Lord,2 Chronicles 28:22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies: They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, Isaiah 30:6; Isaiah 30:6. They load the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt, whence come the lion and fiery serpent,Deuteronomy 8:15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature.

      III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (Isaiah 30:4; Isaiah 30:4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They could not profit them,Isaiah 30:5; Isaiah 30:5. For God says, They shall not profit them (Isaiah 30:6; Isaiah 30:6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to no purpose,Isaiah 30:7; Isaiah 30:7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (Isaiah 30:3; Isaiah 30:3): "The strength of Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land shadowing with wings (Isaiah 18:1; Isaiah 18:1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and been a staff of a reed to them, Ezekiel 29:6; Ezekiel 29:7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that they shall all be ashamed of a people that could not be a help or profit to them, but a shame and reproach,Isaiah 30:5; Isaiah 30:5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God.

      IV. The use and application of all this (Isaiah 30:7; Isaiah 30:7): "Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.