CHAPTER 30

Is 30:1–32. The Thirtieth Through Thirty-second Chapters Refer Probably to the Summer of 714 b.c., as the Twenty-ninth Chapter to the Passover of That Year.

Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Is 30:2–6, 15; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; De 7:2).

1. take counsel—rather, as Is 30:4, 6 imply, “execute counsels.”

cover … covering—that is, wrap themselves in reliances disloyal towards Jehovah. “Cover” thus answers to “seek to hide deeply their counsel from the Lord” (Is 29:15). But the Hebrew is literally, “who pour out libations”; as it was by these that leagues were made (Ex 24:8; Zec 9:11), translate, “who make a league.”

not of—not suggested by My Spirit” (Nu 27:21; Jos 9:14).

that they may add—The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (De 29:19).

2. walk—are now setting out, namely, their ambassadors (Is 30:4).

Egypt—See on Is 19:1; Is 20:1.

Pharaoh—the generic name of the kings of Egypt, as Caesar was at Rome. The word in Egyptian means “king” [Josephus, Antiquities, 8.6.2]. Phra, “the sun,” was the hieroglyphic symbol and title of the king.

shadow—image from shelter against heat: protection (Ps 121:5, 6).

3. shame—disappointment. Egypt, weakened by its internal dissensions, can give no solid help.

4. his—Judah’s (compare Is 9:21).

at Zoan—are already arrived there on their errand to Pharaoh (see Is 19:11).

came to Hanes—are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of Herodotus (2.137); according to Grotius, Tahpanhes contracted (Je 43:7–9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.

5. (Je 2:36.)

6. burden—the prophecy as to, &c. [Maurer]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador’s beasts burdened with rich presents travelling southwards (namely, to Egypt, Da 11:5, 6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Ho 8:9; 12:1).

land of trouble—the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (De 8:15; Je 2:6).

flying serpent—(Is 14:29), a species which springs like a dart from trees, on its prey.

will carry—rather, present, “carry,” namely, as presents to Egypt (1 Ki 15:19).

young asses—rather, “full-grown asses” [Maurer].

7. “Egypt is vanity, and to no purpose will they help” [G. V. Smith].

strength—Hebrew, Rahab, a designation for Egypt (Is 51:9; Ps 87:4), implying her haughty fierceness; translate, “Therefore I call her Arrogance that sitteth still.” She who boasted of the help she would give, when it came to the test, sat still (Is 36:6). English Version agrees with Is 30:15; Is 7:4.

8. table—a tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.

a book—namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Is 8:1; Is 8:16.

for ever and ever—rather read, “For a testimony for ever” [Chaldee, Jerome, Lowth]: “testimony is often joined to the notion of perpetuity (De 31:19, 21, 26).

9. lying—unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Is 59:13; Pr 30:9).

10. (Mic 2:6, 11; 3:5).

See not—as you now do, foretelling misfortune.

Prophesy not … right things—Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1 Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God’s prophet as the result; this constituted the “deceits.”

11. Depart from the true “way” (so in Ac 19:9, 23) of religion.

cause … to cease—Let us hear no more of His name. God’s holiness is what troubles sinners most.

12. Holy One—Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.

this word—Isaiah’s exhortation to reliance on Jehovah.

oppression—whereby they levied the treasures to be sent to conciliate Egypt (Is 30:6).

perverseness—in relying on Egypt, rather than on Jehovah.

13. Image from a curve swelling out in a wall (Ps 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.

14. he—the enemy; or rather, God (Ps 2:9; Je 19:11).

It—the Jewish state.

potter’s vessel—earthen and fragile.

sherd—a fragment of the vessel large enough to take up a live coal, &c.

pit—cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.

15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations.

quietness—answering to “wait for Him (God)” (Is 30:18).

16. flee—not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Is 31:1). This was expressly against the Mosaic law (De 17:16; see on Is 2:7; Ho 14:3).

shall … flee—literally, “before your enemies”; their sin and its punishment correspond.

17. One thousand—A thousand at once, or, “As one man” [Maurer].

rebuke—the battle cry.

shall ye—at the rebuke of five shall ye, namely, all (in contrast to the “one thousand”) flee so utterly that even two shall not be left together, but each one shall be as solitary “as a signal staff” [G. V. Smith], or “a banner on a hill” (Is 5:26; 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. Gesenius (from Le 26:8; De 32:30) arbitrarily inserts “ten thousand.” “At the rebuke of five shall ten thousand of you flee.”

18. therefore—on account of your wicked perverseness (Is 30:1, 2, 9, 15, 16), Jehovah will delay to be gracious [Horsley]. Rather, wait or delay in punishing, to give you time for repentance (Is 30:13, 14, 17) [Maurer]. Or, “Yet therefore” (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [Gesenius].

be exalted—Men will have more elevated views of God’s mercy; or else, “He will rise up to pity you” [G. V. Smith]. Or (taking the previous clause as Maurer, “Therefore Jehovah will delay” in punishing you, “in order that He may be gracious to you,” if ye repent), He will be far removed from you (so in Ps 10:5, far above out sight); that is, He will not immediately descend to punish, “in order that He may have mercy,” &c.

judgment—justice; faithfulness to His covenant.

wait—compare Is 30:15, wait, namely, for His times of having mercy.

19. (Is 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Is 30:18–33).

weep no more—(Is 25:8).

thy cry—(Is 26:8, 9; Je 29:12–14).

20. Rather, “The Lord will give”; the “though” is not in the original.

bread of adversity—He will not deny you food enough to save you in your adversity (1 Ki 22:27; Ps 127:2).

be removed—rather, “hide themselves”; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [Maurer]. Contrast with this Ps 74:9; Am 8:11.

21. word—conscience, guided by the Holy Spirit (Jn 16:13).

22. covering of … images—rather, “images” (formed of wood or potter’s clay, and) “covered with silver.” Hezekiah, and afterwards Josiah, defiled them (2 Ki 23:8, 10, 14, 16; 2 Ch 31:1; compare Is 2:20; De 7:25).

23. rain of—rather, “for thy seed.” Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.

increase—the produce.

fat—bread made of the best wheat flour (compare Ge 49:20; De 32:14).

24. ear—that is till. Asses were employed in tillage, as well as oxen (De 22:10).

clean—rather, salted provender [Gesenius]. The Arab proverb is, “Sweet provender is as bread to camels—salted provender as confectionery.” The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.

winnowed—not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.

shovel—by which the grain was thrown up in the wind to separate it from the chaff.

fan—an instrument for winnowing.

25. Even the otherwise barren hills shall then be well-watered (Is 44:3).

the day, &c.—when the disobedient among the Jews shall have been slain, as foretold in Is 30:16: “towers,” that is, mighty men (Is 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God’s people.

26. Image from the heavenly bodies to express the increase of spiritual light and felicity. “Sevenfold” implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Is 60:19, 20; Is 60:19, 20, Rev 21:23, 24; 22:5).

breach—the wound, or calamity, sent by God on account of their sins (Is 1:5).

27. name of … Lord—that is, Jehovah Himself (Ps 44:5; 54:1); represented as a storm approaching and ready to burst over the Assyrians (Is 30:30, 31).

burden … is heavy—literally, “grievousness is the flame,” that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an “uplifting”) the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.

28. (Is 11:4; 2 Th 2:8).

reach … neck—the most extreme danger; yet as the head, or capital of Judah, was to be spared (Is 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape.

sieve of vanity—Rather, “the winnowing fan of destruction” [Lowth] (Is 41:16).

bridle in … jaws—as prisoners are represented in the Assyrian inscriptions (Is 37:29).

causing … to err—(Is 63:17). “People,” Hebrew, “peoples,” namely, the various races composing the Assyrian armies (Is 5:26).

29. the night … solemnity—As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, “the solemnity” (Ex 12:42).

goeth with a pipe—or flute. They used to go up to Jerusalem (“the mountain of the Lord,” Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Ps 122:1–4).

30. Jehovah’s “glorious voice,” raised against the enemy (Is 30:27), is again mentioned here, in contrast to the music (Is 30:29) with which His people shall come to worship Him.

lighting down of … arm—(Is 30:32; Ps 38:2). The descent of His arm in striking.

scattering—namely, a blast that scatters, or an “inundation” [Maurer].

31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Is 10:5, 24).

32. grounded—rather, “decreed,” “appointed” [Maurer].

staff—the avenging rod.

him—the Assyrian; type of all God’s enemies in every age. Margin and Maurer construe, “Every passing through (infliction, Is 28:15) of the appointed rod, which, &c., shall be with tabrets,” that is, accompanied with joy on the part of the rescued peoples.

battles of shaking—that is, shock of battles (Is 19:16; compare “sift … sieve,” Is 30:28).

with it—namely, Assyria.

33. Tophet—literally, “A place of abomination”; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2 Ki 23:10; Je 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle “prepared for the devil (antitype to the king, Is 14:12–15) and his angels,” and unbelieving men (Mt 5:22; 25:41; Mk 9:43, 44).