Isaiah 30

The Egyptians were the Jews’ confederates at the time of Sennacherib’s invasion: (see 2 Kings xviii. 21.) and are often reproved for that confederacy, and placing their chief trust in an arm of flesh. (Seoxx. 5. xxxi. 1.) This is the subject of the former part of this chapter. Then follow some gracious promises, which have a plain aspect upon the gospel-times: and from the twenty-seventh verse to the end of the chapter, there is a lively description of God’s vengeance devouring the Assyrian army like fire, and consuming them all at once. the copulative particle being often understood. Notwithstanding the destruction of Jerusalem threatened by Sennacherib, the city shall still be inhabited as in former times, and shall be comforted after her sorrow; which is the import of the following words, Thou shall weep no more; being spoken by way of apostrophe to Jerusalem. From this verse to the twenty-seventh, follow many gracious promises of mercy, several of which cannot, with any propriety, be applied to the succeeding times of king Hezekiah’s reign. Therefore we may reasonably suppose, that the prophet, taking a hint from those prosperous times which succeeded this great deliverance, was carried on to a view of better days, which might be expected under the flourishing state of the gospel. (See the notes upon x. 20. xxiv. 14.)

Isaiah 30:1

JjlND that cover with a covering, but not of my Spirit. This covering may either signify their seeking for refuge and protection from Egypt without any directions from God: (see ver. 2.) or else it may mean their forming schemes to secure themselves against the calamities that threatened them, by ungodly methods, which are called a covering, or hiding-place of falsehood, xxviii. 15. 17. (See likewise xxix. 15.) That they may add sin to sin.] Thereby adding this ini-^ quity to their former transgressions. •

Isaiah 30:2

That walk to go down into Egypt, and have not asked at my mouth. It was usual in affairs of great consequence, especially in matters of war, to ask counsel from God by his prophets. (See Josh. ix. 4. 1 Kings xxii. 7. Jer. xxi. 2.) This the Jews neglected now, because they apprehended that the prophets would not give them such an answer as they liked. (See ver. 10. and the Argument of the chapter.) *

Isaiah 30:3

Therefore shall the strength of Pharaoh be your shame. See xx. 5. xxxi. 3..

Isaiah 30:4

For his princes were at Zoan, his ambassadors came to Hanes. King Hezekiah’s ambassadors came to apply themselves to the king of Egypt and his great men, for succour and assistance; to which purpose, they arrived at the two principal cities of Egypt, Zoan, or Tanis, (concerning which, see the note on xix. 11.) and Hanes/called Tahapanes, Jer. ii. 16. xliii. 7. Ezek. xxx. 18.

Isaiah 30:5

They were all ashamed of a people that could not profit them. The Egyptians, in conjunction with the Ethiopians, did assist the Jews, by giving a diversion to Sennacherib’s forces (see the Arguments of the seventeenth and nineteenth chapters); but were both entirely routed: (see xx. 4.) so that, in effect, the Egyptians were rather a burden than a help to them, and are therefore compared to a brokenreed, (xxxvi. 6.) which not only fails the hand that leans upon it, but pierces and wounds it.

Isaiah 30:6

Tlie burden of the beasts of the south. The word burden hath an ambiguous sense; for, besides its usual signification, it denotes likewise a threatening prophecy: so the words imply, that the burdens of presents, which thfc Jews sent upon the backs of asses and camels, to make friends with all in Egypt (a country lying southward of Judea), should meet with but ill success. From whence come — the viper and fiery flying serpent.] The wilderness that lies between Egypt and Judca, is described after the same manner by Moses, (Deut. viii. 15.) The fiery serpent is called* in the Hebrew, saraph, and hath Digitized by Miprosoft ® [chap, XXX. its name from its bright and flaming colour: for tho same reason the angels are called seraphims, because when they attended upon tho Divine Schcchinah, they appeared like flames of fire. (See Psal. civ. 4. and the note upon vi. 1.) It is called a flying serpent, because it springs up like a dart against those it strikes. Some authors, indeed, relate that there are winged serpents: but that does not seem so well consistent with tho curse inflicted upon the serpent, (Gen. iii. 14.)

Isaiah 30:7

Therefore have I cried concerning this, Their strength is to sit still. Or, I have cried to her, u e. to Jerusalem, that their best security will be to be quiet, and see tho salvation which God will work for them. (See ver. 15.) The word which our English renders strength, is Rahab in the Hebrew, which is likewise a name by which Egypt is called. (See li. 9. Psal. lxxxvii. 4. lxxxix. 10.) So the prophet intimates, that trust in God will be their best refuge, and supply the place of their Egyptian allies.

Isaiah 30:8

Noiv go, write it before than in a table, and note it in a book, &c. A command of God to the prophet, to deliver those words which follow (ver. 9.) in writing, as an instruction not only to the present age, but also to aftertimes. When God commands a thing to be written, it signifies, that such a truth is of great importance, and such as deserves to be recorded, that the knowledge ofitmaybe preserved. (Compare xxxiv. 39. lxv. G. Psal. Ivi. 8. Jer. xxii. 30. Dan. x. 21. Habak. ii. 2. Mai. iii. 16. Rev. xiv. 13.) -

Isaiah 30:10

Prophesy not to us right things; speak unto tis smooth things, prophesy deceits/. This was the true meaning of what they said, though not the very words. (See a like instance, xxviii. 15.) They did not care the prophets should say any severe truths which they did not love to hear. Insomuch that they often punished them, when they were exact in delivering their commission, as movers of sedition. So they served Jeremiah. (See Jer.xx.l.xxxviii. 4. 6.) In like manner they used Amos. (See Amos vii. 10.) The same usage Micaiah met with before, (1 Kings xxii. 8. 27.)

Isaiah 30:11

Get you out of the way, turn aside out of the path. Be not so nicely scrupulous, say they, or so servilely addicted to the truth, but comply a little with our humour, though it be by departing from what God had commanded you to deliver. The prophet still represents the true sense and meaning of these infidels. Cause the Holy One of Israel to cease from before us.] Do not often repeat, Thus saith the Lord; or, Thus saith the Holy One of Israel: we are quite w r eary of hearing him mentioned so often. (Compare Amos vi. 10.)

Isaiah 30:12

Wherefore thus saith the Holy One of Israel, &c. The prophet is resolved to usher in his reproofs with his preface, Thus saith the Holy One of Israel, what distaste soever it might give to men of reprobate minds: (see likewise ver. 15.) and he utters a farther threatening to those that despise what he now speaks from God.

Isaiah 30:13

Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, &c. This vain confidence in your own conductor in the strength of Egypt, shall end in a sudden and final ruin: like the breach in a high wall, which, when once it begins to bulge, falls down without giving any warning, and the higher it is, the greater the downfall.

Isaiah 30:14

And he shall break it us the breaking of a potter’s vessel; he shall not spare, &c. An earthen vessel, when it is once broke, can never bo mended, or put to any use. (See Jer. xix. 11.) So it shall be in this case, there shall bo nothing left or saved, that can be put to any farther use.

Isaiah 30:15

In returning and rest shall ye be saved. In returning from your evil purposes, and resting or relying upon God’s promises, you shall be saved from your enemies. (See ver. 7.) Ver. 1G. But ye said, No; but we will flee upon horses, &C] Egypt was famous for their breed of horses: (see note on li. 7.) from whence the Jews were desirous to furnish themselves with horses, the better to engage the enemy. (See xxxvi. 9.) But the prophet tells them, that the chief use they should make of them would be to secure to themselves a retreat.

Isaiah 30:17

One thousand shall flee at the rebuke of one. As God had promised them, that if they continued obedient t® him, one of them should cltase a thousand of their enemies: (Deut. xxxii. 30.) so here he threatens the quite contrary upon their disobedience. (See Deut. xxviii. 25.) Till ye be left as a beacon upon the top of a mountain.’] Till ye be scattered one by one upon the mountains, as beacons stand solitary there.

Isaiah 30:18

And therefore will the Lord xvait. The sense would run clearer, if the place were translated thus, Nevertheless the Lord will wait; or, yet surely the Lord will wait> &e. So the particle taken is rendered by our interpreters, Jer. v. 2. and so it should be translated in several other places where the prophets alter their style, and yet usher in the transition with this particle: so particularly it should be translated Hos. ii. 14. and Micah v. 3. (See Dr. Pocock upon that place.) The seeming incoherence of the prophetic style would be avoided in many places, by regarding the various sense of the Hebrew particles more carefully than interpreters have generally done: a subject that hath been treated of with great exactness by Noldius, in his Concordantia Particularum Hebraearum. The Lord will wait that he may be gracious unto you.] God will wait till the judgments he hath threatened (ver. 15, 16.) have had their due effect for the reforming your lives, and rendering you fit objects of his mercy. And therej or e[or yet] ivill he be exalted, that he may have mercy upon you.] He will shew his power in those judgments he brings upon you, (compare v. 16.) in order to your reformation, and the receiving you again into favour. The words may be explained of God’s magnifying his mercy tow r ards an undeserving people, that where men’s sins did abound, his grace might much more abound. But I conceive that sense not so agreeable to the scope of the place. For the Lord is a God of judgment.] Who wisely mixes and tempers justice with mercy. In this sense the word judgment is used, Jer. x. 24. xxx. 11. In the latter text our translators render the Hebrew mishpat, in measure.

Isaiah 30:19

For the people shall dwell in Zion at Jerusalem. The Hebrew runs thus, Tlie people in Zion shall dwell at Jerusalem: the people in Zion is the samo with the people of Zion, as the mountains in Gilboa are equivalent to the mountains of Gilboa, and the words are so translated by our interpreters, 2 Sam., i. 21. Or the sentence may be translated, The people shall dwell in Zion \jxxxA]at Jerusalem;

Isaiah 30:20

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, &c. Though provisions should be scarce, during the time of the siege, yet you shall not want spiritual food for your souls, you shall not need to fear that famine of the word of the Lord threatened Amos viii. 11.

Isaiah 30:21

And thine ears shall hear a word behind thee, saying, This is the way, &c. As God will afford you teachers, so he will give you grace to hearken to their instructions. His grace will supply the place of a tutor or monitor, it will be at your elbow, as it were, giving you directions, and correcting you when you do amiss. This may fitly be applied to that plentiful effusion of God’s Spirit which is promised under the gospel. (See the notes upon xliv.3. liv.13.) When ye turn to the right hand, or when ye turn to tlie left.’] When yo are never so little out of the way. (Compare Deut. v. 32. Josh. i. 7. Prov. iv. 27.)

Isaiah 30:22

Ye shall defile also tlie covering of thy graven images of silver, and the ornament of thy molten images of gold, &c j Hezekiah’s zeal for God’s worship, incited his subjects to destroy all the monuments of idolatry in the land. (See 2 Chron. xxxi. 1.) The coverings here mentioned fnay be understood of silver or gold plates, with which their images were overlaid; though they adorned them likewise with costly robes and rich attire. (See Jcr. x. 9. Baruch vi. 57, 58.) The destruction of idolatry is another mark of the flourishing state of the gospel. (See the notes on i. 29.)

Isaiah 30:23

Then sliall he give the rain of [or for. thy seed that thou shalt sow the ground withal, &c] t. e. Rain after the seed is sown, to moisten the ground, and make it take root; this is called the former rain, Joel ii.23. This, and the next verse, promise plenty of all manner of food, both for man and beast, in opposition to the bread of adversity mentioned ver. 20. We may farther observe, that the blessings of the gospel are sometimes represented under the emblems of fruitfulness and plenty. (See notes on iv. 2. xxxii. 20.)

Isaiah 30:25

And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters. God’s blessings are often represented.under the metaphor of a well-watered ground, which is the most fruitful. (See lviii. 11.) And here the prophet promises such fertility, that the barren and mountainous land shall yield as plentiful a harvest, as if it were watered with streams and rivers. But if we compare this verse with what follows, we shall discover a more mystical sense couched )n the words, and find that they imply in them a promise of the large supplies of grace under the gospel, which should water the most dry and barren places, just as if streams of water were to take their course upon the tops of the highest mountains. This place I take to be parallel to that text, (xliy. 3.) I will pour water upon him that isthirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, &e. (Compare likewise xxxv. 6,7.xli.l8.xliii.l9.1v.l.Joeliii. 18. Zeeh.xiv.8.) air. White is pleased to call this a strange sort of interpretation; but I must put him. in mind, that it is the interpretation of Christ himself: (see John iv. 10. 14. vii.38,39.) and of St. Paul, who interprets the waters flowing from the rock in the wilderness, as mystically denoting Christ, and the benefits of the gospel, (1 Cor. x. 4.) And that plentiful communication of grace and glory, wherein the happiness of heaven consists, is described by the same metaphor, Rev. vii. 17. xxi. 6. xxii. 17. In the day of the great slaughter when the towers fall*] This shall.be remarkably fulfilled at the time when there shall be a terrible destruction of God’s enemies: (see p,ev. xiv. 20. xix. 21.) when the great ones of the eaTth shall fall, denoted here by high towers; (compare ji. 15.) or, by towers, we may understand the fortifications of the city, which is the mystical Babylon. (See the notes on xxvi. 5.)

Isaiah 30:26

Moreover, the light of the moon shall be as the light of the sun, &e. Light is the emblem of joy and happiness; accordingly, happy times are expressed by bright and pleasant days, when God’s candle shines upon our heads, as Job expresscth it, xxix. 3. But the words seem to describe that glorious state of the church, when there shalLbeno night; (see Zech. xiv. 6, 7. compared with Rev. xxii. 5.) nor any resemblance of it, no degree either of sorrow or ignorance. In the day that the Lord bindetfctip the. stroke of his people, &c] When he shall fully pardon their.sins, and remove the punishments, of, them. (Compare, L 6.)

Isaiah 30:27

Behold, the name oftheLord comes from far. The name of God is the same with God himself, and it is said to come from afar off, as coming unexpectedly. So Christ is described as coming from afar country at the day of judgment, because of t]xe unexpectedness of his coming, Luke xix. 13. 15. Burning with his anger J] When anger or any other passion is ascribed to God in Scripture, it is a very good rule which the schoolmen give for the explaining such expressions, “affeetus in Deo denotant effectus;” passions in God denote that the effect is answerable to the highest emotion of passion which we can conceive. Thus, when God is described as full of anger and fury, and his indignation as flaming out into revenge, we are to conceive the expressions as implying, that the effects of his displeasure will be as terrible, as we could suppose them to be if they proceeded from the most passionate resentment. But I think we may carry our notions a little farther in this matter, and venture to affirm, That since God’s love and hatred do necessarily result from his wisdom, which approves or dislikes things according as they agree or disagree with his own infinite perfections, it must follow from hence, that although God be not subject to that turbuleney and inconstancy which - attend human passions; yet his favour and aversion must be as strong and vigorous, as lasting and permanent, as the