Bibelkommentare

The prophecy of this chapter seems to relate (as that in the foregoing chapter) to the approaching danger of Jerusalem and desolations of Judah by Sennacherib's invasion. Here is, I. A just reproof to those who, in that distress, trusted to the Egyptians for help, and were all in a hurry to fetch succours from Egypt, Isa 30:1-7. II. A terrible threatening against those who slighted the good advice which God by his prophets gave them for the repose of their minds in that distress, assuring them that whatever became of others the judgment would certainly overtake them, Isa 30:8-17. III. A gracious promise to those who trusted in God, that they should not only see through the trouble, but should see happy days after it, times of joy and reformation, plenty of the means of grace, and therewith plenty of outward good things and increasing joys and triumphs (Isa 30:18-26), and many of these promises are very applicable to gospel grace. IV. A prophecy of the total rout and ruin of the Assyrian army, which should be an occasion of great joy and an introduction to those happy times, Isa 30:27-33.

It is probable that the prophecy in this chapter was delivered about the same time as that in the previous chapter, and on the same general occasion. It is evident that it refers to the time of Hezekiah, when the Jews were alarmed by an apprehended invasion of the king of Assyria. Hezekiah had revolted from the king of Assyria 2 Kings 18:7; and it is probable that many of the leaders of the Jews began to be alarmed at the prospect that their land would be invaded by him, especially as it was known that it was the intention of Sennacherib to make war on Egypt, and that he could easily take Judea in his way. In such circumstances it was natural that they should propose an alliance with the Egyptians, and seek to unite their forces with theirs to repel the common danger. Instead of looking to God, and relying on his aid, they had probably entered into such an alliance, offensive and defensive Isaiah 31:1. To see the impropriety of such a league, it is to be remembered that God had promised to be the protector of his people, and that he had prohibited alliances with the surrounding nations; that it was a leading part of the Jewish policy, as instituted by Moses, to keep them a distinct and independent people; and that special care had been exercised to keep them from returning to the customs, or depending on the aid of the Egyptians. This alliance had been formed unquestionably contrary to the solemn counsel and warning of Isaiah Isa 20:1-6, and he now reproves them for it, and endeavors to recall them again to confidence in God.

The following is a summary of the contents of the chapter:

I. The prophet denounces 'wo' on them for seeking the aid of Egypt Isaiah 30:1-2.

II. He assures them that Egypt would be unable to help them, and that the effect would be that they would yet be ashamed themselves of the alliance Isaiah 30:3-7.

III. The prophet is directed to make a solem record that the prevailing character of the Jews was that of a rebellious people Isaiah 30:8-11.

IV. The judgment of God is denounced against them for forming this alliance, under the image of a wall that is ready to fall on them, and destroy them Isaiah 30:12-14.

V. The prophet tells them of the true way in which they may have peace and confidence, and that is, by putting their trust in God, and assures them that God waits to become their defender Isaiah 30:15-18.

VI. God "would" yet bless them. The people would see the vanity of their reliance on Egypt, and would turn unto God, and their turning to him would be attended with most rich and valuable blessings. These blessings are described in highly figurative and beautiful language Isaiah 30:19-26)

VII. Yahweh would show himself the protector of his people; and would, in a signal and sudden manner, overthrow and destroy the Assyrian, and deliver his people Isaiah 30:27-33.

The scope, therefore, of the chapter is to lead them to look away from Egypt, and to put confidence in God, at whose hand they were about to experience so signal a deliverance from the much dreaded invasion of Sennacherib.

The Jews reproved for their reliance on Egypt, Isaiah 30:1-7. Threatened for their obstinate adherence to this alliance, Isaiah 30:8-17. 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, Isaiah 30:18-26. 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 connection 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, Isaiah 30:27-33.

INTRODUCTION TO Isaiah 30

This chapter contains a complaint of the Jews for their sins and transgressions; a prophecy of their destruction for them; a promise of grace and mercy, and of happy times, to the saints; and a threatening of utter and dreadful ruin to the wicked. The Jews are complained of for their rebellion against God, their slighting his counsel and protection, their trust in Egypt, and application there for help; whither they went with their riches for safety, but in vain, it being contrary to the will and counsel of God, Isaiah 30:1 next follows a denunciation of ruin and destruction for these things, rebellion, and lying, and vain confidence, as well as for contempt of the word of God, which, that it might appear sure and certain, is ordered to be written in a book, Isaiah 30:8 and this ruin is signified by the sudden falling of a wall, and by the breaking of a potter's vessel into pieces, which can never be used more, Isaiah 30:13 and seeing they rejected the way of salvation proposed by the Lord, and took their own way, first destruction is threatened them, which should be very easily brought about, and become so general, that few should escape it, Isaiah 30:15 and then promises of grace and mercy are made to them that wait for the Lord, Isaiah 30:18 such as a dwelling place in Zion, hearing their prayers, granting them teachers to instruct them, and the riddance of idolatry from them, Isaiah 30:19 and also many outward blessings, as seasonable rain, good bread corn, fat pastures, good food for cattle, and fruitfulness of mountains and hills, Isaiah 30:23 likewise an amazing degree of spiritual light and glory, and healing of the Lord's people, Isaiah 30:26 and the chapter is concluded with a threatening Of God's wrath upon the Assyrian, expressed by various similes, as of an angry man, an overflowing torrent, a tempest of thunder, lightning, and hail, and the fire of Tophet, Isaiah 30:27.

Ch. 30 A series of Oracles dealing with the Egyptian Alliance and its consequences; the present state and future prospects of israel, and the destruction of the Assyrians

i. Isaiah 30:1-7. A “Woe” against the treaty with Egypt, which is here for the first time referred to in express terms. The Judæan embassy is already on its way across the terrible desert (6); and the prophet reiterates his warning against it as an enterprise contrary to Jehovah’s will (1, 2) and based on an absurdly exaggerated estimate of the resources of Egypt (3–5, 7).

ii. Isaiah 30:8-17. Isaiah receives a command to record in writing his unavailing protest against this fatal step, now irrevocably taken (8). It is the crowning evidence of the rebellious disposition of the nation, its contempt for the organs of revelation, and antipathy to the holy rule of Jehovah (9–11). The disastrous consequences are then set forth by the help of an effective comparison (12–14); and finally the true and false policy for Israel are tersely summed up and contrasted and the issue of the choice that has been made is clearly indicated (15–17).

iii. Isaiah 30:18-26. A picture of the blessings reserved for the faithful remnant in the Messianic dispensation. The principal features are, a teachable disposition in the people (20, 21), the cessation of idolatry (22), and a miraculous transformation of the external aspect of nature (23–26). The passage is remarkably similar in character to ch. Isaiah 19:15-24.

iv. Isaiah 30:27-33. The destruction of Assyria accomplished by a terrible display of Jehovah’s might. Jehovah in person suddenly appears on the scene, not, as in Isaiah 3:14, to judge His own people, but to execute vengeance on their enemies (27, 28); the Israelites are but spectators of the great catastrophe and accompany its progress with songs of thanks-giving for their deliverance (29–32); while the remains of the Assyrian host are consumed on the vast funereal pyre which the prophet’s imagination sees already prepared for their cremation (33).

Isa 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

(Isa 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

Isa 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"

(Isa 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).

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 Psalm 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.

And that cover with a covering "Who ratify covenants" - Hebrews "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.