Coke's Commentary on the Holy Bible · Isaiah Capitolo 30

Isaiah 30:3. Therefore, &c.— The prophet here foretels the unfortunate event of their enterprize; namely, that their reliance on the strength of So, the Pharaoh or king of Egypt, should avail them nothing, but turn out to their confusion. See 2 Kings 17:4. This is more fully set forth in the subsequent verses.

return to '

Isaiah 30:19. For the people shall dwell— The consolatory part of this discourse begins here, which is connected with the preceding part by the last clause of the former verse, Blessed are all they that wait for him: here follows, therefore, a series of excellent blessings, to be conferred by God upon his church, after these judgments. The prophet has so ordered his style in setting forth these benefits, that when he seems to promise only temporal blessings to the church, he would be understood mystically under these figurative emblems. The first of these is the restoration of the state, upon the repentance and earnest prayers of the people, who are promised that they shall dwell again at Jerusalem, the seat of their religion, and the metropolis of the people of God. This prophesy refers to the restoration of the people from Babylon, when the tears which they had shed in banishment were wiped away, and God heard the prayers and vows of his people after the time of his indignation was expired. See Psalms 137:1; Psalms 137:9. Daniel 9:20-21; Dan 9:27 and Vitringa.

return to '

Isaiah 30:22. Ye shall defile also the covering, &c.— The meaning of these words is, that the people, at the period of time here marked out, should refrain from idolatry; not public only, but private and domestic also, which seems here particularly to be described; for the Jews, prone to idolatry even when it was publicly prohibited, did not fail to retain in their houses those little images of divination, which the Latins called Penates, and the Hebrews anciently תרפים Teraphim. It is remarkable, as we have before observed, that after their return from Babylon they never relapsed into idolatry. The beginning of this verse might be rendered, And you shall deem unclean, every one of you, the covering of his graven images, &c.

return to '

Isaiah 30:26. Moreover, the light of the moon, &c.— The images of light and darkness are made use of in almost all languages, to represent prosperity and adversity; but the Hebrews make use of them more frequently than any other nation, insomuch that they scarce ever omit them when the subject will bear them. They may thereby be referred to the parabolic style, wherein they are used with greater boldness and luxuriance than in any other: for the Hebrews do not confine themselves to the images of the spring, of the day-break, or of a cloudy night; but describe the sun and stars, rising as it were out of a new creation, with re-doubled splendor, or immerged a second time into chaos and primeval darkness. Does the prophet promise a renewal of the divine favours, and a revival of every kind of felicity to his people? With what dazzling colours does he paint the event, which no version can convey, nor indeed any totally obscure! The light of the moon shall be as the light of the sun, &c. There is nothing difficult in the literal meaning of these words, which informs us of the fifth illustrious benefit to be conferred upon the church, together with the sign of the time in which it should be conferred. The emblem made use of by the prophet is singly designed to express the great and exuberant plenty of light with which the people of God should be blessed at that time; and the sum of what he says is, that God would copiously and gloriously illuminate his church by his Spirit, and that the church should be sanctified and rejoiced by his glory, Exo 29:43 insomuch that if the former times were compared, its measure and abundance should be as much more as seven exceeds one, or as the collected light of seven days exceeds the light of one day, or as the light of the sun exceeds that of the moon. See Zechariah 12:8. The sign of the time in which this event should happen, is said to be in the day when the Lord bindeth up the breach of his people, &c. that is to say, when he restores the Jews, utterly ruined and overthrown, and with them the church, miserably afflicted and fallen by its idolatry, vices, and hypocrisy, and gives again to religion its honour and beauty. Compare Isa 30:13-14 and ch. Isaiah 1:5-6. The time here pointed out must necessarily be the same with that mentioned in the preceding note, for the subject is the same. See 1Ma 13:41 and 1 Peter 1:8. 2 Corinthians 4:6. Vitringa, and Bishop Lowth's 4th Prelection.

return to '

Isaiah 30:29. Ye shall have a song, &c.— The consequence of God's judgment upon the Assyrian, the prophet here declares, should be great rejoicing in the Jewish church, celebrated with hymns and songs on that night in which their haughty enemy should be destroyed: such songs as the Israelites used when delivered from Egypt, and on other occasions. See Exodus 15:1; Exodus 15:27. Judges 5:1; Judges 5:31. The holy solemnity seems to mean the passover, when the great הלל hallel was sung. The other figure is taken from the custom of bringing the first-fruits with the sound of the pipe to the temple. See Deuteronomy 26:1-2; Deu 26:19 and Lightfoot on the Ministry of the Temple, ch. 16 sect. 5. This verse might be better rendered, Ye shall have a song [in that night] as in the night when the festival is sanctified, and joy of heart like his who moveth to the sound of the pipe, when going to the mountain of the Lord, to the Rock of Israel. See Vitringa.

return to '