Isaiah 30:15

Isaiah 30:1-33 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: 1. V? filiis contumacibus, (vel, perversis) dicit Iehova, ut capiant consilium, et non ex me; ut operiant arcanum. (vel, fundant fusionem,) et non ex spiritu meo; ut peccatum addant peccato. 2. That walk to go down into Egyst, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! 2. Proficiscuntur ut descendant in ?gyptum, et os meum non interrogaverunt, roborantes se robore Pharaonis, et sperantes in umbra ?gypti. 3. Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. 3. Erit autem vobis fortitudo Pharaonis in pudorem, et fiducia in umbra ?gypti in ignominiam. 4. For his princes were at Zoan, and his ambassadors came to Hanes. 4. Fuerunt enim principes ejus in Zoan et legati ejus in Hanes venerunt. 5. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach. 5. Omnes pudefient in populo qui eis non proderit, neque auxilio erit, neque commodum afferet; sed erit in pudorem, atque etiam in opprobrium. 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 6. Onus jumentorum Austri. In terra afflictionis et angusti?, leo, et leo major ab illis, vipera et prester volans, dum portabunt super humerum pullorum divitias suas, et super gibbos camelorum thesauros suos ad populum qui non proderit. 7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still. 7. Certe ?gyptii vanitas, et frustra auxiliabuntur. Propterea clamavi ad illam: Robur illorum quiescere. 8. 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; 8. Nunc vade, et scribe hanc visionem in tabula coram ipsis, et in libro insculpe eam; ut sit in diem novissimum, in perpetuum usque in secula. 9. That this is a rebellious people, lying children, children that will not hear the law of the Lord: 9. Quod populus hic rebellis sit, filii mendaces, filii qui recusant audire legem Iohiv?. 10. Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 10. Qui dicunt videntibus, ne videatis, et prospicientibus, ne prospiciatis nobis recta; loquimini nobis blanditias, videte errores. 11. Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. 11. Recedite a via, declinate a semita; facite ut a facie nostra facessat Sanctus Israel. 12. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: 12. Propterea sic dicit Sanctus Israel: quia respuistis verbum hoc, et confisi estis in violentia et pravitate, et innixi estis in eam; 13. 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. 13. Ideo erit vobis iniquitas h?c quasi ruptura cadens, tumor in alto muro, cujus repente et subito venit fractura. 14. And he shall break it as the breaking of the potter's vessel that is broken in pieces; he shall not spare: 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. 14. Et contritio ejus quasi contritio vasis figulorum, quod absque misericordia comminuitur; nec in ejus fractura invenitur testa adignem e foco ferendum, vel aquam e puteo hauriendum. 15. For thus saith the Lord God, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength; and ye would not. 15. Quoniam sic dixit Dominus Iehova Sanctus Israel: In requie et quiete salvi eritis; in tranquillitate et fiducia erit fortitudo vestra, sed noluistis. 16. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. 16. Et dixistis, Non, sed equis effugiemus; propterea fugietis; super celerem conscendemus; propterea celeriores erunt qui vos persequentur. 17. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. 17. Mille unus a facie increpationis unius a facie increpationis quinque fugietis, donec relicti fueritis sicut malus navis in vertice montis, et sicut vexillum in colle. 18. 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 judgement: blessed are all they that wait for him. 18. Propterea expectabit vos Iehova, ut misereatur vestri; et propterea exaltabitur, ut propitius sit vobis; quia Deus judicii Iehova. Beati omnes qui expectant eum. 19. 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. 19. Certe populus in Sion habitabit in Ierusalem; flendo non flebis; miserendo miserebitur tui; ad vocem clamoris tui, simulac audierit, respondebit tibi. 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, but thine eyes shall see thy teachers: 20. Ubi dederit vobis Dominus panem angoris et aquam afflictionis, non arcebitur pluvia tua, et oculi tui videbunt pluviam tuam. 21. 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. 21. Tum aures tu? audient verbum a tergo tuo, dicendo: H?c via, ambulate in ea, sive ad dextram sive ad sinistram eatis. 22. Ye 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. 22. Tum profanabitis tectorium sculptilium argenti tui, et operimentum conflatilis auri tui, separabisque ea tanquam pannum menstruo infectum, dices qui illi: Egredere (vel, Apage.) 23. 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. 23. Tum dabit pluviam semini tuo, cum seminaveris terram, et panem proventus terr?; et erit uber et pinguis, et pascentur pecora tua in die illo in amplis pascuis. 24. 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. 24. Boves etiam tui, et pulli asinorum colentes terram, pabulum purum comedent, quod in pala ventilatum erit et in vanno. 25. And there shal 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. 25. Et accidet, ut super omnem montem excelsum, et super omnem collem elevatum, sint rivi, rivi aquarum in die c?dis magn? cum turres corruerint. 26. Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, 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. 26. Et erit lux lun? sicut lux solis, et lux solis septuplo major, quasi lux septem dierum, in die qui alligaverit Iehova fracturam populi sui, et perfossionem plag? ejus sanaverit. 27. 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: 27. Ecce nomen Iehov? venit e loco remoto; ardens facies ejus, et grave onus; labia ejus plena sunt indignatione; et lingua ejus quasi ignis devorans. 28. 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. 28. Et spiritus ejus quasi torrens inundans, usque ad collum dividet; ad ventilandas gentes in cribro inutili, et fr?num errare faciens in maxillis populorum. 29. 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. 29. Canticum erit vobis, quemadmodum in nocte dum celebratur dies festus, et l?titia cordis quasi ejus qui ad tibiam incedit, ut veniat ad montem Iehov?, ad Fortem Israelis. 30. And the Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 30. Et audiri faciet Iehova potentiam vocis su?, et descensionem brachii sui videri faciet, cum furore vultus et flamma ignis vorantis, dissipatione, inundatione, et lapide grandinis. 31. For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. 31. Sane a voce Iehov? conteretur Assur, qui virga percussit. 32. 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. 32. Et erit in omni transitu baculus fundatus, quam infliget Iehova super eum cum tympanis, et citharis, et pr?liis elevationis pugnabit contra eam. 33. For Tophet is ordained of old; yea, for the king it is prepared: he heath 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. 33. Quoniam ordinata est ab hesterno Tophet: etiam Regi pr?parata est: quam in profundum posuit et dilatavit. Pyra ejus ignis, et ligna multa; flatus Iehov? quasi torrens sulphuris succendit eam. 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 ; Exodus 34:15 ; 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 , 8,14.) 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 svrrym, (sOrErim,) 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 lnsk mskh, (lInsOch massechah,) 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 , 2 Kings 17:4 , 2 Kings 18:21 .) 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. 2. They walk that they may go down into Egypt. The reason why the Prophet condemns this "going down" has been already explained; [286] but as their guilt was aggravated by open and heinous obstinacy, he again repeats that they did this without asking at the mouth of God, and even in the face of his prohibition. Strengthening themselves with the strength of Pharaoh. He again draws their attention to the source of the evil, when he says that it was done for the purpose of acquiring strength, because they placed confidence in the forces of the Egyptians. Hence arose that lawless desire of entering into a league. In this way they shewed that they cared little about the power of God, and did not greatly trust in him; and they openly displayed their unbelief. It might be objected, that men are the servants of God, and that it is lawful for any one to make use of their services, whenever they are needed. I reply, that while we make use of the labors and services of men, it ought to be in such a manner as to depend on God alone. But there was another reason peculiar to the Jews, for they knew that God had forbidden them to call the Egyptians to their assistance, and, by doing so, they withheld from God all that they ascribed to Pharaoh and to his forces. Thus it is not without good reason that Isaiah contrasts Pharaoh with God; for the creatures are opposed to God, and enter, as it were, into contest with him when they rise up against God, or whenever men abuse them, or place their hearts and confidence in them, or desire them more than is lawful. 3. But to you shall the strength of Pharaoh be shame. He now shews what shall be the end of the wicked, who despise God and his word, and follow those schemes which are most agreeable to their own views. All that they undertake shall tend to their ruin. He threatens not only that they shall be disappointed of their hope, but also that they are seeking with great toil, destruction and ruin, from which they will gain nothing but sorrow and disgrace. To all wicked men it must unavoidably happen that, although for a time they appear to gain their object, and though everything succeeds to their wish, yet in the end all shall be ruinous to them. It is the just reward of their rashness, when they go beyond the limits of the word; for nothing that has been acquired by wicked and unlawful methods can be of advantage to any person. By way of admission he calls it "the strength of Pharaoh," as if he had said, "You think that you gain much protection from Pharaoh, but it will yield you reproach and disgrace. The shadow of Egypt, by which you hoped to be covered, will make you blush for shame." Accordingly, both expressions, "shame" and "disgrace," have the same meaning; and as chrphh, (chErpah,) [287] reproach, is a stronger expression than "shame," it is afterwards added for the purpose of bringing out the meaning more fully. 4. For his princes were in Zoan. The Prophet not only says that the aid of the Egyptians was sought, and that they were invited to assist, but expresses something more, namely, that the Jews obtained it with great labor and expense. They had to perform long and painful journeys, to endure much toil, and to expend vast sums of money, in order to arrive, loaded with presents, at the most distant cities of Egypt, which are here named by the Prophet. On this embassy were sent, not persons of mean or ordinary rank, but "princes" and nobles; and therefore the censure was more severe, because they slavishly solicited an alliance with Egypt, and wandered like suppliants through various countries. It is proper also to bear in mind the contrast which we have already pointed out. They did not need to go far to seek God; they did not need to endure much toil, or spend large sums of money, in calling on him. He invited them by his promise, "This is my rest," and assured them that in that place they would not call upon him in vain. ( Psalm 132:14 ; Isaiah 28:12 .) But those wretched persons despised God, and chose rather to torment themselves, and to run to the very ends of the world, than to receive the assistance which was offered to them. 5. They shall all be ashamed. He confirms the former statement; for it was very difficult to convince ungodly men that all that they undertook without the word of God would be ruinous to them. In order to punish them more severely, God sometimes bestows on them prosperity, that they may be more and more deceived, and may throw themselves down headlong; for by the righteous judgment of God it is brought about, that Satan draws them by these allurements, and drives them into his nets. Yet the final result is, that not only are they deprived of the assistance which they expected, but they are likewise severely punished both for their presumption and for their unbelief. Of a people that will not profit them. He threatens not only that the Egyptians will prove false, as wicked men often forsake at the utmost need, or even treacherously ruin, those whom they have fed with empty promises, but that even though they endeavor to the utmost to fulfill the promises which they have made, still they will be of no use. Whatever may be the earnestness with which men endeavor to help us, yet, as events are in the hand of God, they will "profit nothing" without his blessing. It was difficult to believe when the Prophet spoke, that a nation so powerful could yield no assistance; but we ought always to hold it as a principle fully settled, that all the advantage that dazzles us in the world will vanish away, except in so far as God is gracious and kind, and makes it sure for our advantage. 6. The burden of the beasts of the south. After having spoken loudly against the consultations of the Jews about asking assistance from the Egyptians, he ridicules the enormous cost and the prodigious inconveniences which they endured on that account; for at so high a price did they purchase their destruction; and he threatens the same curse as formerly, because unhappily they acted in opposition to the word of God. He mentions "the south," because they journeyed through a southern region, Egypt being situated to "the south" of Judea. He therefore calls them "beasts of burden" on account of the journey, and addresses them in order to pour contempt on men, because it was in vain to speak to them, and they were deaf to all exhortations. Accordingly, he threatens that the effect of this prediction shall reach the very "beasts of burden," though men do not understand it. In the land of trouble and distress. The people having proudly disregarded the threatenings, the Prophet seasonably turns to the horses and camels; and declares that, although they are void of reason, yet they shall perceive that God hath not spoken in vain, and that, though the people imagined that there was uninterrupted prosperity in Egypt, it would be a land of anguish and affliction even to the brute animals. The journey was labourious and difficult, and yet they shrunk from no exertion in order to satisfy their mad desire; and to such a pitch of madness was their ardor carried, that they were not discouraged by the tediousness of the journey. The young lion and the strong lion. In addition to the inconveniences already mentioned, Isaiah threatens the special vengeance of God, that they shall encounter "lions" and beasts of prey. There was nothing new or uncommon in this to persons who traveled from Judea into Egypt; but here he threatens something extraordinary and more dangerous. In addition to the inconveniences and toils, and to the sums of money which they shall expend, God will also send disastrous occurrences, and at length they shall be miserably ruined. This doctrine ought to be applied to us, who are chargeable with a fault exceedingly similar; for in dangers we fly to unlawful remedies, and think that they will profit us, though God disapproves of them. We must therefore experience the same result and fall into the same dangers, if we do not restrain our unbelief and wickedness by the word of God. We ought also to observe and guard against that madness which hurries us along to spare no expense and to shrink from no toil, while we obey with excessive ardor our foolish desire and wish. We had abundant experience of this in Popery, when we were held captives by it, running about in all directions, and wearying ourselves with long and toilsome pilgrimages to various saints; yet the greatest possible annoyances were reckoned by us to be light and trivial. But now, when we are commanded to obey God and to endure "the light yoke" of Christ, ( Matthew 11:30 ,) we find that we cannot endure it. 7. Surely the Egyptians are vanity. [288] This verse contains the explanation of the former statement; for he repeats and threatens the same thing, that the Egyptians, after having worn out the Jews by various annoyances and by prodigious expense, will be of no service to them. "The strength of Egypt" will do them no good, even though he be earnest in assisting them, and employ all his forces. Thus shall the Jews be disappointed of their hope, and deceive themselves to their great vexation. The particle v (u) signifies here either for or surely, as I have translated it. Therefore have I cried to her. He now shews that the Jews have no excuse for fleeing with such haste into Egypt, and that they are willingly foolish and unworthy of any pardon, because they do not repent when they are warned. When he says that he "cried" to Jerusalem, I consider this to refer to God himself, who complains that his distinct warnings and instructions produced no effect, and that his exhortation to them to sit still was not without foundation, but was intended to meet the troubles and calamities which he foresaw. Whence came that restlessness, but because they refused to believe the words of the Lord? In a word, he shews that it is mere obstinacy that drives them to flee into Egypt; for by "sitting still" they might provide for their safety. By the word "cry" he means that he not only warned them by words, but likewise chastised them; and this makes it evident that their obstinacy and rebellion were greater. "To sit still" means here "to remain and to stay at home," though he will afterwards shew (verse 15) that they ought to have peaceable dispositions. The cause of their alarm and impassioned exertions was, that they were terrified and struck with dismay, and did not think that God's protection was sufficient, if they had not also the Egyptians on their side. Thus, they who do not give sufficient honor to God have their hearts agitated by unbelief, so that they tremble and never find peace. 8. Now go, and write this vision on a tablet. After having convicted the Jews of manifest unbelief, he means that it should be attested and sealed by permanent records, that posterity may know how obstinate and rebellious that nation was, and how justly the Lord punished them. We have said that it was customary with the prophets to draw up an abridgment of their discourses and attach it to the gates of the temple, and that, after having allowed full time to all to see and read it, the ministers took it down, and preserved it among the records of the temple; and thus the book of the prophets was collected and compiled. [289] But when any prediction was remarkable and peculiarly worthy of being remembered, then the Lord commanded that it should be written in larger characters, that the people might be induced to read it, and to examine it more attentively. ( Isaiah 8:1 ; Habakkuk 2:2 .) The Lord now commands that this should be done, in order to intimate that this was no ordinary affair, that the whole ought to be carefully written, and deserved the closest attention, and that it ought not only to be read, but to

For thus saith the {n} Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. (n) Often by his prophets he put you in remembrance of this, that you should only depend on him.

For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. The Holy One of Israel. — A style much in the mouths of God’s prophets in those times. But what great arrogance is it in the Pope to take unto him the title of his Holiness! In returning and rest shall ye be saved. — This is the same in effect with that before. Isaiah 30:7 Preachers must be instant, stand to their work, and not be baffled out of their unpleasing messages. The Septuagint here have it, Si conversus ingemueris, tunc salvaberis.

In returning, either from your present purpose of sending to Egypt, or unto God, as the LXX., and Syriac, and Arabic translators render it. Or, in quietness; for the verb from which this word come is elsewhere used in that sense, as Psalm 23:2 Jer 30 10 46:27 . In quietness; in sitting still, and quieting your own minds. In confidence, to with, rightly placed upon me and my promises for your deliverance.

For thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill behaviour to the Lord, condescends to give them the best advice, as follows: in returning and rest shall ye be saved; or "may be saved" (o); this is the right and the only way, namely, by "returning" from their evil ways, particularly their purpose of going to Egypt for help, and by returning to God by repentance and reformation, and to his worship and ordinances; and so the Targum, "if ye return to my law;'' and by "resting" quietly at home, and reposing their trust in the Lord: in quietness and in confidence shall be your strength; in a quiet submission to the will of God, and in quietly waiting upon him for the issue and event of things, abiding in their own houses, and not in a hurrying tumultuous manner, running here and there for help; and in a holy and humble confidence in the Lord, and in the power of his might, where they should find such strength and security, as Pharaoh king of Egypt could not give them: and ye would not; would not be persuaded to keep at home, and from going down to Egypt; would not take the advice given, but pursue their own measures and methods of salvation. This is the literal sense of the words; and if they can be accommodated to spiritual and eternal salvation, it may be done in this way: repentance may be meant by "returning", and faith by "rest"; or by "returning and rest" may be designed returning to rest, that is, to Christ, who is the only rest to weary souls: "quietness" may intend peace of conscience, arising from the blood and righteousness of Christ; and "confidence" faith, and an assurance of it, which make men strong Christians; though their strength does not barely lie in these graces, but in the object of them: now faith and repentance are blessings of the covenant of grace, gifts of God, and graces of the Spirit, which go together in the doctrine of salvation, and have a concern in it; though they are not meritorious procuring causes, nor conditions of it; yet in this way God brings his people to salvation, and they enter into, and are descriptive of, the character of such that are saved; there is so close a connection between these and salvation, that none are saved without them; and it may be observed, that this way of saving men through faith and repentance, and by going to Christ alone for rest, and by placing confidence in, and deriving all peace and comfort from him, is disagreeable to unregenerate men; which is a proof of the wretched depravity, and corruption, and perverseness of the will of man. (o) "servaremini", Piscator, Gataker.

The Jews were the only professing people God then had in the world, yet many among them were rebellious. They had the light, but they loved darkness rather. The prophets checked them in their sinful pursuits, so that they could not proceed without fear; this they took amiss. But faithful ministers will not be driven from seeking to awaken sinners. God is the Holy One of Israel, and so they shall find him. They did not like to hear of his holy commandments and his hatred of sin; they desired that they might no more be reminded of these things. But as they despised the word of God, their sins undermined their safety. Their state would be dashed in pieces like a potter's vessel. Let us return from our evil ways, and settle in the way of duty; that is the way to be saved. Would we be strengthened, it must be in quietness and in confidence, keeping peace in our own minds, and relying upon God. They think themselves wiser than God; but the project by which they thought to save themselves was their ruin. Only here and there one shall escape, as a warning to others. If men will not repent, turn to God, and seek happiness in his favour and service, their desires will but hasten their ruin. Those who make God alone their confidence, will have comfort. God ever waits to be gracious to all that come to him by faith in Christ, and happy are those who wait for him.

15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations. quietness—answering to "wait for Him (God)" (Isa 30:18).

For thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them. That reason was, that God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put confidence in him. In returning - In returning to God; that is, if you are converted to him. And rest - That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt (see Exodus 14:13 ). In quietness - In a collected, quiet state of mind. In confidence - By putting simple trust in God. Shall be your strength - You shall be safe; your enemies shall not be able to overcome and subdue you. But ye would not - When Jerusalem was threatened by Sennacherib, Hezekiah did put this confidence in God, and reposed calmly and securely on his promises Isaiah 36:15 , Isaiah 36:18 , Isaiah 36:21 ; but it is not improbable that when the city was first threatened, and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib Isaiah 36:6 . Probably, however, before the invasion had actually commenced he had seen the impropriety of this, either because the aid of Egypt could not be secured, or because Isaiah had warned him of this, and had been brought to put his trust entirely in Yahweh. Yet the offence had been "committed" of refusing to put implicit confidence in Yahweh, and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter Isaiah 30:16-17 .

Isaiah ‘QUIETNESS AND CONFIDENCE’ Isaiah 30:15 . ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of each in turn. The prophet’s warnings were political wisdom as truly as religious. Here Judah is exhorted to forsake the entangling dependence on Egypt, and to trust wholly to God. They had gone away from Him in their fears. They must come back by their faith. To them the great lesson was trust in God. Through them to us the same lesson is read. The principle is far wider than this one case. It is the one rule of life for us all. The two clauses of the text convey substantially the same idea. They are in inverted parallelism. ‘Returning and rest’ correspond to ‘quietness and confidence,’ so as that ‘rest’ answers to ‘quietness’ and ‘returning’ to ‘confidence.’ In the former clause we have the action towards God and then its consequence. In the latter we have the consequence and then the action. I. The returning. Men depart from God by speculative thought or by anxious care, or by sin. To ‘return’ is just to trust. The parallel helps us here-’returning’ is parallel with ‘confidence.’ This confidence is to be exercised especially in relation to one’s own path in life and the outward trials and difficulties which we meet, but its sphere extends far beyond these. It is a disposition of mind which covers all things. The attitude of trust, the sense of dependence, the assurance of God’s help and love are in all life the secrets of peace and power. Am I sinful? then trust. Am I bewildered and ignorant? then trust. Am I anxious and harassed? then trust. Note the thought, that we come back to God by simple confidence, not by preparing ourselves, not by our expiation, but only by trusting in Him. Of course the temptations to the opposite attitude are many and great. Note, too, that every want of confidence is a departure from God. We go away from Him not only by open sin, not only by denial of Him, but by forgetfulness, by want of faith. The ground of this confidence is laid in our knowledge of Him, especially in our knowledge of Jesus Christ. The exercise of this confidence is treated as voluntary. Every man is responsible for his faith. The elements of this confidence are, as regards ourselves, our sense of want in all its various aspects; and, as regards Him, our assurance of His love, of His nearness to help. II. Confiding nearness to God brings quiet rest. ‘Rest’ and ‘being quiet’ are treated here partly as consequences of faith, partly as duties which we are bound to strive to achieve. 1. See how confidence in God stills and quiets the soul. The very exercise of communion with Him brings peace and rest, inasmuch as all things are then possessed which we can desire. There is a still fruition which nothing can equal and nothing destroy. Trust in God brings rest from our own evil consciences. It brings rest from our own plans and purposes. Trust gives insight into the meaning of all this else unintelligible world. It brings the calming and subduing of desires, which in their eagerness torture, in their fruition trouble, and in their disappointment madden. It brings the gathering in of ourselves from all the disturbing diffusion of ourselves through earthly trifles. 2. Notice what this rest is not. It does not mean the absence of causes of disturbance. It does not mean the abnegation of forethought. It does not mean an indolent passiveness. 3. Notice the duty of being thus quiet and resting. How much we fail in this respect. We have faith, but there seems some obstruction which stops it from flowing refreshingly through our lives. We are bound to seek for its increased continuity and power in our hearts and lives. III. Confidence and rest in God bring safety and strength. That is true in the lowest sense of ‘saved,’ and not less true in the highest. The condition of all our salvation from temporal as well as spiritual evils lies thus in the same thing-that we trust God. No harm comes to us when we trust, because then God is with us, and works for us, and cares for us. So all departments of life are bound together by the one law. Trust is the condition of being ‘saved.’ And not only so, but also trust is strength. God works for us; yes, but better than that, God works in us and fits us to work. What powers we might be in the world! Trust should make us strong. To have confidence in God should bring us power to which all other power is as nothing. He who can feel that his foot is on the rock, how firm he should stand! Best gives strength. The rest of faith doubles our forces. To be freed from anxious care makes a man much more likely to act vigorously and to judge wisely. Stillness of soul, born of communion with God, makes us strong. Stillness of soul, born of deliverance from our fears, makes us strong. Here then is a golden chain-or shall we rather say a live wire?- whereof one end is bound to the Throne and the other encircles our poor hearts. Trust, so shall we be at rest and safe. Being at rest and safe, we shall be strong. If we link ourselves with God by faith, God will flash into us His mysterious energy, and His strength will be made perfect in our weakness.