10 Who have said to seers, `Ye do not see,' And to prophets, `Ye do not prophesy to us Straightforward things, Speak to us smooth things, prophesy deceits,
and `at' Beth-El do not add to prophesy any more, for it `is' the king's sanctuary, and it `is' the royal house.'
for such our Lord Jesus Christ do not serve, but their own belly; and through the good word and fair speech they deceive the hearts of the harmless,
Therefore, thus said Jehovah concerning the men of Anathoth, who are seeking thy life, saying: Do not prophesy in the name of Jehovah, And thou dost not die by our hands.
A vain vision have ye not seen, And a lying divination spoken, When ye say: An affirmation of Jehovah, And I have not spoken? Therefore, thus said the Lord Jehovah: Because ye have spoken vanity, and seen a lie, Therefore, lo, I `am' against you, An affirmation of the Lord Jehovah. And My hand hath been on the prophets, Who are seeing vanity, and who are divining a lie, In the assembly of My people they are not, And in the writing of the house of Israel they are not written, And unto the ground of Israel they come not, And ye have known that I `am' the Lord Jehovah. Because, even because, they did cause My people to err, Saying, Peace! and there is no peace, And that one is building a wall, And lo, they are daubing it with chalk.
And thou hast said: Thus said the Lord Jehovah: Wo to those sowing pillows for all joints of the arm, And to those making the kerchiefs For the head of every stature -- to hunt souls, The souls do ye hunt of My people? And the souls ye have do ye keep alive? Yea, ye pierce Me concerning My people, For handfuls of barley, And for pieces of bread, to put to death Souls that should not die, And to keep alive souls that should not live, By your lying to My people -- hearkening to lies. Therefore, thus said the Lord Jehovah: Lo, I `am' against your pillows, With which ye are hunting there the souls of the flourishing, And I have rent them from off your arms, And have sent away the souls that ye are hunting, The souls of the flourishing. And I have torn your kerchiefs, And delivered My people out of your hand, And they are no more in your hand for a prey, And ye have known that I `am' Jehovah. Because of paining the heart of the righteous with falsehood, And I have not pained it, And strengthening the hands of the wicked, So as not to turn back from his evil way, To keep him alive,
`And when they may finish their testimony, the beast that is coming up out of the abyss shall make war with them, and overcome them, and kill them,
who did both put to death the Lord Jesus and their own prophets, and did persecute us, and God they are not pleasing, and to all men `are' contrary, forbidding us to speak to the nations that they might be saved, to fill up their sins always, but the anger did come upon them -- to the end!
so that your enemy have I become, being true to you?
saying, `Did not we strictly command you not to teach in this name? and lo, ye have filled Jerusalem with your teaching, and ye intend to bring upon us the blood of this man.'
the world is not able to hate you, but me it doth hate, because I testify concerning it that its works are evil.
Ye do not prophesy -- they do prophesy, They do not prophesy to these, It doth not remove shame.
And Ahab saith unto Elijah, `Hast thou found me, O mine enemy?' and he saith, `I have found -- because of thy selling thyself to do the evil thing in the eyes of Jehovah;
And the heads say unto the king, `Let, we pray thee, this man be put to death, because that he is making feeble the hands of the men of war, who are left in this city, and the hands of all the people, by speaking unto them according to these words, for this man is not seeking for the peace of this people, but for its evil.'
And now, why hast thou not pushed against Jeremiah of Anathoth, who is making himself a prophet to you?
`And also there hath been a man prophesying in the name of Jehovah, Urijah son of Shemaiah, of Kirjath-Jearim, and he prophesieth against this city, and against this land according to all the words of Jeremiah, And the king Jehoiakim, and all his mighty ones, and all the heads, hear his words, and the king seeketh to put him to death, and Urijah heareth, and feareth, and fleeth, and goeth in to Egypt. And the king Jehoiakim sendeth men to Egypt -- Elnathan son of Achbor, and men with him unto Egypt -- And they bring out Urijah from Egypt, and bring him in unto the king Jehoiakim, and he smiteth him with a sword, and casteth his corpse unto the graves of the sons of the people.'
Till when is it in the heart of the prophets? The prophets of falsehood, Yea, prophets of the deceit of their heart, Who are devising to cause My people To forget My name by their dreams, That they recount each to his neighbour, As their fathers forgot my name for Baal. The prophet with whom `is' a dream, Let him recount the dream, And he with whom `is' My word, Let him truly speak My word. What -- to the straw with the corn? An affirmation of Jehovah. Is it not thus? My word `is' as a fire, An affirmation of Jehovah. And as a hammer -- it breaketh in pieces a rock.
Therefore, I give their wives to others, Their fields to dispossessors, For from the least even unto the greatest, Every one is gaining dishonest gain, From prophet even unto priest, every one is dealing falsely. And they heal the breach of the daughter of my people slightly, Saying, Peace, peace! and there is no peace.
For from their least unto their greatest, Every one is gaining dishonest gain, And from prophet even unto priest, Every one is dealing falsely, And they heal the breach of the daughter of my people slightly, Saying, `Peace, peace!' and there is no peace.
The prophets have prophesied falsely, And the priests bear rule by their means, And My people have loved `it' so, And what do they at its latter end?
And it cometh to pass, in his speaking unto him, that he saith to him, `For a counsellor to the king have we appointed thee? cease for thee; why do they smite thee?' And the prophet ceaseth, and saith, `I have known that God hath counselled to destroy thee, because thou hast done this, and hast not hearkened to my counsel.'
And He sendeth among them prophets, to bring them back unto Jehovah, and they testify against them, and they have not given ear; and the Spirit of God hath clothed Zechariah son of Jehoiada the priest, and he standeth over-against the people, and saith to them, `Thus said God, Why are ye transgressing the commands of Jehovah, and prosper not? because ye have forsaken Jehovah -- He doth forsake you.' And they conspire against him, and stone him with stones by the command of the king, in the court of the house of Jehovah,
And the king of Israel saith unto Jehoshaphat, `Still -- one man to seek Jehovah from him, and I -- I have hated him, for he is not prophesying concerning me of good, but all his days of evil, he `is' Micaiah son of Imlah;' and Jehoshaphat saith, `Let not the king say so.' And the king of Israel calleth unto a certain officer, and saith, `Hasten Micaiah son of Imlah.' And the king of Israel and Jehoshaphat king of Judah are sitting, each on his throne, clothed with garments, and they are sitting in a threshing-floor at the opening of the gate of Samaria, and all the prophets are prophesying before them. And Zedekiah son of Chenaanah maketh for himself horns of iron, and saith, `Thus said Jehovah, With these thou dost push Aram till thou hast consumed them.' And all the prophets are prophesying so, saying, `Go up `to' Ramath-Gilead and prosper, and Jehovah hath given `it' into the hand of the king.' And the messenger who hath gone to call for Micaiah hath spoken unto him, saying, `Lo, the words of the prophets -- one mouth -- `are' good towards the king, and let, I pray thee, thy word be like one of theirs: and thou hast spoken good.' And Micaiah saith `Jehovah liveth, surely that which my God saith, it I speak.' And he cometh in unto the king, and the king saith unto him, `Micaiah, do we go unto Ramoth-Gilead to battle, or do I forbear?' And he saith, `Go ye up, and prosper, and they are given into your hand.' And the king saith unto him, `How many times am I adjuring thee, that thou speak unto me only truth in the name of Jehovah?' And he saith, `I have seen all Israel scattered on the mountains, as sheep that have no shepherd, and Jehovah saith, There are no masters to these, they turn back each to his house in peace.' And the king of Israel saith unto Jehoshaphat, `Did I not say unto thee, He doth not prophesy concerning me good, but rather of evil?' And he saith, `Therefore, hear ye a word of Jehovah: I have seen Jehovah sitting on His throne, and all the host of the heavens standing on His right and His left; and Jehovah saith, Who doth entice Ahab king of Israel, and he doth go up and fall in Ramoth-Gilead? And this speaker saith thus, and that speaker thus. And go out doth the spirit, and stand before Jehovah, and saith, I do entice him; and Jehovah saith unto him, With what? and he saith, I go out, and have become a spirit of falsehood in the mouth of all his prophets. And He saith, Thou dost entice, and also, thou art able; go out and do so. And, now, lo, Jehovah hath put a spirit of falsehood in the mouth of these thy prophets, and Jehovah hath spoken concerning thee -- evil.' And Zedekiah son of Chenaanah cometh nigh, and smiteth Micaiah on the cheek, and saith, `Where `is' this -- the way the Spirit of Jehovah passed over from me to speak with thee?' And Micaiah saith, `Lo, thou dost see in that day, that thou dost enter into the innermost chamber to be hidden.' And the king of Israel saith, `Take ye Micaiah, and turn him back unto Amon head of the city, and unto Joash son of the king, and ye have said, Thus said the king, Put ye this `one' in the house of restraint, and cause him to eat bread of oppression, and water of oppression, till my return in peace.' And Micaiah saith, `If thou dost certainly return in peace, Jehovah hath not spoken by me;' and he saith, `Hear ye, O peoples, all of them!'
And Asa is angry at the seer, and giveth him to the house of torture, for `he is' in a rage with him for this; and Asa oppresseth `some' of the people at that time.
And the king of Israel saith unto Jehoshaphat, `Yet -- one man to seek Jehovah by him, and I have hated him, for he doth not prophesy concerning me good, but evil -- Micaiah son of Imlah;' and Jehoshaphat saith, `Let not the king say so.' And the king of Israel calleth unto a certain eunuch, and saith, `Hasten Micaiah son of Imlah.' And the king of Israel and Jehoshaphat king of Judah are sitting, each on his throne, clothed with garments, in a threshing-floor, at the opening of the gate of Samaria, and all the prophets are prophesying before them. And Zedekiah son of Chenaanah maketh for himself horns of iron, and saith, `Thus said Jehovah, By these thou dost push the Aramaeans till they are consumed;' and all the prophets are prophesying so, saying, `Go up to Ramoth-Gilead, and prosper, and Jehovah hath given `it' into the hand of the king.' And the messenger who hath gone to call Micaiah hath spoken unto him, saying, `Lo, I pray thee, the words of the prophets, with one mouth, `are' good towards the king; let it be, I pray thee, thy word as the word of one of them -- and thou hast spoken good.'
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 30
Commentary on Isaiah 30 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 30
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).
2. walk—are now setting out, namely, their ambassadors (Isa 30:4).
Egypt—See on Isa 19:1; Isa 20:1.
Pharaoh—the generic name of the kings of Egypt, as Cæsar 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 Isa 9:21).
at Zoan—are already arrived there on their errand to Pharaoh (see Isa 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 (Jer 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.
5. (Jer 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; Jer 2:6).
flying serpent—(Isa 14:29), a species which springs like a dart from trees, on its prey.
will carry—rather, present, "carry," namely, as presents to Egypt (1Ki 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, Rabah, a designation for Egypt (Isa 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 (Isa 36:6). English Version agrees with Isa 30:15; Isa 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 Isa 8:1; Isa 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 (Isa 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 (1Ki 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 (Isa 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; Jer 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)" (Isa 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 (Isa 31:1). This was expressly against the Mosaic law (De 17:16; see on Isa 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" (Isa 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 (Isa 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 (Isa 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 Isa 30:15, wait, namely, for His times of having mercy.
19. (Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa 30:18-33).
weep no more—(Isa 25:8).
thy cry—(Isa 26:8, 9; Jer 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 (1Ki 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 (Joh 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 (2Ki 23:8, 10, 14, 16; 2Ch 31:1; compare Isa 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 (Isa 44:3).
the day, &c.—when the disobedient among the Jews shall have been slain, as foretold in Isa 30:16: "towers," that is, mighty men (Isa 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 (Isa 60:19, 20; Re 21:23, 24; 22:5).
breach—the wound, or calamity, sent by God on account of their sins (Isa 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 (Isa 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. (Isa 11:4; 2Th 2:8).
reach … neck—the most extreme danger; yet as the head, or capital of Judah, was to be spared (Isa 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape.
sieve of vanity—Rather, "the winnowing fan of destruction" [Lowth] (Isa 41:16).
bridle in … jaws—as prisoners are represented in the Assyrian inscriptions (Isa 37:29).
causing … to err—(Isa 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Isa 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 (Isa 30:27), is again mentioned here, in contrast to the music (Isa 30:29) with which His people shall come to worship Him.
lighting down of … arm—(Isa 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 (Isa 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, Isa 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 (Isa 19:16; compare "sift … sieve," Isa 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 (2Ki 23:10; Jer 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, Isa 14:12-15) and his angels," and unbelieving men (Mt 5:22; 25:41; Mr 9:43, 44).