14 And He hath broken it As the breaking of the potters' bottle, Beaten down -- He doth not spare, Nor is there found, in its beating down, A potsherd to take fire from the burning, And to draw out waters from a ditch.
Thou dost rule them with a sceptre of iron, As a vessel of a potter Thou dost crush them.'
`And thou hast broken the bottle before the eyes of the men who are going with thee, and hast said unto them: Thus said Jehovah of Hosts, Thus do I break this people and this city, as one breaketh the potter's vessel, that is not able to be repaired again, and in Tophet they bury -- without place to bury;
For if God messengers who sinned did not spare, but with chains of thick gloom, having cast `them' down to Tartarus, did deliver `them' to judgment, having been reserved, and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought,
for if God the natural branches did not spare -- lest perhaps He also shall not spare thee.
He who indeed His own Son did not spare, but for us all did deliver him up, how shall He not also with him the all things grant to us?
forty days being tempted by the Devil, and he did not eat anything in those days, and they having been ended, he afterward hungered,
Is wood taken from it to use for work? Do they take of it a pin to hang any vessel on it? Lo, to the fire it hath been given for fuel, Its two ends hath the fire eaten, And its midst hath been scorched! Is it profitable for work? Lo, in its being perfect it is not used for work, How much less, when fire hath eaten of it, And it is scorched, Hath it been used yet for work? Therefore, thus said the Lord Jehovah: As the vine-tree among trees of the forest, That I have given to the fire for fuel, So I have given the inhabitants of Jerusalem. And I have set My face against them, From the fire they have gone forth, And the fire doth consume them, And ye have known that I `am' Jehovah, In My setting My face against them. And I have made the land a desolation, Because they have committed a trespass, An affirmation of the Lord Jehovah!'
And I also, Mine eye doth not pity, nor do I spare; their way on their own head I have put.'
Jehovah is not willing to be propitious to him, for then doth the anger of Jehovah smoke, also His zeal, against that man, and lain down on him hath all the oath which is written in this book, and Jehovah hath blotted out his name from under the heavens,
And not pity doth Mine eye, nor do I spare, According to thy ways unto thee I give, And thine abominations are in thy midst, And ye have known that I `am' Jehovah the smiter.
And no pity on thee hath Mine eye, nor do I spare, For thy ways against thee I do set, And thine abominations are in thy midst, And ye have known that I `am' Jehovah.
On all roofs of Moab, and in her broad-places, All of it -- `is' lamentation, For I have broken Moab as a vessel in which there is no pleasure, An affirmation of Jehovah.
And have dashed them one against another, And the fathers and the sons together, An affirmation of Jehovah, I do not pity, nor spare, nor have I mercy, So as not to destroy them.
In the withering of its branch it is broken off, Women are coming in setting it on fire, For it `is' not a people of understanding, Therefore pity it not doth its Maker, And its Former doth not favour it.
I have been forgotten as dead out of mind, I have been as a perishing vessel.
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).