ISAIAH 30 COMMENTARY

ISAIAH 30 COMMENTARY
EDITED BY GLENN PEASE
Woe to the Obstinate Nation
1 “Woe to the obstinate children,”
declares the Lord,
“to those who carry out plans that are not mine,
forming an alliance, but not by my Spirit,
heaping sin upon sin;
1.BARNES, “Wo, - (see the note at Isa_18:1).
To the rebellious children - To those whom he had nourished as children, and who had
rebelled against him (see the note at Isa_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 sunthekas - ‘And thou
hast made covenants.’ The Syriac renders it, ‘Who pour out libations.’ The Hebrew word ‫נסך‬ na
sak 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 Gen_35:14;
Exo_30:9; 1Ch_11:18; Hos_9:4;
(2) to the act of pouring out oil, that is, to anointing kings and rulers Psa_2:6; Dan_11:8;
(3) to the act of pouring out melted metals, that is, to cast them Isa_40:19; Isa_44:10.
The word also may have a meaning kindred to ‫סכך‬ sakak and denote “to cover,” as in Isa_25:7.
Various derivatives from the word are rendered ‘to cover withal’ Num_4:7; ‘the covering’
Isa_28:20; ‘the web,’ that is, that which is woven for a covering Jdg_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.
2. CLARKE, “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.
3. GILL, “Woe to the rebellious children, saith the Lord,.... The Jews, who were, by
national adoption, and by outward profession of religion, the "children" of God, but were
apostates from him, had turned their backs upon him, deviated from his law, and departed from
his worship and ordinances; and therefore a woe is pronounced against them, or they are called
upon to consider of their evil ways, and return, that iniquity might not be their ruin:
that take counsel, but not of me; they met and consulted together about their safety, when
in danger, but did not ask counsel of the Lord; they did not consult his word, nor his prophets,
nor by Urim and Thummim, as in case of war they should more especially:
and that cover with a covering, but not of my spirit; they sought for a cover, a shelter, a
protection from the enemy, but not from the Spirit of the Lord, in his word and prophets, who
would have directed them to a more suitable and sufficient one. Kimchi understands this of their
covert and secret counsels, which they laid deep, as they fancied, and sought to hide. The
Targum of the former clause and this is,
"that take counsel, but not of my word; that consult a consultation, but do not ask of my
prophets:''
that they may add sin to sin; the sins of consulting others, and of putting confidence in a
creature, to their other sins of rebellion and apostasy: so wicked men, who are enemies in their
minds, by wicked works, to God, and commit acts of hostility against him, and are in danger
thereby of eternal ruin, do not consult the word and ministers of the Gospel, but flesh and blood,
carnal sense and reason, and seek to cover themselves with the rags of their own righteousness,
and not with the robe of Christ's righteousness, and garments of salvation, which the Spirit of
God reveals and brings near; and so to their other sins they add that of trusting to their own
righteousness, and not submitting to Christ's.

4. HENRY, “It was often the fault and folly of the people of the Jews that, when they were
insulted by their neighbours on one side, they sought for succour from their neighbours on the
other side, instead of looking up to God and putting their confidence in him. Against the
Israelites they sought to the Syrians, 2Ch_16:2, 2Ch_16:3. Against the Syrians they sought to the
Assyrians, 2Ki_16:7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh
upbraided them with so doing, 2Ki_18:21. Now observe here,
I. How this sin of theirs is described, and what there was in it that was provoking to God.
When they saw themselves in danger and distress, 1. They would not consult God. They would
do things of their own heads, and not advise with God, though they had a ready and certain way
of doing it by Urim or prophets. They were so confident of the prudence of their own measures
that they thought it needless to consult the oracle; nay, they were not willing to put it to that
issue: “They take counsel among themselves, and one from another; but they do not ask counsel,
much less will they take counsel, of me. They cover with a covering” (they think to secure
themselves with one shelter or other, which may serve to cover them from the violence of the
storm), “but not of my Spirit” (not such as God by his Spirit, in the mouth of his prophets,
directed them to), “and therefore it will prove too short a covering, and a refuge of lies.” 2. They
could not confide in God. They did not think it enough to have God on their side, nor were they
at all solicitous to make him their friend, but they strengthened themselves in the strength of
Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the
Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the
covering in which they wrapped themselves.
II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here
denounced against them under that character, Isa_30:1. They were, in profession, God's
children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust
God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to
sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed
yet more against the Lord, 2Ch_28:22. And those that had abused God's mercies to them,
making them the fuel of their lusts, abused their afflictions too, making them an excuse for their
distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they
make their own chain heavy, so it is just with God to make their plagues wonderful. Now that
which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for
their allies: They walk to go down to Egypt, travel up and down to find an advantageous road
thither; but they have not asked at my mouth, never considered whether God would allow and
approve of it or no.
5. JAMISON, “Isa_30:1-32. The thirtieth through thirty-second chapters refer probably to
the summer of 714 b.c., as the twenty-nith to the Passover of that year.
Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isa_30:2-6,
Isa_30:15; Isa_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 (Exo_23:32; Deu_7:2).
take counsel — rather, as Isa_30:4, Isa_30:6 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 (Exo_24:8;
Zec_9:11), translate, “who make a league.”
not of — not suggested by My Spirit” (Num_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 (Deu_29:19).
5B. PULPIT, “THE ALLIANCE WITH EGYPT OPENLY REBUKED. In the preceding chapter
(Isa_30:15) the design of the Jewish rulers to seek the alliance of Egypt was covertly glanced at and
condemned; now it is openly declared and rebuked. The rulers are warned that no good can possibly
come of it, even in a worldly sense. The Egyptians will give no aid, or at any rate no effectual aid. The
sums expended in purchasing their friendship will be utterly thrown away.
Isa_30:1
Woe to the rebellious children (comp. Isa_1:23; Isa_65:2). The word translated "rebellious" is used
in Deu_21:18, Deu_21:20 of the persistently disobedient son, who was to be brought before the elders
and stoned to death. That take counsel; rather, that form plans, such as the plan now formed to call in
the aid of Egypt. It must be borne in mind that, under the theocracy, there was an authorized mode of
consulting God, and receiving an answer from him, in any political emergency. That cover with a
covering. The exact metaphor employed is uncertain, Mr. Cheyne renders, "that weave a web;" Dr. Kay,
"that pour out a molten image." The meaning, however, in any case is, "that carry out a design," the
clause being a mere variant of the preceding one. That they may add sin to sin; i.e. "to add a fresh sin
to all their former sins."
6. K&D, “The plan which, according to Isa_29:15, was already projected and prepared in the
deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have
already been commenced; but the prophet condemns what he can no longer prevent. “Woe to
the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait
alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to
Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves
under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the
concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in
Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people
useless to them, that brings no help and no use, but shame, and also reproach.” Sore
rı̄m is
followed by infinitives with Lamed (cf., Isa_5:22; Isa_3:8): who are bent upon it in their
obstinacy. Massekhah designates the alliance as a plait (massekheth). According to Cappellus and
others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is
certainly the more correct view, inasmuch as massekhah (from nasakh, fundere) signifies a cast,
and hence it is more natural here to take nasakh as equivalent to sakhakh, plectere (Jerome:
ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions
‫י‬ִ ִ‫ּא־מ‬‫ל‬ְ‫ו‬ and ‫י‬ ִ‫ּא־רוּח‬‫ל‬ְ‫,ו‬ viz., without its having proceeded from me, and without my Spirit being
there. “Sin upon sin:” inasmuch as they carry out further and further to perfect realization the
thought which was already a sinful one in itself. The prophet now follows for himself the
ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive
in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a
disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On la‛oz
b', see at Isa_10:31 : ‛oz is the infinitive constr. of ‛uz; ma‛oz, on the contrary, is a derivative of ‛a
zaz, to be strong. The suffixes of ‫יו‬ ָ‫ר‬ ָ‫שׂ‬ (his princes) and ‫יו‬ ָ‫כ‬ፎ ְ‫ל‬ ַ‫מ‬ (his ambassadors) are supposed by

Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and
ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet
cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on
their journey according to Isa_30:2. The prophet's vision overleaps the existing stage of the
desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt,
first of all in Zoan, and then still further in Hanes, and at once foretells the shameful
termination of this self-desecration of the people of Jehovah. The lxx give for ‫עוּ‬ִ‫גי‬ַ‫י‬ ֵ‫ס‬ ָ‫,ח‬ µάτην κοπι
άσουσιν, i.e., ‫עוּ‬ָ‫יג‬ִ‫י‬ ‫ם‬ָ ִ‫,סה‬ and Knobel approves this reading; but it is a misunderstanding, which
only happens to have fallen out a little better this time than the rendering ᆞς ∆αυίδ given for ‫וּר‬ ַⅴ
in Isa_29:3. If chinnam had been the original reading, it would hardly have entered any one's
mind to change it into chanes. The latter was the name of a city on an island of the Nile in
Central Egypt, the later Heracleopolis (Eg. Hnes; Ehnes), the Anysis of Herodotus (ii. 137). On
Zoan, see at Isa_19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the
Ethiopian. Tanis and Anysis were the two capitals. ‫אישׁ‬ ִ‫ּב‬‫ה‬ (= ‫בשׁ‬ִ‫ּי‬‫ה‬)=ּ‫ה‬ , a metaplastic hiphil of ‫שׁ‬ ַ‫ב‬ָ‫י‬
= ‫וֹשׁ‬ , a different word from ‫שׁ‬ ֵ‫ב‬ָ‫)י‬ is incorrectly pointed for ‫ישׁ‬ ִ‫א‬ ְ‫ב‬ ִ‫,ה‬ like ‫ה‬ָ‫ּנ‬‫שׁ‬‫יא‬ ִ‫ר‬ (keri) for ‫ה‬ָ‫ּנ‬‫שׁ‬‫י‬ ִ‫א‬ ְ‫ר‬ in
Jos_21:10. ‫ישׁ‬ ִ‫א‬ ְ‫ב‬ ִ‫ה‬ signifies elsewhere, “to make stinking” (to calumniate, Pro_13:5), or “to come
into ill odour” (1Sa_27:12); here, however, it means to be put to shame (‫שׁ‬ፍ ָ = ‫וֹשׁ‬ ).
7. BI, “A foolish mission
In chapter 30 the negotiations with Egypt are represented as having reached a further stage: an
embassy, despatched for the purpose of concluding a treaty, is already on its way to the court of
the Pharaohs.
Isaiah takes the opportunity of reiterating his sense of the fruitlessness of the mission, and
derides the folly of those who expect from it any substantial result. (Prof. S. R. Driver, D. D.)
The only Counsellor
These words contain a most important lesson for all such as have anything to do with managing
the affairs of nations: and it would be well for the world if its rulers would give heed to that
lesson, and keep guard against the sins on account of which the prophet here denounces woe
against the rulers of Judah. They entered into an alliance with Pharaoh, with the view of gaining
assistance from him which might enable them to cope with Sennacherib in the field. This is just
what a statesman, who plumed himself on his wisdom in these days, would do. Yet it is for doing
this very thing that the prophet Isaiah in the text denounces woe against them. Their conduct
therefore must have been sinful. Let us try to discover in what their sin lay.
1. They were making use of human means to ward off the danger which threatened them.
Not that thins in itself is altogether wrong in God’s eyes. On the contrary, we are so placed
here on earth, in the midst of so many wants and necessities, and so helpless by ourselves,
that we are compelled to be forever making use of human and earthly means. Only, we ought
to make use of these means with the conviction that they are merely instruments in the
hands of Him who can alone endow them with the power of being of use to us. This is what
the rulers of Judah forgot and entirely lost sight of. They trusted in Pharaoh. We are all apt
to take counsel of ourselves, of our own understandings, our own wishes, our own

convenience, our passions, our interest, our sloth, our purses, our appetites. Or we take
counsel of our friends, of our neighbours, of such men as are esteemed to be quick and far-
sighted, of every person, and of every thing, except of God. His counsel is the last we seek.
Therefore does the prophet’s woe fall upon us also. And why is it that we are so loth to take
counsel of God? Our unwillingness can only proceed from an evil heart of unbelief; from that
unbelief which loses sight of the Ruler and Lawgiver of the world, and which is prone to
worship whatever dazzles the senses and flatters our carnal nature.
2. But there was another feature in the conduct of the princes of Judah which deepened
their sin. They were not merely putting their trust in an arm of flesh,—they who had been so
strongly forbidden to trust in such vanities, and who had the living God to trust in such
vanities, and who had the living God to trust in: but the arm they were trusting to was the
arm of Egypt. Egypt had from the first been the deadly enemy of the Israelites, and of their
God. Egypt was the source from which all manner of idolatrous abominations had flowed in
upon them: out of Egypt they had been called; and they were no longer to hold any
intercourse with it. Therefore the prophet goes on to cry, “Woe to those who walk to go down
into Egypt, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow
of Egypt:” and he declares that, because they do so, “the strength of Pharaoh shall be their
shame, and the trust in the shadow of Egypt their confusion.” Nor will it be otherwise with
us. If we are guilty of their sin we shall not escape their woe. And alas! how often in
moments of fear, of distress,—when some danger starts up suddenly in our path, when the
enemy seems to be hard at hand, and just ready to overwhelm us,—do we feel tempted to go
down into Egypt, in the hope of strengtheningourselves with the strength of Pharaoh, and of
sheltering ourselves with the shadow of Egypt! Satan at such moments is always close at our
ear, whispering to us, that, if we will but take counsel of him, and do as he bids us, he will
help us out of our difficulty. It should be borne in mind that, every time we sin we weaken
our souls, we cripple our good feelings, we blunt our conscience, we drive away the Spirit of
God from our hearts. Therefore, instead of our being better able to meet the next temptation,
the odds against us are increased. (J. C. Hare, M. A.)
The Jews’ dependence on Egypt
The advantages which the Jews promised themselves from their alliance with Egypt were
these—
1. The Egyptians abounded in chariots and horses, which the Jews were destitute of. For
Palestine, being a country full of steep hills and narrow difficult ways, was in many places
impassable by horses, and therefore their beasts of burden were camels, asses, and mules,
which are not apt to start, but tread sure in dangerous ways. These served them very
commodiously in times of peace. But when they were invaded by armies of the Assyrians and
Chaldeans, who had troops of horse, and multitudes of chariots, they wanted the like forces
to oppose them; and such the Egyptians could very well supply them with.
2. Besides, the Assyrians and Chaldeans were at that time the most formidable Powers of the
East, ambitious of universal monarchy, and threatening to subdue Egypt as well as other rich
kingdoms. On which account the Egyptians were jealous of them, and therefore were most
easily prevailed upon, and more cheaply engaged to assist the Jews, or any other people in
their wars against them. (W. Reading, M. A.)
God’s prohibition of alliance with Egypt

The reasons why God prohibited His people to confederate with the Egyptians, are these—
1. He had delivered their forefathers out of the land of Egypt with a mighty hand, stretched
out from Heaven, and unassisted by any human means. He had manifested Himself to be far
above all their gods, in that He triumphed over them in the ten plagues, and drowned their
king and army in the Red Sea. Notwithstanding all which sufficient convictions, the
Egyptians still persisted in their gross idolatry; which might justly provoke God to forbid His
people any dealing with them.
2. Their applying to Egypt for aid against their enemies, was derogatory to the honour of
God, who having anciently demonstrated His ability to save His people, and having
promised still to vouchsafe them His protection in proportion to their obedience, these
idolaters might be apt to conclude that His former power was now decayed, and that their
gods had gained the ascendant over Him, since they were called in to the protection of His
people.
3. An Egyptian had proved fatal to Israel in their happiest state; I mean the daughter of an
Egyptian king, who was one of the wives of King Solomon, and helped with other strange
women to entice him to idolatry. The immediate consequence of which, by the just judgment
of God, was the division of the twelve tribes into two kingdoms, who often waged unnatural
wars one with another.
4. God had, in general, forbidden His people to make confederacies with any of the nations
round about them, lest they should defile themselves with their idolatrous principles and
abominable practices; or lest they should put their trust in man and make flesh their arm,
and their heart depart from the Lord. (W. Reading, M. A.)
“Cover with a covering”
Perhaps, “weave a web,” hatch a scheme. (A. B.Davidson, LL. D.)
R.V. marg gives two translations between which it is difficult to choose. The latter is perhaps
preferable, although the noun does not occur elsewhere in the sense of “libation.” The allusion
would be to drink offerings accompanying the conclusion of a treaty. (J. Skinner, D. D.)
Adding sin to sin
The sin of forsaking God, and trusting in the arm of flesh, to their sin of drunkenness
(Isa_28:8), and their other sins. (W. Day, M. A.)
8. MEYER, “FATAL RELIANCE ON HUMAN AID
Isa_30:1-17
Toward the close of the 8th century, B.C. Jerusalem sent ambassadors to seek help from Egypt
against Assyria, in distinct defiance of God’s repeated warnings. Isaiah denounced this as adding
sin to sin. Even though their princes reached Zoan and Hanes, capital cities, and succeeded in
their object, it would not help them. The beasts of burden might traverse the deserts with
presents and bribes, but all would be in vain. These truths, however, were unpalatable, and the
politicians endeavored to silence the prophet, Isa_30:9-11. All sin recoils on the sinner. At first

his efforts seem to protect him, but soon the wall begins to bulge, then it totters, finally it falls.
The true policy, urged by Isaiah in Isa_30:15, would be to renounce these efforts for Egyptian
help and return to rest in the loving care of God. In returning and rest they would be saved! Oh,
that we were more quiet and calm in the face of danger, hushing our fears, stilling our throbbing
hearts, and leaning back on the everlasting arms! God cannot fail you, ye fearful saints.
9. CALVIN, “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’ government, and
follow their own inclinations. But God had strictly forbidden them to enter into any alliance or league with
the Egyptians. (Exo_13:17; Deu_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. (Exo_23:32; Deu_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. (Exo_13:3.) 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’ 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. (Jer_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. (Eze_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 ‫,סוררים‬ (sōĕī,) 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 ‫לנסך‬ ‫,מסכה‬ (lĭō măēā,) are explained by some commentators
to mean, “ pour out the pouring out.” Though this is not at variance with the Prophet’ meaning, yet it is
more correctly, in my opinion, translated by others, “ 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,
“ 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 “ their counsels,” that is,
keep them apart from God; that they do not ask at “ mouth of the Lord;” and that they do not suffer
themselves to be governed by “ 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 “ mouth;” and if we “ 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. (2Kg_16:7.) 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.
(284) See Commentary on Isaiah, vol. 1 p. 75.
FT541 The phrase ‫לנסך‬ ‫מסכה‬ (lĭō măēā) has been variously explained. The Peshito makes it mean to pour
out libations, probably with reference to some ancient mode of ratifying covenants, and the Septuagint
accordingly translates it ἐποιήσατε συνθή᾿κας, ‘ made covenants.’ Cocceius applies it to the casting of
molten images, (ad fundendum fusile,) De Dieu to the molding of designs or plots. Kimchi and Calvin
derive the words from the root to cover, and suppose the idea here expressed to be that of concealment.
Ewald follows J. D. Michaelis in making the phrase mean to weave a web, which agrees well with the
context, and is favored by the similar use of the same verb and noun in Isa_25:7. Knobel’ objection, that
this figure is suited only to a case of treachery, has no force, as the act of seeking foreign aid was
treasonable under the theocracy, and the design appears to have been formed and executed secretly.
(Compare Isa_29:15, where the reference may be to the same transaction.)” — Alexander
FT542 See page 345
FT543 The allusion is to the concluding clause of Isa_30:5.” — Ed
FT544 “ the Egyptians shall help in vain.” — Eng. Ver.
FT545 See Commentary on Isaiah, vol. 1 p. 32

FT546 “Disant qu’ demandent d’ flattez;” — “ he says that they ask to be flattered.”
FT547 ‫נלוז‬ (nāō) seems to denote perverseness or moral obliquity in general. It is rendered in a strong
idiomatic form by Hitzig, (verschmitztheit, craftiness,) and Ewald, (querwege, crossway.) — Alexander.
Luther’ term, (muthwillen, wantonness,) conveys the same general idea. — Ed
FT548 See Commentary on John’ Gospel, vol. 1 p. 223 note 1.
FT549 “Estans pleins de vent;” — “ full of wind.”
FT550 Here the Author departs from his usual manner, by omitting all mention of the concluding and highly
expressive clause of the verse. “ ‫,גבה‬ (gĕĕ,) the English version has ‘’ Lowth, ‘’ and most other writers ‘’
but in Eze_47:11, it denotes a ‘’ or ‘’ Ewald supposes a particular allusion to the breaking of a poor man’
earthen pitcher, an idea which had been suggested long before by Gill: ‘ poor people are wont to do, to
take fire from the hearth, and water out of a well in a piece of broken pitcher.’” — Alexander. All must
admit, that when one cannot find a “” fit for the meanest purpose, the vessel is broken in pieces. — Ed
FT551 Jarchi says, that in this passage ‫שובה‬ (shūā) “ rest and quietness,” and adduces as a parallel
passage one in which the word is commonly viewed as the imperative of ‫,שוב‬ (shū,) with He paragogic. “
rest, O Lord, to the many thousands of Israel.” (Num_10:36.) Breithaupt supports that interpretation, and
derives the word from ‫,ישב‬ (yāă,) “ sit, to rest.” — Ed
FT552 See Commentary on Isaiah, vol. 1 p. 29
FT553 “ ‫תרן‬ (tōĕ) is taken as the name of a tree by Augusti (Tannenbaum, the fir-tree) and Rosenmü
(pinus, the pine-tree,) by Gesenius and Ewald as a signal or a signal-pole. In the only two cases where it
occurs elsewhere, it has the specific meaning of a mast. The allusion may be simply to the similar
appearance of a lofty and solitary tree, or the common idea may be that of a flag-staff, which might be
found in either situation. The word ‘’ here employed by Gataker and Barnes, is consistent neither with the
Hebrew nor the English usage.” — Alexander
FT554 The latter quotation may appear to be inaccurate, for in the English version it runs thus, “ will
correct thee in measure;” but Calvin adheres closely to the Hebrew original, which employs in both
passages the word ‫משפט‬ (mĭā) “judgment. ” — Ed
Ft555 “ shalt weep no more.” — Eng. Ver.
FT556 “ shall not thy teachers be removed.” — Eng. Ver.
FT557 “ ye find yourselves reduced to extremities usual in long sieges, though ye be stinted to a short
allowance of ‘ and water,’ and are forced to undergo a great many other inconveniences, yet use not my
prophets ill, make them not to run into corners to hide themselves from the violence of an impatient
multitude; but be glad to see them among you, and let their examples encourage you to bear up
handsomely under the short afflictions which shall then be upon you. This is the plain meaning of the
words, without running to the whimsical expositions of some who by ‘ Angustiæ’ as the Vulgate
renders ‫לחם‬ ‫צר‬ (lĕĕ tzā,) make the prophet mean the compendious doctrine of the gospel, or Christ
himself, or the eucharist, and like dreams.” — Samuel White

FT558 “’ explanation of the word ( ‫,מורה‬ mōĕ, or rather ‫,מורים‬ mōī,) as meaning the early rain, (which sense
it has in Joe_2:23, and perhaps also in Psa_84:6,) has been retained only by Calvin and Lowth. The great
majority of writers adhere not only to the sense of ‘’ but to the plural import of the form, ( ‫מורים‬ with 2 Sing.
Affix.,) and understand the word as a designation or description of the prophets, with particular reference,
as some suppose, to their reappearance after a period of severe persecution or oppression.” —
Alexander
FT559 “ ephods of your molten images, — short cassocks, without sleeves, with which the heathens
adorned their idols.” — Stock. Cicero tells a story about Dionysius, who found in the temple of Jupiter
Olympius a golden cloak of great weight, with which the statue of Jupiter had been ornamented by Gelo
out of the spoils of the Carthaginians, and, after making the witty observation that it was too heavy for
summer and too cold for winter, carried it off, and threw around the statue a woolen mantle, which, he
said, was adapted to every season of the year. (Cic. de Nat. Deor. l. iii.) — Ed
FT560 “De his.” “De ces miracles-là.”
FT561 “Isaie parle de ceste faveur speciale.”
FT562 “Qui puras nubes, et cœ numen adorant.”
FT563 “ the burden thereof (or, And the grievousness of flame) shall be heavy.” — Eng. Ver. “ heavy the
column of flame.” — Stock. “ the burning is heavy: for so ought we to translate ‫,משאה‬ (măāā,) in the same
sense as in Jud_20:40, and in other passages, from ‫,נשא‬ (nāā,) ‘ lift up,’ because flame and smoke
naturally ascend.” — Rosenmü
2 who go down to Egypt
without consulting me;
who look for help to Pharaoh’s protection,
to Egypt’s shade for refuge.
1.BARNES, “That walk to go down to Egypt - Hebrew, ‘Going in the descent to Egypt.’
That is, they do it by their ambassadors Isa_30:4. The journey to Egypt from Palestine is always
represented as going down Gen_12:10; Gen_42:3; Gen_43:15; Num_20:15; Deu_10:22.

To strengthen themselves in the strength of Pharaoh - To form an alliance with
Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general
name of the kings of Egypt, in the same manner as Caesar was the common name of the
emperors of Rome.
To trust in the shadow of Egypt - A ‘shadow’ (‫צל‬ tsel) is an emblem of protection and
defense, as a shade is a protection from the burning rays of the sun (see the note at Isa_4:6).
2. PULPIT, “That walk; or, are on their way (comp. Isa_31:1). Either the Jewish ambassadors have
already started, or the anticipatory vision of the prophet sees them as if starting. In the history (2Ki_18:13-
37; Isa_36:1-22) it is not expressly said that Hezekiah made application to Egypt for aid; but the
reproaches of Rabshakeh (2Ki_18:21, 2Ki_18:24) would be pointless if he had not done so. Have not
asked at my mouth. As they ought to have done
(see Num_27:21; Jdg_1:1; Jdg_20:18; 1Sa_23:2; 1Ki_22:7, etc.). To strengthen themselves in the
strength of Pharaoh. It is very uncertain who is the "Pharaoh" here intended. The supreme power over
Egypt was probably, at the time, in the hands of Tirkakah (2Ki_19:9); but Lower Egypt seems to have
been ruled by various princes, the chief of whom was Shabatok, and any one of these may have been
regarded by Isaiah as a "Pharaoh." To trust in the shadow of Egypt. Trust in the "shadow of God" was
an expression very familiar to the Jews
(see Psa_17:8; Psa_36:7; Psa_63:7; Psa_91:1; Isa_25:4; Isa_32:2). To "trust in the shadow of Egypt"
was to put Egypt in the place of God.
3. GILL, “That walk to go down into Egypt,.... That walk out of their own land to go
thither; who sent messengers thither to form an alliance, and get help and assistance, or went in
person, to secure themselves from present danger. Jarchi refers this to the times of Hoshea, the
son of Elah, king of Israel, who sent messengers to So, king of Egypt, 2Ki_17:4. Jerom to the
times of Jeremiah, to the history in his prophecy, Jer_41:17 and others to Zedekiah. Kimchi
thinks it respects the time of Ahaz, though there is no account, either in the books of Kings or
Chronicles, of sending then to Egypt for help; or else to the times of Hezekiah himself; which
latter is right, as appears from the insults of Rabshakeh, when Sennacherib's army was before
Jerusalem, Isa_36:6,
and have not asked at my mouth: or as the Targum,
"the words of my prophets they have not asked;''
they did not inquire of the prophets of the Lord, whether they should go down or not:
to strengthen themselves in the strength of Pharaoh; by making an alliance with him,
and receiving men and horses from him, to assist them against the Assyrians; this Pharaoh was
he whom the Scriptures call So, 2Ki_17:4 and by other writers, Sevechus and Sethon:
and to trust in the shadow of Egypt; the protection that would afford them, in which they
placed their confidence, and thought themselves safe from their other enemy, by having so
powerful an ally; but this was but a shadow, as are whatsoever men trust in short of the Lord
himself, be they riches or righteousness, or any creature or creature enjoyment.

4. HENRY, “Here is an overflowing stream, that shall reach to the midst of the neck, shall
quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep
above water and escape this stroke, while yet he is reserved for another in the house of Nisroch
his god. The Assyrian army had been to Judah as an overflowing stream, reaching even to the
neck (Isa_8:7, Isa_8:8), and now the breath of God's wrath will be so to it. 2. Here is a sieve of
vanity, with which God would sift those nations of which the Assyrian army was composed,
Isa_30:28. The great God can sift nations, for they are all before him as the small dust of the
balance; he will sift them, not to gather out of them any that should be preserved, but so as to
shake them one against another, put them into great consternation, and shake them all away at
last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are
found all chaff. 3. Here is a bridle, which God has in their jaws, to curb and restrain them from
doing the mischief they would do, and to force and constrain them to serve his purposes against
their own will, Isa_10:7. God particularly says of Sennacherib (Isa_37:29) that he will put a
hook in his nose and a bridle in his lips. It is a bridle causing them to err, forcing them to such
methods as will certainly be destructive to themselves and their interest and in which they will
be infatuated. God with a word guides his people into the right way
5. JAMISON, “(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).
6. CALVIN, “2.They walk that they may go down into Egypt. The reason why the Prophet condemns
this “ 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 Pharaoh’s protection will be to your shame,
Egypt’s shade will bring you disgrace.
1.BARNES, “Therefore shall the strength of Pharaoh be your shame - (see the note
at Isa_20:5).
Your confusion - Hebrew, ‘For reproach.’ It would either occur that the Egyptians “would”
not enter into an alliance; or that if they did, they “could” not defend them, and in either case it
would be the source of deep regret and shame.
2. GILL, “Therefore shall the strength of Pharaoh be your shame,.... They should be
disappointed of the help and assistance they expected from him, and so be ashamed of their ally,
and of confidence in him:
and the trust in the shadow of Egypt your confusion; they should be confounded, when
they should find themselves unsupported by the Egyptians, in whom they put their confidence;
so all such that trust in the creature, or in an arm of flesh, sooner or later are ashamed and
confounded; but those that trust in the Lord never are, neither in this world, nor in that to come.
3. JAMISON, “shame — disappointment. Egypt, weakened by its internal dissensions, can
give no solid help.
4. CALVIN, “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 “ strength of Pharaoh,” as if he had said, “ 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, “” and “” have the
same meaning; and as ‫,חרפה‬ (chĕā,) (287) reproach, is a stronger expression than “” it is afterwards
added for the purpose of bringing out the meaning more fully.
4 Though they have officials in Zoan
and their envoys have arrived in Hanes,
1.BARNES, “For his princes - The sense of this verse seems to be this. The prophet is
stating the fact that the Jews would be ashamed of their attempted alliance with Egypt. In this
verse, and the following, he states the manner in which they would be made sensible of their
folly in seeking this alliance. He therefore enumerates several circumstances in regard to the
manner in which the alliance had been sought, and the disappointment that would follow after
all their vain confidence. He therefore states Isa_30:4, that the Jews had employed persons of
the highest respectability and honor, even princes, to secure the alliance; that they had gone to
Egypt with much difficulty - through a land where lions, and vipers, and fiery serpents
abounded; that they had at much hazard taken their treasures down to Egypt in order to secure
the alliance Isa_30:5-6, and that after all, the Egyptians could not aid them. The phrase ‘his
princes,’ refers to the princes of Judah, the ambassadors that the Jews sent forth, and the idea
is, that they regarded the alliance as of so much importance that they had employed their most
honorable men - even their princes - to secure it.
Were at Zoan - Had come to Zoan, or were there on the business of their embassy. On the
situation of Zoan, see the notes at Isa_19:11, Isa_19:13. It was the residence of the kings in
Lower Egypt, and would be the place to which the ambassadors would naturally resort to
negotiate an alliance.
Came to Hanes - Respecting the situation of this place there has been much diversity of
opinion among interpreters. The Chaldee renders it by the more full word “Tahpanhes;” and
Grotius supposes that the word is contracted from Tahpanhes Jer_43:7-8, and that the name
was sometimes abbreviated and written ‫חנס‬ chanes. Vitringa supposes that it was Anusis,
situated in the Delta of the Nile, and the residence of the king of the same name. Herodotus (ii.
137) mentions a city of that name, ᅖνυσίς Anusis. Anusis was a king of Egypt before the
irruption of the Ethiopians, and it was not uncommon for a king to give his own name to a city.
Probably Anusis is the city intended here; and the sense is, that they had come to the royal

residence for the purpose of negotiating an alliance. It is known that in the time of Jeremiah
(588 years before Christ) “Tahpanhes” was the capital of the nation (see Jer_43:9).
2. CLARKE, “Hanes - Six MSS. of Kennicott’s, and perhaps six others, with four of De
Rossi’s, read ‫חנם‬ chinnam, in vain, for ‫הנס‬ Hanes; and so also the Septuagint, who read likewise
‫יגעו‬ yageu, labored, for ‫יגיעו‬ yaggiu, arrived at.
3. GILL, “For his princes were at Zoan,.... That is, the princes of the king of Judah, or of
the people of Judah; though it can hardly be thought that princes should be sent ambassadors
into Egypt, to enter into an alliance, or request help, without the knowledge, leave, and consent,
and indeed order, of the king, under which character they went, as appears from the following
clause:
and his ambassadors came to Hanes; these are the same with the princes, for such were
sent on this embassy, both for the honour of the kingdom, and for the more easy obtaining of
their end; the two places mentioned, to which they went, were two principal cities in Egypt,
where probably the king of Egypt was, and his court kept, sometimes at one place, and
sometimes at another. Zoan is the same with Tanis, the metropolis of one of the nomes or
provinces of Egypt, called from it the Tanitic nome; and so the Targum here renders it, "Tanes":
and the Septuagint and Vulgate Latin versions, "Tanis"; See Gill on Isa_19:11. The Jews (g) say
there is not a more excellent place in all Egypt than Zoan, because kings were brought up in it, as
it is here said, "his princes were at Zoan"; the other, here called "Hanes", is the same with
Tahapanes in Jer_2:16 and Tahpanhes, Jer_43:7 and so the Targum here calls it; it is thought to
be the same with Daphnae Pelusiae; here Pharaoh had a house or palace; see Jer_43:9 and this
is the reason of the ambassadors going thither.
4. HENRY, “What would be the consequence of it. 1. The Egyptians would receive their
ambassadors, would address them very respectfully, and be willing to treat with them
(Isa_30:4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the
king, who encouraged them to depend upon his friendship and the succours he would send
them. But, 2. They would not answer their expectation: They could not profit them, Isa_30:5.
For God says, They shall not profit them (Isa_30:6), and every creature is that to us (and no
more) which he makes it to be. The forces they were to furnish them with could not be raised in
time; or, when they were raised, they were not fit for service, and they would not venture any of
their veteran troops in the expedition; or the march was so long that they could not come up
when they had occasion for them; or the Egyptians would not be cordial to Israel, but would
secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain,
and to no purpose, Isa_30:7. They shall hinder and hurt, instead of helping. And therefore, 3.
These people, that were now so fond of the Egyptians, would at length be ashamed of them, and
of all their expectations from them and confidence in them (Isa_30:3): “The strength of
Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and
you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land
shadowing with wings (Isa_18:1), which was your confidence, shall be your confusion; it will
not only disappoint you, and be the matter of your shame, but it will weaken all your other

supports, and be an occasion of mischief to you.” God afterwards threatens the ruin of Egypt for
this very thing, because they had dealt treacherously with Israel and been a staff of a reed to
them, Eze_29:6, Eze_29:7. The princes and ambassadors of Israel, who were so forward to court
an alliance with them, when they come among them shall see so much of their weakness, or
rather of their baseness, that they shall all be ashamed of a people that could not be a help or
profit to them, but a shame and reproach, Isa_30:5. Those that trust in God, in his power,
providence, and promise, are never made ashamed of their hope; but those that put confidence
in any creature will sooner or later find it a reproach to them. God is true, and may be trusted,
but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken
reed. We cannot expect too little from man nor too much from God.
5. JAMISON, “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.
6. PULPIT, “His princes were at Zoan. "Zoan" is undoubtedly Tanis, which is now "San," a heap of
ruins in the Delta, where some interesting remains of the shepherd-kings have been discovered. It was a
favorite capital of the monarchs of the nineteenth dynasty, and seems to have been the scene of the
struggle between Moses and the Pharaoh of the Exodus (Psa_78:12, Psa_78:43). It then declined, but is
said to have been the birthplace of the first king of the twenty-first dynasty. In the Ethiopian period it rose
once more to some importance, and was at one time the capital of a principality. The "princes" here
spoken of are probably Hezekiah's ambassadors. His ambassadors came to Hanes. "Hanes" has been
generally identified with the modern Esnes, a village between Memphis and Thebes, which is thought to
mark the site of Hera-cleopolis Magna. But it has been well remarked that the Jewish envoys would
scarcely have proceeded so far. Mr. R.S. Peele suggests, instead of Esnes, Tahpenes, or Daphnae; but
that name is somewhat remote from Hanes. Perhaps it would be best to acknowledge that "Hanes"
cannot at present be identified. It was probably not very far from Tanis.
7. CALVIN, “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 “” 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, “ is my rest,” and assured them that in that place they would not call upon him in vain.
(Psa_132:14; Isa_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 everyone will be put to shame
because of a people useless to them,
who bring neither help nor advantage,
but only shame and disgrace.”
1.BARNES, “They were all ashamed - That is, all the legates or ambassadors. When they
came into Egypt, they found them either unwilling to enter into an alliance, or unable to render
them any aid, and they were ashamed that they had sought their assistance rather than depend
on God (compare Jer_2:36).
2. CLARKE, “Were - ashamed - Eight MSS. (one ancient) of Kennicott’s, and ten of De
Rossi’s, read ‫הביש‬ hobish, without ‫א‬ aleph. So the Chaldee and Vulgate.
But a shame “But proved even a shame” - Four MSS. (three ancient) after ‫כי‬ ki, add ‫אם‬
im, unless, which seems wanted to complete the phrase in its usual form.
3. GILL, “They were all ashamed of a people that could not profit them,.... The
princes, the ambassadors that were sent unto them, and the king or people, or both, that sent
them, who hoped for and expected great things from them, but, being disappointed, were filled
with shame; because either the Egyptians, who are the people here meant, either could not help
them, or would not, not daring to engage with so powerful an enemy as the Assyrian monarch,
which is illustrated and confirmed by repeating the same, and using other words:
nor be an help, nor profit, but a shame, and also a reproach: so far from being of any
advantage to them, by helping and assisting them against their enemy, wanting either
inclination or capacity, or both, that it not only turned to their shame, but even was matter of
reproach to them, that ever they made any application to them, or placed any confidence in
them for help.

4. HENRY, “hey would not answer their expectation: They could not profit them, Isa_30:5. For
God says, They shall not profit them (Isa_30:6), and every creature is that to us (and no more)
which he makes it to be. The forces they were to furnish them with could not be raised in time;
or, when they were raised, they were not fit for service, and they would not venture any of their
veteran troops in the expedition; or the march was so long that they could not come up when
they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly
incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to
no purpose, Isa_30:7. They shall hinder and hurt, instead of helping. And therefore, 3. These
people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all
their expectations from them and confidence in them (Isa_30:3): “The strength of Pharaoh,
which was your pride, shall be your shame; all your neighbours will upbraid you, and you will
upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land
shadowing with wings (Isa_18:1), which was your confidence, shall be your confusion; it will
not only disappoint you, and be the matter of your shame, but it will weaken all your other
supports, and be an occasion of mischief to you.” God afterwards threatens the ruin of Egypt for
this very thing, because they had dealt treacherously with Israel and been a staff of a reed to
them, Eze_29:6, Eze_29:7. The princes and ambassadors of Israel, who were so forward to court
an alliance with them, when they come among them shall see so much of their weakness, or
rather of their baseness, that they shall all be ashamed of a people that could not be a help or
profit to them, but a shame and reproach, Isa_30:5. Those that trust in God, in his power,
providence, and promise, are never made ashamed of their hope; but those that put confidence
in any creature will sooner or later find it a reproach to them. God is true, and may be trusted,
but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken
reed. We cannot expect too little from man nor too much from God.
5. PULPIT, “They were all ashamed; rather, all are ashamed. The reference is not to the ambassadors,
who felt no shame in their embassy, and probably returned elated by the promises made them; but to the
subsequent feelings of the Jewish nation, when it was discovered by sad experience that no reliance was
to be placed on "the strength of Pharaoh." A people that could not profit them. Mr. Cheyne compares,
very pertinently, an inscription of Sargon's, where he says of the people of Philistia, Judah, Edom, and
Moab, that "they and their evil chiefs, to fight against me, unto Pharaoh, King of Egypt, a monarch who
could not save them, their presents carried, and besought his alliance". Egypt was, in fact, quite unable to
cope with Assyria, and knew it. A shame, and also a reproach. A matter of which they would themselves
be "ashamed," and with which the Assyrians would "reproach" them (as they did, 2Ki_18:21, 2Ki_18:24).
6. CALVIN, “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 “ 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 A prophecy concerning the animals of the Negev:
Through a land of hardship and distress,
of lions and lionesses,
of adders and darting snakes,
the envoys carry their riches on donkeys’ backs,
their treasures on the humps of camels,
to that unprofitable nation,
1.BARNES, “The burden of the beasts of the south - The word ‘south’ here refers
doubtless to the country to the south of Judea; and particularly to Egypt. Thus it is used in
Dan_11:5-6. The phrase ‘beasts of the south,’ here refers to the animals that were traveling to
Egypt. Isaiah, in vision, sees the caravan heavily laden with treasures pursuing a southern
direction on its way to Egypt. The word ‘burden’ is used in two senses, to denote that which is
borne, a heavy burden; or an oracle, a solemn prophetic message (see the notes at Isa_15:1;
Isa_17:1; Isa_19:1). Many understand the word here in the latter sense, and regard this as the
title of a prophetic message similar to those in Isa_15:1; Isa_17:1; Isa_19:1. But the word is
doubtless used here in its ordinary signification, to denote the load which is borne on animals,
and here especially the treasures which were borne down to Egypt, for the purpose of securing
their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily
laden with rich treasures, traveling southward toward Egypt, and cries out, ‘O the heavy burden,
the load of treasures going to the south!’
Into the land of trouble and anguish - Egypt; so called either because it was the land
where the Hebrews had formerly suffered so severe oppressions; or because it was a land where
the subjects were now grievously oppressed, and borne down with cruel laws; or because it was
yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that
Egypt was not a land of liberty and happiness, but a country where cruelty, oppression, and woe

abounded. One source of trouble, as emblematic of all, the prophet immediately mentions when
he designates that it abounded with venomous reptiles.
The viper - (‫אפעה‬ 'eph‛eh). Septuagint, ᅒσπίδες Aspides ‘asps’ (see Isa_59:5). This is a well-
known species of serpent. It is probably the same as the El-Effah of the Arabs which is thus
described by Mr. Jackson: ‘It is remarkable for its quick and penetrating poison; it is about two
feet long and as thick as a man’s arm, beautifully spotted with yellow and brown, and sprinkled
over with blackish specks, similar to the horn-nosed snake. They have a wide mouth, by which
they inhale a great quantity of air, and when inflated therewith they eject it with such force as to
be heard at a considerable distance.’ It is well known that Egypt produced venomous reptiles in
abundance. Cleopatra destroyed herself with the bite of an asp which she had concealed for that
purpose.
And fiery flying serpent - (‫מעופף‬ ‫שׂרף‬ s'araph me
‛opep). Septuagint, ᅤκγονα ᅊσπίδων περοµέ
νων Ekgona aspidon petomenon. This is the flying serpent so often referred to in the Scriptures.
See a description of it in the notes at Isa_14:29. It is known to have abounded in the Arabian
deserts, and was doubtless found also in Egypt as being in the same latitude, and infested with
similar reptiles. Niebuhr thus describes a species of serpent which answers to this account.
‘There is at Bakra a sort of serpents which they call Heie Sursurie, or Heie Thiare. They commonly
keep upon the date trees; and as it would be laborious for them to come down from a very high
tree in order to ascend another, they twist themselves by the tail to a branch of the former,
which, making a spring, by the motion they give it, throw themselves to the second. Hence, it is
that the modern Arabs call them the flying serpents - Heie Thiare. Lord Anson, as quoted by
Niebuhr, also speaks of them as follows: ‘The Spaniards informed us that there was often found
in the woods a most mischievous serpent, called the flying snake, which, they said, darted itself
from the boughs of trees on either man or beast that came within its reach, and whose sting they
took to be inevitable death.’ There was a species of serpent which the Greeks called Αξοντίας
Acontias, and the Roman Jaculus, from their swift darting motion, and perhaps the same species
is here referred to which Lucan calls Jaculique volucres. That these venomous reptiles
abounded in Egypt is expressly testified by profane writers. Thus Ammianus says (xxii. 15), that
‘Egypt nourishes innumerable serpents, basilisks, and twoheaded serpents (amphisbaenas), and
the seytalus (a serpent of a glistening color), and the acontias (Latin, Jaculus), and adders, and
vipers, and many others.’
They will carry their riches - Presents, designed to induce the Egyptians to enter into the
alliance. That it was a common custom to make presents when one king sent an embassy to
another, whether the design was to show friendship or civility, or to form an alliance, is well
known in regard to all the nations of the East. The custom prevails at the present day, and is
often referred to in Scripture (see 1Ki_15:19; 2Ki_16:8; 2Ki_18:14-15).
2. CLARKE, “The burden - ‫משא‬ massa seems here to be taken in its proper sense; the load,
not the oracle. The same subject is continued; and there seems to be no place here for a new title
to a distinct prophecy.
Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea
king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to
succor him against the king of Assyria?

Into the land of trouble and anguish “Through a land of distress and difficulty” -
The same deserts are here spoken of which the Israelites passed through when they came out of
Egypt, which Moses describes, Deu_8:15, as “that great and terrible wilderness wherein were
fiery serpents, and scorpions, and drought; where there was no water. “And which was designed
to be a kind of barrier between them and Egypt, of which the Lord had said, “Ye shall henceforth
return no more that way,” Deu_17:16.
Shall not profit them - A MS. adds in the margin the word ‫למו‬ lamo, them, which seems to
have been lost out of the text: it is authorized by the Septuagint and Vulgate.
3. GILL, “The burden of the beasts of the south,.... Some think this begins a new
prophecy, and this the name and inscription of it. The Septuagint version is,
"the vision of the four footed beasts in the wilderness;''
and Kimchi's note is,
"this prophecy, which he prophesied, that the beasts of the south should go out, meaning the
beasts of the wilderness, and devour those that went to seek help from Egypt;''
but it respects the same thing as before, as appears by what follows; namely, the messengers
going down to Egypt, which lay south of Judea, as Jarchi and Kimchi, Ben Melech and
Abarbinel, observe, with beasts carrying riches thither, either for safety, or to obtain help from
them:
into a land of trouble and anguish; as it had been to their fathers formerly, and would be
no otherwise to them now, notwithstanding their high raised expectations of assistance from
them; there may be an allusion to its name Mizraim:
from whence come the young and old lion, the viper, and fiery flying serpent;
creatures with which Egypt abounded, as historians relate, and where some of them, at least,
were worshipped, and where also men dwelt comparable to these creatures, as for craft and
cruelty; though some understand this not of the country of Egypt, into which they went, but of
the desert of Arabia, which lay between Judea and Egypt, through which they went; which was a
land of trouble and anguish, for want of water, and because of these noxious creatures, of which
it was full; see Deu_8:15,
they will carry their riches upon the shoulders of young asses; which were much used
in Judea to carry burdens on, and which were laid chiefly on their shoulders; and this denotes
the great quantity of riches that would be, and were carried into Egypt, either by the
ambassadors, as presents to the Egyptians, to gain their friendship and assistance; or else by
some of the principal inhabitants of Jerusalem and Judea, who, upon hearing of the invasion by
Sennacherib, gathered up their riches, and fled to Egypt with them for safety, making use of
young asses and camels, as follow:
and their treasures upon the bunches of camels; much used in travelling through the
deserts of Arabia, and which have some one, some two humps on their backs, whereby they are
better fitted to carry burdens. The word is of the singular number, and only used in this place;
and has the signification of honey, as the camels hump is so called, as Jarchi from the Talmud

(h) says, because, when hurt, it is healed by anointing it with honey; and upon these they carried
their money and jewels they had treasured up:
to a people that shall not profit them; the Egyptians, who were of no service to the Jews, to
free them from the invasion of the Assyrians.
4. HENRY, “That they took so much pains to secure the Egyptians for their allies: They walk to
go down to Egypt, travel up and down to find an advantageous road thither; but they have not
asked at my mouth, never considered whether God would allow and approve of it or no. (2.)
That they were at such a vast expense to do it, Isa_30:6. They load the beasts of the south
(horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is
common with people in a fright, that they were safer any where than where they were. Or they
sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as
pay for their army. God would have helped them gratis; but, if they will have help from the
Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so
spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be
read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt,
whence come the lion and fiery serpent, Deu_8:15. They would venture through that dangerous
wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been
to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in
ravenous and venomous creatures. See what dangers men run into that forsake God, and what
dangers they will run into in pursuance of their carnal confidences and their expectations from
the creature.
5. JAMISON, “burden — the prophecy as to, etc. [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,
Dan_11:5, Dan_11:6), and exclaims, Oh, the burden of treasure on the beasts! etc. (Hos_8:9;
Hos_12:1).
land of trouble — the desert between Palestine and Egypt, destitute of water and abounding
in dangerous animals (Deu_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].
6. K&D, “The prophet's address is hardly commenced, however, when a heading is
introduced of the very same kind as we have already met with several times in the cycle of
prophecies against the heathen nations. Gesenius, Hitzig, Umbreit, and Knobel, rid themselves
of it by pronouncing it a gloss founded upon a misunderstanding. But nothing is more genuine
in the whole book of Isaiah than the words massa' bahamoth negebh . The heading is
emblematical, like the four headings in chapters 21, 22. And the massa' embraces Isa_30:6,
Isa_30:7. Then follows the command to write it on a table by itself. The heading is an integral
part of the smaller whole. Isaiah breaks off his address to communicate an oracle relating to the
Egyptian treaty, which Jehovah has specially commanded him to hand down to posterity. The

same interruption would take place if we expunged the heading; for in any case it was Isa_30:6,
Isa_30:7 that he was to write upon a table. This is not an address to the people, but the
preliminary text, the application of which is determined afterwards. The prophet communicates
in the form of a citation what has been revealed to him by God, and then states what God has
commanded him to do with it. We therefore enclose Isa_30:6, Isa_30:7 in inverted commas as a
quotation, and render the short passage, which is written in the tone of chapter 21, as follows:
“Oracle concerning the water-oxen of the south: Through a land of distress and confinement,
whence the lioness and lion, adders and flying dragons; they carry their possessions on the
shoulders of asses' foals, and their treasures on the humps of camels, to a nation that profits
nothing. And Egypt, worthlessly and hollowly will they help; therefore I call this Egypt, Great-
mouth that sits still.” The “water-ox of the south” is the Nile-horse; and this is the emblem of
Egypt, the land of the south (in Daniel and Zechariah Babylonia is “the land of the north”). Baha
moth is the construct of behemoth (Job 40), which is a Hebraized from of an Egyptian word, p-
ehe-mau (though the word itself has not yet been met with), i.e., the ox of the water, or possibly
p-ehe-mau-t (with the feminine article at the close, though in hesmut, another name for a female
animal, mut = t. mau signifies “the mother:” see at Job_40:15). The animal referred to is the
hippopotamus, which is called bomarino in Italian, Arab. the Nile-horse or water-pig. The
emblem of Egypt in other passages of the Old Testament is tannin, the water-snake, or leviathan,
the crocodile. In Psa_78:31 this is called chayyath qaneh, “the beast of the reed,” though
Hengstenberg supposes that the Nile-horse is intended there. This cannot be maintained,
however; but in the passage before us this emblem is chosen, just because the fat, swine-like,
fleshy colossus, whose belly nearly touches the ground as it walks, is a fitting image of Egypt, a
land so boastful and so eager to make itself thick and broad, and yet so slow to exert itself in the
interest of others, and so unwilling to move from the spot. This is also implied in the name
rahabh-hem-shab. Rahab is a name applied to Egypt in other passages also (Isa_51:9; Psa_87:4;
Psa_89:11), and that in the senses attested by the lxx at Job_26:12 (cf., Isa_9:13), viz., κᇿτος, a
sea-monster, monstrum marinum. Here the name has the meaning common in other passages,
viz., violence, domineering pride, boasting (ᅊλαζονεία, as one translator renders it). ‫ם‬ ֵ‫ה‬ is a term
of comparison, as in Gen_14:2-3, etc.; the plural refers to the people called rahabh. Hence the
meaning is either, “The bragging people, they are sit-still;” or, “Boast-house, they are idlers.” To
this deceitful land the ambassadors of Judah were going with rich resources (chayalı̄m, opes) on
the shoulder of asses' foals, and on the hump (dabbesheth, from dabhash, according to Luzzatto
related to gabhash, to be hilly) of camels, without shrinking from the difficulties and dangers of
the road through the desert, where lions and snakes spring out now here and now there (‫ם‬ ֶ‫ה‬ ֵ‫,מ‬
neuter, as in Zep_2:7, comp. Isa_38:16; see also Deu_8:15; Num_21:6). Through this very
desert, through which God had led their fathers when He redeemed them out of the bondage of
Egypt, they were now marching to purchase the friendship of Egypt, though really, whatever
might be the pretext which they offered, it was only to deceive themselves; for the vainglorious
land would never keep the promises that it made.
7. CALVIN, “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 “ south,” because they journeyed through a southern region,
Egypt being situated to “ south” of Judea. He therefore calls them “ 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 “ 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 “” 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 “ light yoke” of Christ, (Mat_11:30,) we find that we
cannot endure it.
8. PULPIT, “Burden of the beasts of the south. Delitzsch thinks that the Egyptians are intended by the
"beasts of the south"—the expression pointing primarily to the hippopotamus, which was an apt emblem
of the slow-moving Egyptians. But most commentators regard the "beasts" of this clause as equivalent to
the "young asses and camels" mentioned towards the end of the verse. (On the sense of the word
"burden," see the introductory paragraph to Isa_13:1-22.) Into the land of trouble and anguish;
rather, through a land. It is not Egypt that is spoken of, but the desert between Judaea and Egypt. The
reminiscences of this desert were such that the Israelites always exaggerated its terrors and dangers
(see Deu_8:15; Jer_2:6). From whence come the young and old lion; rather, the lioness and the lion.
Lions can never have been numerous in the tract in question; but they may have haunted portions of it,
when it was better watered than at present. The viper and fiery flying serpent. Snakes of various kinds
have always been abundant in the desert between Judaea and Egypt. Seine of them were believed
anciently to have wings (Herod; 2:75; 3:107); but the fact is doubted. Isaiah is not concerned with natural
history, but with definitely marking out the locality through which the ambassadors would march. For this

purpose it was best to describe it in terms drawn from the popular belief. Their riches their treasures.
Ambassadors who came to request military aid, as a matter of course carried rich presents with
them. Young asses camels. The ordinary beasts of burden employed in the passage of the desert
(Gen_37:25; Gen_42:26; Herod; Gen_3:9, etc.).
7 to Egypt, whose help is utterly useless.
Therefore I call her
Rahab the Do-Nothing.
1.BARNES, “For the Egyptians shall help in vain - That is, if they enter into the
alliance, they shall not be able to defend you from the invader. The other member of the
sentence would seem to imply that they would make promises of aid, and would even boast of
being able to deliver them, but that they would fail in their promises.
Therefore have I cried - Therefore have I the prophet cried, that is, I do call her so.
Concerning this - Concerning this country; that is, Egypt. Some have understood this as
referring to Jerusalem, but the connection requires us to understand it of Egypt.
Their strength is to sit still - This is evidently designed to be an expressive appellation of
Egypt. The word rendered here, without much propriety, ‘strength’ (‫רהב‬ rahab) is a proper name
of Egypt, and is several times applied to it; Isa_51:9 :
Art thou not it that hath cut Rahab
And wounded the dragon?
In this passage there can be no doubt that it refers to Egypt. So in Psa_87:4; Psa_89:10 (see
the margin). Why it was given to Egypt is unknown, and can only be conjectured. Bochart
(“Geog. Sacra,” i. 4. 24) supposes that it is derived from the word ምιβι ribi, which singifies “a
pear,” and that it was given to the Delta or Lower Egypt on account of its form, as somewhat
resembling a pear. But there is not clear evidence that such was the meaning of the word, and
there is no reason why we should forsake the usual sense of the Hebrew word. The verb ‫רהב‬ ra
hab means to urge, press on, attack Pro_6:3; to be highspirited, fierce, full of courage; to behave
proudly Isa_3:5; and has, in most instances, a relation to pride, to arrogance, to boasting
Job_9:13; Psa_40:4. The noun “Rahab” indicates ferocity, haughtiness, boasting, insolence; and
the name was doubtless given to Egypt on account of its insolence and pride. It is used here
because Egypt would be full of self-confidence, and would boast that she could aid the suppliant
Jews, and deliver them from the threatened invasion. The phrase rendered ‘to sit still,’ is a part

of the name which the prophet gave to her. Though she boasted, yet would she sit still; she
would be inefficient, and would do nothing; and the whole name, therefore, may be rendered, ‘I
call her, the blusterer that sitteth still;’ that is, ‘they are courageous in talking; cowards in
acting.’ (Taylor)
2. CLARKE, “Their strength is to sit still “Rahab the Inactive” - The two last words,
‫הם‬‫שבת‬ hem shabeth, joined into one, make the participle pihel ‫המשבת‬ hammeshabbeth. I find the
learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same
conjecture; which he speaks of as having been formerly published by him. A concurrence of
different persons in the same conjecture adds to it a greater degree of probability.
3. GILL, “For the Egyptians shall help in vain, and to no purpose,.... Not sending help
in time, or such as did no service; though they made a show of help, and attempted to help them,
or seemed to do so, yet failed to do it:
therefore have I cried; proclaimed or published, either the Lord by the prophet, or the
prophet in the name of the Lord, which is much the same:
concerning this, Their strength is to sit still; either concerning this embassy, that it would
have been better for the ambassadors to have spared all their toil, and labour, and strength, in
going down to Egypt, and have remained quiet and easy in their own country: or, "I cried, or
called, to this (i)", this city of Jerusalem, and the inhabitants of it, and declared to them, that it
was best for them quietly to trust in the Lord, and depend upon his protection, and sit still in
Jerusalem, and not attempt to flee from thence to Egypt for safety, and they should see the
salvation of God, as in Exo_14:13 to which some think there is an allusion; not but that they
might be busy, and employ themselves in preparing for their defence, by providing themselves
with arms, and repairing their fortification; but it was not right to go out of the city, and seek a
foreign aid or safety. The word for "strength" is "Rahab", one of the names of Egypt, Psa_87:4
and so the sense may be, their "Rahab", their "Egypt", or what they expect from thence, namely,
protection and safety, is to sit still, and abide quietly at Jerusalem. Jarchi refers this to Egypt, "I
have called to this", to Egypt, they are of a proud spirit, the people cease, and are proud without
cause; or according to another exposition he gives, their pride ceaseth, or it is fit it should. De
Dieu interprets it also of Egypt; and so does Gussetius (k), but in a different manner, thus, the
Egyptians are strength as to rest, they will strongly rest, while Israel strongly hopes they will
help them.
4. HENRY, “The use and application of all this (Isa_30:7): “Therefore have I cried
concerning this matter, this project of theirs. I have published it, that all might take notice of it.
I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon
God and his goodness and a quiet submission to his will, and not to wander about and put
themselves to great trouble to seek help from this and the other creature.” If we sit still in a day
of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful
regular methods for our own preservation, this will be the strength of our souls both for services
and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God

to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord.
When we have tired ourselves by seeking for help from creatures we shall find it the best way of
recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.
5. JAMISON, ““Egypt is vanity, and to no purpose will they help” [G. V. Smith].
strength — Hebrew, Rabah, a designation for Egypt (Isa_51:9; Psa_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.
6. BI, “A policy in an epigram
Sometimes a policy is summed up in an epigram, or in an easily quotable sentence; and it can be
used as a war cry or as an election cry; it can be adapted to political uses of many sorts.
Thus it was said of the Bourbons that “they forgot nothing, and remembered nothing.” It was
said of an illustrious statesman in Europe that his policy was “blood and iron.” In relation to
many persons we are recommended to use “masterly inactivity”—to be appearing capable of
doing miracles, and yet to take infinite care not to attempt the performance of one of them. This
is precisely the spirit of the text. The peoples to whom the words were addressed were mocked,
and the paraphrase which the spirit of the text would justify is this:—They have great mouths,
but say nothing; the hippopotamus cannot make his voice heard; the ox mouth is closed: their
energy is inaction; when they are about to come forward to do wonders they shrink back and do
nothing. It is a taunt—an exclamation wholly ironical thrown in the face of a detested enemy, or
an absconding friend, or one who has great appearance of energy, and yet is unable to move the
tiniest of his fingers. (J. Parker, D. D.)
“Rahab, that sitteth still”
So full were Egyptian politics of bluster and big language, that the Hebrews had a nickname for
Egypt. They called her Rahab—“Stormy speech,” “Blusterer,” “Braggart.” It was the term also for
the crocodile, as being a “monster,” so that there was a picturesqueness as well as moral aptness
in the name. Ay, says Isaiah, catching at the old name, and putting to it another which describes
Egyptian helplessness and inactivity, I call her “Rahab sit-still,” “Braggart-that-sitteth-still,”
“Stormy-speech stay-at-home.” Blustering and inactivity, blustering and sitting still, that is her
character. “For Egypt helpeth in vain and to no purpose.” (Prof. G. A. Smith, D. D.)
Strength and stillness
The context reveals two things.
(1) A great national danger.
(2) A great national sin. Wherein is the truth of the statement, that man’s strength is in
sitting still? or, rather, what is meant by sitting still? It is not the stillness of indolence.
Indolence is weakness—is ruin. Activity is the condition of strength. Industry is essential

to progress in all that is great and happy. What, then, is the stillness? It is the stillness of
unbounded trust in God.
I. STILLNESS OF CONFIDENCE IN RELATION TO GOD’S REDEMPTIVE PROVISION IS
STRENGTH. The sacrifice of Christ is all-sufficient.
II. STILLNESS OF CONFIDENCE IN RELATION TO YOUR FUTURE HISTORY IS
STRENGTH. “Take no thought for the morrow,” etc.
III. STILLNESS OF CONFIDENCE IN RELATION TO PRESENT PROVIDENTIAL TRIALS IS
STRENGTH. The Israelites, with piled mountains on each side of them, the sea rolling before
them, and Pharaoh and his host approaching them, were exhorted by their leader to “stand still,
and see the salvation of the Lord.” Peter slept between two soldiers; and Paul said, “None of
these things move me.” (Homilist.)
Strength in sitting still
I. SOME THINGS TO WHICH THE SENTENCE OF THE TEXT WILL NOT APPLY.
1. It will not apply when we have to get our daily bread. We are to be diligent in business, as
well as fervent in spirit, serving the Lord. Neither do we say so when learning is to be
acquired. This is to be sought by application, and earned by incessant toil. Neither is our
preaching by sitting still. If any think to enter the ministry that they may sit still, and spend a
life of ease, they utterly mistake the office.
3. Nor when any temptation is to be resisted, or any evil overcome. You are to resist the
tempter. And you are to maintain that particular virtue, which is in direct defiance of the
particular temptation. If you are tempted, there is another thing which you can do. You can
flee. Safety is often in flight. Joseph fled. “Flee youthful lusts.”
4. Nor does the text apply when duties of any kind are to be done. Idleness is a base
condition. Better dig a hole and fall it up again. Better roll a stone up and down a hill, than
pass your time in listlessness and languor. There are duties belonging to every state of life.
Let them be attended to in promptitude and despatch.
5. Nor is the text applicable when good works are to be undertaken. We have many
instructions in Scripture on this subject. “Be not weary in well-doing,” etc. “Be steadfast,
unmovable,” etc. “These things,” says St. Paul, “I will that ye affirm constantly, that they
which have believed in God, may be careful to maintain good works.”
6. We do not say it when the heavenly prize of eternal life is to be contended for.
II. STATE THE CONDITION OF THINGS TO WHICH THE AXIOM DOES APPLY.
1. It will apply to many important questions concerning the salvation of the soul. It will
apply to the expiation of guilt. So respecting regeneration. “Ye must be born again.” There
must be wrought an inward change. It will be wrought of God. And the Spirit of God works
when, how, and where He pleases.
2. There are some matters belonging to our daily and nightly life, in which the principle is
likewise of great value and importance. For example, the evening is come. The day’s labour is
finished. It is time to cease. God says to you, Lie down; go to sleep. And when you sleep,
“Except the Lord keep the city, the watchman waketh but in vain.” Be not afraid. God will
keep both the city and the watchman. Then, here is God’s own day. This is the day when God
emphatically says, “Sit still”; and in quietness and rest is your strength. Be not afraid.

ISAIAH 30 COMMENTARY

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Viewers also liked

Viewers also liked (15)

Similar to ISAIAH 30 COMMENTARY

Similar to ISAIAH 30 COMMENTARY (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

ISAIAH 30 COMMENTARY