Isaiah 28-30

What men are proud of, be it ever so mean, is to them as a crown; but pride is the forerunner of destruction. How foolishly drunkards act! Those who are overcome with wine are overcome by Satan; and there is not greater drudgery in the world than hard drinking. Their health is ruined; men are broken in their callings and estates, and their families are ruined by it. Their souls are in danger of being undone for ever, and all merely to gratify a base lust. In God's professing people, like Israel, it is worse than in any other. And he is just in taking away the plenty they thus abuse. The plenty they were proud of, is but a fading flower. Like the early fruit, which, as soon as discovered, is plucked and eaten.

The desolations of Samaria. (Is. 28:1-4) The prosperity of Judah; with reproofs for sinfulness and unbelief. (Is. 28:5-15) Christ is pointed out as the sure Foundation for all believers. (Is. 28:16-22) God's dealings with his people. (Is. 28:23-29)

The prophet next turns to Judah, whom he calls the residue of his people. Happy are those alone, who glory in the Lord of hosts himself. Hence his people get wisdom and strength for every service and every conflict. But it is only in Christ Jesus that the holy God communicates with sinful man. And whether those that teach are drunk with wine, or intoxicated with false doctrines and notions concerning the kingdom and salvation of the Messiah, they not only err themselves, but lead multitudes astray. All places where such persons have taught are filled with errors. For our instruction in the things of God, it is needful that the same precept and the same line should be often repeated to us, that we may the better understand them. God, by his word, calls us to what is really for our advantage; the service of God is the only true rest for those weary of the service of sin, and there is no refreshment but under the easy yoke of the Lord Jesus. All this had little effect upon the people. Those who will not understand what is plain, but scorn and despise it as mean and trifling, are justly punished. If we are at peace with God, we have, in effect, made a covenant with death; whenever it comes, it cannot do us any real damage, if we are Christ's. But to think of making death our friend, while by sin we are making God our enemy, is absurd. And do not they make lies their refuge who trust in their own righteousness, or to a death-bed repentance? which is a resolution to sin no more, when it is no longer in their power to do so.

Here is a promise of Christ, as the only foundation of hope for escaping the wrath to come. This foundation was laid in Zion, in the eternal counsels of God. This foundation is a stone, firm and able to support his church. It is a tried stone, a chosen stone, approved of God, and never failed any who made trial of it. A corner stone, binding together the whole building, and bearing the whole weight; precious in the sight of the Lord, and of every believer; a sure foundation on which to build. And he who in any age or nation shall believe this testimony, and rest all his hopes, and his never-dying soul on this foundation, shall never be confounded. The right effect of faith in Christ is, to quiet and calm the soul, till events shall be timed by Him, who has all times in his own hand and power. Whatever men trust to for justification, except the righteousness of Christ; or for wisdom, strength, and holiness, except the influences of the Holy Ghost; or for happiness, except the favour of God; that protection in which they thought to shelter themselves, will prove not enough to answer the intention. Those who rest in a righteousness of their own, will have deceived themselves: the bed is too short, the covering too narrow. God will be glorified in the fulfilling of his counsels. If those that profess to be members of God's church, make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Then dare not to ridicule the reproofs of God's word, or the approaches of judgements.

The husbandman applies to his calling with pains and prudence, in all the works of it according to their nature. Thus the Lord, who has given men this wisdom, is wonderful in counsel, and excellent in his working. As the occasion requires, he threatens, corrects, spares, shows mercy, or executes vengeance. Afflictions are God's threshing instruments, to loosen us from the world, to part between us and our chaff, and to prepare us for use. God will proportion them to our strength; they shall be no heavier than there is need. When his end is answered, the trials and sufferings of his people shall cease; his wheat shall be gathered into the garner, but the chaff shall be burned with unquenchable fire.

Ariel may signify the altar of burnt-offerings. Let Jerusalem know that outward religious services will not make men free from judgements. Hypocrites never can please God, nor make their peace with him. God had often and long, by a host of angels, encamped round about Jerusalem for protection and deliverance; but now he fought against it. Proud looks and proud language shall be brought down by humbling providences. The destruction of Jerusalem's enemies is foretold. The army of Sennacherib went as a dream; and thus the multitudes, that through successive ages fight against God's altar and worship, shall fall. Speedily will sinners awake from their soothing dreams in the pains of hell.

Judgements on Jerusalem and on its enemies. (Is. 29:1-8) The senselessness and hypocrisy of the Jews. (Is. 29:9-16) The conversion of the Gentiles, and future blessings for the Jews. (Is. 29:17-24)

The security of sinners in sinful ways, is cause for lamentation and wonder. The learned men, through prejudice, said that the Divine prophecies were obscure; and the poor urged their want of learning. The Bible is a sealed book to every man, learned or unlearned, till he begins to study it with a simple heart and a teachable spirit, that he may thence learn the truth and the will of God. To worship God, is to approach him. And if the heart be full of his love and fear, out of the abundance of it the mouth will speak; but there are many whose religion is lip-labour only. When they pretend to be speaking to God, they are thinking of a thousand foolish things. They worship the God of Israel according to their own devices. Numbers are only formal in worship. And their religion is only to comply with custom, and to serve their own interest. But the wanderings of mind, and defects in devotion, which are the believer's burden, are very different from the withdrawing of the heart from God, so severely blamed. And those who make religion no more than a pretence, to serve a turn, deceive themselves. And as those that quarrel with God, so those that think to conceal themselves from him, in effect charge him with folly. But all their perverse conduct shall be entirely done away.

The wonderful change here foretold, may refer to the affairs of Judah, though it looks further. When a great harvest of souls was gathered to Christ from among the Gentiles, then the wilderness was turned into a fruitful field; and the Jewish church, that had long been a fruitful field, became as a deserted forest. Those who, when in trouble, can truly rejoice in God, shall soon have cause greatly to rejoice in him. The grace of meekness contributes to the increase of our holy joy. The enemies who were powerful shall become mean and weak. To complete the repose of God's people, the scorners at home shall be cut off by judgements. All are apt to speak unadvisedly, and to mistake what they hear, but it is very unfair to make a man an offender for a word. They did all they could to bring those into trouble who told them of their faults. But He that redeemed Abraham out of his snares and troubles, will redeem those who are, by faith, his true seed, out of theirs. It will be the greatest comfort to godly parents to see their children renewed creatures, the work of God's grace. May those who now err in spirit, and murmur against the truth, come to understanding, and learn true doctrine. The Spirit of truth shall set right their mistakes, and lead them into all truth. This should encourage us to pray for those that have erred, and are deceived. All who murmured at the truths of God, as hard sayings, shall learn and be aware what God designed in all. See the change religion produces in the hearts of men, and the peace and pleasure of a humble and devout spirit.

It was often the fault and folly of the Jews, that when troubled by their neighbours on one side, they sought for succour from others, instead of looking up to God. Nor can we avoid the dreadful consequences of adding sin to sin, but by making the righteousness of Christ our refuge, and seeking for the sanctification of the Holy Spirit. Men have always been prone to lean to their own understandings, but this will end in their shame and misery. They would not trust in God. They took much pains to gain the Egyptians. The riches so spent turned to a bad account. See what dangers men run into who forsake God to follow their carnal confidences. The Creator is the Rock of ages, the creature a broken reed; we cannot expect too little from man, or too much from God. Our strength is to sit still, in humble dependence upon God and his goodness, and quiet submission to his will.

The Jews reproved for seeking aid from Egypt. (Is. 30:1-7) Judgements in consequence of their contempt of God's word. (Is. 30:8-18) God's mercies to his church. (Is. 30:19-26) The ruin of the Assyrian army, and of all God's enemies. (Is. 30:27-33)

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

God's people will soon arrive at the Zion above, and then they will weep no more for ever. Even now they would have more comfort, as well as holiness, if they were more constant in prayer. A famine of bread is not so great a judgment as a famine of the word of God. There are right-hand and left-hand errors; the tempter is busy courting us into by-paths. It is happy if, by the counsels of a faithful minister or friend, or the checks of conscience, and the strivings of God the Spirit, we are set right when doubting, and prevented from going wrong. They shall be cured of their idolatry. To all true penitents sin becomes very hateful. This is shown daily in the conversion of souls, by the power of Divine grace, to the fear and love of God. Abundant means of grace, with the influences of the Holy Spirit, would be extended to places destitute of them. The effect of this should be comfort and joy to the people of God. Light, that is, knowledge, shall increase. This is the light which the gospel brought into the world, and which proclaims healing to the broken-hearted.

God curbs and restrains from doing mischief. With a word he guides his people into the right way, but with a bridle he turns his enemies upon their own ruin. Here, in threatening the ruin of Sennacherib's army, the prophet points at the final and everlasting destruction of all impenitent sinners. Tophet was a valley near Jerusalem, where fires were continually burning to destroy things that were hurtful and offensive, and there the idolatrous Jews caused their children to pass through the fire to Moloch. This denotes the certainty of the destruction, as an awful emblem of the place of torment in the other world. No oppressor shall escape the Divine wrath. Let sinners then flee to Christ, seeking to be reconciled to Him, that they may be safe and happy, when destruction from the Almighty shall sweep away all the workers of iniquity.

crown of pride--Hebrew for "proud crown of the drunkards," &c. [Horsley], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (Isa 28:7, 8; Isa 5:11, 22; Am 4:1; 6:1-6) and metaphorically, like drunkards, rushing on to their own destruction. beauty ... flower--"whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (1Ki 16:24); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare Isa 16:8); fulfilled 721 B.C. (2Ki 17:6, 24).

strong one--the Assyrian (Isa 10:5). cast down--namely, Ephraim (Isa 28:1) and Samaria, its crown. with ... hand--with violence (Isa 8:11).

crown ... the drunkards--rather, "the crown of the drunkards."

Rather, "the fading flower, their glorious beauty (Isa 28:1), which is on the head of the fat (fertile) valley, shall be as the early fig" [G. V. Smith]. Figs usually ripened in August; but earlier ones (Hebrew bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (Jer 24:2; Ho 9:10; Mic 7:1). while it is yet--that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared. 5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria. crown--in antithesis to the "fading crown" of Ephraim (Isa 28:1, 3). the residue--primarily, Judah, in the prosperous reign of Hezekiah (2Ki 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.

Jehovah will inspire their magistrates with justice, and their soldiers with strength of spirit. turn ... battle to ... gate--the defenders of their country who not only repel the foe from themselves, but drive him to the gates of his own cities (2Sa 11:23; 2Ki 18:8).

Though Judah is to survive the fall of Ephraim, yet "they also" (the men of Judah) have perpetrated like sins to those of Samaria (Isa 5:3, 11), which must be chastised by God. erred ... are out of the way--"stagger ... reel." Repeated, to express the frequency of the vice. priest ... prophet--If the ministers of religion sin so grievously, how much more the other rulers (Isa 56:10, 12)! vision--even in that most sacred function of the prophet to declare God's will revealed to them. judgment--The priests had the administration of the law committed to them (De 17:9; 19:17). It was against the law for the priests to take wine before entering the tabernacle (Le 10:9; Eze 44:21).

Here the drunkards are introduced as scoffingly commenting on Isaiah's warnings: "Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept," &c. line--a rule or law. [Maurer]. The repetition of sounds in Hebrew tzav latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Isa 28:11). God's mode of teaching offends by its simplicity the pride of sinners (2Ki 5:11, 12; 1Co 1:23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and "with stammering lips" (compare Mt 13:13). A just and merciful retribution.

For--rather, "Truly." This is Isaiah's reply to the scoffers: Your drunken questions shall be answered by the severe lessons from God conveyed through the Assyrians and Babylonians; the dialect of these, though Semitic, like the Hebrew, was so far different as to sound to the Jews like the speech of stammerers (compare Isa 33:19; 36:11). To them who will not understand God will speak still more unintelligibly.

Rather, "He (Jehovah) who hath said to them." this ... the rest--Reference may be primarily to "rest" from national warlike preparations, the Jews being at the time "weary" through various preceding calamities, as the Syro-Israelite invasion (Isa 7:8; compare Isa 30:15; 22:8; 39:2; 36:1; 2Ki 18:8). But spiritually, the "rest" meant is that to be found in obeying those very "precepts" of God (Isa 28:10) which they jeered at (compare Jer 6:16; Mt 11:29).

But--rather, "Therefore," namely, because "they would not hear" (Isa 28:12). that they might go--the designed result to those who, from a defect of the will, so far from profiting by God's mode of instructing, "precept upon precept," &c., made it into a stumbling-block (Ho 6:5; 8:12; Mt 13:14). go, and fall--image appropriately from "drunkards" (Isa 28:7, 8, which they were) who in trying to "go forward fall backward."

scornful--(See on Isa 28:9).

said--virtually, in your conduct, if not in words. covenant--There may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before he ceased to pay tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim (Isa 28:1). The full meaning is shown by the language ("covenant with death--hell," or sheol) to apply to all lulled in false security spiritually (Ps 12:4; Ec 8:8; Jer 8:11); the godly alone are in covenant with death (Job 5:23; Ho 2:18; 1Co 3:22). overflowing scourge--two metaphors: the hostile Assyrian armies like an overwhelming flood. pass through--namely, through Judea on their way to Egypt, to punish it as the protector of Samaria (2Ki 17:4). lies--They did not use these words, but Isaiah designates their sentiments by their true name (Am 2:4).

Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (Re 13:8); none save I could lay it (Isa 63:5). stone--Jesus Christ; Hezekiah [Maurer], or the temple [Ewald], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1Pe 1:11, 12), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in Isa 32:1; compare Ge 49:24; Ps 118:22; Mt 21:42; Ro 10:11; Eph 2:20. tried--both by the devil (Lu 4:1-13) and by men (Lu 20:1-38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (Isa 28:15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (Mt 7:24, 25; 2Ti 2:19). precious--literally, "of preciousness," so in the Greek, (1Pe 2:7). He is preciousness. corner-stone--(1Ki 5:17; 7:9; Job 38:6); the stone laid at the corner where two walls meet and connecting them; often costly. make haste--flee in hasty alarm; but the Septuagint has "be ashamed"; so Ro 9:33, and 1Pe 2:6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see Isa 30:15; 32:17).

line--the measuring-line of the plummet. Horsley translates, "I will appoint judgment for the rule, and justice for the plummet." As the corner-stone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers in the Foundation-stone, will judge the scoffers (Isa 28:15) according to the exact justice of the law (compare Jas 2:13). hail--divine judgment (Isa 30:30; 32:19).

disannulled--obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it. trodden down--passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.

From the time, &c.--rather, "As often as it comes over (that is, passes through), it shall overtake you" [Horsley]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes. vexation ... understand ... report--rather, "It shall be a terror even to hear the mere report of it" [Maurer], (1Sa 3:11). But G. V. Smith, "Hard treatment (Horsley, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (Isa 28:9); therefore, they must be taught by the severe teachings of adversity.

Proverbial, for they shall find all their sources of confidence fail them; all shall be hopeless perplexity in their affairs.

Perazim--In the valley of Rephaim (2Sa 5:18, 20; 1Ch 14:11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow. Gibeon--(1Ch 14:16; 2Sa 5:25, Margin); not Joshua's victory (Jos 10:10). strange--as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (La 3:33). work--punishing the guilty (Isa 10:12).

mockers--a sin which they had committed (Isa 28:9, 10). bands--their Assyrian bondage (Isa 10:27); Judah was then tributary to Assyria; or, "lest your punishment be made still more severe" (Isa 24:22). consumption--destruction (Isa 10:22, 23; Da 9:27).

Calling attention to the following illustration from husbandry (Ps 49:1, 2). As the husbandman does his different kinds of work, each in its right time and due proportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; now punishing sooner, now later (an answer to the scoff that His judgments, being put off so long, would never come at all, Isa 5:19); His object being not to destroy His people any more than the farmer's object in threshing is to destroy his crop; this vindicates God's "strange work" (Isa 28:21) in punishing His people. Compare the same image, Jer 24:6; Ho 2:23; Mt 3:12.

all day--emphatic; he is not always ploughing: he also "sows," and that, too, in accordance with sure rules (Isa 28:25). doth he open--supply "always." Is he always harrowing?

face--the "surface" of the ground: "made plain," or level, by harrowing. fitches--rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way. cast in ... principal wheat--rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [Pliny, Natural History, 18.21]); [Maurer]; "sow the wheat regularly" [Horsley]. But Gesenius, like English Version, "fat," or "principal," that is, excellent wheat. appointed barley--rather, "barley in its appointed place" [Maurer]. in their place--rather, "in its (the field's) border" [Maurer].

to discretion--in the due rules of husbandry; God first taught it to man (Ge 3:23).

The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed. cart wheel--two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn. staff--used also where they had but a small quantity of corn; the flail (Ru 2:17).

Bread corn--corn of which bread is made. bruised--threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the staff"), or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. Smith], (De 25:4; Mic 4:13). because--rather, "but" [Horsley]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it. break it--"drive over it (continually) the wheel" [Maurer]. cart--threshing-drag. horsemen--rather, "horses"; used to tread out corn.

This also--The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (Isa 28:26) wherewith he tills and sows (Isa 28:24, 25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Lu 22:31; Ro 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin" [Barnes].

Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15, 16). add ... year to year--ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [Maurer]. Let a year elapse and a little more (Isa 32:10, Margin). let ... kill sacrifices--rather, "let the beasts (of another year) go round" [Maurer]; that is, after the completion of a year "I will distress Ariel."

Jews. This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.

Yet--rather, "Then." heaviness ... sorrow--rather, preserving the Hebrew paronomasia, "groaning" and "moaning." as Ariel--either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Isa 29:6; Isa 30:30; 31:9; Le 10:2); or best, as Isa 29:3 continues the threat, and the promise of deliverance does not come till Isa 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. Smith]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Isa 29:17-24).

I--Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5). mount--an artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege. round about--not fully realized under Sennacherib, but in the Roman siege (Lu 19:43; 21:20). forts--siege-towers (De 20:20).

Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Isa 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Isa 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!

Moreover--rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered. strangers--foreign enemies, invaders (Isa 25:2). it shall be--namely, the destruction of the enemy. at an instant--in a moment (Isa 30:23).

Thou--the Assyrian army. thunder, &c.--not literally, in the case of the Assyrians (Isa 37:36); but figuratively for an awful judgment (Isa 30:30; 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).

munition--fortress.

Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Ps 73:20); their dream shall be dissipated on the fatal morning (Isa 37:36). soul--simply his appetite: he is still thirsty.

Stay--rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement. wonder--The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [Maurer]. cry ... out ... cry--rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [Maurer], (Isa 6:9, 10). not with wine--but with spiritual paralysis (Isa 51:17, 21). ye ... they--The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.

Jehovah gives them up judicially to their own hardness of heart (compare Zec 14:13). Quoted by Paul, with variations from the Septuagint, Ro 11:8. See Isa 6:10; Ps 69:23. eyes; the prophets, &c.--rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Isa 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Jud 4:19). Covering the face was also preparatory to execution (Es 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.

of all--rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Isa 28:15, the same Hebrew word is translated, "covenant" [Maurer]. sealed--(Isa 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; 11:25). Prophecy remained comparatively a sealed volume (Da 12:4, 9), until Jesus, who "alone is worthy," "opened the seals" (Re 5:1-5, 9; 6:1).

The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Isa 54:13; Jer 31:34; Joh 6:45; 1Co 2:7-10; 1Jo 2:20).

precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.

(Hab 1:5; Ac 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Isa 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Co 1:19).

seek deep to hide--rather, "That seek to hide deeply," &c. (compare Isa 30:1, 2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.

Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [Maurer]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [Horsley], (Isa 45:9; 64:8).

turned--as contrasted with your "turnings of things upside down" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Isa 32:15); first on the Jews; which shall be followed by their national restoration (see on Isa 29:2; Zec 12:10) then on the Gentiles (Joe 2:28). fruitful field--literally, "a Carmel" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.

deaf ... blind--(Compare Mt 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).

meek--rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Ps 25:9; 37:11) [Barnes]. poor among men--that is, the poorest of men, namely, the pious poor. rejoice--when they see their oppressors punished (Isa 29:20, 21), and Jehovah exhibited as their protector and rewarder (Isa 29:22-24; Isa 41:17; Jas 2:5).

terrible--namely, the persecutors among the Jewish nobles. scorner--(Isa 28:14, 22). watch for--not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mt 26:59; 27:1).

Rather, "Who make a man guilty in his cause" [Gesenius], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Isa 29:19, "the meek ... the poor." him that reproveth--rather, "pleadeth"; one who has a suit at issue. gate--the place of concourse in a city, where courts of justice were held (Ru 4:11; Pr 31:23; Am 5:10, 12). just--one who has a just cause; or, Jesus Christ, "the Just One" [Horsley]. for a thing of naught--rather, "through falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ, Pr 28:21; Mt 26:15; Ac 3:13, 14; 8:33.

Join "saith ... concerning the house of Jacob." redeemed--out of Ur, a land of idolaters (Jos 24:3). not now--After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them. wax pale--with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.

But--rather, "For." he--Jacob. work of mine hands--spiritually, as well as physically (Isa 19:25; 60:21; Eph 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Isa 54:13, 14; 2:1; 60:21). midst of him--that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Ro 9:26; Eph 3:6) [Horsley].

They ... that erred--(Isa 28:7). learn doctrine--rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Ex 16:8; Ps 106:25). This shall be so no more. Chastisements, and, in Horsley's view, the piety of the Gentiles provoking the Jews to holy jealousy (Ro 11:11, 14), shall then produce the desired effect.

take counsel--rather, as Isa 30:4, 6 imply, "execute counsels." cover ... covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Ex 24:8; Zec 9:11), translate, "who make a league." not of--not suggested by My Spirit" (Nu 27:21; Jos 9:14). that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (De 29:19).

Probably to the Summer of 714 B.C., AS THE Twenty-ninth Chapter to the Passover of That Year. Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isa 30:2-6, 15; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; De 7:2).

walk--are now setting out, namely, their ambassadors (Isa 30:4). Egypt--See on Isa 19:1; Isa 20:1. Pharaoh--the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [Josephus, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king. shadow--image from shelter against heat: protection (Ps 121:5, 6).

shame--disappointment. Egypt, weakened by its internal dissensions, can give no solid help.

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.

(Jer 2:36.)

burden--the prophecy as to, &c. [Maurer]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Da 11:5, 6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Ho 8:9; 12:1). land of trouble--the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (De 8:15; Jer 2:6). flying serpent--(Isa 14:29), a species which springs like a dart from trees, on its prey. will carry--rather, present, "carry," namely, as presents to Egypt (1Ki 15:19). young asses--rather, "full-grown asses" [Maurer].

"Egypt is vanity, and to no purpose will they help" [G. V. Smith]. strength--Hebrew, Rabah, a designation for Egypt (Isa 51:9; Ps 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Isa 36:6). English Version agrees with Isa 30:15; Isa 7:4.

table--a tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all. a book--namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Isa 8:1; Isa 8:16. for ever and ever--rather read, "For a testimony for ever" [Chaldee, Jerome, Lowth]: "testimony is often joined to the notion of perpetuity (De 31:19, 21, 26).

lying--unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isa 59:13; Pr 30:9).

(Mic 2:6, 11; 3:5). See not--as you now do, foretelling misfortune. Prophesy not ... right things--Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."

Depart from the true "way" (so in Ac 19:9, 23) of religion. cause ... to cease--Let us hear no more of His name. God's holiness is what troubles sinners most.

Holy One--Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked. this word--Isaiah's exhortation to reliance on Jehovah. oppression--whereby they levied the treasures to be sent to conciliate Egypt (Isa 30:6). perverseness--in relying on Egypt, rather than on Jehovah.

Image from a curve swelling out in a wall (Ps 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.

he--the enemy; or rather, God (Ps 2:9; Jer 19:11). It--the Jewish state. potter's vessel--earthen and fragile. sherd--a fragment of the vessel large enough to take up a live coal, &c. pit--cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.

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

flee--not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Isa 31:1). This was expressly against the Mosaic law (De 17:16; see on Isa 2:7; Ho 14:3). shall ... flee--literally, "before your enemies"; their sin and its punishment correspond.

One thousand--A thousand at once, or, "As one man" [Maurer]. rebuke--the battle cry. shall ye--at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. Smith], or "a banner on a hill" (Isa 5:26; 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. Gesenius (from Le 26:8; De 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."

therefore--on account of your wicked perverseness (Isa 30:1, 2, 9, 15, 16), Jehovah will delay to be gracious [Horsley]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13, 14, 17) [Maurer]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [Gesenius]. be exalted--Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. Smith]. Or (taking the previous clause as Maurer, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Ps 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c. judgment--justice; faithfulness to His covenant. wait--compare Isa 30:15, wait, namely, for His times of having mercy.

(Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa 30:18-33). weep no more--(Isa 25:8). thy cry--(Isa 26:8, 9; Jer 29:12-14).

Rather, "The Lord will give"; the "though" is not in the original. bread of adversity--He will not deny you food enough to save you in your adversity (1Ki 22:27; Ps 127:2). be removed--rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [Maurer]. Contrast with this Ps 74:9; Am 8:11.

word--conscience, guided by the Holy Spirit (Joh 16:13).

covering of ... images--rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (2Ki 23:8, 10, 14, 16; 2Ch 31:1; compare Isa 2:20; De 7:25).

rain of--rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest. increase--the produce. fat--bread made of the best wheat flour (compare Ge 49:20; De 32:14).

ear--that is, till. Asses were employed in tillage, as well as oxen (De 22:10). clean--rather, salted provender [Gesenius]. The Arab proverb is, "Sweet provender is as bread to camels--salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt. winnowed--not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed. shovel--by which the grain was thrown up in the wind to separate it from the chaff. fan--an instrument for winnowing.

Even the otherwise barren hills shall then be well-watered (Isa 44:3). the day, &c.--when the disobedient among the Jews shall have been slain, as foretold in Isa 30:16: "towers," that is, mighty men (Isa 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.

Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Isa 60:19, 20; Re 21:23, 24; 22:5). breach--the wound, or calamity, sent by God on account of their sins (Isa 1:5).

name of ... Lord--that is, Jehovah Himself (Ps 44:5; 54:1); represented as a storm approaching and ready to burst over the Assyrians (Isa 30:30, 31). burden ... is heavy--literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.

(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).

the night ... solemnity--As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42). goeth with a pipe--or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Ps 122:1-4).

Jehovah's "glorious voice," raised against the enemy (Isa 30:27), is again mentioned here, in contrast to the music (Isa 30:29) with which His people shall come to worship Him. lighting down of ... arm--(Isa 30:32; Ps 38:2). The descent of His arm in striking. scattering--namely, a blast that scatters, or an "inundation" [Maurer].

The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Isa 10:5, 24).

grounded--rather, "decreed," "appointed" [Maurer]. staff--the avenging rod. him--the Assyrian; type of all God's enemies in every age. Margin and Maurer construe, "Every passing through (infliction, Isa 28:15) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples. battles of shaking--that is, shock of battles (Isa 19:16; compare "sift ... sieve," Isa 30:28). with it--namely, Assyria. 33. Tophet--literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2Ki 23:10; Jer 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Isa 14:12-15) and his angels," and unbelieving men (Mt 5:22; 25:41; Mr 9:43, 44).