Chapter 30

1 The prophet threateneth the people for their confidence in Egypt, 8 and contempt of God’s word. 18 God’s mercies towards his church. 27 God’s wrath, and the people’s joy, in the destruction of Assyria.

1. Woe to the rebellious children. Isaiah still has Sennacherib’s invasion in mind, the time when the Rabshakeh taunted Hezekiah for trusting in Egypt (2 Kings 18:19, 21; Isa. 36:4, 6). The present chapter gives evidence of a considerable group in Judah that favored an alliance with Egypt. Instead of turning to God and placing their trust in Him, these timorous men rebelled against God and turned to the heathen for help.

Add sin to sin. It was because of the sins of Judah that the Assyrian armies had been permitted to come against her in the first place. Now Judah added to her sin in by going to Egypt for help against Assyria.

2. To strengthen. That is, to take refuge in the protection.

The shadow of Egypt. A land of almost perpetual sunshine and not much shade. At this time Egypt was weak, and unable to provide effective help against Assyria. It was but a few years after this that Egypt itself was invaded by the armies of Esarhaddon and Ashurbanipal (see Vol. II, p. 53). The pro-Egyptian group in Judah that sent to Egypt for help did not ask counsel from God because they knew they were acting contrary to His will. Upon entering the Promised Land, Israel had been forbidden to make treaties with the inhabitants of the land (Ex. 23:32, 33; Deut. 7:2; Judges 2:2). When Joshua made a covenant with the men of Gibeon he did so without asking counsel of God (Joshua 9:14).

3. Your shame. Egypt was a weak nation at this time (see on v. 2). Sennacherib taunted the men of Judah for looking to a nation that was in no position to help them, and declared that the “broken reed” of Egypt would pierce the hand of anyone who leaned upon it (Isa. 36:6; 2 Kings 18:21).

4. Were at Zoan. Perhaps, “are at Zoan,” a city on the Tanitic branch of the Nile, identified with the modern village of SaЖn elРHagar, in the eastern part of the Delta region. Since the Nile Delta is constantly building up, so that the mouths of the Nile are much farther north than they were in Bible times, Zoan was probably on a harbor at the mouth of the river in Moses’ time. The city had been built seven years after Hebron (Num. 13:22). The Hyksos (see on Gen. 39:1; 45:10) made this city their capital, calling it Avaris. It was later given the name Tanis. A century after Isaiah, in the time of Ezekiel, it seems still to have been an important city (Eze. 30:14).

Hanes. Either Heracleopolis in the eastern Delta or Heracleopolis on the west bank of the Nile about 56 mi. (90 km.) south by west from Memphis.

5. Of a people. That is, “because of a people.” The Egyptian alliance brought only shame. Its promises of substantial help proved worse than worthless, for it brought down on Judah the wrath of Assyria. It had been the alliance of Hoshea with Egypt and his refusal to pay tribute to Assyria that had, but a few years before, brought Shalmaneser against Samaria (2 Kings 17:4–6).

6. The beasts of the south. In this solemn message the prophet graphically portrays the shameless journey of the envoys, with their asses and camels carrying presents, on their way through the Negeb and the Egyptian desert to seek the help of the nation from which God had once delivered them. The land through which they passed was desolate, haunted by wild beasts, vipers, and venomous serpents.

7. Their strength is to sit still. Perhaps, “Rahab [Egypt; see on Ps. 87:4; cf. Isa. 51:9], the inactive one.” Egypt would promise assistance, but would not actually do anything when her help was needed.

8. Note it in a book. The truth Isaiah was about to utter was fraught with importance far beyond the immediate occasion. In it was a lesson for generations yet to come (see 1 Cor. 10:11). Rahab (see on Isa. 30:7), the dragon (see Isa. 51:9; see on Job 9:13), represented none other than Satan, the great deceiver (Rev. 12:9). Those who forsook the Lord and went to Egypt for help were actually turning to Satan, and in so doing they sought in vain for succor, for Satan was a defeated foe, who could not even save himself. The message to be written on the tablet follows immediately.

For the time to come. The Targums, the Syriac, and the Vulgate read, “for a witness.”

9. A rebellious people. Israel had followed Satan in his rebellion and war against God. Like their father before them (John 8:44), they had made lies their refuge (see on Isa. 28:15).

10. Prophesy deceits. When Satan was cast out of heaven his one object was to deceive the world (Rev. 12:9). In practicing deceit the people of Judah were following their father the devil. They chose to ignore the prophets of God, whose messages were always unwelcome. So far had these men strayed from truth that they were completely satisfied with error, and demanded messages they knew to be in error.

11. To cease. They knew Isaiah to be a true prophet, but wanted nothing to do with him or with God. The very thought of holiness stirred within them feelings of resentment and hatred.

12. Wherefore. God responds to the attitude expressed in vs. 8–11. The people, that is, most of them, will not listen, but the words of Isaiah will testify against them in the day of judgment.

Oppression and perverseness. The Dead Sea scroll 1QIs reads “thou shalt rejoice,” for “perverseness.” These wicked men oppress the weak and then boast about what they have done. Justice and a willingness to listen to reason mark the true children of God. By their arrogant refusal to heed Isaiah’s words, these reprobate hearers had given proof of the justice of the sentence now pronounced upon them.

13. A breach ready to fall. A bulge in a high wall warns of a coming crash. The structure these men had built stood on a foundation of sand, and was certain to collapse (see on Matt. 7:26, 27).

14. Potters’ vessel. Once broken in pieces, an earthen pot can never be mended for any practical use. Thus it will be with the unregenerate men of Jerusalem. Utter doom awaits them.

He shall not spare. Meaning, He shall be without compassion.

15. In returning and rest. The only hope of Judah was to turn from evil back to God. In doing so they would find confidence, rest, and peace. In looking to the strength of men they had found only disappointment, trouble, and defeat, but trust in God would bring peace, calmness, and strength.

16. Upon horses. Assyria had introduced cavalry, and the Jews were relying on a supply of these animals, which they felt were necessary in order to resist Assyria. Isaiah declares that the horses will prove useful only to facilitate retreat. In ancient times the horse was used almost exclusively in fighting.

17. At the rebuke of one. God had promised His people that, if faithful to Him, five of them would chase a hundred, and a hundred would “put ten thousand to flight” (Lev. 26:8). Because of Judah’s perversity, however, the promised blessing would be reversed. During the time of Isaiah, Piankhi of Egypt (see Vol. II, pp. 52, 77) made the proud boast that with the help of his god, Amen, “many shall turn their backs on a few, and one shall rout a thousand.” With a taunting reproach, however, Isaiah proclaimed that those who flee will be the forces of Egypt, in which the reprobate Jews were placing their trust.

As a beacon. Judah would then be left alone like a solitary tree on a mountain peak, or like a flagstaff on a lofty hill. All passers-by could see the terrible fruitage of transgression.

18. Therefore. God was reluctant to bring upon His erring children the judgments with which He threatened them, and would graciously give them every possible opportunity for repentance and salvation.

19. Dwell in Zion. These comforting words addressed to the inhabitants of Jerusalem seem especially appropriate to the period of anxiety and distress following the fall of Samaria and the captivity of Israel. The dwellers in Zion are now given the assurance that they will not suffer the same fate that has befallen their northern neighbors. God will hear their cries, and will save them and their city (see ch. 37:21–36).

20. The bread of adversity. This prediction was fulfilled during Sennacherib’s invasion of Judah, when only Jerusalem remained.

Be removed into a corner. Literally, “hide himself.” The judgments about to fall upon the land would make it appear that God had forsaken them (see Ps. 13:1; 83:1; etc.). Eventually Judah’s faithful teachers, Isaiah and his fellow workers, would be recognized and their faith rewarded. They and their messages would be vindicated when God should deliver Jerusalem.

21. Hear a word. God would grant them the guidance of His Spirit to direct them aright and correct them when they were about to go astray. All who will may hear this “still small voice” (1 Kings 19:12) if they will but listen.

22. Thy graven images. With zeal for God, Hezekiah and the devout of Judah would go forth to destroy their graven images and all the monuments of idolatry (see 2 Chron. 31:1). These objects of worship would be cast away as utterly worthless. As the perverse inhabitants of Jerusalem wanted nothing more to do with the Holy One of Israel (Isa. 30:11), the faithful remnant would want nothing to do with idolatry.

23. Give the rain. The rain after seed sowing was the “former rain” (see on Joel 2:23), which came in the autumn (see Vol. II, pp. 108, 109). The promise here includes both temporal and spiritual blessings. The nation would receive blessings in basket and in store, in the fruits of the ground and in the increase of their cattle and flocks (Deut. 28:3–5; Joel 2:24–26), and they would, in addition, enjoy an outpouring of God’s Holy Spirit (Joel 2:28, 29; Acts 2:17, 18).

24. That ear the ground. Literally, “that till the ground” (see on Gen. 45:6). In Old English “to ear” meant “to till.”

Clean provender. Literally, “mixed fodder,” or “moistened fodder,” that is, “mash,” presumably a superior type of feed for cattle. The lowliest of cattle, the oxen and asses that plow the ground, would have the best of feed. Ordinarily, they were fed barley mixed with hay or straw, but “then” (v. 23), says Isaiah, even the lowly asses would be fed the finest of winnowed grain mixed, perhaps, with salt or alkaline herbs. The point is that this would be evidence of the greatest of plenty. Human beings would, accordingly, fare incomparably better.

The fan. That is, the winnowing fork (see on Matt. 3:12).

25. Streams of waters. Isaiah sees the mountains and hills, usually dry and barren, supplied with streams. Even the most unlikely places would yield an abundant harvest. The prophet foresees a golden age in which the earth is to be restored to its original fertility and beauty. Similarly, God would have the earth watered with rich supplies of heavenly grace, transforming the world’s dry and barren wastes into beautiful gardens and flourishing fields (see Isa. 35:1, 2; 41:17–19; 43:19, 20; 44:3, 4; 55:1; John 4:10, 13, 14; John 7:37–39).

The day. That is, the day when God would subdue all His enemies (see Isa. 66:16; Jer. 25:33; Zech. 14:1–3, 8, 9; etc; see also p. 30).

Towers fall. That is, the fortified towers guarding the walls of enemy cities. Compare the fall of mystical Babylon (Jer. 51:8, 29; Rev. 16:19; 18:21; see on Isa. 13:1–18).

26. Light of the sun. Isaiah describes a world in which there is no intervening veil to bar the light of moon or sun (see Zech. 14:6, 7; Rev. 21:23).

Sevenfold. Whether this means an exact sevenfold increase in the amount of light visible, or whether “sevenfold” means simply a great increase of light, or perfection qualitatively rather than quantitatively, cannot be determined.

27. Name of the Lord. The Lord comes forth to champion the cause of His beleaguered people (see Rev. 19:11–21; GC 633, 642, 656; 6T 406). It is Christ who bears the name of God (Ex. 23:21).

Full of indignation. The hour of God’s indignation will be the time of the seven last plagues (Rev. 15:1, 7; 16:1). When Christ comes again He will slay the wicked with “the breath of his lips” (Isa. 11:4), with flames of fire (Ps. 50:3; 97:3; 2 Peter 3:10).

28. An overflowing stream. Christ’s wrath is pictured as sweeping on with the force of a stream, carrying everything before it (see ch. 8:8).

To sift the nations. The wheat is to be separated from the worthless chaff (see on Matt. 3:12; 13:38–40). The chaff, being burned, is reduced to vanity, or nothingness (see on Eccl. 1:2), and the instrument employed in the process of separation is, therefore, termed a “sieve of vanity.”

A bridle. Again the figure changes, and the nations are pictured as under the control of a power that impels them on to destruction against their will.

29. A holy solemnity. The sacred feast here alluded to is probably the Feast of Tabernacles, in the autumn when the fruits had been gathered (Lev. 23:34, 39–43; Neh. 8:14–18). This was an occasion of great joy. In later times the feast included a night ritual in which the court of the Temple was illuminated by great lamps hoisted atop two lofty standards, which shed their beams far across the city (see DA 463). The Feast of Tabernacles was often termed “the feast” (1 Kings 8:2; 2 Chron. 7:8, 9). The ceremony of the lights commemorated the pillar of light that guided Israel in their march through the desert and pointed forward to the coming of Messiah as the Light of the world. On this occasion the people made their way with great happiness of spirit to Jerusalem, singing sacred songs and playing pipes.

The mighty One of Israel. Literally, “the Rock of Israel” (see Deut. 32:4; Ps. 18:2, 31, 46; etc.; Isa. 2:10; 17:10).

30. His glorious voice. In highly figurative language Isaiah depicts the defeat of the Assyrian hosts (see v. 31). Similar language is used elsewhere to describe actual events at the second coming of Christ (Rev. 16:18–21; 19:15).

The lighting down. Literally, “the descent.”

Scattering. Literally, “bursting [of clouds].”

31. The Assyrian. In Isaiah’s time Assyria was Judah’s greatest enemy. The prediction made here points to the destruction of Sennacherib’s army (see ch. 37:36). As the Assyrian smote with a rod, so he would be smitten with the rod of God’s wrath. Similarly, all the wicked will finally be smitten with a “rod of iron” (Ps. 2:9; Rev. 2:27; 12:5; cf. Isa. 19:15).

32. The grounded staff. The Hebrew text of the first clause of v. 32 is obscure. A number of ancient manuscripts read “every stroke of the staff of chastisement.” According to this reading, every stroke of divine judgment upon Assyria will be greeted by songs of victory and rejoicing on the part of God’s people.

33. Tophet. The destruction of Sennacherib’s army is referred to once more, in highly figurative language (see on v. 30). This name was given the Valley of Hinnom, on the south of Jerusalem, where human beings, particularly children, were sacrificed to Molech (see on 2 Kings 16:3; 23:10; Jer. 7:31; cf. Jer. 19:6, 11–13). It became symbolic of the fires of the last day. The Greek transliteration of the Heb. Ge Hinnom, Valley of Hinnom—Geenna—is always translated “hell” in the NT (see on Matt. 5:22). Here, Tophet is pictured as the place where the enemies of the Lord are to be consumed with fire (see Isa. 33:14; Heb. 12:29; Rev. 20:9).

Ellen G. White comments

1, 2 TM 380

8–13TM 382

10   EW 228, 273; 1T 249, 321; 2T 440; 3T 259; 4T 13, 167, 231; 5T 430, 678

10–13TM 89

11   GC 28

15   MB 101; MYP 97; PK 596; TM 89, 383; SC 71

18   5T 195

18, 19  CH 456

20   PK 723

21   CM 126; FE 188, 526; MB 118; MH 439; ML 42, 88; TM 211; 4T 444; 7T 213; 8T 305

24   1T 229, 334, 414; 6T 56; 7T 153

26   MH 506; 8T 42

28–32PK 366

29, 30  GC 635

30   EW 15, 285

33   SR 428