Therefore this is what the Holy One of Israel says: "Because you have rejected this message, trusting in oppression and relying on deceit, Sermons
I. THE NEED FOR SUCH INSCRIPTION. The people refuse to listen to any but flattering prophecies. They are disobedient and untruthful at heart. They refuse to listen to the prophet's message; then they must be made to look upon it in a permanent form. None are so blind as those who will not see, unless it be those who will not let others see. Light, more light, is our constant need: what shall be said of those who would stay the hand that is drawing up the blinds from the windows of the soul? What more precious than insight? How should we cherish the man who sees deeper into the heart of things, or gathers up the scattered fragments of truth into one inspiring unity of representation; the mind gifted with the power to shed luminous effects upon what were otherwise gloomy in life's outlook! How all-precious is that purer eloquence, not of ephemeral and party passion, but of the truth which is of no party nor time! How shall these elements of indispensable worth be preserved? Can we trust them to the popular memory and heart? Alas! no, or not entirely. In the hour of excitement and passion all will be forgotten. "You shall not prophesy unto us right things," has been, in effect, the cry of the multitude again and again at such hours. The Jewish prophets themselves felt these things keenly. "Don't preach!" is, in effect, the cry by which they are met. Or, "Preach to us of wine and strong drink" - any doctrine of indulgence, is the demand (Micah 2:6, 11; of. Amos 2:12). If the prophet sternly resisted this temper of the people, and told the homely truth that God had forsaken them because they had forsaken him, a shower of stones was likely to be the dreadful answer, as in the case of the martyr Zechariah (2 Chronicles 24:20, 21). Greedy is the appetite for "smooth things" and "illusions," and never wanting a supply of such flattering prophets who will run, though Jehovah has not sent them, and utter what he has not said (Jeremiah 23:21). There is a demand for those who will make flexible what he has made inflexible, mark out a deviating path from that which he has traced straight and plain. Nay, some would be glad to efface the thought of God from their minds, because thus they would efface the sense of responsibility, "Abolish out of our sight the Holy One of Israel." For then there will be free course for all license. From all this we see the need of religious literature. Libraries may be burned; a few manuscripts worth more to mankind than gold and silver will be preserved. The truth in Isaiah has been preserved for us by the art of writing, has come down to us in the form of Scripture. Let us thank God for art as the handmaid of religion. At every epoch in the history of the world, religions life is threatened with decay or degeneration; but it will renew itself from the sacred "records of the past." II. THE SUBSTANCE OF THE TESTIMONY. 1. Simple faith in the Eternal opposed to worldly policy. We must, in order to apprehend the nature of the "testimony forever," strip away the temporary references, and regard Rahab and Israel as types of permanent phases of character (Cheyne). What does "Rahab" stand for? "Perverseness and crookedness" (or oppression). Crookedness and frowardness mean what we mean by "unprincipled conduct" (comp. Proverbs 2:15; Proverbs 4:24). To trust in shrewdness and policy - this is worldliness. It is one of the many ways in which man's wit would contend with eternal wisdom. And punishment must surely attend upon this sin, according to the laws of the Divine kingdom. Various is the imagery under which Scripture represents the connection between evil in the mind and the result - first in sin, then in destruction. The strong will be as tow, and burn unquenchably; the foolish will conceive chaff, and bring forth stubble, or will be burned as thorns (Isaiah 1:31; Isaiah 33:11, 12). Here guilt is compared in its result to the cracking or bulging of a wall, which suddenly crashes down in ruin; to a pitcher dashed violently to the ground, and broken into a multitude of fragments, so that it can never be of the slightest use again. But the vessels of God's fashioning shall endure. Let us be content to be what God would make of us; self-devices that would contravene his purpose will be "ground to powder." 2. The condition of deliverance, returning. From what? Is it the general sense of conversion - the absolute turning once for all, in choice and conduct, from moral evil? Or is it rather, more specifically, the relinquishment of the search for worldly aids? "Self-chosen ways," "self-confident works," seem certainly to be meant. Would they but lay aside this restless eagerness and over-anxious care for safety, and simply fall upon the Almighty arms! Such lessons can never be obsolete. Trust in God does not imply supineness, but it should still excessive and feverish fears. Behind all our plans and proposals, he is thinking and acting; if they are unsound, they must come to naught; if sound, they will be furthered. "Take heed and be quiet; fear not, neither be faint-hearted." The worldly mind will lean on worldly support - swift horses of Egypt or the like, only to find themselves outmatched upon their own chosen ground. "One thousand shall flee at the rebuke of one." Mere numbers give no strength. Strength is in being able to stand alone, if need be. To find one's self suddenly deserted, "as a mast on the top of a mountain, a signal on a hill," is often the fate of those whose only policy is to side with numbers and with power. 3. The compassion of Jehovah. Human needs call forth Divine deeds. We are to think of God as One who longs to manifest and exert himself for the good of his creatures; as One who is hindered by human pride, impatience, petulance; as One who therefore waits for his opportunity and fit season to be gracious; as One who is ever true to himself, constant to his covenant, keeping favor for his people and wrath for his foes. How happy, then, those who in turn "long for Jehovah!" - whose eyes are directed to the "hills whence cometh help!" who watch his pleasure as the servant that of his master, the handmaiden that of her mistress! "To possess God there must be that in us which God can possess. Still to aspire after the Highest is our wisdom; to cease from aspiration is to fall into weakness." - J.
Woe to the rebellious children. 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.) 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 strengthening ourselves 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.) 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.) 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.) 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.) The sin of forsaking God, and trusting in the arm of flesh, to their sin of drunkenness (Isaiah 28:8), and their other sins.(W. Day, M. A.) People Assyrians, Egyptians, Isaiah, Mash, Pharaoh, Rahab, SaraphPlaces Egypt, Hanes, Jerusalem, Lebanon, Negeb, Rahab, Zion, ZoanTopics Cause, Confide, Deceit, Depend, Depended, Despise, Ear, Evil, Guile, Holy, Hope, Kicking, Lean, Message, Oppression, Perverseness, Putting, Reject, Rejected, Relied, Rely, Says, Stay, Thereon, Thus, Trust, Wherefore, WilfulnessOutline 1. The prophet threatens the people for their confidence in Egypt8. And contempt of God's word 18. God's mercies toward his church 27. God's wrath and the people's joy, in the destruction of Assyria Dictionary of Bible Themes Isaiah 30:12 1205 God, titles of 5404 masters 4318 coal Library 'Quietness and Confidence''In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--ISAIAH xxx. 15. ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of … Alexander Maclaren—Expositions of Holy Scripture God's Waiting and Man's The Voice Behind Thee My God Will Hear Me With a Heart Full of Anxious Request, But Though Prayer is Properly Confined to Vows and Supplications... "Take My Yoke Upon You, and Learn of Me," &C. The Girdle of the City. Nehemiah 3 Sennacherib (705-681 B. C. ) How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not. Concerning Worship. A Sermon on Isaiah xxvi. By John Knox. The Evening Light The Baptist's Inquiry and Jesus' Discourse Suggested Thereby. 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