Isaiah 30:3
But Pharaoh's protection will become your shame, and the refuge of Egypt's shade your disgrace.
But Pharaoh’s protection
This phrase refers to the reliance of the Israelites on Egypt for security and support. In the historical context, Egypt was a powerful nation, and the Israelites often looked to it for military and political alliances. The Hebrew root for "protection" is "מָעוֹז" (ma'oz), which can also mean "refuge" or "stronghold." This indicates a misplaced trust in human power rather than divine protection. From a conservative Christian perspective, this serves as a reminder that true security comes from God alone, not from earthly powers or alliances.

will become your shame
The word "shame" in Hebrew is "בּוֹשׁ" (bosh), which conveys a sense of disgrace or humiliation. Historically, the Israelites' reliance on Egypt was not only politically unwise but also spiritually misguided, as it demonstrated a lack of faith in God's promises. This phrase warns of the inevitable disappointment and dishonor that come from trusting in worldly powers instead of God. It serves as a cautionary tale for believers to place their trust in God, who is unfailing and sovereign.

and the refuge of Egypt
Here, "refuge" is again "מָעוֹז" (ma'oz), emphasizing the false sense of security that Egypt represented. Egypt, with its impressive military and resources, seemed like a safe haven. However, the historical context shows that Egypt was often unreliable and self-serving. This highlights the futility of seeking refuge in anything other than God. For Christians, it underscores the importance of seeking spiritual refuge in Christ, who is the true and eternal stronghold.

your disgrace
The term "disgrace" in Hebrew is "חֶרְפָּה" (cherpah), which can also mean "reproach" or "scorn." This word conveys the deep sense of dishonor that results from misplaced trust. The Israelites' alliance with Egypt ultimately led to their downfall and ridicule among the nations. From a conservative Christian viewpoint, this serves as a powerful lesson on the consequences of turning away from God's guidance. It encourages believers to remain steadfast in their faith and to seek God's wisdom in all decisions, knowing that He alone is worthy of trust and will never lead to disgrace.

Persons / Places / Events
1. Pharaoh
The title for the king of Egypt, representing worldly power and authority. In this context, Pharaoh symbolizes reliance on human strength rather than God.

2. Egypt
A nation often seen as a place of refuge and strength in the ancient Near East. Here, it represents a false sense of security and misplaced trust.

3. Isaiah
A major prophet in the Old Testament, Isaiah is delivering God's message to the people of Judah, warning them against seeking alliances with foreign powers instead of trusting in God.

4. Judah
The southern kingdom of Israel, which is being warned by Isaiah. They are tempted to seek help from Egypt against the Assyrian threat.

5. Assyria
The dominant empire at the time, posing a significant threat to Judah. The fear of Assyria drives Judah to consider alliances with Egypt.
Teaching Points
Misplaced Trust
Trusting in worldly powers or human strength leads to shame and disgrace. True security is found in God alone.

Historical Lessons
The history of Israel and Judah serves as a warning against repeating the mistakes of seeking help from sources other than God.

Spiritual Dependence
Believers are called to depend on God for protection and guidance, rather than seeking refuge in worldly solutions.

Consequences of Disobedience
Ignoring God's warnings and instructions can lead to negative consequences, as seen in Judah's experience.

Faith Over Fear
In times of fear and uncertainty, faith in God should override the temptation to seek quick fixes or alliances that compromise spiritual integrity.
Bible Study Questions
1. What are some modern-day "Egypts" or "Pharaohs" that people might be tempted to rely on instead of God?

2. How does the account of Hezekiah in 2 Kings 18-19 provide a model for trusting God in the face of threats?

3. In what ways can we ensure that our trust remains in God rather than shifting to worldly solutions?

4. How does Jeremiah 17:5-8 reinforce the message of Isaiah 30:3 about the dangers of misplaced trust?

5. Reflect on a time when you faced a difficult situation. How did your response align with the teachings of Isaiah 30:3, and what can you learn from that experience?
Connections to Other Scriptures
Exodus 14
The Israelites' deliverance from Egypt, highlighting God's power over Pharaoh and Egypt, contrasting with Judah's current misplaced trust.

Psalm 20:7
Emphasizes trust in the name of the Lord rather than in chariots and horses, paralleling the warning against relying on Egypt.

Jeremiah 17:5-8
Warns against trusting in man and flesh, similar to Isaiah's message about the futility of relying on Egypt.

2 Kings 18-19
The account of Hezekiah's reliance on God rather than foreign alliances during the Assyrian siege, illustrating the right response to threats.
A Foolish MissionProf. S. R. Driver, D. D.Isaiah 30:1-3
Adding Sin to SinW. Day, M. A.Isaiah 30:1-3
Cover with a CoveringA. B. Davidson, LL. D., J. Skinner, D. D.Isaiah 30:1-3
God's Prohibition of Alliance with EgyptW. Reading, M. A.Isaiah 30:1-3
The Jews' Dependence on EgyptW. Reading, M. A.Isaiah 30:1-3
The Only CounsellorJ. C. Hare, M. A.Isaiah 30:1-3
Going Down into EgyptW. Clarkson Isaiah 30:1-7
The Embassy to EgyptE. Johnson Isaiah 30:1-7
People
Assyrians, Egyptians, Isaiah, Mash, Pharaoh, Rahab, Saraph
Places
Egypt, Hanes, Jerusalem, Lebanon, Negeb, Rahab, Zion, Zoan
Topics
Bring, Confusion, Disgrace, Egypt, Egypt's, Hope, Humiliation, Nothing, Pharaoh, Protection, Refuge, Safety, Shade, Shadow, Shame, Shelter, Strength, Stronghold, Trust, Turn
Dictionary of Bible Themes
Isaiah 30:1-3

     5956   strength, human

Isaiah 30:1-5

     5864   futility
     8705   apostasy, in OT

Isaiah 30:2-3

     4846   shadow

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
'And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy upon you: for the Lord is a God of judgment: blessed are they that wait for Him.'--ISAIAH xxx. 18. God's waiting and man's--bold and beautiful, that He and we should be represented as sharing the same attitude. I. God's waiting, 1. The first thought is--why should He wait--why does He not act at once? Because something in us hinders. We cannot enter into spiritual blessings
Alexander Maclaren—Expositions of Holy Scripture

The Voice Behind Thee
The word behind us which is spoken of in the text is mentioned as one among other covenant blessings. No "if" or "but" is joined to it. It is one of those gracious, unconditional promises upon which the salvation of the guilty depends. There are many comforts of the new life which depend upon our own action and behaviour, and these come to us with "ifs"; but those which are vital and essential are secured to the chosen of God without "but" or "peradventure." It shall be so: God declares it shall,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith
Andrew Murray—The Ministry of Intercession

With a Heart Full of Anxious Request,
"In returning and rest shall ye be saved; in quietness and confidence shall be your strength." -- Isaiah 30:15. With a heart full of anxious request, Which my Father in heaven bestowed, I wandered alone, and distressed, In search of a quiet abode. Astray and distracted I cried, -- Lord, where would'st Thou have me to be? And the voice of the Lamb that had died Said, Come, my beloved, to ME. I went -- for He mightily wins Weary souls to His peaceful retreat -- And He gave me forgiveness of sins,
Miss A. L. Waring—Hymns and Meditations

But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly
John Calvin—Of Prayer--A Perpetual Exercise of Faith

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's
Hugh Binning—The Works of the Rev. Hugh Binning

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never
Leo the Great—Writings of Leo the Great

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Evening Light
This chapter is an article written by the author many years after she had received light on the unity of the church. It will acquaint the reader with what is meant by the expression "evening light." "At evening time it shall be light." "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (Zechariah 14:6,7). The expression
Mary Cole—Trials and Triumphs of Faith

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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