อิสยาห์ 30:20 วิจารณ์

The prophecy of this chapter seems to relate (as that in the foregoing chapter) to the approaching danger of Jerusalem and desolations of Judah by Sennacherib's invasion. Here is, I. A just reproof to those who, in that distress, trusted to the Egyptians for help, and were all in a hurry to fetch succors from Egypt (Isa 30:1-7). II. A terrible threatening against those who slighted the good advice which God by his prophets gave them for the repose of their minds in that distress, assuring them that whatever became of others the judgment would certainly overtake them (Isa 30:8-17). III. A gracious promise to those who trusted in God, that they should not only see through the trouble, but should see happy days after it, times of joy and reformation, plenty of the means of grace, and therewith plenty of outward good things and increasing joys and triumphs (Isa 30:18-26), and many of these promises are very applicable to gospel grace. IV. A prophecy of the total rout and ruin of the Assyrian army, which should be an occasion of great joy and an introduction to those happy times (Isa 30:27-33).

INTRODUCTION TO ISAIAH 30 This chapter contains a complaint of the Jews for their sins and transgressions; a prophecy of their destruction for them; a promise of grace and mercy, and of happy times, to the saints; and a threatening of utter and dreadful ruin to the wicked. The Jews are complained of for their rebellion against God, their slighting his counsel and protection, their trust in Egypt, and application there for help; whither they went with their riches for safety, but in vain, it being contrary to the will and counsel of God, Isa 30:1 next follows a denunciation of ruin and destruction for these things, rebellion, and lying, and vain confidence, as well as for contempt of the word of God, which, that it might appear sure and certain, is ordered to be written in a book, Isa 30:8 and this ruin is signified by the sudden falling of a wall, and by the breaking of a potter's vessel into pieces, which can never be used more, Isa 30:13 and seeing they rejected the way of salvation proposed by the Lord, and took their own way, first destruction is threatened them, which should be very easily brought about, and become so general, that few should escape it, Isa 30:15 and then promises of grace and mercy are made to them that wait for the Lord, Isa 30:18 such as a dwelling place in Zion, hearing their prayers, granting them teachers to instruct them, and the riddance of idolatry from them, Isa 30:19 and also many outward blessings, as seasonable rain, good bread corn, fat pastures, good food for cattle, and fruitfulness of mountains and hills, Isa 30:23 likewise an amazing degree of spiritual light and glory, and healing of the Lord's people, Isa 30:26 and the chapter is concluded with a threatening Of God's wrath upon the Assyrian, expressed by various similes, as of an angry man, an overflowing torrent, a tempest of thunder, lightning, and hail, and the fire of Tophet, Isa 30:27.

And though the Lord give you the bread of adversity, and the water of affliction,.... Either at this present time, when the city was besieged by Sennacherib; or when it should be besieged by the Chaldeans, when adversity was their bread, and affliction their water; or when they had only bread and water in their adversity and affliction; or a famine of bread and water, as is common in times of a siege. It may refer to the poor, and mean, and afflicted state of the people of God, in the first times of the Gospel especially: yet shall not thy teachers be removed into a corner any more; or, "thy rain" (b), as some interpret it; one and the same word signifies both rain and a teacher, because doctrine from the mouth of a teacher drops like rain upon the tender herb, and as showers on the grass; and is to be understood, not merely in a literal sense, of rain, and fruitfulness by it, in opposition to penury and famine for want of it; but of rain of spiritual doctrine; and so the sense is much the same as if it was rendered teachers; that though the people of God should be attended with afflictions, yet they should have spiritual consolation; and though they might have a famine of bread and water, yet not of hearing the word of the Lord; their teachers should not be removed from them, as they had formerly been, perhaps in the time of Ahaz: or "take wing" (c), and fly away from them, as the word signifies, being scared by persecutors; so the prophets in the time of Ahab were forced to fly, and were hid by fifty in a cave. The word here used has in the Arabic language the signification of hiding, as Maimonides (d) from Aben Ganach has observed; and so may be read, "thy teachers shall not be hidden any more"; things being hidden under wings; see Psa 17:8, but thine eyes shall see thy teachers; in their proper place, doing the work of their office: it denotes not a bare seeing them with their bodily eyes, but a seeing them with pleasure and delight, a wistfully looking at them, and a diligent and attentive observance of what they said. Some understand these teachers of Hezekiah and his princes, as Aben Ezra, Kimchi, and Abendana; others of the priests and prophets in his time, the principal of which was Isaiah; others of the prophets a little before, in, and after the Babylonish captivity; it may be applied to John the Baptist, Christ, and his apostles, and other Gospel ministers. Jarchi interprets it of God himself, who teaches to profit, and who would not hide his face from his people; the Targum, of the Shechinah not removing from the sanctuary, but being seen there; and being in the plural number, may denote all the three Persons. (b) "pluvia tua", some in Munster, Calvin; so Ben Melech interprets it; and the same in the next clause. (c) "non avolabit", Piscator; "ad verb. alabitur", Forerius. (d) More Nevochim, par. 1. cap. 43. p. 61. So "operuit, sub alis tutatus est", Castel. col. 1760.

(Verse 20.) Crying, you will not weep in vain, showing compassion, he will have compassion on you: at the sound of your cry, as soon as he hears, he will answer you. When you return to Zion and dwell in Jerusalem, you will not weep as you wept before, but your mourning will turn into joy: For blessed are those who weep, for they themselves will laugh (Luke VI, 21). And after you have called out and said to the Lord. I cried out with all my heart, hear me, O Lord (Psalm CXVIII, 145). And again: I cried out, have mercy on me, and I will keep your commandments (Psalm 85). And elsewhere: I waited for the morning and cried out (Psalm 118, 147), and your voice was so clear that it penetrated the heavens: immediately the Lord will answer you, and you will be like Moses, of whom it is written: Moses spoke, and the Lord answered him (Exodus 19, 20).

“Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets.” And according to the prophet Isaiah, “You shall be like a watered garden and like a fountain of water whose waters shall not fail. And the places that have been desolate for ages shall be built in you; you shall raise up the foundations of generation and generation; and you shall be called the repairer of the fences, turning the paths into rest.” And that blessedness shall come upon you which the same prophet promises: “And the Lord will not cause your teacher to flee away from you any more, and your eyes shall see your teacher. And your ears shall hear the word of one admonishing you behind your back. This is the way, walk in it, and go not aside either to the right hand or to the left.” And so it will come to pass that not only every purpose and thought of our heart but also all the wanderings and rovings of your imagination will become to you a holy and unceasing pondering of the divine law.

He has seen us sinning and has borne with it. He who forbade us to sin before we did it does not stop waiting to pardon us even after we have sinned. The one we have rejected is calling us. We have turned away from him, but he has not turned away. Hence Isaiah said, “Your eyes shall see your teacher, and your ears shall hear the voice of a counselor behind you.” A person is counseled to his face, so to speak, when he is created for righteousness and receives the precepts of rectitude. When he despises these precepts, it is as if he is turning his back to his Creator’s face. But he still follows behind us and counsels us that we have despised him, but he still does not cease to call us. We turn our backs on his face, so to speak, when we reject his words, when we trample his commandments under foot; but he who sees that we reject him still calls out to us by his commandments and waits for us by his patience, stands behind us, and calls us back when we have turned away.

Against poverty: and the Lord will give you spare bread, and this is the sense: they will be content with little food: the chief thing for man's life is water and bread (Sir 29:28[21]); or because in the return from Babylon they suffered scarcity. This should be understood mystically, according to the Gloss. 679. Second, he sets out the gathering of goods; hence he says, and will not cause. And first, of spiritual goods, as to chosen teaching, describing the teacher: to flee, that is, to withdraw; your teacher, Esdras, whose teaching they still use, or Christ.

This and the following chapter must relate to a still future restoration of the posterity of Jacob from their several dispersions, as no deliverance hitherto afforded them comes up to the terms of it; for, after the return from Babylon, they were again enslaved by the Greeks and Romans, contrary to the prediction in the eighth verse; in every papistical country they have labored under great civil disabilities, and in some of them have been horribly persecuted; upon the ancient people has this mystic Babylon very heavily laid her yoke; and in no place in the world are they at present their own masters; so that this prophecy remains to be fulfilled in the reign of David, i.e., the Messiah; the type, according to the general structure of the prophetical writings, being put for the antitype. The prophecy opens by an easy transition from the temporal deliverance spoken of before, and describes the mighty revolutions that shall precede the restoration of the descendants of Israel, Jer 30:1-9, who are encouraged to trust in the promises of God, Jer 30:10, Jer 30:11. They are, however, to expect corrections; which shall have a happy issue in future period, Jer 30:12-17. The great blessings of Messiah's reign are enumerated, Jer 30:18-22; and the wicked and impenitent declared to have no share in them, Jer 30:23, Jer 30:24.

Though the Lord "Though Jehovah" - For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah.

THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32) take counsel--rather, as Isa 30:4, Isa 30:6 imply, "execute counsels." cover . . . covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Exo 24:8; Zac 9:11), translate, "who make a league." not of--not suggested by My Spirit" (Num 27:21; Jos 9:14). that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).

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 (Kg1 22:27; Psa 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 Psa 74:9; Amo 8:11.

The plan which, according to Isa 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Isa 5:22; Isa 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isa 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isa 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isa 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isa 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ (= היבשׁ =( ה, a metaplastic hiphil of יבשׁ = בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Jos 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Pro 13:5), or "to come into ill odour" (Sa1 27:12); here, however, it means to be put to shame (בּאשׁ = בּושׁ).