30:1 Judah is in trouble and has been misled into trusting Egypt instead of Yahweh. Hezekiah’s name is not mentioned, probably because his heart is not in this and his advisers have gained the upper hand.69 In any case, the children of God are being rebellious, failing to take him at his word. Their plans do not originate from the Lord, and their “alliance”70 is sinful in a double way, as it both makes plans without prayer and seeks protection other than Yahweh himself.

30:2 This journey to Egypt is a deliberate action without asking Yahweh or being guided by his revelation. “Shelter” and “refuge” are frequently used in the Psalter to refer to God’s protection (e.g., Pss. 14:6; 62:8; 91:2; 104:18). To reject the Lord’s protection for that of a mere mortal is foolish in the extreme. The repetition of “Egypt” suggests the futility of the exercise and the frustration of the prophet.

30:3 Although Egypt looks strong under the Nubian Pharaoh Shabaka, they are humiliated by Assyria. Their shame is underlined by the mocking words of the Rabshakeh (Isa. 36:6). God is pledged to defend Judah, but Egypt proves impotent.

30:4–5 It is not clear whether the “officials” are those of Pharaoh or of Judah, but in any case the overall meaning of the text is plain. Zoan is in the Nile Delta in the northeast of Egypt, while Hanes is south of Memphis, which means that Shabaka controls the whole country. He looks impressive but is not as powerful as he appears. The result of the visit to Egypt will be shame and humiliation, which is underlined by the verbs used. “Comes to shame” (Hb. hibʾish) is in the perfect tense and thus implies that the embassy is doomed before it starts, whereas “cannot profit” is imperfect, indicating a habitual lack of usefulness.

30:6 This vivid oracle dramatizes not just the foolishness but the danger of the journey to seek Pharaoh’s help. This section is not an intrusion, as some have claimed, but a powerful reinforcement in colorful words of the message of verses 1–5. The Negeb is a barren area south of the Judean hills, crossed by important trade routes to Egypt. There is another link with the exodus here, as God forbade the people to go by the ordinary route through Philistia (Ex. 13:17) but led them though this very desert that the envoys are now crossing in the reverse direction. The terrain is infested with lions and snakes and requires great and fruitless effort for carrying treasures on the backs of beasts of burden.

30:7 All this effort is futile because Egypt is incapable of helping; she is “Rahab who sits still.” Rahab is a name for the demonic sea monster (Job 9:13; 26:12; Ps. 89:10), used also of Egypt (Ps. 87:4; Isa. 51:9). Yahweh’s control of this creature (also named Leviathan) shows that no power in either the visible or the invisible world can stand against him. The use of the name for Egypt shows the awareness that evil powers stand behind pagan world powers (cf. comments on 14:12–21). Yet here the ferocious Rahab is simply a sleepy monster without the capacity to move, far less to attack.

30:8 What were the attitudes prompting the ill-fated attempt to find help in Egypt? The fundamental problem is the failure to trust Yahweh and obey his word. This is significant enough to call for a written record: “tablet” suggests a public record, “book” a private one. It may be that the verses addressing Rahab are placed on a public placard, while the book refers to the material on the Egyptian alliance in chapters 28–31. In any case, this is a “witness forever,” not just Isaiah’s own day. Similarly to 8:16, these words will be of enormous value to later generations.

30:9 These words underline the failure of the people to listen. Again their rebelliousness is emphasized, along with their rejection of true wisdom. The language of verse 10 will speak of “children” (Prov. 2:1; etc.) and “instruction” (Hb. torah), which is more than law—it includes the entire revealed Word of God. This recalls the use of such language in Isaiah 28:23–29.

30:10–11 Most commentators agree that these are probably not the actual words of the people, but they certainly represent their true feelings. They desire the path of least resistance and ensure that those responsible for their spiritual welfare leave them in a comfortable fog. They have no desire to walk in the light or hear uncomfortable truths. What they want are bland platitudes, with no call for repentance or amendment of life but rather a world of pleasant waffle and lack of vision. Characteristically, they do not want to hear about the Holy One of Israel, which would require lives of holiness.

30:12 This verse is full of irony, as the prophet says that the people cannot escape the Holy One of Israel but will be forced to listen to what he says. Their leadership has despised the living Word, and the result has not been freedom but an oppressive and corrupt society that chooses deviousness instead of clarity.

30:13–14 All this unbelief has consequences, illustrated by two pictures. The first is of a wall’s collapse under its own weight. The process of cracking may take a long time, but when the collapse comes it is total and instantaneous. The second picture is of a jar being dropped and smashed, ceasing to be of any use. The first picture indicates that the corrupt society will disintegrate because of its sinfulness, while the second suggests divine judgment.

30:15 “For” gives further evidence of Judah’s culpability in refusing a gracious offer of protection, which contrasts with the frantic efforts of fleeing on horses. What is needed is repentance and trust, discovering the peace that comes not from frenetic activity but from confidence in the sovereign Lord.

30:16 To refuse the way of faith is to make necessary the way of militarism, here represented by horses as symbols of swift and sudden destruction. But the enemy has more powerful horses (36:8), and in this kind of contest Judah can only lose. Her pursuers will be more numerous; if the contest is one of military strength, then Judah is doomed. If she is to be saved, someone more powerful will have to intervene on her behalf (31:1–3).

30:17 Moses had said that five Israelites would chase a hundred and a hundred would chase ten thousand of their enemies (Lev. 26:8), but this is now reversed (cf. 1 Samuel 17). The people will be reduced to waving signs and banners without any substance behind them. As in Isaiah 1:8, only fragments of the people will remain.

30:18 The emphasis is now on the faithfulness and unchanging generosity of Yahweh. “Therefore” balances verse 12, as God’s just judgment is in view and cannot be set aside. But judgment is not his final work; though he must punish sin, he will not forsake his purposes or turn aside from his covenant love. He waits eagerly for the prodigals to return so that he can show them his grace and his overflowing love. God is a God of justice—here likely meaning one who always makes the right decisions and is never unfair or arbitrary in his dealings. Those who live in dependence on him will find true security and blessing.

30:19 The juxtaposition of Zion and Jerusalem shows that both the eternal and the temporal city share in God’s purposes. “Weep no more” echoes 25:8 and points to the day in which sorrow and death will be no more. Judgment has been necessary, but grace is waiting for responsive hearts. This happens whenever people turn from their sin and call on God, but the ultimate blessing will be realized only when the King returns.

30:20–21 The people’s experiences under judgment have been “bread of adversity and the water of affliction.” The nouns in this phrase are in apposition, meaning bread that is adversity and water that is affliction. This suggests siege conditions and a struggle to survive—conditions in which God and his purposes are concealed. But now the “Teacher”71 will reveal himself and blind eyes will open and deaf ears will hear (as in 35:5). The Teacher will also be a protective presence behind them, correcting deviations to the right or left. The presence of God is continually necessary because of our continual tendency to go astray. Such protection is in marked contrast to verse 12, in which the people rely on themselves.

30:22 The combined result of judgment and blessing will be the people’s realization of the stupidity of idolatry (cf. 41:23, 24). Here the emphasis is on the silliness of imagining that overlaying wood with silver and gold will increase its spiritual, as opposed to material, value. To “defile” an object is the opposite of consecrating it; such destruction of idols was a feature of Josiah’s great reformation (2 Kings 23:4–14). Both the scattering and the command “Be gone!” are important, as the first removes the physical evidences of idolatry and the second is a confession of faith in Yahweh vis-à-vis dumb idols.

30:23–24 A transformed world will be the perfect environment for a transformed people. Sin brought a curse (Gen. 3:17–19), but the new creation will remove that curse and restore earth’s bounty and blessings. Both the world and the animals who live in it will be blessed. “Large pastures” suggests a spacious and congenial environment, as there is nothing penny-pinching about God’s provision (cf. comment on 32:17–18). Even the draft animals will share in plentiful and rich fodder.

30:25 Water—with all its life-giving properties—will flow throughout creation, in sharp contrast to the water of affliction (v. 20). Human pride will be destroyed, as represented by falling towers. The ordinary state of affairs will be completely reversed, as high hills and mountaintops are not usually associated with springs of water.

30:26 Creation will be more than usually beautiful as the sun and moon shine radiantly and powerfully, showing creation to be restored to its true glory. This will be associated with true healing, as the wounds of judgment are bound up and God’s people are made whole.

30:27–28 In the immediate situation, the Assyrian threat remains to be faced. The language is that of theophany (cf. Ps. 18:8–15; Hab. 3:3–15), as God approaches in storm and fire. The name of the Lord expresses his revealed character as the covenant God who will not and cannot break his promises and who protects his people. The language is anthropomorphic, expressing his total involvement in this action. “From afar” could suggest the signs of an approaching storm as well as the slow outworking of God’s purposes throughout history. Smoke and fire were exodus symbols in the pillar of fire (Ex. 13:21) and the theophany at Sinai (Ex. 19:18); this shows God’s consistency, as his works are in keeping with who he has revealed himself to be.

In Isaiah 8:6–8 the image of an overflowing river was used of Assyria, while the sieve that shakes out the chaff and the bridle that controls and directs a horse provides a glorious collage of mixed metaphors emphasizing the comprehensive nature of Yahweh’s judgment. It might be objected that these phenomena were not literally present at the destruction of Sennacherib’s army, but that would be to miss the point. The God of the exodus is active in the salvation of his people; recalling the events of that time shows us that it is the covenant Lord who redeems his people.

A similar technique is evident in Psalm 18, in which David rejoices in his rescue from Saul and other enemies. The psalm speaks of the trembling earth, smoke and fire from God’s nostrils, thunder and lightning, and the parting of the sea (Ps. 18:7–19). These might not have literally happened in David’s experience, but he is giving thanks that the God who rescued Moses is the same God who has rescued him. The exodus was not simply a one-off act of God but one that reveals his unique power and character.

30:29 This idea is reinforced when the people break into a joyful song (as in Exodus 15). The “holy feast” refers primarily but not exclusively to the Passover, and this celebration will be no formality (in contrast to Isa. 1:11–15; 29:13) but a heartfelt response in song and music to the mighty acts of the Lord. The Psalms testify to the abundant use of music, not least the full orchestra of Psalm 150 that concludes the “Hallelujah Chorus” with which the Psalter ends (Psalms 146–150).

30:30–31 That song will reiterate the power of God, who thunders with majestic voice (Job 37:4). His arm will be raised to protect his people, and his anger will burn against his enemies, who cower in terror before him. There is a wonderful irony in the Lord’s striking Assyria with his rod, for in Isaiah 10:5 Assyria had been described as the rod of his anger. Assyria imagines that it is lord of its and others’ destinies, but it will be struck down in turn.

30:32 The themes of judgment and rejoicing come together here: the destruction of Assyria is accompanied by music and rejoicing, as at the destruction of Pharaoh’s army (Exodus 15). A similar event occurs in 2 Chronicles 20:13–30, as God gives Jehoshaphat victory over a coalition of Ammonites and Moabites and the court singers praise Yahweh in the great covenant psalm, Psalm 136. The brandishing or shaking of God’s arm shows the power of Yahweh against his enemies.

30:33 The striking of Assyria is no mere random event but one long prepared by the Lord of history, who holds this “burning place” or “Topheth” in reserve for such a moment. Vile deeds such as the burning of children took place at Topheth in the Valley of Hinnom, which was destroyed by Josiah as part of his great reformation (2 Kings 23:10). Yet this was to be the funeral pyre for a king, the great king of Assyria, who is about to meet the King of the universe. The breath of God will destroy him and his army.

31:1 This short chapter parallels chapter 30 in its focus on the weakness of Egypt and the coming doom of Assyria, again underlining the importance of trusting Yahweh. “Go down” is a participle emphasizing a habitual action, or at least a characteristic attitude. The emphasis on horses and chariots draws attention to Egypt’s ancient proficiency in that type of warfare, suited particularly to the flat terrain. The prophet is not decrying such methods but rather pointing out that they must be seen as secondary to trust in God. This God is the Holy One, who saves and judges—the same Yahweh whose covenant faithfulness was shown in the exodus. It is this God to whom Hezekiah will turn in chapters 36–37.

31:2 In contrast to leaders advocating an Egyptian alliance, Yahweh has true wisdom and is consistent both in word and action, meaning that he is unrelenting in his opposition to evildoers. For this reason it cannot be right for God’s people to look to his enemies for help.

31:3 Ultimately, trust in Egypt is plain foolishness, for humanity can never equal God, and horses or other securities are perishable. God is the only life-giver; all creatures receive life from him. Even if Egypt helps Judah, a mere movement of the Lord’s hand would bring it to naught. Without the Lord, all life vanishes and all greatness comes to an end.

31:4–5 The kind of protection offered by the Lord is shown by two very different similes: one of great power, the other of tender protection. The Lion of Judah is there to protect his people; he cannot be frightened but will come to rescue as he did at the exodus (Ex. 3:8). There is some dispute about the shepherds, who may represent the ineffective help of Egypt—but it is never wise to press every detail in an illustration too far. The main point is that Yahweh will defend his people and no one will prevent him.

The illustration of the flying birds suggests a mother bird hovering over her chicks in order to keep them safe from predators, adding the image of warm care to that of strong protection. God is not simply a great power before whom lesser powers must bow but a gentle and loving savior who “gathers the lambs in his arms” (Isa. 40:11).

31:6–7 These prose verses form a bridge to the final section of the chapter, in which the rescue from Assyria prepares the way for the King, who will reign in righteousness (32:1) and pour out his Spirit. Those who have led Judah astray must repent sincerely for aggravated rebellion against God. This repentance will be shown by removing their idols, which are mere human inventions. Throughout the prophecy Isaiah has continually moved between the specific situation and the final day when the kingdom comes. The phrase “in that day” shows that here he is likewise looking beyond the immediate crisis to the day of the Lord. Both emphases are necessary because each new situation must be assessed in terms of judgment day.

31:8 Here the immediate situation of 701 BC is seen as a direct intervention of Yahweh. No human weapon will destroy Sennacherib’s army; the “angel of the Lord” will do so (37:36). Assyria does not fall immediately, nor is Sennacherib killed—but he is assassinated nineteen years later by his own sons (37:38). Indeed, under Esarhaddon, Assyria seems to grow stronger and gains short-lived sovereignty over Egypt, but the writing is on the wall; a slow decline follows, and Nineveh is destroyed in 612, an event celebrated by the prophet Nahum.

31:9 The “rock” is the king of Assyria, in contrast to the Lord, the Rock of Israel (30:29). As the rock falls, so the nation passes into oblivion; as the Lord lifts his banner, the army deserts in panic. Ariel (29:1) has become the altar hearth on which the Assyrians are burned by the flame of God. The blazing holiness of the Lord that Isaiah saw in the temple has dealt with this tyrant and will deal with every other one as well.