Isa 30:1-7 | KingComments | STEP | This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it ( ; cf. ). 2. Their rejection of God ( ), a picture of the rejection of Christ. About their trust in the power of Egypt we read in of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt ( ; ). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD ( ). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there. A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria ( ; ). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does. With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD ( ). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” ( ). This reliance on Egypt will become shame and humiliation ( ). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn ( ). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire. That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North ( ). All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?

‏ Isaiah 30:1-7

Introduction

This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God:

1. Israel’s trust in the power of Egypt by making a covenant with it (Isa 30:1-7; cf. Isa 28:15).

2. Their rejection of God (Isa 30:8-12), a picture of the rejection of Christ.

About their trust in the power of Egypt we read in Isa 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exo 13:17; Deu 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isa 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.

Against the Covenant with Egypt

A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isa 30:1; 2Kgs 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.

With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isa 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psa 91:1).

This reliance on Egypt will become shame and humiliation (Isa 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isa 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.

That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Dan 11:40-43).

All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?

Burden of the Beasts of the Negev

“The burden of the beasts of the Negev” concerns the beasts that live in the Negev wilderness (Isa 30:6). Through this wild landscape they have to travel with their pack animals on their journey to Egypt. They have to do so because the ordinary paths are in the hands of the Assyrians. The desperate Judah is willing to undertake a dangerous journey and invest great treasures in search of help that will turn out to be vain. As dangerous and unreliable as the beasts are they may encounter along the way, “lioness and lion, viper and flying serpent”, as dangerous and unreliable the leaders of Egypt will prove to be.

The treasures which they carry on donkeys and camels in order to secure the help of a land from which the LORD delivered them long ago, will not bring them the desired help. It will all turn out to be in vain with only loss (Isa 30:7). The language here is faltering, literally it says: Egypt? Vain and empty, they help …

“Rahab” is a poetic name for Egypt (Isa 51:9; Psa 87:4 ; Psa 89:10). Originally it is a kind of monster (Isa 27:1) – probably Behemoth is meant (Job 40:15-24) –, a figurative name for satan, a demonic power. The name Rahab means ‘arrogant’ and typifies the essence of satan. In spite of his pride, Egypt will remain silent in powerlessness and will not be able to extend a hand to help Judah. It is what we call ‘a paper tiger’. Literally you can translate: Rahab (the terrible monster)? She does nothing …