Isaiah 29:15

15. Cf. Isa_30:1, Isa_31:1. that seek deep to hide their counsel from the Lord] that hide a plan deep from Jehovah. The Egyptian party at court had done their utmost to conceal their project from Isaiah; this attempt to deceive God’s prophet is an act of rebellion, an attempt to steal a march on Jehovah. That they had other reasons for working in the dark is no doubt true; but these were of small moment compared with the sin of refusing to Jehovah a voice in their counsels of state.

Ch. Isa_29:15-24 A Messianic forecast

The third “Woe” (Isa_29:15), directed against the political intrigue with Egypt, merely serves as a point of attachment for a glowing description of the regenerated Israel. The course of thought is as follows:—

The prophet, having unmasked the designs of the conspirators, expostulates with them for pitting their foolish plans against the purpose of the Almighty (Isa_29:15-16).

Ere long, Jehovah will prove His power by a marvellous transformation of nature and society; the word of the Lord will be received by the people, now deaf and dumb to spiritual things; the poor and oppressed shall rejoice in their God (Isa_29:17-19).

In that glorious age there shall be neither tyrant nor scoffer,—neither oppression from without, nor injustice within the state (Isa_29:20-21).

The time of Israel’s humiliation shall soon pass away, never to return; and those who at present are perplexed and discontented shall accept the instruction of true religion (Isa_29:22-24).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Isa 29:15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?

Ver. 15. Woe unto them that seek deep to hide.] That carry two faces under a hood, as all formalists and double-minded persons do, desirous to deceive the world, and, if it were possible, God himself also, with their pretences and professions, and to cozen him of heaven.

To hide their counsel.] Their cunning contrivances, ut ita libere in omnes veneres et scelera ruant.

From the Lord.] Which cannot be, because he is all eye, and the searcher of hearts; he is intimo nostro intimior nobis, and will bring to light the hidden things of darkness. {1Co 4:5}

Their works are in the dark.] Out of sight, but not out of the light of his countenance. {Psa 90:8} Deo obscura liquent, muta respondent, silentium confitetur. "All things are naked and open before the eyes of him with whom we have to do." {Heb 4:13} Sin not therefore in hope of secrecy; Si non caste tamen caute, will prove too short a covering.

And say, Who seeth us? and who knoweth us?] God doth, to be sure, whoever doth not; hold this fast against that natural atheism which is in us all. See Eze 9:9 Rom 3:18. {See Trapp on "Rom 3:18"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_29:15-16

Woe unto them that seek deep to hide their counsel from the Lord

The folly of acting separately from God

I.

THEIR POLITICS DESCRIBED (Isa_29:15). The consultations they had about their own safety they kept to themselves, and never asked Gods advice concerning them. See what foolish, fruitless pains sinners take in their sinful ways; they seek deep, they sink deep, to hide their counsel from the Lord, who sits in heaven and laughs at them. A practical disbelief of Gods omniscience is at the bottom both of the carnal worship and carnal confidences of the hypocrites (Psa_94:7; Eze_8:12; Eze_9:9).

II. THE ABSURDITY OF THEIR POLITICS DEMONSTRATED (Isa_29:16). Your inverting the order of things, and thinking to make Gods providence give attendance on your projects, and that God must know no more than you think fit, which is perfectly turning things upside down, and beginning at the wrong end,--it shall be esteemed as the potters clay; i.e., God will turn and manage you, and all your counsels, with as much ease, and as absolute a power, as the potter forms and fashions his clay. They that think to hide their counsels from God--

1. In effect deny Him to be their Creator.

2. Or, which comes to the same thing, deny Him to be a wise

Creator. (M. Henry.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 29:15-16. Wo unto them that seek deep — Hebrew, המעמיקים, that make, or dig deep; a metaphor from persons digging deep into the earth, that they may hide what they wish to keep safe and unknown. To hide their counsel from the Lord — Who vainly imagine that they can conceal their hypocrisy and secret wickedness from him, and can deceive, not only men, but God, by their external professions and services; or, who think they can carry on their projects without the observation or interposition of Providence. And their works are in the dark — Their wicked counsels are contrived, and their idolatry is practised, in secret and dark places, of which see Eze 8:12. And they say, Who seeth us? — Neither God nor man can discover us. Surely your turning of things upside down — “Your giving things unexpected turns, or false appearances, to hide your true designs, shall signify no more toward producing the intended effect, than the clay does without the artificer.” Dr. Waterland renders the verse, “This perverseness of yours is as if the potter were reputed as clay; that the work should say of its maker. He made me not; or the thing framed, say of him that framed it, He hath no understanding.” Bishop Lowth reads the passage in the interrogative form, and thereby gives it still more force: “Perverse as ye are! shall the potter be esteemed as the clay? Shall the work say of the workman, He hath not made me?” &c. “We, and all our works are in the hands of God, as clay in the hands of the potter, to give what form and fashion to them he pleases; and when the finest schemes are laid, he can work things to a quite contrary end.” — Lowth.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.

29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This is spoken of them which in heart despised God’s word, and mocked at the admonitions, but outwardly bare a good face.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

seek deep to hide--rather, "That seek to hide deeply," &c. (compare Isa 30:1-2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(15) Woe unto them . . .—The words sound like an echo of Isa_5:8; Isa_5:11; Isa_5:18, and show that Isaiah had not lost the power of adding to that catalogue of woes. The sins of which he speaks here may have been either the dark sensualities which lay beneath the surface of religion, or, more probably, their clandestine intrigues with this or that foreign power—Egypt, Ethiopia, Babylon—against the Assyrian invader, instead of trusting in the Lord of hosts.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Woe unto them,.... Or, "O ye",

that seek deep to hide their counsel from the Lord; which they consulted against Christ, to take away his life, to persecute his apostles, and hinder the spread of his Gospel; which though they consulted in private, and formed deep schemes, imagining they were not observed by the Lord, yet he that sits in the heaven saw them, and laughed at their vain imaginations, Psa 2:1,

and their works are in the dark; in the dark night, as if the darkness could conceal them from the all seeing eye of God; such works are truly works of darkness, but cannot be hid, though they flatter themselves they will:

and they say, Who seeth us? and who knoweth us? as no man, they imagined, did, so not God himself; into such atheism do wicked men sink, when desirous of bringing their schemes into execution, they have taken great pains to form; and which they please themselves are so deeply laid, as that they cannot fail of succeeding; but hear what follows Isa 29:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Woe unto them that seek deep ... - That is, who attempt to conceal their “real” intentions under a plausible exterior, and correct outward deportment. This is most strikingly descriptive of the character of a hypocrite who seeks to conceal his plans and his purposes from the eyes of people and of God. His external conduct is fair; his observance of the duties of religion exemplary; his attendance on the means of grace and the worship of God regular; his professions loud and constant, but the whole design is to “conceal” his real sentiments, and to accomplish some sinister and wicked purpose by it.

From the Lord - This proves that the design of the hypocrite is not always to attempt to deceive his fellowmen, but that he also aims to deceive God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That seek deep, Heb. that make deep. A metaphor from men who use to dig deep into the earth, that they may hide any thing there which they would keep safe and unknown.

To hide their counsel from the Lord; vainly imagining that they can keep all their hypocrisy and secret wickedness out of God’s sight, and that they can deceive, not only man, but God, by their external professions and services. Their works are in the dark; their wicked counsels are contrived, and their idolatry is practised, in secret and dark places, of which see Eze 8:12.

Who seeth us? and who knoweth us? we act so cunningly, that neither God nor man can discover us.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Seek deep to hide — Irony on the conceit of these leaders, in impiously supposing even God did not see their intent as to Egypt, and the motive of their disloyalty to him. Their absurdity is exposed in the next verse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Woe unto them that seek deep to hide their counsel from the Lord. The allusion is to the schemes which were afloat for calling in the aid of Egypt. As Isaiah had long since denounced these schemes as the height of folly, (Isa_19:11-17) and prophesied their failure, (Isa_20:5, Isa_20:6) every effort was made to conceal them from his knowledge end from the knowledge of all who were like-minded. (comp. Isa_30:1, Isa_30:2) Steps were probably even now being taken for the carrying out of the schemes, which were studiously concealed from the prophet. Their works are in the dark. Underhand proceedings ere at all times suspicious. "Men love darkness rather than light, because their deeds are evil." The very fact of concealment was an indication that the works in which the rulers were engaged were evil, and that they knew them to be evil. They say, Who seeth us? (comp. Psa_73:11, "Tush, they say, How should God perceive? Is there knowledge in the Most High? The wicked persuade themselves that God does not see their actions.

God the Mind-Searcher.

Foolish indeed are they who "seek deep to hide their counsel from the Lord." The first reference of this warning may be to the secret schemes of the party in Jerusalem which advocated an offensive and defensive alliance with Egypt in the national emergency. Such a policy was so evidently untheocratic that, in the days of the good Hezekiah, they were obliged to work in the dark. It may be noticed that the Divine omniscience of all events and circumstances is a much more familiar and readily recognized truth than the Divine omniscience of all thoughts of mind and decisions of will. Yet we are to understand that, as the psalmist expresses it, "Thou understandest my thought afar off.... For before a word is yet on my tongue, lo! O Jehovah, thou knowest it altogether." By our "thoughts" is not meant the passing set of mental associations from which we have to select, but the selections we make, the things we cherish. The omniscience of God is most searching to us when we regard it as his "knowledge of the deepest thoughts and most secret workings of the human heart.

I THE DIVINE OMNISCIENCE AS A CHECK. A boy was required to accompany his father when out stealing potatoes from a field. The boy was set to watch while the man dug. Presently he called out, as if there was danger. "Where? where?" said the man, who could see no signs of any one approaching. "Look up!" replied the boy. This should always be taken into consideration in our thinking and our planning God sees; God knows. We all need that check of the Divine eye upon us, reading our very hearts.

II THE DIVINE OMNISCIENCE AS A TERROR. Such it must always be to the evildoer, to the man who wants to do wrong. It checks the good man; it frightens the bad man. A servant-girl was accustomed to pilfer when dusting her master"s room, but there was a portrait on the walls, the eyes of which seemed to be always following and watching her; so, to relieve herself of her terror, the foolish girl cut out the eyes. An oppressive picture of the terror of God"s looking at and into evil-doers is given in the description of the judgment, when men wilt call on the rocks and hills to hide them from the face of God as if they could!

III THE DIVINE OMNISCIENCE AS A CONSOLATION AND STRENGTH. This it is to all who wish to be good. The best source of illustration is Psalm 139. See especially the restfulness and the joy breathed in the prayer of vers. 23, 24. As Calvin says, "That man must have a rare confidence who offers himself so boldly to the scrutiny of God"s righteous judgment. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Seek deep - A metaphor from men, who use to dig deep into the earth, that they may hide any thing there. To hide - Vainly imagining, that they can deceive, not only men, but God, by their external professions. Who - Neither God nor man can discover us.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Their hypocrisy, which was about to be so wonderfully punished according to the universal law (Psa 18:26-27), manifested itself in their self-willed and secret behaviour, which would not inquire for Jehovah, nor suffer itself to be chastened by His word. "Woe unto them that hide plans deep from Jehovah, and their doing occurs in a dark place, and they say, Who saw us then, and who knew about us? Oh for your perversity! It is to be regarded as potters' clay; that a work could say to its maker, He has not made me; and an image to its sculptor, He does not understand it!" Just as Ahaz had carefully kept his appeal to Asshur for help secret from the prophet; so did they try, as far as possible, to hide from the prophet the plan for an alliance with Egypt. לסתּיר is a syncopated hiphil for להסתּיר, as in Isa 1:12; Isa 3:8; Isa 23:11. העמיק adds the adverbial notion, according to our mode of expression (comp. Joe 2:20, and the opposite thought in Joe 2:26; Ges. 142). To hide from Jehovah is equivalent to hiding from the prophet of Jehovah, that they might not have to listen to reproof from the word of Jehovah. We may see from Isa 8:12 how suspiciously they watched the prophet in such circumstances as these. But Jehovah saw them in their secrecy, and the prophet saw through the whole in the light of Jehovah. הפכּכם is an exclamation, like תּפלצתּך in Jer 49:16. They are perverse, or ('im) "is it not so?" They think they can dispense with Jehovah, and yet they are His creatures; they attribute cleverness to themselves, and practically disown Jehovah, as if the pot should say to the potter who has turned it, He does not understand it.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Woe unto those (or alas for those) going deep from Jehovah to hide counsel (i.e., laying their plans deep in the hope of hiding them from God), and their works (are) in the dark, and they say, Who sees us and who knows us?”- This is a further description of the people or their leaders, as not only wise in their own conceit, but as impiously hoping to deceive God or elude his notice. The absurdity of such an expectation is exposed in the following verse. In the last clause of this, the interrogative form implies negation.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

This may be Isaiah speaking or it may continue Yahweh's speech in Isa 29:13-14.

who deeply hide their plans from Yahweh

People trying to make plans without Yahweh knowing about it is spoken of as if they hide their plans in a deep place where Yahweh cannot see. AT: "who try to hide their plans from Yahweh" or "who try to keep Yahweh from finding out what they are planning to do" (See: Metaphor)

whose deeds are in darkness

It is implied that they are secretly doing evil things. AT: "who do evil things in the dark so no one can see them" (See: Assumed Knowledge and Implicit Information)

Who sees us, and who knows us?

They use a question to emphasize that they believe no one knows what they are doing. AT: "No one, not even Yahweh, sees us or knows what we are doing!" (See: Rhetorical Question)

translationWords

woe

Yahweh

works

darkness

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

to hide counsel (לַסְתִּיר) equivalent to לְהַסְתִּיר.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

המעמיקים That seek deep in the depth of their hearts.

להסתיר═לסתיר To hide. Comp. להשמיד═לשמיד to destroy (23:11)

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.