Isaiah 30:10

Isa 30:10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

Ver. 10. Which say to the seers, See not, &c.] Strange impudence! but in thus reciting their words, the prophet rather expresseth their spirit than their speeches. And yet it may be that the politicians of those times blamed the prophets, Isaiah and the rest, as pragmatic, for interposing and meddling in state matters, and pressing the law so strictly, since in cases of necessity, as now it was, they must make bold to borrow a little law of the Holy One of Israel.

Speak unto us smooth things.] Heb., Smoothnesses, toothless truths, and such as may speak you no meddlers.

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.

Threaten us not by the word of God, neither be so rigorous, nor talk unto us in the Name of the Lord, as Jer. 11:21.

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

(Mic 2:6, Mic 2:11; Mic 3:5).

See not--as you now do, foretelling misfortune.

Prophesy not . . . right things--Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (Kg1 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."

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

10. the seers] (1Sa_9:9.)

the prophets] The word rightly rendered “seer” in Amo_7:12 and elsewhere. See on Isa_1:1. The prophets referred to can hardly (in view of Isa_30:11) be merely the false prophets, who were at the beck and call of the people, but all representatives of the prophetic office. Cf. Amo_2:12; Amo_7:12; Hos_9:7-8; Mic_2:6; Mic_2:11; Mic_3:5; Mic_3:11; Jer_6:14; Jer_14:13 ff.; Eze_13:10 ff.

deceits] illusions; the word is used only here. It is Isaiah’s own estimate that is put into the mouth of the people.

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.

Which say to the seers, See not,.... The same with the prophets in the next clause, which explains this:

and to the Prophets, prophesy not unto us right things; things agreeable to the mind and will of God, and which ought to be done; not that they, in so many words, said this, but this was the language of their hearts and actions. The Targum is,

"who say to the prophets, prophesy not, and to the teachers, teach us not the doctrine of the law:''

speak unto us smooth things; that peace and prosperity should attend them, though they went on in their sinful courses:

prophesy deceits; for to prophesy peace to them, when destruction was at hand, was to deceive them; and yet they chose rather to be told the one than the other.

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

Which say to the seers - The prophets (see the note at Isa 1:1).

See not - They desire not that they should communicate to them the will of Yahweh.

Prophesy not unto us right things - It is not probable that they “openly” demanded of the prophets that they should declare falsehood and deceit, but their conduct was as if they had required that. The sense is, they bore with impatience the theatenings and commands of the true prophets; they were offended at their plainness and their reproofs of their vices; and they preferred the false prophets, who fell in with their prejudices, and who did not denounce the judgment of God for their crimes.

Speak unto us smooth things - That is, those things which are in accordance with our feelings, prejudices, and desires; which assure us of prosperity and success, and which will not disturb us with the apprehension of punishment. This was spoken particularly of their desire to make a league with Egypt, an enterprise for which the true prophets threatened them with the divine displeasure, but which probably the false prophets encouraged.

Prophesy deceits - Not that they would openly and avowedly demand to be deceived, but they demanded that which the prophet says would be deceits. No man “professedly” desires to be deceived; but many a man is willing to put himself under that kind of teaching which is deceit, and which he might know to be falsehood if he would examine it.

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

See not. Such were the dispositions of their heart, chap. xxviii. 15.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He speaks not of the words of their mouths; for none could be so mad of impudent as to have or profess a desire to be cheated, but of the language of their actions. They do so discourage and threaten God’s faithful prophets, and so encourage their own false prophets, as if they had rather be deceived to their destruction, than hear the truth for their preservation and salvation. They prefer the pleasing of their humours before the saving of themselves.

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

Which say, etc. Not, of course, directly, in so many words. But indirectly they let it be understood that this was what they wished. Compare the advice given to Micaiah by Ahab"s messenger, who, no doubt, correctly interpreted the wishes of the monarch and his nobles. (1Ki_22:13) Seers... prophets. Not two classes of persons, but two names for the same class. The" parallelism" of Hebrew poetry leads to the constant employment of synonymous clauses. Right things; i.e. the truth in all its plainness. Smooth things; i.e. soft, pleasant announcements. Deceits; or, illusions. (comp. Jer_9:5, "They will deceive" or "mock where we have the same root)

Vers. 10, 11. Smooth things wore acceptable to man than the truth.

In connection with this subject there would seem to be three things to be specially set forth.

I THE FACT OF THE PREFERENCE. Man has no natural aversion to truth. On the contrary, truth is congenial to his nature and acceptable to his intellect. Scientific truth, historic truth, is readily received when offered to him, and, if not very eagerly desired or very carefully sought out, is at any rate, when put before him, generally to some extent appreciated. The truth that is disliked is moral truth. Even when set before him in an abstract form, moral teaching frets him, vexes him; and moralists have been always unpopular from the days of Socrates to those of Samuel Johnson. Especially disliked are the teachers who do not stop at abstract morality, but point their moral teaching by applying it to the life and conduct of those to whom they address themselves. On the other hand, there is no surer way of pleasing men than by flattering them, provided it is done skillfully and with a delicate hand. We like to have our conduct praised, our characters admired, our example held up as a model to be imitated. We detest being found fault with, criticized, told that we have done wrong. We do not perhaps ask men to prophesy unto us smooth things," but we make it very plain to all with whom we come into contact that smooth things" alone are agreeable to us.

II THE GROUND OF THE PREFERENCE. Moral truth is disliked because it is felt as a reproach. We are conscious to ourselves of our own moral imperfection; and every exhibition of a high moral standard, every inculcation of high moral principles, seems to us a reflection on our own shortcomings, not far short of actual personal censure. The smooth voice of flattery pleases us, partly, through its contrast with the rough tones of the unwelcome moralist, but further through its persuading us that we really have some of the good qualities which the flatterer imputes, and thus calling into play our self-respect and self-esteem. Moral warnings awaken fear for the future; flattery awakens hope. Moral warnings disturb; flattery soothes. Even when we perceive that the flatterer is cozening us, we let ourselves be cozened; our vanity is pleased at being tickled, and asks for nothing but a prolongation of the pleasurable excitement.

III THE ILL RESULTS THAT FLOW FROM THE PREFERENCE. Character, which would naturally improve under the bracing discipline of a stern and strict inculcation of moral truth, continually deteriorates, if flattery takes the place of honest plain-speaking. Men believe themselves better than they are, and take less pains to become better. They grow vain and self-satisfied, thinking themselves in need of nothing, when truly they are wretched, and miserable, and poor, and blind, and naked". (Rev_3:17) Spiritual teachers should beware of encouraging men"s self-indulgent desire for spiritual ease; and, while careful not to "quench the smoking flax," or break the bruised reed," should constantly sound in the ears of all denunciations of vice, warnings, rebukes, admonishments. In no other way can they be either faithful to their calling or truly serviceable to their fellow-men.

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

“Who say to the seers, Ye shall not see, and to the viewers, ye shall not view for us right things; speak unto us smooth things, view deceits.” There is great difficulty in translating this verse literally, as the two Hebrew verbs, meaning to see, have no equivalents in English, which of themselves suggest the idea of prophetic revelation. The common version (see not, prophesy not), although it conveys the true sense substantially, leaves out of view the near relation of the two verbs to each other in the original. In the translation above given, view is introduced merely as a synonym of see, both being here used to express supernatural or prophetic vision. With this use of the verbal noun (seer) we are all familiar through the English Bible. This is of course not given as the actual language of the people, but as the tendency and spirit of their acts. Smooth things or words is a common figurative term for flatteries. Luther’s expressive version is, preach soft to us.

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:

Yahweh continues speaking about the people of Judah.

Turn aside from the way, stray off the path

How Yahweh wants his people to behave is spoken of as if it were a way or path on which to walk. To disobey Yahweh is spoken of as if the person strays away from Yahweh's path. (See: Metaphor)

Holy One of Israel

See how you translated this name in Isaiah 1:4.

translationWords

prophet

true

deceive

turn

Holy One

Israel

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

smooth talk Flattery.

prophesy (חֲזוּ, lit., envision) prophesy.

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.

See not. You shall not prophesy.

לראים To the seers. To those that see a divine vision.

נכחות Upright things. Comp. טובים ונכוחים דבריך thy words are good and upright (2 Sam. 15:3). It is an adjective.

דברי חלקות ═ חלקות words of flattery; חלקות is a substantive; so also דברי מהתלות ═ מהתלות, words of mockery.

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.