Isaiah 30:2

Isa 30:2 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!

Ver. 2. That walk to go down into Egypt.] This they were flatly forbidden to do. But state policy doth sometimes carry it against express Scripture, to the formalising and enervating of the power of truth, till at length they have left us a heartless and sapless religion, as one well observeth. This is no thriving course certainly; here we have a dreadful woe hanged at the heels of it. The Grecian Churches first called in the Turks to their help, who distressed them, and then, through fear of the Turks, A.D. 1438, sent and subjected themselves to the Bishop of Rome, that they might have the help of the Latin Churches; but shortly after they were destroyed, their empire subdued, &c., teaching all others by their example not to trust to carnal combinations, not to seek the association of others in a sinful way.

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.

walk--are now setting out, namely, their ambassadors (Isa 30:4).

Egypt--See on Isa 19:1; Isa 20:1.

Pharaoh--the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [JOSEPHUS, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.

shadow--image from shelter against heat: protection (Psa 121:5-6).

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

(2) To strengthen themselves in the strength of Pharaoh.—Literally, the fortress of Pharaoh, used as the symbol of his kingdom: This, then, was the course into which even Hezekiah had been led or driven, and it had been done without consulting Isaiah as the recognised prophet of Jehovah. For the “shadow of Egypt” see Note on Isa_18:1.

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

2. and have not asked at my mouth] “have not consulted my prophet” (for the expression cf. Jos_9:14; Gen_24:57).

to strengthen themselves … Egypt] Rather: to take refuge in the refuge of Pharaoh, and to hide in the shadow of Egypt.

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.

That walk to go down into Egypt,.... That walk out of their own land to go thither; who sent messengers thither to form an alliance, and get help and assistance, or went in person, to secure themselves from present danger. Jarchi refers this to the times of Hoshea, the son of Elah, king of Israel, who sent messengers to So, king of Egypt, Kg2 17:4. Jerom to the times of Jeremiah, to the history in his prophecy, Jer 41:17 and others to Zedekiah. Kimchi thinks it respects the time of Ahaz, though there is no account, either in the books of Kings or Chronicles, of sending then to Egypt for help; or else to the times of Hezekiah himself; which latter is right, as appears from the insults of Rabshakeh, when Sennacherib's army was before Jerusalem, Isa 36:6,

and have not asked at my mouth: or as the Targum,

"the words of my prophets they have not asked;''

they did not inquire of the prophets of the Lord, whether they should go down or not:

to strengthen themselves in the strength of Pharaoh; by making an alliance with him, and receiving men and horses from him, to assist them against the Assyrians; this Pharaoh was he whom the Scriptures call So, Kg2 17:4 and by other writers, Sevechus and Sethon:

and to trust in the shadow of Egypt; the protection that would afford them, in which they placed their confidence, and thought themselves safe from their other enemy, by having so powerful an ally; but this was but a shadow, as are whatsoever men trust in short of the Lord himself, be they riches or righteousness, or any creature or creature enjoyment.

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

That walk to go down to Egypt - Hebrew, ‘Going in the descent to Egypt.’ That is, they do it by their ambassadors Isa 30:4. The journey to Egypt from Palestine is always represented as going down Gen 12:10; Gen 42:3; Gen 43:15; Num 20:15; Deu 10:22.

To strengthen themselves in the strength of Pharaoh - To form an alliance with Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general name of the kings of Egypt, in the same manner as Caesar was the common name of the emperors of Rome.

To trust in the shadow of Egypt - A ‘shadow’ (צל tsêl) is an emblem of protection and defense, as a shade is a protection from the burning rays of the sun (see the note at Isa 4:6).

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

Down, with presents, ver. 6., and 4 Kings xviii. 20.

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).

That walk to go down into Egypt; that send ambassadors to Egypt for succour, as we read, Isa 30:4, which the Jews were forward to do upon all occasions, and did now upon the invasion of the king of Assyria, as is evident from Isa 20:5,6, and did the like against the king of Babylon, Jer 37:7; Eze 17:15.

Have not asked at my mouth; either by the priests or prophets, as they were to do in weighty cases; of which see Num 27:21; Jos 9:14; 1Sa 23:9,10; 1Ki 22:7; Jer 21:2; 42:2,20; or by studying my word, which plainly directs them to another course, and forbids them this practice.

In the shadow; in their power (as it is in the foregoing clause) and protection, which is oft signified by the shadow, as Jdg 9:15; Psa 17:8; 91:1,4.

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

2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful. Their trust in Pharaoh’s protection shall, however, prove to be to them a shame, a confusion. The folly has already gone so far that ambassadors are already at Zoan, (the present Tsan,) the royal seat in lower northeastern Egypt, and at Hanes, (a name perhaps contracted from Tahpanhes, so Grotius thinks,) another royal seat in middle Egypt, to both of which it may be assumed applications were made.

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

That walk; or, are on their way. (comp. Isa_31:1) Either the Jewish ambassadors have already started, or the anticipatory vision of the prophet sees them as if starting. In the history (2Ki_18:13-37 Isa_36:1-22) it is not expressly said that Hezekiah made application to Egypt for aid; but the reproaches of Rabshakeh (2Ki_18:21, 2Ki_18:24) would be pointless if he had not done so. Have not asked at my mouth. As they ought to have done. (see Num_27:21 Jud_1:1 20:18 1Sa_23:2 1Ki_22:7, etc.) To strengthen themselves in the strength of Pharaoh. It is very uncertain who is the "Pharaoh" here intended. The supreme power over Egypt was probably, at the time, in the hands of Tirkakah; (2Ki_19:9) but Lower Egypt seems to have been ruled by various princes, the chief of whom was Shabatok, and any one of these may have been regarded by Isaiah as a "Pharaoh." To trust in the shadow of Egypt. Trust in the "shadow of God" was an expression very familiar to the Jews. (see Psa_17:8 Psa_36:7 Psa_63:7 Psa_91:1 Isa_25:4 Isa_32:2) To "trust in the shadow of Egypt" was to put Egypt in the place of God.

Trusting others than Jehovah.

Relying upon human aid, involving a distrust of the Divine promises, was a crying sin of the ancient Church, not at one time only, but throughout her history." It is quite as truly the crying sin of the modern Church, and of the Christian individual. In every time of pressure and need we first fly to some form of human help. It is either the expression of "first simplicity," or else of "cultured sanctity," to act on the words, "Our help is in the Lord our God.

I THE DELUSIONS ON WHICH OUR TRUSTING OTHERS REST. Some of these take shape, and we can recognize them. Others lie down in men"s souls, doing their mischievous work, but never getting put into propositions, which can be fairly dealt with. They are such as the following:

1. God is far away, and his help is not anything really practical.

2. God does not heed; he is so largely concerned in the great affairs of the universe that it is only an imagination that he can take interest in an individual life.

3. God is so long about his work; and impatient man cannot bear waiting if he is in any trouble, he wants it dealt with at once. Compare the King of Israel, in the famine-time, saying pettishly to Elisha, "What should I wait for the Lord any longer?

4. God makes such hard terms. He always wants repentance and submission, and letting our own hands hang down; he crushes human energy and enterprise. The very statement of these cherished delusions of men suggests their correctives. Surely to all who cherish them the great Father is an unknown God.

II THE FORMS WHICH OUR TRUSTING OTHERS MAY TAKE. The Jewish nation leaned on the help of another nation in her extremity. We, in our individual life and experience, are in danger of some form of sacerdotalism; we pin our faith to some sect-leader, some scientific teacher, some admired statesman, some popular preacher, some assertive priest. Thousands of people find individual responsibility in religion too heavy a burden for them to bear, and do not grasp the truth that God is with them in the bearing, and that it is their dignity to stand under the yoke only with God. Sacerdotalism is just the "man-trust" which prophets denounce. In public life and association the tendency is to lean on, and worship material strength. We seek the help of riches for the carrying out of all our religions schemes. We fly to men rather than to God.

III HISTORY AND EXPERIENCE ALIKE PROVE THE PRACTICAL FOLLY, AS WELL AS THE INGRATITUDE AND REBELLIOUSNESS, OF THUS FORSAKING GOD. Our trusts prove, like Egypt, only shebheth, inactive, do-nothings (see ver. 7). Egypt promised much, but failed utterly in the day of trial. 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.

Asked - Either by the priests or prophets.

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

“Those walking to go down to Egypt, and my mouth they have not consulted (literally asked), to take refuge in the strength of Pharaoh, and to trust in the shadow of Egypt.” Motion towards Egypt is commonly spoken of in Scripture as downward. To ask the mouth, or at the mouth, of the Lord is a phrase used elsewhere in the sense of seeking a divine decision or response.

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

Those who go to descend to Egypt This alludes to Hoshea, son of Elah, who sent emissaries to So, king of Egypt (II Kings 17:4).

to descend to Egypt The land of Israel is higher than all the other lands. Alternatively, this is a degradation for them.

and to take shelter (lit.) to cover themselves, abrier in O. F. (This is the equivalent of sabriter in Modern French, to take shelter.)

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.

That walk to go down, etc. This verse explains the preceding.

במעוז In the strength of. מ retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same. מָעוֹז strength, root מָקוֹם:עזז place, root קום; in the construct state, however, they differ; the former retains the Kamez under מ, the latter changes it into Sheva.

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.