Isaiah 30:9 Commentaries: For this is a rebellious people, false sons, Sons who refuse to listen To the instruction of the LORD;
Isaiah 30:9
That this is a rebellious people, lying children, children that will not hear the law of the LORD:
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EXPOSITORY (ENGLISH BIBLE)
(9) That this is a rebellious people.—The words that follow were those which were thus written on the tablet. The people did not know the law of the Lord, the eternal law of right, themselves. They wished the seers, like Isaiah, to be as blind as themselves, and would fain have made the prophets tune their voice according to the time.

30:8-18 The Jews were the only professing people God then had in the world, yet many among them were rebellious. They had the light, but they loved darkness rather. The prophets checked them in their sinful pursuits, so that they could not proceed without fear; this they took amiss. But faithful ministers will not be driven from seeking to awaken sinners. God is the Holy One of Israel, and so they shall find him. They did not like to hear of his holy commandments and his hatred of sin; they desired that they might no more be reminded of these things. But as they despised the word of God, their sins undermined their safety. Their state would be dashed in pieces like a potter's vessel. Let us return from our evil ways, and settle in the way of duty; that is the way to be saved. Would we be strengthened, it must be in quietness and in confidence, keeping peace in our own minds, and relying upon God. They think themselves wiser than God; but the project by which they thought to save themselves was their ruin. Only here and there one shall escape, as a warning to others. If men will not repent, turn to God, and seek happiness in his favour and service, their desires will but hasten their ruin. Those who make God alone their confidence, will have comfort. God ever waits to be gracious to all that come to him by faith in Christ, and happy are those who wait for him.That this is a rebellious people - (see the note at Isaiah 1:2).

Lying children - They had promised in solemn covenant to take Yahweh as their God, but they had been unfaithful to their vows.

9. lying—unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isa 59:13; Pr 30:9). Lying children; which profess one thing, and practise another.

The law of the Lord; the commands of God, either contained in Scripture, or delivered by my mouth, whereby these practices are expressly forbidden to them. That this is a rebellious people,.... This, with what follows, is what the Lord would have written and engrossed, and remain for ever; or this is a reason why he would have it, for so the words be rendered, "for", or "because, this is a rebellious people (l)"; rebellious against God and his commands; they are called "rebellious children" before, Isaiah 30:1 and, as it follows,

lying children; false spurious ones, only called, not truly, the children of God, and lied when they called themselves so, and were guilty of lying also, not only to God, but to one another:

children that will not hear the law of the Lord; either read, or explained, at least, not so as to be obedient to it; and such must be rebellious ones, and deserve not to be called the children of God. The Targum is,

"children that like not to receive the doctrine of the law of the Lord.''

(l) "nam populus", Forerius, Junius & Tremellius, Piscator, Cocceius; "quia", Pagninus, Montanus.

That this is a rebellious people, lying children, children that will not {i} hear the law of the LORD:

(i) He shows what was the cause of their destruction and brings also all misery to man: that is, because they would not hear the word of God, but delighted to be flattered and led in error.

EXEGETICAL (ORIGINAL LANGUAGES)
9. lying children] or faithless sons; see on ch. Isaiah 1:2, cf. Malachi 1:6 the law] the instruction, as ch. Isaiah 1:10.

9–11. The documents (as in Isaiah 8:16) are a protest against the persistent disobedience of the people. Render with R.V. For it is, &c.Verse 9. - That this is a rebellious people; rather, for this is a rebellious people. The words to be written were those of the preceding prophecy. The reason for their being written is now given (comp. Deuteronomy 31:26, 27). Lying children (comp. Isaiah 59:13). They professed devotion to God; but their acts contradicted their words. The plan which, according to Isaiah 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Isaiah 5:22; Isaiah 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isaiah 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isaiah 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isaiah 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isaiah 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ ( equals היבשׁ equals ( ה, a metaplastic hiphil of יבשׁ equals בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Joshua 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Proverbs 13:5), or "to come into ill odour" (1 Samuel 27:12); here, however, it means to be put to shame (בּאשׁ equals בּושׁ).
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