Woe to you that are deep of heart, to hide your counsel from the Lord: and their works are in the dark, and they say: Who seeth us, and who knoweth us?

“He forgets the words of the Educator: "Every man that passes beyond his own bed, who says in his soul: Who sees me? Darkness compasses me about, and the walls cover me, and no man sees my sins: whom do I fear? The Most High will not remember." Such a person is most wretched, for he fears only the human observation and thinks to hide from God. "He does not know," Scripture continues, "that the eyes of the Most High Lord are far brighter than the sun, beholding all the ways of men and looking into the most hidden parts." Another time, the Educator gives warning through Isaiah: "Woe to you who made your counsel in secret and say: Who sees us?" A light that can be seen by the senses may pass unnoticed, but that which illumines the mind cannot be ignored.”

“Woe, Ariel. In this part he sets forth a threat against the people, or against the city; and it is divided into two parts. In the first he threatens the punishment of temporal destruction; in the second, the punishment of spiritual blindness, Be astonished. Concerning the first, two things. In the first he threatens destruction; in the second he sets forth some sort of consolation, and it shall be as a dream. The first into two. In the first, the destruction of Jerusalem by the Babylonians. In the second, by the Romans, and I will encompass. Concerning the first, three things. First he recalls its former dignity. Ariel, that is, lion of God, because by the power of God, in the times of David and Solomon, it feared no one, just as a lion does not either. Proverbs 30: a lion, strongest of beasts, will tremble at the meeting of no one. Or on account of the altar of holocausts, which was there, which consumed animals as a lion does. And so as it is taken in Ezekiel 43: or perhaps on account of its shape, because it was situated after the manner of a lion. He conquered. 1 Kings 17: for I conquered the lion and the bear. Second he sets forth the destruction, positing three things: the cessation of feasts, add, as if to say, for many years. Have rolled around, that is, have perished. Hosea 3: they shall sit many days without sacrifice and without ephod. Siege, and I will encircle with a rampart, namely by the Chaldeans. Ezekiel 4: it shall be in a state of siege; and he hints at the conquest arising from sorrow, and she shall be sorrowful. Lamentations 1: many are her groans, etc. Third he sets forth the restoration made under Jesus the high priest and others, concerning whom the whole of Esdras treats. And it shall be to me; as if to say: retaining only a shadow of its former dignity. But on the contrary: Haggai 2: great is the glory of this latter house, more than of the former. And it must be said that this is said on account of the fact that it was visited by the Son of God himself, even bodily. And I will encompass. Here he threatens destruction by the Romans; and concerning this he sets forth four things. First, the siege, and I will encompass as a sphere, that is, round about. Luke 19: your enemies shall encompass you with a rampart. Habakkuk 1: he shall laugh at every fortification, and shall heap up a mound. Second, the humiliation of the besieged, you shall be humbled; and the sign of the humiliation: you shall speak out of the earth, that is, just as if you were under the earth, you shall even be heard speaking lowly, bearing the words of a python-spirit, who used to chant incantations silently. Zephaniah 3: I will take away out of your midst the evil-speakers of your pride. Or the merit of the humiliation, reproving in them the sin of avarice, you shall speak out of the earth; and of idolatry, and it shall be as of a python-spirit. Third he sets forth the multitude of enemies, and it shall be as dust: Joel 1: a nation has come up; or the destruction of the enemies, as above, 17: it shall be carried off like the dust of the mountains before the face of the wind. Fourth he sets forth the destruction itself, and it shall be suddenly: metaphorically, on account of the ferocity of the enemies. Jeremiah 4: he shall come up as a cloud, and as a tempest: his chariots are swifter than eagles. And it shall be as a dream. Here he applies a certain consolation drawn from the punishment of the enemies, because, like a vain thing, they shall come to nothing, carrying back no advantage from the destruction of Judea, just as neither does one who is hungry or thirsty gain anything from food or drink dreamed of. Ecclesiasticus 34: vain hope and a lie are to a senseless man, and dreams lift up the imprudent. Zechariah 12: I will make Jerusalem a stone of burden to all peoples. Note on that word, and it shall be as a dream, that a thing is called a dream, first, on account of vanity. Ecclesiasticus 34: the vision of dreams is according to this; second, on account of brevity. Job 20: like a dream flying up he shall not be found. Third, on account of the obscurity of its knowing. Job 33: through a dream, in a vision of the night. Fourth, on account of the perversity of the soul. Below, 56: sleeping, and loving dreams. Be astonished, here he threatens the punishment of blindness: and first he foretells the blindness of the Jews; second, the conversion of the Gentiles, is it not yet. Concerning the first, two things. First he sets forth the blindness; second he assigns its reason, and the Lord said. Concerning the first, three things. First he foretells the blindness, setting forth those things which disturb the judgment of reason: be astonished, from the consideration of the evils of fault or of punishment. Jeremiah 2: be astonished, O heavens, at this, and, O gates of heaven, be very desolate. And wonder, from the consideration of great things. Psalm 138: wonderful are your works. Waver, from the uncertainty of things to be chosen. James 1: for he who hesitates is like the wind; be shaken, from the inconstancy of purposes. Job 4: your hands have strengthened the staggering. Be drunk, from the anxiety of sorrows. Habakkuk 2: drink also, you, and be fast asleep; the cup of the right hand of the Lord shall come round about you. Second he sets forth the manner of the blindness, for he has mingled; that is, as mingled wine he has given to drink, your eyes, namely the prophets. Above, 19: the Lord has mingled in its midst a spirit of dizziness. Third he sets forth the effect of the blindness, because the book of sacred Scripture and the visions of all the prophets they shall not understand. And it shall be to you. Apocalypse 5: I saw in the right hand of him who sat a book. And the Lord said. Here he sets forth the cause of the blindness, namely their own sin: first as to the affections; second as to the intellect, woe to those who are deep. Concerning the first he sets forth two things. First the fault of contempt of God, but his heart, because they cloak it with words, with lips, with human observances. And they feared. Jeremiah 12: you are near to their mouth, and far from their reins. Matthew 15: you have made void the commandment of God for the sake of your traditions. Second, the punishment, therefore behold I, great, according to their own reputation, or formerly. Obadiah: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject: 1 Corinthians 1. Woe to those who are deep. Here he sets forth the sin on the part of the intellect, because they did not believe in the providence of God, that he would know the things that are done concerning us: and concerning this he does two things. First the devising of the error is set forth. Now they said that they escaped God's notice, on account of the depth of the heart, where they turned over their wicked counsels: hence he says, who are deep, Jeremiah 17: the heart of man is deep and unsearchable; who shall know it? And on account of the obscurity of the places in which they carried out their wicked works: hence he says, whose are, John 3: everyone who does evil hates the light. Ecclesiasticus 16: do not say, I shall be hidden from God. Second the just rebuke is set forth, it is perverse. You have not made it, because God knows insofar as he is the cause of the thing. Below, 45: woe to him that contradicts his maker. Below, 64: and now, O Lord, you are our father, but we are clay; and you our fashioner, and we are all the works of your hands. Is it not. Here he foretells the conversion of the Gentiles: and concerning this he does three things. First he foretells the conversion to grace. Lebanon, the Gentiles, because it was a mountain in the land of the Gentiles; into Carmel, into the grace which the Jews had through circumcision, because it is interpreted knowledge of circumcision. Into a forest, that is, into the barrenness in which the Gentiles previously were. Below, 32, the same is found. To sacred knowledge, the deaf, namely the Gentiles, who previously had not heard the words of the law. Matthew 2: the blind see. John 9: I have come into this world for judgment, that those who do not see may see, and those who see may become blind. To spiritual gladness, and they shall add. Psalm 9: I will be glad and exult in you, I will sing to your name, O Most High. Second he assigns the occasion, or reason, of the conversion, from the fall of the Devil: for he has failed who prevailed, through power; the mocker, the deceiver through cunning. Above, 16: the wretch is consumed, from the blindness of the Jewish people: because blindness in part has come upon Israel: Romans 11. Cut down are those who watched: eagerness toward evil. Proverbs 4: for they do not sleep, unless they have done evil. Who to sin, by wicked examples and teachings. Him that reproved, as to the contempt of discipline. Amos 5: they have hated him that reproves in the gate. They have turned aside, as to the vanity of sin, because that which does not attain its end is in vain. Wisdom 5: what has pride profited us, or what has the boasting of riches conferred upon us? Third he sets forth the return of the Jews at the end of the world, therefore thus says; who redeemed, Genesis 11. Not now, that is, in this time, shall he be confounded, with a good confusion. Ecclesiasticus 4: there is a confusion that brings glory; sons, the apostles, murmurers, that is, those who formerly murmured. Above, 27: they that shall go forth with impetus from Jacob, and Israel shall blossom and bud. Or it can be expounded otherwise, of the prosperity which is promised to them once Sennacherib or Nebuchadnezzar has been destroyed. Carmel into a forest; that is, so great shall be the fertility of the land of promise, that the fertility of Carmel shall be reckoned barrenness in comparison to it. The mocker, Sennacherib or Nebuchadnezzar. His sons, the three youths in the furnace of fire: or because their own children shall render the praise of my name, which they themselves did not render in their youth.”

“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.”

“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.”

“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.”