Woe to you, apostate children, saith the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin:

“Reprimand is disapproval expressed in correction or strongly worded blame. The Educator resorts to this method of training when he says through Isaiah, "Woe to you, apostate children, says the Lord, that you would take counsel and not of me, and make treaties and not of my Spirit." He flavors each pronouncement in turn with the tart spice of fear to whet the appetite of his people for salvation and make them more aware of it, just as wool to be dyed is usually steeped first in an astringent to prepare it to preserve the dye.”

“Let every man and woman among us, whether meeting together at church or remaining at home, call upon God with much earnestness, and he will doubtless accede to these petitions. Whence does this appear evident? Because he is exceedingly desirous that we should always take refuge in him and in everything make our requests to him; [he desires that we] do nothing and speak nothing without him. For men, when we trouble them repeatedly concerning our affairs, become slothful and evasive and conduct themselves unpleasantly toward us; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we fail to do so, then is he especially displeased. Hear at least what he reproves the Jews for, when he says, "You have taken counsel, but not of me, and made treaties but not by my Spirit." For this is the custom of those who love; they desire that all the concerns of their beloved should be accomplished by means of themselves; and that they should neither do anything, nor say anything, without them.… Let us not then be slow to take refuge in him continually; and whatever be the evil, it will in any case find its appropriate solution.”

“Woe, sons. In this part the prophet threatens against those who despised the prophecy of Jeremiah, going into Egypt against his counsel, as is found in Jeremiah 43. And it is divided into two. In the first he threatens against the Jews alone; in the second against the Jews and the Egyptians together, in whom they trusted: chapter 31, Woe to those who go down. Or, according to the Gloss, in the first part he forbids the going down, in the second he threatens punishment against those going down. The first into two. In the first he sets forth the threat; in the second, consolation, therefore he waits. The first into two. In the first he reproves the going-down; second, the contempt of the divine precept, therefore I have cried out. Concerning the first he reproves three things in them. First, the disposition of the journey, setting forth their purpose, that you might take counsel ... a web, a wicked contrivance; and the resulting effect, that you might add: 2 Paralipomenon 28: Why do you wish to add sins upon sins? Second, he sets forth the execution of the plan as regards the going of the way, who walk; which is marred by the contempt of the divine counsel, my mouth, the prophet. Jeremiah 15: If you separate the precious from the vile, you shall be as my mouth: because what he said to do you were unwilling to do. And through confidence in human help, having confidence. Jeremiah 17: Cursed is the man who trusts in man, and makes flesh his arm. And he sets forth the effect: and it shall be to you, Hosea 4: I will change their glory into shame. Hence as to the terminus of the way — for they had gone into Tahpanhes, which is only in another part of Egypt — as though fearing to remain at the first borders. Jeremiah 2: What do you want in the way of Egypt, that you should drink muddy water? And he shows the failure of hope: they are all confounded. Psalm 145: Trust not in princes. Third, he describes the carrying away of goods, the burden of the beasts of burden, first threatening the destruction of Egypt: the burden of the sons of Judah. Of the beasts of burden, on account of their stupidity; or because, like beasts of burden, they carried their own goods. Of the south, because they fled toward the south, or because their dwelling was in the southern region. In the land of tribulation, in Egypt, which in Hebrew is called Mesraim, which is interpreted tribulation, or anguish. Jeremiah 42: The sword which you fear. Second, he sets forth the condition of those carrying the goods: lioness, on account of ferocity; lion, on account of the presumption of daring; viper, on account of cruelty; flying basilisk, not that it has wings, but because it leaps into a man's face, on account of its swiftness in doing harm. Sophonias 3: Her princes are like lions. Third, the carrying away of goods, carrying. Fourth, the frustration of their labor, to a people, Psalm 59: vain is the salvation of man. Therefore I have cried out. Here he reproves in them the contempt of God: and first he shows how they despised the divine precept; in the second how they despised salutary counsel, because thus says. Concerning the first he sets forth three things: first, God's precept; second, the people's contempt, for the people; third, he threatens death, or the ruin of death, to those who despise, therefore thus says. Concerning the first he sets forth three things. First, the precept: therefore — namely because it is useless — be still, in your land. Jeremiah 14: Thus says the Lord to this people, who have loved to move their foot, and have not rested, and have not pleased the Lord. Second, he sets forth the confirmation of the precept. Now therefore, you Isaiah, go in, into the prophetic vision, or you Jeremiah, go in, into Egypt with the people, as is read in Jeremiah 43. Third, he assigns the fruit of the confirmation, and it shall be in that day. Exodus 17: Write this for a memorial. The people. Here he sets forth the contempt of the people: and first insofar as they despised God. Unto wrath, as regards the sin of transgression. Ezechiel 2: Be not exasperating, as the house of Israel is an exasperating house. Lying, as regards the sin of speech, because they promised Jeremiah obedience, which they were unwilling to keep, as is found in Jeremiah 42. Psalm 17: Strange children have lied to me. Unwilling, as regards the sin of omission. Proverbs 28: He who stops his ear against hearing the law, his prayer shall be execrable. Second, he sets forth the contempt of the prophets, who say to the seers, insofar as they forbade them their proper office. Amos 7: You who see, go, flee. Insofar as they were leading them to falsehood, speak. 3 Kings, last chapter: Behold, the words of the prophets all foretell good things to the king. Turn aside, insofar as they forbade the word of divine knowledge. Job 21: Who have said to God: We wish not the knowledge of your ways. Therefore thus says. Here he threatens them with (sudden) ruin, resuming the fault so that the punishment may appear more just: because. But he adjoins the punishment, there, therefore this shall be to you; signifying a sudden punishment by the likeness of a ruin, which lies hidden long in a wall, which at last suddenly falls, because suddenly: 1 Thessalonians 5: For when they shall say, peace and security; then sudden destruction shall come upon them. And he also shows the punishment to be strong, and it shall be broken, under the likeness of the breaking of a flask, of which no shard remains whole for anything of use, namely for carrying fire, and for drawing water. Above, chapter 24: With breaking shall the earth be broken. Note on that word, be still, that man ought first to rest from the act of sin. Above, chapter 1: Cease to do perversely, learn to do well. Second, from the course of wandering. Jeremiah 14: You shall say this to this people, who have loved to move their feet, and have not rested. Third, from immoderate desire. Below, chapter 57: the heart of the wicked is like a raging sea, which cannot rest. Fourth, from a presumptuous intellect. Ecclesiasticus 18: When a man has finished, then shall he begin. For thus says the Lord. Here he reproves in them the contempt of the divine counsel: and concerning this he sets forth three things. First, the counsel: if you return. Below, chapter 45: Be converted to me, and you shall be saved. Second, the contempt: and you said. Therefore you shall flee: this is the word of the Lord. Deuteronomy 2: We will go by one way. And we will ride upon swift ones: the voice of the rebellious people. Therefore swifter ones: the voice of the Lord. Lamentations 4: Our persecutors were swifter than the eagles of the sky. Third, he threatens ruin: a thousand — the Egyptians; one — a Chaldean. You shall all flee — you Jews; five — of the Chaldeans. Deuteronomy 32: How should one pursue after a thousand, and two put ten thousand to flight? As a mast, as a sign for avoiding shipwreck. Above, chapter 6: It shall be for a show, like the turpentine tree, and like an oak that spreads its branches. Therefore he waits. Here he sets forth consolation: and concerning this he does two things. First he sets forth the purpose of having mercy; second he carries out the benefit of mercy, for the people. Concerning the first he sets forth three things. First, the purpose of having mercy in God, therefore he waits, not destroying you utterly. Hosea 3: You shall wait for me many days. Second, the judgment of the ungrateful: and therefore he shall be exalted; that is, he shall appear high in justice, punishing you who are ungrateful for his benefits. Above, chapter 5: The Lord of hosts shall be exalted in judgment. Third, the reward of the good, blessed are all. Luke 12: You like men who wait for their lord. For the people. Here he carries out the benefit of mercy: and first in their exaltation; second in the oppression of their enemies, behold the name. Concerning the first he sets forth two things. First, the removal of evils, against the captivity of exile. For the people, in the time of Zorobabel: or rather mystically, the whole. Psalm 124: He that dwells in Jerusalem shall not be moved forever. Against the anguish of sadness: weeping — earlier; you shall by no means weep — not forever, but until you are set free. Above, chapter 25: He shall take away the tear from every face. Against God's indignation, having mercy. Psalm 90: He shall call upon me, and I will hear him. Against poverty: and the Lord will give you. And the sense is: they shall be content with little food. Ecclesiasticus 29: The chief thing for man's life is bread and water. Or because in the return from Babylon they suffered want. Mystically, according to the Gloss. Second, he sets forth the bestowal of good things: hence, he will give. And first of spiritual things, as to chosen doctrine, describing the teacher: to fly away, to withdraw; the teacher — Esdras, whose doctrine they still use, or Christ; behind your back, like one fleeing when he is called back by one pursuing. Joel 2: The Lord has given you a teacher of justice. And he sets forth the doctrine: this is the way. Numbers 21: We will go by the king's highway. And also as to the due worship of God, and you shall pollute, that is, you shall reduce to common use. 4 Kings 23: He polluted the high places, and demolished them. The covering, all the ornament of the idol. Second, as to temporal goods: hence he says, go forth, namely from spiritual things to temporal, (O Isaiah or Jeremiah). And first he promises the fertility of the land, promising the cause: rain shall be given. Joel 2: He will cause the rain to come down to you. And the effect, as to the food of men. And bread of the grains. Genesis 49: Aser, his bread shall be fat. Psalm 147: He fills you with the fat of wheat. As to the pasture of herds: the lamb shall be fed, as to sheep; bulls, as to oxen; and in both he notes fruitfulness, setting down young ones. And the young of asses, as to the provender of beasts of burden; mash — barley cleared of chaff, which before they ate mixed together. Second, he promises abundance of waters, and there shall be. The Jews say these things are to be fulfilled literally at the end of the world — of many, of the Romans, according to them; which is fabulous. Or it can be a metaphorical expression: so that by water is signified the consolation which they had after the return from captivity and the destruction of Babylon. Or mystically, of the doctrine of Christ. Below, chapter 41: I will open rivers in the highest hills, and fountains in the midst of the plains. Third, the brightness of the sky, and the light of the sun shall be as the light of seven, that is, as much in one as now in seven, as it were sevenfold: or as it was in the first week of days. These things the Jews say fabulously, literally, in the time of golden Jerusalem. But it is better that it be referred to the future glory of the saints, after the renewal of the world. Or metaphorically and hyperbolically it may be referred to the state of the people. Psalm 146: Who heals the brokenhearted, and binds up their bruises. Note on that word, and bread of the grains, that the word of God is bread — first, narrow, on account of the difficulty of keeping it. Matthew 7: Narrow is the way that leads to life. Second, most abundant, on account of the usefulness of its fruit. Below, chapter 55: As the rain comes down from heaven, and drenches the earth, and it springs up, and does not return there anymore, so shall be the word that shall go forth from my mouth. Third, rich, on account of the sweetness of delight. Genesis 49: Aser, his bread shall be fat. Behold the name of the Lord. Here he consoles them from the punishment of their enemies: and concerning this he sets forth three things. First, the coming of the judge who punishes; second, the manner of the punishment, and he shall make heard; third, the place of the punishment, it is prepared. Concerning the first he sets forth three things. First, the coming: he comes, unto universal judgment; from afar, foretold long before by the prophets. Or: he comes unto the destruction of Sennacherib; from afar, from the height of his power. Or unto the destroying of the Babylonians, by the Medes coming from afar. Jeremiah 5: Behold I will bring upon you a nation from afar. The name of the Lord — the Son, as to the first exposition; or because it redounds to his own glory, as to the second and third. Second, he shows the zeal of the one who comes, setting forth wrath in the heart, by way of anthropopathy, burning fury. Fury is anger kindled. Now it is kindled either as to the vehemence of the desire for vengeance; and as to this he says, burning: or as to the quantity of the punishment; and as to this he says, heavy. Below, chapter 65: These were a smoke in my fury, a fire burning all the day. He also sets forth wrath in the mouth: his lips are filled with indignation, reproaching sins; devouring, by threatening torments. Above, chapter 11: With the breath of his lips he shall slay the wicked. He also sets forth wrath in the deed: his spirit, that is, his indignation, even to the midst of the neck, that is, he shall bring it even unto destruction. Above, chapter 8: The overflowing fury shall pass through Judah. Third, he sets forth the effect of the indignation on the evil: the destruction of nations. To destroy the nations. Psalm 72: Lord, in your city you shall bring their image to nothing. And the cessation of tyrants, and a bridle of error. Job 30: His quiver, etc. He also sets forth the effect on the good, in the praise of the mouth: there shall be a canticle of solemnity: because at the three solemn feasts they went up to Jerusalem with gladness. Leviticus 23; below, chapter 33: Your eyes shall see the city of our solemnity. And in the gladness of the heart, in the joy of the heart. Below, chapter 51: joy and gladness, etc. Judith, last chapter: And the people of the Lord was joyful. And he shall make heard. Here he describes the manner of the punishment: and concerning this he does three things. First, he describes the manner of the punishment as to the act of the one punishing. Of his voice, by which he shall appear glorious; and the terror of his arm, by the likeness of one enraged, who threatens in these ways. Job 40: If you have an arm like God. And as to the instrument, and the flame of fire: because, literally, the Assyrians were burned up. And perhaps there was some storm. Or diverse punishments in the day of judgment are signified. Ecclesiasticus 30: fire, hail, etc. Psalm 148: Fire, hail, snow, ice, stormy winds. Second, he sets forth the infliction of the punishment, showing its horror, for at the voice; and the duration of the punishment, and the passage shall be founded, that is, made firm. Third, the exultation of the saints, with harps; in the chief battles, which are waged by divine power alone. Psalm 57: The just shall rejoice when he shall see the revenge. It is prepared. Here he describes the place of the punishment: and first its arrangement. Topheth, the valley of the son of Ennom, Gehenna, because fire was kept there for sacrifices, in stones from Tophet. It is the same valley as Gethsemani, in which the army of Sennacherib was destroyed. Or by it is signified Hell itself. Hence the Jews conjecture that Hell is there, because from two palm trees that are there, smoke is always sent forth. From yesterday, that is, from the beginning; or from the second day, according to the Jews, which had only yesterday: hence the day before yesterday. Concerning this valley it is found in Jeremiah 7 and 19. By the king, God. Above, chapter 5: Hell has enlarged its soul. Second, the diversity of punishments, the nourishment thereof. Wood — the wicked, or those of Sennacherib's army. Breath, that is, by will, metaphorically. Psalm 10: Fire, brimstone, and storms of winds, etc. Note on that word, behold the name of the Lord, that the Son of God is the name of the Father: first, by which he is made manifest. John 17: I have manifested your name to men. Second, by which he is honored. Matthew 6: Father, hallowed be your name. Third, by which he is invoked. John 16: Whatsoever you shall ask the Father in my name, he will give you. Again, on that word, he comes from afar, that he comes from afar, first, on account of the long expectation. Hebrews 11: All these died according to faith, not having received the promises, but beholding them afar off. Second, on account of the imperfection of our merits. Ephesians 2: Coming, he preached peace to you who were far off. Third, on account of the delay of time. Numbers 24: I shall see him, but not now; I shall behold him, but not near. Fourth, on account of the height of his majesty. Psalm 18: His going out is from the end of heaven, and his circuit even to the end thereof. Again, on that word, his tongue as fire, that charity is called fire: first because it illumines. Ecclesiasticus 2: You that fear God, love him, and your hearts shall be enlightened. Second, because it seethes. Canticle 2: Stay me up with flowers, compass me about with apples; because I languish with love. Third, because it turns all things to itself. Romans 8: We know that to them that love God, all things work together unto good. Fourth, because it makes ready. John 14: If anyone loves me, he will keep my word. Fifth, because it draws upward. Canticle 3: In my bed I sought him whom my soul loves; I sought him, and found him not. Note on that word, it is prepared, that Hell is wide: first, on account of the avidity of retaining, above, chapter 5: Hell has enlarged its soul; second, on account of the multitude of the damned, Matthew 7: Narrow is the way that leads to life; third, on account of the diversity of punishments, Psalm 148: fire, hail, snow, ice, etc., or Psalm 10: fire, brimstone and storms, etc.; fourth, on account of the eternity of the punishment, Matthew 25: Depart, you cursed, into everlasting fire.”

“It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, Ch2 16:2, Ch2 16:3. Against the Syrians they sought to the Assyrians, Kg2 16:7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, Kg2 18:21. Now observe here, I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), "but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves. II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here denounced against them under that character, Isa 30:1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed yet more against the Lord, Ch2 28:22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies: They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, Isa 30:6. They load the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt, whence come the lion and fiery serpent, Deu 8:15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature. III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (Isa 30:4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They could not profit them, Isa 30:5. For God says, They shall not profit them (Isa 30:6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to no purpose, Isa 30:7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (Isa 30:3): "The strength of Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land shadowing with wings (Isa 18:1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and been a staff of a reed to them, Eze 29:6, Eze 29:7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that they shall all be ashamed of a people that could not be a help or profit to them, but a shame and reproach, Isa 30:5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God. IV. The use and application of all this (Isa 30:7): "Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.”

“Woe to the rebellious children, saith the Lord,.... The Jews, who were, by national adoption, and by outward profession of religion, the "children" of God, but were apostates from him, had turned their backs upon him, deviated from his law, and departed from his worship and ordinances; and therefore a woe is pronounced against them, or they are called upon to consider of their evil ways, and return, that iniquity might not be their ruin: that take counsel, but not of me; they met and consulted together about their safety, when in danger, but did not ask counsel of the Lord; they did not consult his word, nor his prophets, nor by Urim and Thummim, as in case of war they should more especially: and that cover with a covering, but not of my spirit; they sought for a cover, a shelter, a protection from the enemy, but not from the Spirit of the Lord, in his word and prophets, who would have directed them to a more suitable and sufficient one. Kimchi understands this of their covert and secret counsels, which they laid deep, as they fancied, and sought to hide. The Targum of the former clause and this is, "that take counsel, but not of my word; that consult a consultation, but do not ask of my prophets:'' that they may add sin to sin; the sins of consulting others, and of putting confidence in a creature, to their other sins of rebellion and apostasy: so wicked men, who are enemies in their minds, by wicked works, to God, and commit acts of hostility against him, and are in danger thereby of eternal ruin, do not consult the word and ministers of the Gospel, but flesh and blood, carnal sense and reason, and seek to cover themselves with the rags of their own righteousness, and not with the robe of Christ's righteousness, and garments of salvation, which the Spirit of God reveals and brings near; and so to their other sins they add that of trusting to their own righteousness, and not submitting to Christ's.”