For thus saith the Lord God the Holy One of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not:

“Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy. That was important, but it was little compared to what shall be told. The same king's repentance won the repeal of the sentence God had passed on him. For when he was sick, Isaiah said to him, "Give charge concerning your house, for you shall die, and not live." What expectation was left? What hope of recovery was there when the prophet said, "For you shall die"? But Hezekiah did not cease from penitence, for he remembered what was written: "In the hour that you turn and lament, you shall be saved." He turned his face to the wall, and from his bed of pain his mind soared up to heaven—for no wall is so thick as to stifle reverent prayer—"Lord," he said, "remember me." "For it is sufficient for my healing if you remember me. You are not subject to circumstances but are yourself the legislator of life. For not on birth and conjunction of stars, as some vainly say, does our life depend. No, you are the arbiter, according to your will, of life and the duration of life." He whom the prophet's sentence had forbidden to hope was granted fifteen further years of life, the sun turning back its course in witness thereof. Now while the sun retraced its course for Hezekiah, for Christ it was eclipsed, the distinction marking the difference between the two, I mean Hezekiah and Jesus. Now if even Hezekiah could revoke God's decree, shall not Jesus grant the remission of sins? Turn and lament, shut your door and beg for pardon, that God may remove from you the scorching flames. For confession has the power to quench even fire; it can tame even lions.”

“For so said the Holy One, blessed be He, to you long ago, “You need not seek for yourselves the strength of Egypt and waste your money, for with tranquility and restfulness you shall have salvation, without any toil, if you listen to Me.” with tranquility (בְּשׁוּבָה) an expression of restfulness and tranquility, Comp. (Num. 10:36): “Rest (שׁוּבָה), O Lord, with the ten thousands of the thousands of Israel.” with quietude that comes to you from Me, and with trust, shall be your might.”

“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.”

“For thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill behaviour to the Lord, condescends to give them the best advice, as follows: in returning and rest shall ye be saved; or "may be saved" (o); this is the right and the only way, namely, by "returning" from their evil ways, particularly their purpose of going to Egypt for help, and by returning to God by repentance and reformation, and to his worship and ordinances; and so the Targum, "if ye return to my law;'' and by "resting" quietly at home, and reposing their trust in the Lord: in quietness and in confidence shall be your strength; in a quiet submission to the will of God, and in quietly waiting upon him for the issue and event of things, abiding in their own houses, and not in a hurrying tumultuous manner, running here and there for help; and in a holy and humble confidence in the Lord, and in the power of his might, where they should find such strength and security, as Pharaoh king of Egypt could not give them: and ye would not; would not be persuaded to keep at home, and from going down to Egypt; would not take the advice given, but pursue their own measures and methods of salvation. This is the literal sense of the words; and if they can be accommodated to spiritual and eternal salvation, it may be done in this way: repentance may be meant by "returning", and faith by "rest"; or by "returning and rest" may be designed returning to rest, that is, to Christ, who is the only rest to weary souls: "quietness" may intend peace of conscience, arising from the blood and righteousness of Christ; and "confidence" faith, and an assurance of it, which make men strong Christians; though their strength does not barely lie in these graces, but in the object of them: now faith and repentance are blessings of the covenant of grace, gifts of God, and graces of the Spirit, which go together in the doctrine of salvation, and have a concern in it; though they are not meritorious procuring causes, nor conditions of it; yet in this way God brings his people to salvation, and they enter into, and are descriptive of, the character of such that are saved; there is so close a connection between these and salvation, that none are saved without them; and it may be observed, that this way of saving men through faith and repentance, and by going to Christ alone for rest, and by placing confidence in, and deriving all peace and comfort from him, is disagreeable to unregenerate men; which is a proof of the wretched depravity, and corruption, and perverseness of the will of man. (o) "servaremini", Piscator, Gataker.”

“Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for self-liberation. "For thus saith the Lord Jehovah, the Holy One of Israel, Through turning and rest ye would be helped; your strength would show itself in quietness and confidence; but ye would not. And ye said, No, but we will fly upon horses; therefore ye shall flee: and, We will ride upon racehorses; therefore your pursuers will race. A thousand, ye will flee from the threatening of one, from the threatening of five, until ye are reduced to a remnant, like a pine upon the top of the mountain, and like a banner upon the hill." The conditions upon which their salvation depended, and by complying with which they would attain to it, were shūbhâh, turning from their self-chosen way, and nachath, rest from self-confident work of their own (from nūăch, like rachath, ventilabrum, from rūăch, and shachath, fovea, from shūăch). Their strength (i.e., what they would be able to do in opposition to the imperial power) would show itself (hâyâh, arise, come to the light, as in Isa 29:2), in hashqēt, laying aside their busy care and stormy eagerness, and bitchâh, trust, which cleaves to Jehovah and, renouncing all self-help, leaves Him to act alone. This was the leading and fundamental principle of the prophet's politics even in the time of Ahaz (Isa 7:4). But from the very first they would not act upon it; nor would they now that the alliance with Egypt had become an irreversible fact. To fly upon horses, and ride away upon racehorses (kal, like κέλης, celer) (Note: We regard the Sanscrit kal, to drive or hunt, the Greek κέλλ(ὀκέλλ)ειν, and the Semitic qal, as all having the same root: cf., Vurtius, Grundzge der griech. Etymol. i. 116.)) had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would be able with their snorting to put to flight a whole thousand of the men of Judah. The verb nūs (Isa 30:16), which rhymes with sūs, is used first of all in its primary sense of "flying" (related to nūts, cf., Exo 14:27), and then in its more usual sense of "fleeing." (Luzzatto, after Abulwald: vogliamo far sui cavalli gloriosa comparsa, from nūs, or rather nâsas, hence nânōs, from which comes nēs, excellere.) יקּלּוּ, the fut. niphal, signifies to be light, i.e., swift; whereas יקל, the fut. kal, had become a common expression for light in the sense of despised or lightly esteemed. The horses and chariots are Judah's own (Isa 2:7; Mic 5:9), though possibly with the additional allusion to the Egyptian cavalry, of world-wide renown, which they had called to their help. In Isa 30:17 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in Isa 17:6). The insertion of rebhâbhâh (ten thousand) after chămisshâh (five), which Lowth, Gesenius, and others propose, is quite unnecessary. The play upon the words symbolizes the divine law of retribution (talio), which would be carried out with regard to them. The nation, which had hitherto resembled a thick forest, would become like a lofty pine (tōrne, according to the talmudic tūrnı̄thâ, Pinus pinea), standing solitary upon the top of a mountain, and like a flagstaff planted upon a hill - a miserable remnant in the broad land so fearfully devastated by war. For אם עד followed by a preterite (equivalent to the fut. exactum), compare Isa 6:11 and Gen 24:19.”