Exegetical and Hermeneutical Commentary of Isaiah 30:7
For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.
7. For the Egyptians purpose ] Render And as for Egypt their help is vain and empty. Cf. Isa 30:3 ; Isa 30:5.
have I cried concerning this ] Better, have I called her (R.V.).
Their strength is to sit still ] R.V. Rahab that sitteth still, lit. “Rahab, they are a sitting still,” or “Rahab are they, a sitting still.” The sentence is almost hopelessly obscure. “Rahab” is the name of a mythological monster, a sea-dragon (ch. Isa 51:9; Job 9:13; Job 26:12), which became a symbol of Egypt (Psa 87:4; Psa 89:10), although that use may be based on this verse. Etymologically it signifies “insolent arrogance” (the root occurs in ch. Isa 3:5); and probably all three senses are combined in this instance. The general sense may be, “This proud boastful monster its proper name is ‘Inaction’.”
Fuente: The Cambridge Bible for Schools and Colleges
For the Egyptians shall help in vain – That is, if they enter into the alliance, they shall not be able to defend you from the invader. The other member of the sentence would seem to imply that they would make promises of aid, and would even boast of being able to deliver them, but that they would fail in their promises.
Therefore have I cried – Therefore have I the prophet cried, that is, I do call her so.
Concerning this – Concerning this country; that is, Egypt. Some have understood this as referring to Jerusalem, but the connection requires us to understand it of Egypt.
Their strength is to sit still – This is evidently designed to be an expressive appellation of Egypt. The word rendered here, without much propriety, strength ( rahab) is a proper name of Egypt, and is several times applied to it; Isa 51:9 :
Art thou not it that hath cut Rahab
And wounded the dragon?
In this passage there can be no doubt that it refers to Egypt. So in Psa 87:4; Psa 89:10 (see the margin). Why it was given to Egypt is unknown, and can only be conjectured. Bochart (Geog. Sacra, i. 4. 24) supposes that it is derived from the word ribi, which singifies a pear, and that it was given to the Delta or Lower Egypt on account of its form, as somewhat resembling a pear. But there is not clear evidence that such was the meaning of the word, and there is no reason why we should forsake the usual sense of the Hebrew word. The verb rahab means to urge, press on, attack Pro 6:3; to be highspirited, fierce, full of courage; to behave proudly Isa 3:5; and has, in most instances, a relation to pride, to arrogance, to boasting Job 9:13; Psa 40:4. The noun Rahab indicates ferocity, haughtiness, boasting, insolence; and the name was doubtless given to Egypt on account of its insolence and pride. It is used here because Egypt would be full of self-confidence, and would boast that she could aid the suppliant Jews, and deliver them from the threatened invasion. The phrase rendered to sit still, is a part of the name which the prophet gave to her. Though she boasted, yet would she sit still; she would be inefficient, and would do nothing; and the whole name, therefore, may be rendered, I call her, the blusterer that sitteth still; that is, they are courageous in talking; cowards in acting. (Taylor)
Fuente: Albert Barnes’ Notes on the Bible
Isa 30:7
Their strength is to sit still
A policy in an epigram
Sometimes a policy is summed up in an epigram, or in an easily quotable sentence; and it can be used as a war cry or as an election cry; it can be adapted to political uses of many sorts.
Thus it was said of the Bourbons that they forgot nothing, and remembered nothing. It was said of an illustrious statesman in Europe that his policy was blood and iron. In relation to many persons we are recommended to use masterly inactivity–to be appearing capable of doing miracles, and yet to take infinite care not to attempt the performance of one of them. This is precisely the spirit of the text. The peoples to whom the words were addressed were mocked, and the paraphrase which the spirit of the text would justify is this:–They have great mouths, but say nothing; the hippopotamus cannot make his voice heard; the ox mouth is closed: their energy is inaction; when they are about to come forward to do wonders they shrink back and do nothing. It is a taunt–an exclamation wholly ironical thrown in the face of a detested enemy, or an absconding friend, or one who has great appearance of energy, and yet is unable to move the tiniest of his fingers. (J. Parker, D. D.)
Rahab, that sitteth still
So full were Egyptian politics of bluster and big language, that the Hebrews had a nickname for Egypt. They called her Rahab–Stormy speech, Blusterer, Braggart. It was the term also for the crocodile, as being a monster, so that there was a picturesqueness as well as moral aptness in the name. Ay, says Isaiah, catching at the old name, and putting to it another which describes Egyptian helplessness and inactivity, I call her Rahab sit-still, Braggart-that-sitteth-still, Stormy-speech stay-at-home. Blustering and inactivity, blustering and sitting still, that is her character. For Egypt helpeth in vain and to no purpose. (Prof. G. A. Smith, D. D.)
Strength and stillness
The context reveals two things.
(1) A great national danger.
(2) A great national sin. Wherein is the truth of the statement, that mans strength is in sitting still? or, rather, what is meant by sitting still? It is not the stillness of indolence. Indolence is weakness–is ruin. Activity is the condition of strength. Industry is essential to progress in all that is great and happy. What, then, is the stillness? It is the stillness of unbounded trust in God.
I. STILLNESS OF CONFIDENCE IN RELATION TO GODS REDEMPTIVE PROVISION IS STRENGTH. The sacrifice of Christ is all-sufficient.
II. STILLNESS OF CONFIDENCE IN RELATION TO YOUR FUTURE HISTORY IS STRENGTH. Take no thought for the morrow, etc.
III. STILLNESS OF CONFIDENCE IN RELATION TO PRESENT PROVIDENTIAL TRIALS IS STRENGTH. The Israelites, with piled mountains on each side of them, the sea rolling before them, and Pharaoh and his host approaching them, were exhorted by their leader to stand still, and see the salvation of the Lord. Peter slept between two soldiers; and Paul said, None of these things move me. (Homilist.)
Strength in sitting still
I. SOME THINGS TO WHICH THE SENTENCE OF THE TEXT WILL NOT APPLY.
1. It will not apply when we have to get our daily bread. We are to be diligent in business, as well as fervent in spirit, serving the Lord. Neither do we say so when learning is to be acquired. This is to be sought by application, and earned by incessant toil. Neither is our preaching by sitting still. If any think to enter the ministry that they may sit still, and spend a life of ease, they utterly mistake the office.
3. Nor when any temptation is to be resisted, or any evil overcome. You are to resist the tempter. And you are to maintain that particular virtue, which is in direct defiance of the particular temptation. If you are tempted, there is another thing which you can do. You can flee. Safety is often in flight. Joseph fled. Flee youthful lusts.
4. Nor does the text apply when duties of any kind are to be done. Idleness is a base condition. Better dig a hole and fall it up again. Better roll a stone up and down a hill, than pass your time in listlessness and languor. There are duties belonging to every state of life. Let them be attended to in promptitude and despatch.
5. Nor is the text applicable when good works are to be undertaken. We have many instructions in Scripture on this subject. Be not weary in well-doing, etc. Be steadfast, unmovable, etc. These things, says St. Paul, I will that ye affirm constantly, that they which have believed in God, may be careful to maintain good works.
6. We do not say it when the heavenly prize of eternal life is to be contended for.
II. STATE THE CONDITION OF THINGS TO WHICH THE AXIOM DOES APPLY.
1. It will apply to many important questions concerning the salvation of the soul. It will apply to the expiation of guilt. So respecting regeneration. Ye must be born again. There must be wrought an inward change. It will be wrought of God. And the Spirit of God works when, how, and where He pleases.
2. There are some matters belonging to our daily and nightly life, in which the principle is likewise of great value and importance. For example, the evening is come. The days labour is finished. It is time to cease. God says to you, Lie down; go to sleep. And when you sleep, Except the Lord keep the city, the watchman waketh but in vain. Be not afraid. God will keep both the city and the watchman. Then, here is Gods own day. This is the day when God emphatically says, Sit still; and in quietness and rest is your strength. Be not afraid. Commerce will be uninjured, and none the worse for your being quiet on this day. You will return to your occupations with augmented might and vigour on the morrow.
3. Then, again, there are providential conjunctures, in which we can do nothing, in which every effort and interference of ours is of no avail. And now the end of all this is manifest. Mans chief wisdom is–
(1) To be active and diligent in all his appointed fields of labour and exertion.
(2) To be tranquil, and resigned, and passive in matters over which he has no control.
(3) To trust God, and acquiesce in the Divine will in everything. (J. Straiten.)
Passive hours
I. The ATTITUDE enjoined by the text. What is it to sit still?
1. It indicates a condition of silence. Times occur for silence before men–when it is best to refrain from all vindications touching our character and doings. There are seasons for silence before God–times when our lips are neither opened in complaint nor importunity. Rest in the Lord (be silent to the Lord), and wait patiently for Him.
2. A condition of resting is suggested. We must resign our opinions, anxieties, merit, strength, and resources, looking simply into heaven.
3. It is also the attitude of waiting. I bide my time, is the motto of one of our noble families, and he who can bide his time, or, to speak more accurately, can bide Gods time, is perfect in the sublime art of sitting still.
4. The text also sets forth a condition of expectation. Sir Thomas Lawrence painted the portrait of the Duke of Wellington, and when the portrait was half finished, the Duke was represented as holding a watch in his hand, waiting for the Prussians at Waterloo. When the great soldier understood what the watch was intended to indicate, he observed, That will never do. I was not waiting for the Prussians at Waterloo. Put a telescope in my hand, if you please, but no watch. The temper here enjoined is very different to stoicism, involving no sacrifice of sensibility; it is distinct from fatalism, because it recognises the good and righteous God freely acting in all the government of the world; and it cannot be confounded with despair, for its inspiration is faith and hope.
II. The SEVERAL OCCASIONS when the admonition before us is specially applicable.
1. In the development of our religious life we may sometimes remember the text with advantage. Spiritual life commences in the passive mood.
2. But justified by faith we often forget we must live by faith, and by pure and simple faith pass into the highest stages of spiritual life.
3. There are two sides to a complete Christian life–the contemplative and enterprising, the hearkening and speaking, the receptive and communicative and it is of prime importance that both sides receive full attention.
4. Distressed by the problems and tribulations of life we may justly rest in the passive mood. Sometimes we are bitterly bereaved. In these days when our eyes are full of heartbreak let us not go down into the Egypt of carnal reason for light or help–only be still. God does not even expect us to say big words in such crises–only to be still. Sometimes we are prostrated by extreme physical suffering. Said a poor afflicted woman, All that God requires from me now is to lie here and cough. Yes; simple suffering and quiet confidence–that, and nothing more. Sometimes we are defamed. When our reputation is unjustly eclipsed, are we to agitate and worry ourselves? Let us rather exemplify the maxim of Lavater: I can wait; let there be no impatience, no fretfulness, no bitterness. In the days of sorrowful surprise, of overwhelming misfortune, of sore dilemma, let us not go down into Egypt for wisdom to explain, or strength to bear, or consolation to soothe, but looking up to the everlasting Love, a whole army of fiery cars and coursers shall shelter and deliver us.
5. The counsel of the text is applicable to us when oppressed by spiritual conflict and darkness. Who is there among you that feareth the Lord, etc. Isa 50:10).
6. This monition is applicable to us also when we are discouraged in our evangelistic enterprises. The Indian juggler is said to contrive to make a flower grow from a seed to maturity before the eyes of the spectators in a few moments; and thus we expect the truth we sow to spring forth speedily bearing its rich crown of beauty and fruit. But alas! we wait, wait long, and sometimes sink into a state very like despair. Then again, when the triumph of the truth is delayed, workers are tempted to alloy it, with a view to its speedier popularity; hoping that in its debased form it may secure an entrance denied to pure doctrine. And yet once more, when the faith of Christ has not forthwith run and been glorified, the Church has been tempted to form political, artistic, and worldly alliances, which in the end only betray and mock. Paradoxical as it may seem, it is a grand thing for workers to sit still; having with both hands toiled for God, calmly and confidently to wait the issue (Jam 5:7-8). The difficulty of rendering obedience to this injunction is really great. There is a sitting still easy enough and common enough, but to rest in God with an absolute faith is neither easy nor common. (W. L. Watkinson.)
Over-solicitude injurious
Our solicitudes, intermeddlings, overdoings ruin us, or, at least, bring us into many and sore distresses.
1. They do in regard to our character. When shall we understand we are clay in the Potters hand, and our grand business the simple yielding of ourselves to the fashioning of Gods sovereign Spirit? How often our overweening care, our intrusive curiosity, our vanity and self-will have spoiled Gods grand handiwork, and arrested the growing completeness of our spirit!
2. And so in regard to our circumstances–our safety is in quietness. In days of tempest the helm is safest in charge of the pilot; in moments of alarm the reins are best in the drivers skilful grasp; and if the man overboard will only be still all the Waves of the sea shall not drown him. Oh! when shall we learn the blessedness of resignation, the power of passivity, the victory of faith? (W. L. Watkinson.)
The secret of spiritual power
I. REST IN ANOTHER NECESSARILY IMPLIES THAT WE MUST LEARN TO REST IN OURSELVES. No man has a right to say that he is living the Divine life, without faith, without patience, without trust in God, without that spirit of waiting upon God, to which all the Scriptures exhort and encourage us. The patient places himself in the hands of a physician, but he will keep meddling with the physicians prescriptions; he will keep taking nostrums of his own. And the physician says very properly, Not so; this must not be. I can do nothing for you if it is so. And men who put their salvation into Gods hands, as Israel ought to have done, must stand by that–stand by it always.
II. As arising from this, WE ARE STRONG IN LIFE JUST AS WE LAY HOLD OF THIS PRINCIPLE and learn to restrain ourselves. (W. Baxendale.)
The stillness of faith
(with Isa 30:15):–Does this expression embody a universal principle–one applicable under all possible circumstances? The least consideration will convince us that this cannot be the case.
1. You are naturally, it may be, somewhat apathetic. I fear we all are so in religion–in the concerns of the soul. And this natural indolence is sometimes greatly strengthened by a false theology, a one-sided, overstrained evangeliser, which, by forever insisting on the one point of human inability, has a tendency to lull men asleep. And thus it is that multitudes sit down with folded hands, in an attitude of waiting, as they say, for I know not what mysterious influence from on high to visit their souls. The error is a very grievous one. Scripture bids us awake out of sleep, it bids us flee from the coming wrath, it bids us turn from sin unto God, avoid temptation, resist Satan, restrain our own evil tendencies; it bids us repent, and believe, and pray, and use the means of grace.
2. There is another class, however, who are likely to fall into an opposite error. They are not apathetic, their natural constitution of mind is the very reverse of this. These are your active, bustling, restless people. There is no quietness about them, no repose, no calmness. You read their character in their very look. There is an uneasy air, a feverishness, a fretfulness, characterising them and all their actions, which distinguish them from others, and place them in a class by themselves. When the Gospel comes to one of this class, saying, Cease from all efforts of your own for acceptance;–your strength is to sit still, to rest in God, to believe in Jesus; inreturning and rest thou shalt be saved; in quietness and confidence shall be your strength,–is there no risk that there be a temporary recoil from a system that thus comes so directly into collision with his individualism of character? His first prompting is to something quite different. Let him have his own way, then; it is humbling he needs. It is not necessary we should follow him in his efforts; they are the same as the efforts of those who go about to establish their own righteousness. We know what the result must be; nor are we mistaken, for by and by we find him by the Cross–he has sunk down there exhausted. Yet there are other occasions on which his natural constitution–strong, because deeply rooted–will rise up, and place itself in antagonism with the dealings of God; and chiefly, perhaps, in these two ways–duty and suffering.
(1) Suffering. He is now a child of God, but not on that account exempt from chastisement; nay, rather on that very account exposed to it as part of that salutary discipline by which he is training up for Heaven. Perhaps such a man as he needs a severer discipline than that of a more quiet, subdued, restful disposition, to humble him, and wean him from all vain confidences; and so affliction comes in some shape or other–such as will touch him most acutely. We need not think it strange if he go down to Egypt for help; if he have recourse to false physicians; if, instead of looking to God, he trust in an arm of flesh to deliver him; if he weary under Gods chastening hand, and wish it removed ere the end in view has been answered. He finds no rest till he returns to God, and says, He hath put me into the furnace, and here will I lie quietly till He take me out again.
(2) Passing now from the sphere of suffering to that of duty, we find him maintaining the same conflict between the Divine authority and his own will. Remember he is essentially active. He loves a conspicuous position. It is not exactly that he is vain or ambitious, but something within him stimulates him to come forward; he feels as if he were formed for a position of usefulness and eminence; and perhaps he is right. Only he must wait Gods time for this; he must suffer God to choose for him; and this is what he is rather unwilling to do. (A. L. R. Foote.)
The strength of the Church in troublous times
I. NEGATIVELY.
1. The strength of the Church in troublous times is not in listening to carnal counsel.
2. Nor in trusting in carnal confidences.
II. POSITIVELY.
1. The strength of the Church in troublous times is to sit still in the way of seeking and obeying Divine direction.
2. To sit still in the way of exercising a humble dependence upon Divine aid (Isa 30:15).
3. To sit still in the way of holding fast all her scriptural attainments.
4. To return to the Lord in those respects in which she has departed from Him.
5. To go forward in the performance of whatever work God is laying to her hand. (James Patrick.)
Strength perfected in weakness
When we sit down, God stands up; when we are silent, He speaks; when we have laid down our reeds, He Himself becomes our shield and salvation. (W. L. Watkinson.)
Difficulty of spiritual passivity
Theatrical performers affirm that to play at statues, which, of course, require perfect motionlessness, is the hardest trial of human nature; and all who have sat for their photograph know something of this experience. The difficulty of physical stillness may serve to represent the extreme difficulty of spiritual passivity under the truth and discipline of God. (W. L. Watkinson.)
The albatross a symbol of power
The albatross sailing over the sea with vast unstirring wings is a symbol of power, not of weakness; and the soul which sustains its flight in the empyrean without noise or flutter, does so in the fulness of power, in the perfection of life. (W. L. Watkinson.)
Waiting may contribute to victory
The Duke at Waterloo ordered certain regiments to form and wait. For many hours this order remained in force, and only late in the day were the obedient warriors led to victory. We may be sure those hours of waiting were the hardest hours in those soldiers lives. In that space of anxious suspense the Duke was winning the battle for them, but they would much rather have been doing something to the winning of it for themselves. So is it frequently with us in the strife of life. (W. L. Watkinson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Their strength is to sit still – “Rahab the Inactive.”] The two last words, hem shabeth, joined into one, make the participle pihel hammeshabbeth. I find the learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same conjecture; which he speaks of as having been formerly published by him. A concurrence of different persons in the same conjecture adds to it a greater degree of probability.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Concerning this; concerning this counsel or practice. Or, to her; to Jerusalem or Judah.
Their strength is to sit still; it is safer and better for them to sit quietly at home, seeking to me for help. He seems industriously to use an ambiguous word, Rahab, which signifies both strength, as Job 9:13; Psa 90:10, and Egypt, as Psa 87:4; Isa 51:9, so called from its singular strength; to intimate that if they did not go to Rahab, Rahab, or what they expected from Rahab or Egypt, which was powerful succour, should come to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. “Egypt is vanity, and tono purpose will they help” [G. V. SMITH].
strengthHebrew,Rabah, a designation for Egypt (Isa 51:9;Psa 87:4), implying her haughtyfierceness; translate, “Therefore I call her Arrogance thatsitteth still.” She who boasted of the help she would give, whenit came to the test, sat still (Isa36:6). English Version agrees with Isa 30:15;Isa 7:4.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Egyptians shall help in vain, and to no purpose,…. Not sending help in time, or such as did no service; though they made a show of help, and attempted to help them, or seemed to do so, yet failed to do it:
therefore have I cried; proclaimed or published, either the Lord by the prophet, or the prophet in the name of the Lord, which is much the same:
concerning this, Their strength [is] to sit still; either concerning this embassy, that it would have been better for the ambassadors to have spared all their toil, and labour, and strength, in going down to Egypt, and have remained quiet and easy in their own country: or, “I cried, or called, to this i”, this city of Jerusalem, and the inhabitants of it, and declared to them, that it was best for them quietly to trust in the Lord, and depend upon his protection, and sit still in Jerusalem, and not attempt to flee from thence to Egypt for safety, and they should see the salvation of God, as in Ex 14:13 to which some think there is an allusion; not but that they might be busy, and employ themselves in preparing for their defence, by providing themselves with arms, and repairing their fortification; but it was not right to go out of the city, and seek a foreign aid or safety. The word for “strength” is “Rahab”, one of the names of Egypt, Ps 87:4 and so the sense may be, their “Rahab”, their “Egypt”, or what they expect from thence, namely, protection and safety, is to sit still, and abide quietly at Jerusalem. Jarchi refers this to Egypt, “I have called to this”, to Egypt, they are of a proud spirit, the people cease, and are proud without cause; or according to another exposition he gives, their pride ceaseth, or it is fit it should. De Dieu interprets it also of Egypt; and so does Gussetius k, but in a different manner, thus, the Egyptians are strength as to rest, they will strongly rest, while Israel strongly hopes they will help them.
i “vocavi ad hanc”, Montanus; “ad istam clamo”, Castalio. k Comment. Ebr. p. 829.
Fuente: John Gill’s Exposition of the Entire Bible
7. Surely the Egyptians are vanity. (288) This verse contains the explanation of the former statement; for he repeats and threatens the same thing, that the Egyptians, after having worn out the Jews by various annoyances and by prodigious expense, will be of no service to them. “The strength of Egypt” will do them no good, even though he be earnest in assisting them, and employ all his forces. Thus shall the Jews be disappointed of their hope, and deceive themselves to their great vexation. The particle ו (ū) signifies here either for or surely, as I have translated it.
Therefore have I cried to her. He now shews that the Jews have no excuse for fleeing with such haste into Egypt, and that they are willingly foolish and unworthy of any pardon, because they do not repent when they are warned. When he says that he “cried” to Jerusalem, I consider this to refer to God himself, who complains that his distinct warnings and instructions produced no effect, and that his exhortation to them to sit still was not without foundation, but was intended to meet the troubles and calamities which he foresaw. Whence came that restlessness, but because they refused to believe the words of the Lord? In a word, he shews that it is mere obstinacy that drives them to flee into Egypt; for by “sitting still” they might provide for their safety.
By the word “cry” he means that he not only warned them by words, but likewise chastised them; and this makes it evident that their obstinacy and rebellion were greater. “To sit still” means here “to remain and to stay at home,” though he will afterwards shew (Isa 30:15) that they ought to have peaceable dispositions. The cause of their alarm and impassioned exertions was, that they were terrified and struck with dismay, and did not think that God’s protection was sufficient, if they had not also the Egyptians on their side. Thus, they who do not give sufficient honor to God have their hearts agitated by unbelief, so that they tremble and never find peace.
(288) Bogus footnote
Fuente: Calvin’s Complete Commentary
STRENGTH IN QUIETNESS [1120]
[1120] See also CHRISTIAN QUIETNESS, Isa. 30:15.
Isa. 30:7. Their strength is to sit still.
There is a sense in which sitting still is not our strength, but our destruction. To sit still in sin and unbelief is the practice and the ruin of the unconverted. To such men, exhortations of a precisely opposite character must be addressed. There is a sense too in which there is to be no sitting still even for the righteous (Php. 2:12-13; 2Pe. 1:5-10; Heb. 4:11). To understand our text, we must acquaint ourselves with the circumstances which gave occasion to it. The Israelites were under the special protection and guardianship of God. Many and great were the deliverances which He wrought for them. Yet, when in difficulty and danger, they thought more of mans arm than of His. Now threatened by the Assyrians, where did they turn for help? To Egyptto that very people who had once so cruelly oppressed their forefathers! To make sure of having it, they sent to Egypt large sums of money. It was in rebuke of such foolish ingratitude to God that our text was written. Their strength, said the Lord, is to sit still,to forbear, that is, from sending off for help to man, and to sit still quietly at home, relying on the help of God. This was their strength, for let them but do this and then they had a stronger with them than all that were against them.
To-day the believer in Christ Jesus is often tempted to a sin very similar to that of Israel, and to him this admonition is equally applicable and important. In a more especial manner than Israel of old he is hidden under the shadow of his Lord. And yet he also is strongly tempted, in more ways than one, to make flesh his arm, whilst his heart departeth from the Lord. He is often tempted thus to do in reference
I. To the everlasting salvation of his soul. Satan tempts him to look off to other confidences, as if Christ were insufficient; to look out for something in himself, which he may boast of and depend upon. But in Christ there is everything the sinner wants (Col. 2:10; 1Co. 1:30).
II. To temporal difficulties and dangers. The Christian is authorised to use all proper means for his deliverance. It would be tempting God, not trusting Him, to neglect those remedies or those precautions which He has placed within our power, and expect to be delivered by a miracle (H. E. I., 169, 170). Yet he must, in a sense, sit still. He must place his whole dependence on his God, and not on any plans which his own prudence may suggest to him; nor must he resort to any means of safety or deliverance which would be inconsistent with the rule of duty laid down for him in Scripture (H. E. I., 171178). Asa, 2Ch. 14:11; Jehoshaphat, 2Ch. 20:12; Hezekiah, 2Ch. 32:7-8. Let these worthies of old teach us what a blessed thing it is, in times of difficulty and of danger, to wait calmly upon God; using means, indeed, such as God may put within our reach, yet not abusing them by making them our staff.
III. To seasons of affliction. Then is it most eminently true that the believers strength is to sit still. How is he to do so? By submitting himself patiently and humbly to the chastening rod without a murmuring word upon his lips, or a murmuring thought within his heart; by acknowledging the faithfulness and wisdom of the dispensation; and by waiting the Lords time for the removal of it. Job. 1:21; Eli, 1Sa. 3:18; David, Psa. 39:9. Not to sit still under the chastening rod will only make our case the worse; but he who waits upon God has a way of comfort and deliverance opened to him (Isa. 41:10; Isa. 26:3).
IV. To time of provocation. He is affronted and injured. Shall he turn himself about to see how he may revenge himself? No; his strength is to sit still, to forbear from recompensing evil with evil, and to commit his cause patiently and calmly to his God. David did so in more instances than one; and the Lord took up the quarrel of His servant, avenged him of his adversaries, and set him up on high above them (Rom. 12:19-21).
In regard to all these things we must sit still in faith, in hope, in resignation to the blessed will of God. For the grace that is needed to enable us to do so, let us have recourse to Him who can teach us quietness and confidence, to the spirit who gives faith and consolation, who can make the soul to rest in Christ, and say to all its troubled feelings, Peace, be still!Arthur Roberts, M.A.: Plain Sermons, Second Series, vol. i. pp. 3139.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
SOME ASPECTS OF MINISTERIAL DUTY
Isa. 30:7. Therefore have I cried concerning this, Their strength is to sit still.
Jerusalem and Judah were threatened by Sennacherib with dangers and desolations. This peoples sin, for which they were reproved by Isaiah, was their trusting to the Egyptians; they were all in a hurry to obtain help from them, without seeking counsel of God and resting upon Him. Isaiah saw that the help of the Egyptians would be worthless to them, and therefore he counselled them to sit still, trusting in the power, providence, and promise of God, from whom too much cannot be expected.
I. Notice the prophets intermeddling in this important matter. He publishes Gods mind concerning it. It is the duty of ministers to meddle sometimes in public matters, whether in Church or State; they are to show Jacob their sins, and Israel their transgressions. This is a part of ministers work, to testify against sin in all. Christ was the light of the world; and they should be like their Master, testifying against all works of darkness. True, the world quarrels with the servants of God because they bear testimony against its sins; and on this account many ministers who have some light, put their light in prison: They hold the truth in unrighteousness. They do this by not bearing witness against public wrongs, and the sin and defection of statesmen. But it was a graceless expression of a graceless Cain, Am I my brothers keeper? What am I concerned with the souls or the sins of others? What am I concerned with the public evils of the day I live in? True religion begins at home, but it does not end there; it will come without doors with us (H. E. I. 11841186).
II. Observe the manner of the prophets address to this people. Therefore have I cried concerning this. It is the duty of ministers to be earnest and zealous in reproving sin and reclaiming sinners. They are to be both seers and criers; and when they see any danger, they should CRY, that the people may hear and flee out of harms way.
1. This is true in regard to public wrongs and national projects which are contrary to the will of God (P. D. 2855).
2. They need to cry about matters of eternity, that people may secure something that death may not be able to take from themsuch as these: saving knowledge, saving faith, pardon of sin, evangelical love of God in Christ, faithful labours for the honour and glory of God.Ralph Erskine, A. M.: Sermons, vol. ii. pp. 252, 253.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Concerning this.Better, it, or heri.e., Egypt.
Their strength is to sit still.The Authorised version fairly gives the meaning: Their boasted strength will be found absolute inaction. but the words, as Isaiah wrote or spoke them, had a more epigrammatic pointRahab, they are sitting still. He uses the poetical name for Egypt which we find in Isa. 51:9; Job. 26:12; Psa. 87:4; Psa. 89:10, and which conveyed the idea of haughty and inflated arrogance. Rahab sitting still was one of those mots which stamp themselves upon a nations memory, just as in modern times the Bourbons have been characterised as learning nothing, forgetting nothing, or Bismarcks policy as one of blood and iron. It was, so to speak, almost a political caricature.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 903
CONFIDENCE IN GOD RECOMMENDED
Isa 30:7. Therefore have I cried concerning this, Their strength is, to sit still.
NOTHING is more strongly inculcated in the Holy Scriptures than trust in God. Nothing more dishonours him than the want of it: nothing more glorifies him than its unreserved exercise. Not that it supersedes the necessity of exertion on our part: for we are to work out our own salvation, notwithstanding we know that all our will and power to do so must proceed from God [Note: Php 2:12-13.]. Yet there are occasions whereon we must forbear to act, and simply wait on God to effect for us what we have no hope of effecting for ourselves. Such was the occasion before us. The Assyrian monarch was about to invade Judea; and the whole Jewish people were for delivering themselves from his power. This was most displeasing to God, who sent his prophet to inform them, that the Egyptians should help in vain, and to no purpose. Therefore have I cried, says he, concerning this; Their strength is, to sit still.
The prophet, you will see, limits his assertion to that particular occasion: so that the passage requires me to shew,
I.
Under what circumstances activity is called for
Certainly we are, in the general, to be workers together with God: more especially,
1.
When we have to earn our temporal support
[Immediately after the Fall, God imposed upon us a necessity to labour for our daily subsistence; saying, In the sweat of thy face thou shall eat bread [Note: Gen 3:19.]. He also determined what portion of our time should be given to it: Six days shah thou labour [Note: Exo 20:9.]. In the Gospel he has renewed his injunctions, in the plainest terms: Labour with thine hands the thing that is good [Note: Eph 4:28.]. And, If any man will not labour neither shall he eat [Note: 2Th 3:10.]. Even in subordinating our temporal engagements to those which are spiritual, he has shewn that the temporal are not to be neglected. The command, Seek ye first the kingdom of God [Note: Mat 6:33.], implies, that the things of time and sense are to occupy an important measure of our time. And, indeed, on our exertions our temporal prosperity is made to depend: for it is the diligent hand, and that only, that maketh rich [Note: Pro 10:4.].]
2.
When any good works are to be done
[In reference to them, a state of inactivity would be highly criminal. Our blessed Lord went about doing good [Note: Act 10:3.]; and he expects that all his people should follow him in this respect: for he has set us an example, that we should follow his steps [Note: 1Pe 2:21.]. Indeed, our conformity to him in this respect will constitute a very principal subject of his inquiry at the last day, and a sure ground of his decision in the day of judgment [Note: Mat 25:34-46.]. We are therefore instructed, expressly, not to be weary in well-doing [Note: Gal 6:9.], but, by patient continuance in it, to seek for glory and honour and immortality [Note: Rom 2:7.]. We must therefore abound in every good work [Note: 2Th 2:17.]; and, whatever our hand findeth to do, we must do it with all our might [Note: Ecc 9:10.].]
3.
When the salvation of the soul is concerned
[That salvation is the gift of God, is no reason why we should neglect to seek it. On the contrary, our Lord says, Labour for the meat which endureth unto everlasting life, which the Son of man shall give unto you [Note: Joh 6:27.]. All the images which are used to represent the Christian life imply great exertion on our part. We are to run a race; to fight a good fight; to strive for the mastery: but these things are not done without great exertion: so that, if in the hope and prospect of the heavenly prize, we were to sit still, we should insure to ourselves nothing but shame and loss. No election of God will ever save us, if we do not labour to save ourselves: We must give all diligence to make our calling and election sure; and must add one virtue to another, without any partiality or reserve, if ever we would have an entrance ministered unto us into the kingdom of our Lord and Saviour Jesus Christ [Note: 2Pe 1:5-11.].]
Still, however, there are occasions where it is proper to forbear working, and where our strength is rather to sit still: in confirmation of which, I will shew when activity may be suspended, and,
II.
Under what circumstances it is to give way to confidence in God
We may then sit still,
1.
When, from the nature of the circumstances, activity can be of no avail
[When God commanded the paschal lamb to be slain, and all the Hebrews to sprinkle their houses with its blood, as the means of averting from them the sword of the destroying angel, to what purpose would they have put forth any efforts of their own? Could they ward off the stroke which inflicted death on all the first-born of Egypt? No: their strength was to sit still; and to confide in God, who had promised to deliver them. Again; When the Red Sea was before them, and mountains and morasses were on either side, and the hosts of Egypt in their rear, what could they do to ward off the destruction that menaced them? They were as incapable of resisting Pharaoh, as if they had been already bound in chains before him. Their only hope was in God, who opened a way for them through the sea; and made that, which was a path to them, a grave to all their foes.
Now the same line of conduct becomes us also, in reference to the redemption of our souls. God says to us, Christ, your passover is sacrificed for you [Note: 1Co 5:7.]: sprinkle yourselves with his blood: rely on that for protection: and, though the curses of my law are following you, and all the powers of darkness are combined against you for your destruction, yet shall you not perish, but have everlasting life [Note: Joh 3:16.]. If we will comply with this, our salvation is sure: but if we will have recourse to any efforts of our own, our doom is sealed: for we may as well hope, by our own power, to create a world, as by any works of ours to remove our guilt, and to obtain for ourselves the felicity of heaven. We must be saved by faith, and not by works [Note: Eph 2:8-9.]. Any attempts to save ourselves by works will only invalidate what Christ has done for us [Note: Gal 5:2; Gal 5:4.]. Every endeavour, therefore, of this kind must for ever be relinquished: our whole strength, in relation to this matter, is only to sit still.]
2.
When no means can be used, but such as are unlawful
[To Rebekah it had been promised, whilst her twin children, Esau and Jacob, were yet in her womb, that the elder should serve the younger [Note: Gen 25:23.]. But when Isaac, to all appearance, was dying, he called for Esau, in order to confer on him the honours and privileges of his birth-right. Rebekah, who had a partiality for her younger son Jacob, seeing this, and feuring that he would lose the honours which God had promised him, and having no prospect of turning Isaac from his purpose by any representations or remonstrances of hers, proposed and executed a most iniquitous device; by which she brought on herself and family a long series of afflictive dispensations [Note: Gen 27:1-46.]. She should on no account have interposed to effect her wishes in such a way as this; but have placed her confidence in God, who was at no loss for means to accomplish his own decrees. Means were proposed to Daniel and the Hebrew Youths to avert the calamities with which they were menaced; but they acted as became them, and experienced from God the aid for which they relied upon him [Note: Dan 3:6.]. And thus it becomes us also, when menaced by our enemies, to cast our care on God [Note: 1Pe 5:7.]. We are not, because of any conspiracies against us, to cry with desponding apprehension, A confederacy, a confederacy! but to sanctify the Lord God in our hearts, and to make him our fear, and him only our dread [Note: Isa 8:12-13.]. We are never to betake ourselves to dissimulation, or any unworthy methods of deliverance; but to wait the Lords leisure, and assure ourselves that in the mount of difficulty he will be seen [Note: Gen 22:14.]. The direction to all the Lords people is, He that believeth, shall not make haste [Note: Isa 28:16.].]
3.
When personal exertion will take the matter out of Gods hands
[We admire the conduct of David, who, in his conflict with Goliath, would take nothing with him but a sling and a stone. Here, not in word only, but in deed also, he shewed where his trust was, even in God, who had assured him of the victory [Note: 1Sa 17:39-47.]. On the other hand, King Asa, though on the whole a pious monarch, brought on himself the displeasure of the Most High, because in a time of sickness he sought to the physicians rather than to his God [Note: 2Ch 16:12.]. He was not to blame for applying to the physicians, as Gods instruments for his relief: his fault was, in relying on their skill, rather than on Gods power and grace. It is not every use of menus that violates the rule that is here prescribed: they may be used, if they are used simply as means: but our trust must be as entirely on God as if no means whatever were employed. The Apostles were directed, when brought before kings and governors for the Gospel sake, to take no thought what they should say, in defence of themselves, or of the Gospel which they preached: they were told, that, in the precise time of need, they should be instructed by God what they should speak [Note: Mat 10:19-20.]. That was necessary, in order to shew that they spake not of their own minds, but by inspiration of God. But if ministers, in their stated services, without any such call from God, were to neglect to prepare for their public addresses, they would only tempt the Lord; who authorizes none to offer to Him that which costs them nothing. After all our preparation, our reliance must be on Him, who alone can give the increase, even though Paul should plant, and Apollos water. The true distinction is, that in the spirit of our minds we are to sit still, whether we use any means or not: and, when Gods agency will be more seen and known and acknowledged, and his glory be thereby the more advanced, then we are to forbear the use of means altogether, or only use them as the prophet did the lump of figs, to heal in Hezekiah a fatal disorder [Note: 2Ki 20:7.].]
Let me now add,
1.
A word of caution
[Doubtless this doctrine is open to abuse. In truth, there are many, who, when urged to seek after God for the salvation of their souls, will say, I have no fear; I trust in God. But it is a desperate delusion to say, I trust in God, when they use not the means which God himself has appointed for the attainment of the end. What would these persons themselves think of a man who should say, I trust in God for an harvest, whilst he neglected to plough and sow his field? Yet this man would act as rationally as they [Note: Gal 6:7-8.]. Be it so, that all depends on the election of God: but, if we are elect of God the Father, it is through sanctification of the Spirit, and through sprinkling of the blood of Jesus Christ [Note: 1Pe 1:2.]. The means are ordained, as well as the end: yea, the end is ordained by and through the means: and if we will not go to Christ to sprinkle our consciences with his blood, or apply to the Holy Spirit to sanctify our souls, we shall in vain hope to attain the end. I warn you therefore, Brethren, not to pervert the Scriptures to your destruction [Note: 2Pe 3:16.], but to seek that conformity to them, in all things, which God requires.]
2.
A word of encouragement
[To you at this day, no less than to his people of old, does God say, In returning and rest shall ye be saved; in quietness und confidence shall be your strength [Note: ver. 15.]. And is not this sufficient for you? Whom did God ever forsake? Who that ever trusted in him was confounded? Is he not the same God now as ever he was? Is his arm shortened, that he cannot save? or is his ear heavy, that he cannot hear? The tempest-tossed disciples were rebuked for entertaining a fear, when Jesus was embarked with them [Note: Mat 8:24-26.], though they had no specific promise in relation to that particular storm: but ye have promises which relate to every danger to which a human being can be exposed. Know then in whom ye have believed, that He is able to save that which you have committed to him [Note: 2Ti 1:12.]: and, under the darkest circumstances that can ever be imagined, be strong in faith, giving glory to your God [Note: Rom 4:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“Their strength is to sit still.” Isa 30:7
The Revised Version reads, ” Therefore have I called her Rahab that sitteth still .” A poetical name for Egypt is found in Isa 51:9 , Job 26:12 , and in Psa 87:4 . The term seems to suggest the idea of empty boasting, very lofty and inflated self-sufficiency and arrogance. The idea of Rahab sitting still is regarded by some critics as almost a political caricature. The meaning is very different from that which is usually attached to the text. Yet the common signification of the text is true in personal experience and in Church history. We often find that we do everything by doing nothing. Lethargy is not rest. Self surrender to what may be called the spirit of fatalism is entirely without moral merit. The man who gives up the strife because he is weary of it or longing for self-indulgence does not realise the peace of God, He is a coward, and must be regarded as such. We can only truly sit still when we do so with the full consent of our understanding and conscience, our reason and love. Every man ought to give God some opportunity of coming into his life. There is a self-watchful ness which is little better than atheism We are bound to do whatever lies in our power, but we should be spiritually instructed to discern the time when we should literally stand still and await the issues of Providence. Do not stand still as the result of the relaxation of self-discipline. Stand still in the moment when you wish to go forward, but when you are so enabled to control yourselves as to allow God to carry on his own war in his own way. He is rich in heavenly wisdom who knows when to strike, and when to cease from striking; when to go on with desperate energy, and when to stand still with patience and silent expectation.
Fuente: The People’s Bible by Joseph Parker
Isa 30:7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.
Ver. 7. For the Egyptians shall help in vain, and to no purpose. ] Heb., In vanity and inanity. Such are creature comforts if relied on, a very magnum nihil.
Therefore have I cried.
Their strength is to sit still.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
have I cried concerning this = have I called (or named) her.
Their strength, &c. Hebrew Egypt sitting still (and thus not giving the help that was being sought). Rahab = pride, or strength, is put by Figure of speech Metonymy (of Adjunct), for Egypt, the proud or strong one. Note the wrong but common use of this verse, through not heeding the context.
Fuente: Companion Bible Notes, Appendices and Graphics
the Egyptians: Isa 31:1-5, Jer 37:7
concerning this: or, to her
Their: Isa 30:15, Isa 2:22, Isa 7:4, Isa 28:12, Exo 14:13, Psa 76:8, Psa 76:9, Psa 118:8, Psa 118:9, Lam 3:26, Hos 5:13
Reciprocal: Jdg 7:21 – stood Rth 3:18 – Sit still 2Ki 18:21 – upon Egypt 2Ch 20:17 – stand ye still Job 9:13 – the proud helpers Psa 60:11 – vain Isa 20:5 – afraid Isa 30:12 – Because Eze 16:33 – but thou Hos 12:1 – and they
Fuente: The Treasury of Scripture Knowledge
30:7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried {e} concerning this, Their strength {f} [is] to sit still.
(e) That is, to Jerusalem.
(f) And not to come to and fro to seek help.
Fuente: Geneva Bible Notes
Egypt, of all nations, would not be a help to God’s people. She would live up to the nickname that the Lord had given her (cf. Psa 87:4). "Rahab" means pride, turbulence, arrogance, boastfulness. There is no intended connection with Rahab the harlot (Joshua 2). In popular Ugaritic legend, Rahab was a sea monster, or a dragon. Her promises of help would be worth nothing. Rahab was a "do nothing" ally.