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Isaiah 30:19
Verse
Context
God Will Be Gracious
18Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.19O people in Zion who dwell in Jerusalem, you will weep no more. He will surely be gracious when you cry for help; when He hears, He will answer you.20The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him.
Sermons
David Wilkerson
Chuck Smith
Mary Wilder TilestonDavid Wilkerson
George Herbert
Derek MeltonMary Wilder TilestonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For the people shall dwell in Zion "When a holy people shall dwell in Sion" - Λαος ἁγιος, Septuagint; עם קדוש am kadosh. The word קדוש dro kadosh, lost out of the text, but happily supplied by the Septuagint, clears up the sense, otherwise extremely obscure. When the rest of the cities of the land were taken by the king of Assyria, Zion was preserved, and all that were in it. Thou shalt weep no more "Thou shalt implore him with weeping" - The negative particle לא lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for לו lo, to him, of which there are many examples.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
None but such are heirs of the grace that follows the judgment - a people, newly pardoned in response to its cry for help, conducted by faithful teachers in the right way, and renouncing idolatry with disgust. "For a people continues dwelling in Zion, in Jerusalem; thou shalt not weep for ever: He will prove Himself gracious to thee at the sound of thy cry for help; as soon as He hears, He answers thee. And the Lord giveth you bread in penury, and water for your need; and thy teachers will not hide themselves any more, and thine eyes come to see thy teachers. And thine ears will hear words behind thee, saying, 'This is the way, walk ye in it!' whether ye turn to the right hand or to the left. And ye defile the covering of thy graven images of silver, and the clothing of thy molten images of gold; thou wilt scatter them like filthy thing: 'Get out!' thou sayest to it." We do not render Isa 30:19, "For O people that dwelleth in Zion, in Jerusalem!" For although the personal pronoun may be omitted after Vav in an apostrophizing connection (Pro 8:5; Joe 2:23), we should certainly expect to find אתּה here. The accent very properly marks these words as forming an independent clause. The apparent tautology in the expression, "in Zion, in Jerusalem," is emphatic and explanatory. The fate of Zion-Jerusalem will not be the same as that of the imperial city (Isa 13:20; Isa 25:2); for it is the city of Jehovah, which, according to His promise, cannot become an eternally deserted ruin. After this promising declaration, the prophet turns and addresses the people of the future in the people of his own time; bâkhō strengthens the verbal notion with the mark of duration; chânōn with the mark of certainty and fulness. יחנך, with an advanced ŏ, as in Gen 43:29, for יחן. כּ is the shortest expression used to denote simultaneous occurrence; answering and hearing would coincide (shom‛âh, nomen actionis, as in Isa 47:9; Isa 55:2; Ges. 45, 1b; ‛ânâkh, the pausal form here, as in Jer 23:37). From this lowest stage of response to the penitential cry for help, the promise rises higher and higher. The next stage is that in which Jerusalem is brought into all the distress consequent upon a siege, as threatened by the prophet in Isa 29:3-4; the besieged would not be allowed by God to die of starvation, but He would send them the necessary support. The same expression, but very little altered, viz., "to give to eat lechem lachatz ūmayim lachatz," signifies to put any one upon the low rations of a siege or of imprisonment, in Kg1 22:27 and Ch2 18:26; but here it is a promise, with the threat kept in the background. צר and לחץ are connected with the absolute nouns לחם and מים, not as adverbial, but as appositional definitions (like תּרעלה יין, "wine which is giddiness," in Psa 60:5; and בּרכּים מים, "water which is knees," i.e., which has the measure of the knees, where birkayim is also in apposition, and not the accusative of measurement): literally, bread which is necessity, and water which is affliction; that is to say, nourishment of which there is extreme need, the very opposite of bread and water in abundance. Umbreit and Drechsler understand this spiritually. But the promise rises as it goes on. There is already an advance, in the fact that the faithful and well-meaning teachers (mōrı̄m) no longer keep themselves hidden because of the hard-heartedness and hatred of the people, as they have done ever since the time of Ahaz (נכנף, a denom.: to withdraw into כּנף, πτέρυξ, the utmost end, the most secret corner; though kânaph in itself signifies to cover or conceal). Israel, when penitent, would once more be able to rejoice in the sight of those whom it longed to have back again. מוריך is a plural, according to the context (on the singular of the previous predicate, see Ges. 147). As the shepherds of the flock, they would follow the people with friendly words of admonition, whilst the people would have their ears open to receive their instruction. תּאמינוּ is here equivalent to תּימינוּ, תּימינוּ. The abominations of idolatry (which continued even in the first years of Hezekiah's reign: Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) would now be regarded as abominations, and put away. Even gold and silver, with which the images that were either carved or cast in inferior metal were overlaid, would be made unclean (see 2 Kings 28:8ff.); that is to say, no use would be made of them. Dâvâh is a shorter expression for kelı̄ dâvâh, the cloth worn by a woman at the monthly period. On zârâh, to dispense - to which dâvâh would be inappropriate if understood of the woman herself, as it is by Luzzatto - compare Kg2 23:6. With זהבך, the plural used in the general address passes over into the individualizing singular; לו is to be taken as a neuter pointing back to the plunder of idols.
Jamieson-Fausset-Brown Bible Commentary
(Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa. 30:18-33). weep no more-- (Isa 25:8). thy cry-- (Isa 26:8-9; Jer 29:12-14).
John Gill Bible Commentary
For the people shall dwell in Zion at Jerusalem,.... Or, "for the people of Zion (z) shall dwell in Jerusalem"; those that belonged to the fort of Zion should dwell in Jerusalem, or "abide" there, both they and the inhabitants of it, at least many of them should quietly continue there, waiting the Lord's time to appear for them, and not run here and there, and particularly to Egypt for help or shelter. Seeing there are many things in the following verses which have respect to Gospel times, and best suit with them, this may be understood of the safe and comfortable dwelling of the children of Zion, or regenerate persons, in a Gospel church state, which is often called Jerusalem, both in the Old and New Testament: thou shalt weep no more; or, "in weeping thou shall not weep" (a); though they had been weeping because of the enemy's invasion of their land, and besieging their city, yet now all tears should be wiped away from their eyes, being delivered from him; this may very well be accommodated to Gospel times: he will be very gracious unto thee, at the voice of thy cry; these are the words of the prophet, declaring that the Lord would be gracious to his people at the voice of their prayer and supplication to him in their distress, as he was to the voice of Hezekiah's cry and supplication to him: when he shall hear it, he will answer thee; he always hears the prayers of his people, and he always answers them, sooner or later, in his own time, and in his own way; see Isa 65:24. (z) "polpulus Sion", V. L. Gataker. (a) "plorando non plorabis", Pagninus, Montanus.
Tyndale Open Study Notes
30:19 This was probably a challenge and promise to Hezekiah during the Assyrian siege of Jerusalem (see chs 36–37). If he would just trust in God, his people would weep no more. • The Lord cares for the needs of his people; when they ask for something, he will surely respond.
Isaiah 30:19
God Will Be Gracious
18Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.19O people in Zion who dwell in Jerusalem, you will weep no more. He will surely be gracious when you cry for help; when He hears, He will answer you.20The Lord will give you the bread of adversity and the water of affliction, but your Teacher will no longer hide Himself—with your own eyes you will see Him.
- Scripture
- Sermons
- Commentary
Giving God Full Control
By David Wilkerson6.3K48:16SurrenderISA 30:19MAT 6:33JHN 5:19JHN 5:30JHN 6:38JHN 14:26JHN 16:13In this sermon, the speaker emphasizes the importance of waiting on God and giving Him full control in our lives. He highlights that our instincts and the hurried nature of this generation often lead us to make impulsive decisions without seeking God's guidance. The speaker references the story of the Israelites in the wilderness, where God led them by a cloud and provided for all their needs. He encourages listeners to trust in God's provision and direction, even when it seems impossible or uncertain. The sermon concludes with a reminder that all things work together for good for those who love God and are called according to His purpose.
Revelation 7
By Chuck Smith1.6K1:06:02PSA 56:8ISA 25:8ISA 30:19JHN 4:13ACT 20:28HEB 9:14REV 5:9REV 21:3REV 21:6
This sermon delves into Revelation chapter 7, exploring the judgment of God unfolding through the seals, the significance of the 144,000 sealed from the tribes of Israel, and the worship in heaven. It emphasizes the importance of surrendering to God, the cleansing power of the blood of the Lamb, and the promise of God wiping away all tears in the future.
Strength to Walk
By Mary Wilder Tileston0PSA 27:14PSA 31:15PSA 37:7ISA 30:192CO 12:9Mary Wilder Tileston preaches on the blessedness of waiting for God, encouraging trust in His love and power even when His presence may not be felt. She emphasizes the importance of seeking God's comfort in times of distress, knowing that His strength will sustain us. Tileston highlights the peace that comes from surrendering our times and desires into God's hands, waiting patiently for His perfect timing, and finding fulfillment and joy in Him.
Two Guidelines for Dependence on God
By David Wilkerson0Guidance through the Holy SpiritDependence On GodISA 30:19ISA 30:21JHN 16:13JAS 1:6David Wilkerson emphasizes that living in complete dependence on God requires understanding two key guidelines. First, believers must trust that the Holy Spirit is eager to reveal God's will, even in the minutiae of life, guiding them through their decisions. Second, unwavering faith in prayer is essential for receiving the strength to obey God's direction, as doubt can hinder one's ability to follow through. Wilkerson reassures that God will communicate clearly to those who earnestly seek His guidance, especially during times of affliction or uncertainty.
Longing
By George Herbert0PSA 18:6PSA 34:17PSA 40:1PSA 69:33PSA 116:1ISA 30:19JAS 5:11George Herbert's sermon emphasizes the deep cries, groans, and sighs of a soul in desperate need of God's mercy and compassion, acknowledging the weariness, hoarseness, and giddiness that come from the burdens of life. The plea is for God to hear, to not be indifferent or deaf to the heartfelt cries of His children, and to consider their sorrows and griefs with a compassionate ear. Despite feeling abandoned and in bitter grief, the speaker clings to the hope that God, who made the ear, will indeed hear and respond to their pleas for help and healing.
Why Do Christians Have to Suffer?
By Derek Melton0JOB 10:15JOB 42:5ISA 30:19DAN 11:35MAT 20:22LUK 14:28Derek Melton emphasizes the importance of understanding and embracing Christian suffering, highlighting that suffering is a crucial part of the journey for those who love and follow Jesus. He points out that a Christ-like character is developed through Christ-like suffering, which is often overlooked in modern teachings that focus solely on blessings and happiness. Using the example of Job, he illustrates how afflictions are allowed by God out of His infinite love to refine and purify the hearts of His followers, enabling them to see Him more clearly.
The Divine Shepherd Hears His Sheep
By Mary Wilder Tileston0PSA 40:1ISA 30:19LUK 15:4LUK 15:8JHN 10:11Mary Wilder Tileston preaches about the unwavering love and compassion of our Divine Shepherd, who tirelessly seeks after His lost sheep, even to the point of sacrificing His own life. Just as a shepherd listens for the cry of a stray sheep, our Shepherd listens for our cries and is always ready to answer and rescue us from our deepest pits of despair. Despite our fears and failures, when we lift up our helpless cries to Him, His tender love is always seeking us, ready to bring us back into His loving embrace.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For the people shall dwell in Zion "When a holy people shall dwell in Sion" - Λαος ἁγιος, Septuagint; עם קדוש am kadosh. The word קדוש dro kadosh, lost out of the text, but happily supplied by the Septuagint, clears up the sense, otherwise extremely obscure. When the rest of the cities of the land were taken by the king of Assyria, Zion was preserved, and all that were in it. Thou shalt weep no more "Thou shalt implore him with weeping" - The negative particle לא lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for לו lo, to him, of which there are many examples.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
None but such are heirs of the grace that follows the judgment - a people, newly pardoned in response to its cry for help, conducted by faithful teachers in the right way, and renouncing idolatry with disgust. "For a people continues dwelling in Zion, in Jerusalem; thou shalt not weep for ever: He will prove Himself gracious to thee at the sound of thy cry for help; as soon as He hears, He answers thee. And the Lord giveth you bread in penury, and water for your need; and thy teachers will not hide themselves any more, and thine eyes come to see thy teachers. And thine ears will hear words behind thee, saying, 'This is the way, walk ye in it!' whether ye turn to the right hand or to the left. And ye defile the covering of thy graven images of silver, and the clothing of thy molten images of gold; thou wilt scatter them like filthy thing: 'Get out!' thou sayest to it." We do not render Isa 30:19, "For O people that dwelleth in Zion, in Jerusalem!" For although the personal pronoun may be omitted after Vav in an apostrophizing connection (Pro 8:5; Joe 2:23), we should certainly expect to find אתּה here. The accent very properly marks these words as forming an independent clause. The apparent tautology in the expression, "in Zion, in Jerusalem," is emphatic and explanatory. The fate of Zion-Jerusalem will not be the same as that of the imperial city (Isa 13:20; Isa 25:2); for it is the city of Jehovah, which, according to His promise, cannot become an eternally deserted ruin. After this promising declaration, the prophet turns and addresses the people of the future in the people of his own time; bâkhō strengthens the verbal notion with the mark of duration; chânōn with the mark of certainty and fulness. יחנך, with an advanced ŏ, as in Gen 43:29, for יחן. כּ is the shortest expression used to denote simultaneous occurrence; answering and hearing would coincide (shom‛âh, nomen actionis, as in Isa 47:9; Isa 55:2; Ges. 45, 1b; ‛ânâkh, the pausal form here, as in Jer 23:37). From this lowest stage of response to the penitential cry for help, the promise rises higher and higher. The next stage is that in which Jerusalem is brought into all the distress consequent upon a siege, as threatened by the prophet in Isa 29:3-4; the besieged would not be allowed by God to die of starvation, but He would send them the necessary support. The same expression, but very little altered, viz., "to give to eat lechem lachatz ūmayim lachatz," signifies to put any one upon the low rations of a siege or of imprisonment, in Kg1 22:27 and Ch2 18:26; but here it is a promise, with the threat kept in the background. צר and לחץ are connected with the absolute nouns לחם and מים, not as adverbial, but as appositional definitions (like תּרעלה יין, "wine which is giddiness," in Psa 60:5; and בּרכּים מים, "water which is knees," i.e., which has the measure of the knees, where birkayim is also in apposition, and not the accusative of measurement): literally, bread which is necessity, and water which is affliction; that is to say, nourishment of which there is extreme need, the very opposite of bread and water in abundance. Umbreit and Drechsler understand this spiritually. But the promise rises as it goes on. There is already an advance, in the fact that the faithful and well-meaning teachers (mōrı̄m) no longer keep themselves hidden because of the hard-heartedness and hatred of the people, as they have done ever since the time of Ahaz (נכנף, a denom.: to withdraw into כּנף, πτέρυξ, the utmost end, the most secret corner; though kânaph in itself signifies to cover or conceal). Israel, when penitent, would once more be able to rejoice in the sight of those whom it longed to have back again. מוריך is a plural, according to the context (on the singular of the previous predicate, see Ges. 147). As the shepherds of the flock, they would follow the people with friendly words of admonition, whilst the people would have their ears open to receive their instruction. תּאמינוּ is here equivalent to תּימינוּ, תּימינוּ. The abominations of idolatry (which continued even in the first years of Hezekiah's reign: Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) would now be regarded as abominations, and put away. Even gold and silver, with which the images that were either carved or cast in inferior metal were overlaid, would be made unclean (see 2 Kings 28:8ff.); that is to say, no use would be made of them. Dâvâh is a shorter expression for kelı̄ dâvâh, the cloth worn by a woman at the monthly period. On zârâh, to dispense - to which dâvâh would be inappropriate if understood of the woman herself, as it is by Luzzatto - compare Kg2 23:6. With זהבך, the plural used in the general address passes over into the individualizing singular; לו is to be taken as a neuter pointing back to the plunder of idols.
Jamieson-Fausset-Brown Bible Commentary
(Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa. 30:18-33). weep no more-- (Isa 25:8). thy cry-- (Isa 26:8-9; Jer 29:12-14).
John Gill Bible Commentary
For the people shall dwell in Zion at Jerusalem,.... Or, "for the people of Zion (z) shall dwell in Jerusalem"; those that belonged to the fort of Zion should dwell in Jerusalem, or "abide" there, both they and the inhabitants of it, at least many of them should quietly continue there, waiting the Lord's time to appear for them, and not run here and there, and particularly to Egypt for help or shelter. Seeing there are many things in the following verses which have respect to Gospel times, and best suit with them, this may be understood of the safe and comfortable dwelling of the children of Zion, or regenerate persons, in a Gospel church state, which is often called Jerusalem, both in the Old and New Testament: thou shalt weep no more; or, "in weeping thou shall not weep" (a); though they had been weeping because of the enemy's invasion of their land, and besieging their city, yet now all tears should be wiped away from their eyes, being delivered from him; this may very well be accommodated to Gospel times: he will be very gracious unto thee, at the voice of thy cry; these are the words of the prophet, declaring that the Lord would be gracious to his people at the voice of their prayer and supplication to him in their distress, as he was to the voice of Hezekiah's cry and supplication to him: when he shall hear it, he will answer thee; he always hears the prayers of his people, and he always answers them, sooner or later, in his own time, and in his own way; see Isa 65:24. (z) "polpulus Sion", V. L. Gataker. (a) "plorando non plorabis", Pagninus, Montanus.
Tyndale Open Study Notes
30:19 This was probably a challenge and promise to Hezekiah during the Assyrian siege of Jerusalem (see chs 36–37). If he would just trust in God, his people would weep no more. • The Lord cares for the needs of his people; when they ask for something, he will surely respond.