Isaiah 31:1-9 - WERNER COMMENTARY
31:1. Masoretic Text: Woe to those going down to Mizraim [Egypt] for help, who rely on horses and trust in chariots because [they are] many, and in horsemen because they are very strong. And they do not look to the Holy One of Israel, and they do not seek YHWH.
Septuagint: Woe to those going down to Egypt for help, who rely on horses and on chariots because they are many, and on horses - an exceeding multitude. And they did not rely on the Holy One of Israel, and God they did not seek.
In the Masoretic Text, there is no preposition ("to") before Mizraim; it is understood. The Dead Sea Scroll of Isaiah, however, does include the preposition. Both in the Masoretic Text and the Dead Sea Scroll of Isaiah, the word for "chariot" is a collective singular; only in the scroll does the definite article precede the word. The preposition before "Holy One" is 'al ("on" or "upon") in the Masoretic Text, but 'el ("toward" or "to") in the Dead Sea Scroll of Isaiah.
Commentary v. 1: Faced with the Assyrian threat, the leaders in the kingdom of Judah sought military assistance from Egypt. Woe is pronounced upon them for taking this faithless course that would not succeed. Instead of putting their trust in the Holy One of Israel to aid them in any confrontation with the Assyrians and seeking him for guidance through his prophets, they chose to rely on horses, chariots, and horsemen. They thought that the large number of horses, chariots, and horsemen available from Egypt in battling against the Assyrians would safeguard their security.
31:2. Masoretic Text: And yet he [is] wise and will bring evil, and his words he will not call back. And he will rise up against the house of evildoers and against the help of those working iniquity.
Septuagint: And he [is] wise; he brought evils upon them, and by no means would his word be invalidated. And he will rise up against the houses of wicked men, and against their vain hope.
The rendering "by no means" preserves the emphatic sense of the two Greek words for "not."
Commentary v. 2: The Judean leaders considered themselves as very astute because of their plan to counter the Assyrian threat with the help of the Egyptian military. Foolishly, they ignored YHWH, the all-wise God who could truly help and protect them. Accordingly, there appears to be a tone of irony in the words, "And yet he [is] wise." Because the leaders of the people and the nation generally disregarded YHWH, he determined to bring "evil" or calamity upon them. His "words" respecting this would not be "called back," set at naught, or invalidated. In the Septuagint, the thought is expressed as a past development, but the meaning is the same.
• YHWH had decreed that he would rise up against the "house of evildoers" or the faithless ones who defiantly refused to follow his way. The "help" on which these workers of iniquity relied was the Egyptian military. They were workers of iniquity because they acted contrary to YHWH's word or message through his prophets. Egypt (more specifically, the horses, chariots, and horsemen from there) was, as the Septuagint says, "their hope." That hope was "vain" or worthless, for the assistance of Egypt would not end Assyrian aggression.
31:3. Masoretic Text: And the Egyptians [are] men ['adhám] and not God, and their horses [are] flesh and not spirit. And YHWH will stretch out his hand, and the one helping will stumble, and the one being helped will fall, and together all will perish.
Septuagint: An Egyptian [is] a man and not God. Flesh of horses, and [there] is no help. But the Lord will strike with his hand against them, and those helping will become weary, and together all will perish.
The Hebrew word 'adhám, meaning "man" or "earthling," is a collective singular.
Commentary v. 3: The Egyptians were earthlings, mere mortals, not the immortal God. Egyptian horses were frail flesh, not the invincible, indestructible spirit that originates from the all-powerful God YHWH. The folly of looking to the Egyptians and their horses would be forcefully revealed when YHWH stretches out his hand to strike or reveal his power at the time he executes judgment. The Judeans who were being assisted would then stumble, experiencing a calamitous crash. The Egyptians who were rendering aid would fall. According to the rendering of the Septuagint, they would grow weary, losing their capacity to help. Thus those being assisted and those giving aid would perish.
31:4. Masoretic Text: For thus said YHWH to me, Just as the lion growls, and the young lion, over its prey (when a multitude of shepherds is called forth against it, [the lion] will not be terrified by their shouting and not be cowed by their clamor), so will YHWH of hosts come down to fight on Mount Zion and on its hill.
Septuagint: For thus said the Lord to me, In the manner the lion or the cub might roar over the prey that it has seized, and might growl over it until the mountains are filled with its sound (and they [the game animals] were vanquished and were terrified at the fullness of wrath), thus the Lord Sabaoth will come down to march on [epí] Mount Zion, on [epí] its mountains.
The Hebrew word for "prey" is plural in the Dead Sea Scroll of Isaiah. "Sabaoth" is a transliteration of the Hebrew word that means "hosts" or "armies." The Greek preposition epí can also denote "against," and a number of translations of the Septuagint represent God as descending to march against Mount Zion. In view of the reference to divine protection and deliverance in the next verse, however, it appears preferable to regard his marching to be "on Mount Zion" and, therefore, for the purpose of defending it. This also would agree with the extant Hebrew text. While the Septuagint rendering conveys the same basic thought, no mention is made of shepherds but the focus is on the effect the lion has on its prey. According to the Targum of Isaiah, the divine action is represented as revealing that the "kingdom of YHWH of hosts" exists on Mount Zion.
Commentary v. 4: Once a lion has firm hold on its prey (a sheep or a goat), a great number of shepherds will usually not be able to recover the seized animal. The shepherds may shout loudly, but the tumultuous sound will not frighten the lion into releasing its prey. In the same manner, YHWH of hosts, the God with hosts of angels in his service, is represented as not permitting enemy forces to seize Mount Zion or the elevated site of Jerusalem.
31:5. Masoretic Text: Like birds flying, so will YHWH of hosts defend Jerusalem. Defending, he will also deliver [it]; passing [it] over, he will also cause it to slip away [from the enemy].
Septuagint: Like birds flying, thus will the Lord protect Jerusalem, and he will deliver and preserve and save.
The Targum of Isaiah represents the manner in which a bird flies swiftly to be the way in which YHWH of hosts would reveal his might over Jerusalem, protecting, delivering, rescuing, and setting it free.
Commentary v. 5: Birds may fly away to distract predators from their nests or resort to dive-bombing flight to safeguard their nests and territories. As birds fly to protect their offspring, so YHWH (the God with hosts of angels in his service) would shield Jerusalem, "passing it over" or sparing it from falling into enemy hands and making it possible for the city to escape conquest. The Septuagint adds that he would preserve the city.
31:6. Masoretic Text: Turn to him from whom they went deep [into] rebellion, O sons of Israel.
Septuagint: Turn, you who counsel deep and lawless counsel.
The Targum of Isaiah refers to the turning as a returning to the law against which the Israelites had seriously transgressed.
Commentary v. 6: Deeply or to an extreme degree, the people or "sons" of Israel had rebelled against YHWH, disregarding his law and his words directed to them through his prophets. Therefore, they needed to abandon their wayward course and return to him.
• The Septuagint rendering suggests that the turning is away from the wrong course, for the counsel or plan the people had devised was lawless and "deep." In view of its being called "lawless," the deep or inscrutable counsel would have been of a low or debased nature.
31:7. Masoretic Text: For in that day, a man ['ish ("man," a collective singular with a plural verb)] will throw away his silver idols and his gold idols, which your hands have made for you - sin.
Septuagint: For in that day, the men will renounce their handmade things, the things of silver and the things of gold, which their hands have made.
Commentary v. 7: In the day or at the time the people would repentantly turn to YHWH, they would abandon idolatry, discarding images of silver and gold. These images, fashioned by human hands, were the objects of sin. Involvement in idolatry was an act of disloyalty to YHWH to whom the Israelites were to be exclusively devoted by the covenant he had concluded with them at Mount Sinai. Accordingly, the committing of sin was the sole purpose for making idols.
31:8. Masoretic Text: And Asshur [the Assyrian] will fall by a sword (not of man ['ish]) and a sword (not of man ['adhám]) will consume him, and he will flee from the face of a sword, and his young men will be for forced labor.
Septuagint: And Assur [the Assyrian] will fall. Not a man's [andrós] sword nor a human [ánthropos] sword will consume him, and he will not flee from the face of a sword, but the young men will be for overthrow.
The two different Hebrew words for "man" ('ish and 'adhám) are here used as parallel expressions. In the Septuagint, the word difference is preserved.
Commentary v. 8: Neither Egypt's military might nor any other human agency would bring an end to the Assyrian threat. A source far higher than man would cause the Assyrian to fall. In the fulfillment, the warring action is attributed to YHWH's angel, striking down 185,000 of the Assyrian host in one night. (2 Kings 19:35) The portrayal of the elimination of the Assyrian threat is prophetically expressed in terms of warfare. Therefore, the defeat is depicted as involving flight and the capture of strong young men who would be submitted to slavish labor.
• The Septuagint rendering (which has the support of the Dead Sea Scroll of Isaiah) about not fleeing "from the face of the sword" could signify not fleeing from the sword like that which warriors would be wielding in battle. On account of battle action originating from a source superior to that of humans, even the strong
young men would not escape but be among the vanquished.
31:9. Masoretic Text: And his rock will pass away in terror, and his princes will be dismayed by a standard, says YHWH, whose light [is] in Zion and whose furnace [is] in Jerusalem.
Septuagint: For by a rock they will be surrounded as by a palisade, and they will be overcome, but the one fleeing will be captured. Thus says the Lord, Fortunate [is] the one who has a seed in Zion and relatives in Jerusalem.
The Targum of Isaiah interprets the "light" as being the splendor or majesty of YHWH for those who observe the law, whereas the burning furnace is for the transgressors.
Commentary v. 9: The "rock" of the Assyrian, particularly of the monarch, could denote his mighty military force. This war machine appeared invincible, like a lofty crag, but the "rock" would be seized and pass away in terror (as reportedly happened to 185,000 Assyrian warriors in one night [2 Kings 19:35]). The sight of the standard or raised signal appears to be represented as causing the Assyrian princes or military commanders to become dismayed or frightened.
• The "standard" seemingly stands for YHWH's side of the conflict. "Their commanders will be terrified when they see God's battle flag." (NCV) The words have also been interpreted to mean the Assyrian's own standard. "His officers desert the standard in panic." (ESV) This significance seems less likely, for the Hebrew expression in the text does not mean "desert in panic."
• Being the location of the temple, Zion or Jerusalem was the place where YHWH resided in a representative sense. His light may here be representative of fire, and this is the common rendering of many translations. It appears that divine wrath is likened to the fire in a furnace, a fire that proceeds from Jerusalem and consumes the attackers.
• The Septuagint rendering suggests that the Assyrians would be hemmed in as when a craggy height blocks all avenue of escape. Their situation would be comparable to being encompassed by a palisade. Defeat would be certain, and even the one initially able to flee would end up being caught. God is then said to pronounce fortunate, happy, or blessed the person with offspring in Zion and relatives in Jerusalem. This may be understood to indicate that an individual's direct descendants and other close relatives would have been divinely approved residences in Zion or Jerusalem, God's representative place of dwelling. There they would be enjoying his protection and blessing.
EW Commentary-Isa. 31:1-9
A. The folly of trusting in Egypt.
1. (31:1) Woe to those who look to Egypt, not the LORD.
Woe to those who go down to Egypt for help, And rely on horses, Who trust in chariots because they are many, And in horsemen because they are very strong, But who do not look to the Holy One of Israel, Nor seek the LORD!
a. Woe to those who go down to Egypt for help: Isaiah confronted Judah with two sins: the sin of trusting in Egypt and their military might, and the sin of not looking to the Holy One of Israel. Judah felt they had a reason to trust in chariots (because they are many). Judah felt they had a reason to trust in horsemen (because they are very strong). But they couldn't seem to find a reason to trust in the LORD.
i. "They did not, of course, abandon faith per se. Everybody lives by faith. It is part of the human condition. Financiers trust market forces, militarists trust bombs, scientists trust nature's regularities. Jerusalem's leaders trusted Egypt." (Motyer)
b. Nor seek the LORD: How much better it is to have the heart of the Psalmist in Psalm 20:7: Some trust in chariots, and some in horses; but we will remember the name of the LORD our God. And our trust should only be in the LORD.
i. "He that stands with one foot on a rock, and another foot upon a quicksand, will sink and perish as certainly as he that stands with both feet on a quicksand." (Trapp)
2. (31:2-3) The LORD is mightier than the Egyptians.
Yet He also is wise and will bring disaster, And will not call back His words, But will arise against the house of evildoers, And against the help of those who work iniquity. Now the Egyptians are men, and not God; And their horses are flesh, and not spirit. When the LORD stretches out His hand, Both he who helps will fall, And he who is helped will fall down; They all will perish together.
a. Yet He also is wise and will bring disaster: Though Judah couldn't seem to find a reason to trust God, the reasons were there, and Isaiah called them to remember the reasons. They should trust God more than the Egyptians or their armies because He also is wise and will bring disaster...He will arise against the house of evildoers.
b. Now the Egyptians are men, and not God; and their horses are flesh, and not spirit: Judah was also wrong about their trust in Egypt. The Egyptians and their armies were not as mighty as they seemed to be. All the LORD must do to topple them, along with all who trust in them, was to stretch out His hand.
B. The LORD will defend Judah and Jerusalem.
1. (31:4-5) The LORD defends Mount Zion.
For thus the LORD has spoken to me: "As a lion roars, and a young lion over his prey (When a multitude of shepherds is summoned against him, He will not be afraid of their voice Nor be disturbed by their noise), So the LORD of hosts will come down, To fight for Mount Zion and for its hill. Like birds flying about, So will the LORD of hosts defend Jerusalem. Defending, He will also deliver it; Passing over, He will preserve it."
a. As a lion roars...So the LORD of hosts will come down to fight for Mount Zion: Again, their trust in Egypt
for protection against the Assyrian invasion was both foolish and unnecessary. God would protect Mount Zion if Judah trusted Him or not.
b. Like birds flying about, so will the LORD of hosts defend Jerusalem: The picture is of a mother bird protecting her young. So, God will defend Jerusalem with the ferocity of a lion, and also with the tender care of a bird. The combination of the two images is powerful.
i. "As birds flying; which come from above, and so cannot be kept off; which fly swiftly and engage themselves valiantly and resolutely, when they perceive that their young ones are in eminent danger." (Poole)
ii. "The Lord of Hosts will be strong as the lion that growls over his prey...and He will be sweet and soft and gentle as a mother-bird." (Meyer)
2. (31:6-9) An invitation to repent to the God who will deliver.
Return to Him against whom the children of Israel have deeply revolted. For in that day every man shall throw away his idols of silver and his idols of gold-sin, which your own hands have made for yourselves.
"Then Assyria shall fall by a sword not of man, And a sword not of mankind shall devour him. But he shall flee from the sword, And his young men shall become forced labor. He shall cross over to his stronghold for fear, And his princes shall be afraid of the banner," Says the LORD, Whose fire is in Zion, And whose furnace is in Jerusalem.
a. Return to Him: Because of how great God is, because of how terrible the alternatives to serving Him are, we should feel compelled to return to Him. Repentance means turning towards God, and away from anything we have put in God's place (idols of silver and idols of gold-sin, which your own hands have made).
b. Then Assyria shall fall by a sword not of man: This was fulfilled exactly. The Assyrian army devastated almost the entire land of Judah, and camped on the outskirts of Jerusalem, waiting to conquer the nation by defeating the capital city. But 2 Kings 19:35 describes how God simply sent the angel of the LORD and killed 185,000 Assyrians in one night. When the people woke up, there were 185,000 dead Assyrian soldiers. It was a victory that had nothing to do with the sword...of man. God was more than able to protect Judah and Jerusalem.
Isaiah Chapter 31 - EXPLAINED
Verses 31:1-9: Isaiah turns his attention again to those who would advocate a pro-Egyptian alliance for the protection of Judah. He observes that they "stay" (or "lean"), "on horses" and "trust in chariots" rather than God who is a "spirit". The use of the symbols of a "lion" and "Birds flying" reflects the national symbol of Assyria, the winged lion. The prophet again calls on his listeners to "turn" or repent. This is the very heart of his message to the wayward nation.
Isaiah 31:1 "Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD"
Egypt's horses and chariots were numerous (1 Kings 10:28-29). Its flat topography was well suited for chariotry. They would be useful to Israel against the Assyrian cavalry.
"Neither seek the Lord," what made Israel's turning to Egypt most despicable was her turning away from the Lord.
We saw in the last lesson that, God is terribly displeased, when they look to Egypt for help, instead of to Him. As we have said so many times, Egypt is a type of the world. Notice this stresses more than ever, that their trust is in the horses and chariots that the Egyptian army can bring against Assyria.
They have turned away from God, and sought help from the world. The world does not have answers to problems. They are good at making problems, but they have no solutions. This seems to be a totally separate prophecy against God's people trusting in the world (Egypt).
They not only trusted Egypt, but they did not trust God at all. They had no faith in the Living God.
Isaiah 31:2 "Yet he also [is] wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity."
Sarcastically, Isaiah countered the unwise royal counselors who had advised dependence on Egypt. "Will not call back his words": The implied exception is, of course, when the sinful nation repented, as in the case of Nineveh (Jonah 3:5-10).
God is not also wise, He is Wisdom. There are no wise who have not received their wisdom from God. Wisdom is a gift from God. Worldly wisdom is folly in God's sight. God is not only Wisdom, but is Truth and Life, as well.
When God speaks something, it is established. He will not retract His Words. He regards His Word above all else. We have spoken over and over of the blessings for those who obey and follow God, and the curse that comes against those who rebel against God.
"The house of the evildoers" here, is the Israelites. The help of them that work iniquity is Egypt.
Isaiah 31:3 "Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together."
"Flesh ... spirit": For example, Hezekiah wisely chose to rely on the Lord, not on the arm of flesh (2 Chronicles 32:8).
These children have chosen the world over God. They are placing their trust in things of this world. They have chosen to follow flesh, instead of spirit. The battle for the will of mankind is between the flesh and the spirit. In this particular case, they have given their will over to the flesh.
They are trusting in the flesh of horses, rather than in the Spirit of God. The flesh is weak and cannot save anyone. We see the judgment God speaks, here, is failure for the flesh of His children, who cry out to the flesh of the world to help them, and the flesh that tries to help them. They will both fail.
Just as there were no worldly answers to their problems then, there are no earthly answers to our problems now. Alcohol and drug problems cannot be solved in the flesh. They are spiritual problems that only God can cure.
People who are born of the Spirit of God overcome fleshly problems, because their hearts are changed. They no longer need drugs and alcohol to help them face the day; they have the love of Jesus instead.
Isaiah 31:4 "For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof."
In His defense of Jerusalem, the Lord is to be like a strong and determined lion, unafraid of shepherds summoned against him.
We know the problem will not go away with the multitude of worldly counselors. The shepherds have no control over the devil, except in the use of the name of Jesus. There is no flesh strong enough to take the prey away from the captor. Only Jesus Christ can do that.
The Lord of hosts will fight for Jerusalem and for His church. The Lord of hosts will win. The devil is no match for Jesus. Jesus is the powerful Lion of Judah.
Isaiah 31:5 "As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver [it; and] passing over he will preserve it."
This help comes from the sky as a bird that flies. A bird will hover over its young and protect them. We see that in this. God protects His own. We see in other Scriptures where the wings hover over God's people. The bird shows the tender care of the Lord for His own.
The Lord is like a hovering mother bird with a strong attachment to her little ones and a willingness to do whatever is necessary for their safety.
God has always protected Jerusalem. His presence in the wilderness wanderings taught us that. God fights for Jerusalem. His presence brought victory to His people against their enemies. We can see a similarity in the passing over and preserving Jerusalem here, with that night in Egypt when the Hebrews were protected by their God, and their first born were spared.
God always watches over His own, whether they are His Hebrew children, or whether they are the Christians of today.
Isaiah 31:6 "Turn ye unto him from whom the children of Israel have deeply revolted."
The prophet called rebellious Israel to repent in light of God's gracious dealings with them (verses 4-5; 30:18-19).
The children of Israel were almost constantly falling away from God, and being forgiven, and restored. He never left them. All they had to do was repent, and turn to Him, and He would forgive them, and take them back.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
This was a constant promise to them.
Isaiah 31:7 "For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you [for] a sin."
Their biggest sin was making false gods out of silver and gold that they worshipped. God is not something created. He is Creator of all. Just as they made a golden calf when Moses was on the mount getting the 10 Commandments, they were still making idols they could touch and see to worship.
The obvious helplessness of the idols to deliver rendered them completely useless.
God is not something material that you can touch with natural hands, God is Spirit.
John 4:24 "God is a Spirit: and they that worship Him must worship Him in spirit and in truth."
They will throw away those idols (nothings), made with hands, because they will realize their error and turn to the One True God.
Isaiah 31:8 "Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited."
The defeat of Assyria by other than human means matched this prophecy well (37:36-37), but other such foreign oppressors meet the same fate in the distant future of Israel, during the time of Jacob's trouble (Jer. 30:7).
Assyria will not fall by the efforts of man. God will fight the Assyrian. They will fall at the Word of God (Sword). Who can fight God? No one. God is a consuming fire. It would be no problem to get the enemy to flee from this Fire of God.
This really appears to me, to be the Word of God that defeats the enemy here. Possibly, the young men shall be captured and held by these sons of God.
Isaiah 31:9 "And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire [is] in Zion, and his furnace in Jerusalem."
"Fire is in Zion ... furnace in Jerusalem": Both in Isaiah's near future and in the distant future, Jerusalem will be God's headquarters for bringing judgment on foreign nations. God Himself is the fire, waiting for all the enemies who attack Jerusalem.
Zion is Jerusalem, but it is also the church of the Living God. The presence of God in a fire has always been with God's people. He was a fire by night and a smoke by day. This is speaking of the presence of God.
Elijah called down the fire of God and destroyed the prophets of Baal. This is the same thing here. The sign is from God. They are afraid, not of Israel, but of the God of Israel.
Isa. 31:1-9 - PULPIT COMMENTARY
Isaiah 31:1: Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
Verses 1-3. - A FURTHER WARNING AGAINST SEEKING THE ALLIANCE OF EGYPT. This prophecy seems to be quite independent of the last (Isaiah 30:1-7). It may have been given earlier or later. The chief point brought out, which had not distinctly appeared previously, is the value set on the horses and chariots of Egypt in the conflict with Assyria (comp. 2 Kings 18:24). Verse 1. - Woe to them that go down to Egypt for help (comp. Isaiah 30:1, 2; and see also the earlier prophecy, Isaiah 20:2-6). The examples of Samaria, Gaza, and Ashdod might well have taught the lesson of distrust of Egypt, without any Divine warnings (see G. Smith's 'Eponym Canon,' pp. 125-131). But the Jews were infatuated, and relied on Egypt despite her previous failures to give effective aid. And stay on horses. The Assyrian cavalry was very numerous, and very efficient. It is often represented on the monuments. Egyptian cavalry, on the other hand, is not represented at all; and it may be questioned whether, in the early times, the Egyptian war-horses were not entirely employed in the chariot-service (see 'Pulpit Commentary' on Exodus, p. 321). The later dynasties of Egyptian kings, however, employed cavalry, as appears from 2 Chronicles 12:3; Herod., 2:162; 'Records of the Past,' vol. it. pp. 68, 70, 72, etc. And trust in chariots, because they are many. The large number of the chariots maintained by the Pharaohs is abundantly evidenced. Diodorus assigns to Sesostris twenty-seven thousand (1. 54, § 4). This is, no doubt, an exaggeration; but the six hundred of the Pharaoh of the Exodus (Exodus 14:7), and even the one thousand two hundred of Shishak(2 Chronicles 12:3) are moderate computations, quite in accord with the monuments, and with all that we otherwise know of Egyptian warfare. Egypt exported chariots to the neighboring countries (1 Kings 10:29), and was at this time the only power which seemed capable of furnishing such a chariot-force as could hope to contend on tolerably even terms with the force of Assyria. They look not unto the Holy One of Israel (comp. Isaiah 30:11, 12). The trust in the Egyptian alliance was accompanied by a distrust of Jehovah and his power, and a disinclination to look to him for aid.
Isaiah 31:2: Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.
Verse 2. - Yet he also is wise. Intense irony. "Wisdom is not wholly confined to the human counselors whose advice Judah follows (Isaiah 29:14). He (Jehovah) is 'wise' too, and could give prudent counsel if his advice were asked." As he is not consulted, he will bring evil upon his people, and will not call back, or retract, his words of threatening, but will give them accomplishment, by rising up against the house of the evil-doers (i.e. the Jews), and their help (i.e. the Egyptians).
Isaiah 31:3: Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.
Verse 3. - Now the Egyptians are men, and not God. Judah relied on Pharaoh, as on a sort of God, which indeed he was considered in his own country. Isaiah asserts the contrary in the strongest way: the Egyptians, one and all, are men - mere men; and "there is no help in them" (Ps 146:3). Their horses flesh, and not spirit. The horses, on which so much reliance was placed, were mere animals, subject to all the weakness of the animal nature, not spirit-horses, with a life and vigor of their own, by which they could be a real tower of strength to those on whose side they ranged themselves. They all shall fail together; i.e. the helpers and the helped (compare the concluding clauses of ver. 2).
Isaiah 31:4: For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.
Verses 4-9. - A PROMISE OF PROTECTION, AND OF THE DISCOMFITURE OF ASSYRIA. In the promise of protection (vers. 4, 5) there is nothing new but the imagery, which is of remarkable beauty. The promise is followed by a brief exhortation (vers. 6, 7); and then the discomfiture of Assyria is declared in the plainest terms, and her flight before the avenging sword of God (vers. 8, 9). Verse 4. - Like as the lion, etc. The resemblance of this simile to Hem., 'Iliad,' 18:11. 161, 162, has been often noticed. In both, the lion has seized his prey, and is crouching over it; the shepherds gather themselves together against him, and seek to scare him away; but he remains firm, undaunted by their threats and cries, never for a moment relinquishing the body of which he has made himself the master. The image is best explained as representing Jehovah, standing over and keeping guard on Jerusalem, which he will allow, no one to rend from him. And the young lion; rather, even the young lion (Lowth). A single animal must be intended. Roaring on his prey; rather, growleth over his prey. So shall the Lord of hosts come down to fight for Mount Zion; rather, so shall the Lord of hosts descend, to fight, on Mount Zion. If we connect the concluding words of the clause with tsaba, to fight, the meaning must be "fight against," as Delitzsch shows conclusively. But we may connect them with the more distant yered, will descend, in which case they will mean "on," or "upon Mount Zion" (comp. Exodus 19:18; Psalm 133:3). The best commentators are of opinion that this must be the sense. The words are a promise, not a threat.
Isaiah 31:5: As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.
Verse 5. - As birds flying; rather, as birds hovering, or fluttering, ever their young, to protect them. A second simile, expressive of tenderness, as the former one was of power and strength. Defending, also, etc. Translate, defending and delivering, passing over and preserving. In the word "passing over" there seems to be a reference to the institution of the Passover, when the angel, sometimes identified with Jehovah himself, "passed ever" and spared the Israelites.
Isaiah 31:6: Turn ye unto him from whom the children of Israel have deeply revolted.
Verse 6. - Turn ye unto him. Then, at any rate, if not before, turn to him who will have delivered you from so great a peril. "Turn to him, O children of Israel, from whom men have so deeply revolted." The third person is used instead of the second, out of tenderness, not to hurt their feelings by mingling with promise an open rebuke.
Isaiah 31:7: For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.
Verse 7. - For in that day every man shall cast away his idols. "In that day" - the day of Assyria's discomfiture - shall the vanity of idols be seen and recognized. They have not helped Assyria. How should they help Judah (comp. Isaiah 30:22)?
Isaiah 31:8: Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
Verse 8. - Then shall the Assyrian fall with the sword, not of a mighty man; rather, and Assyria shall fall by the sword of one who is not a man Assyria's destruction will not be by the visible swords of human enemies, but by the invisible sword of God (comp. 2 Kings 19:35). And the sword, not of a mean man, shall devour him; rather, and the sword of one who is not a mortal shall detour him - an instance of "synonymous parallelism." He shall flee; more literally, betake himself to flight. His young men shall be discomfited; rather, as in the margin, shall be for tribute. They shall become the vassals of a foreign power.
Isaiah 31:9: And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.
Verse 9. - And he shall pass over to his strong hold for fear; rather, and his Rock shall pass away for fear (marginal rendering). It is generally agreed by recent commentators (Kay, Delitzsch, Cheyne), that the rock intended, which is contrasted with the "princes" of the next clause, is Assyria's king (see the contrast of the king, who is "a great rock," and his princes, in Isaiah 32:1, 2). (On the hurried flight of Sennacherib to Nineveh, see below, Isaiah 37:37.) His princes shall be afraid of the ensign. The word nes, ensign, seems to be here used collectively. The Assyrian princes would tremble at every signal that they saw displayed along their line of route, expecting some enemy to fall upon them. His furnace. Jehovah was at once a Light to his people, and "a consuming Fire" (Hebrews 12:29) to his enemies. His presence, indicated by the Shechinah in the holy of holies, was at once for blessing and for burning.
