
Text -- Isaiah 31:1-5 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
For Egypt had many and choice horses.

Wesley: Isa 31:2 - -- You think you are safe, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, and therefore you have done foolishly, in pr...
You think you are safe, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, and therefore you have done foolishly, in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do.

The helpers, as it is explained in the next verse.

Wesley: Isa 31:4 - -- Although you have done evil in sending to Egypt for help, yet the Lord himself will, of his own grace, give you that help which you do not deserve.
Although you have done evil in sending to Egypt for help, yet the Lord himself will, of his own grace, give you that help which you do not deserve.

Wesley: Isa 31:5 - -- Which come from above, and so cannot be kept off; which fly swiftly, and engage resolutely, when their young ones are in danger.
Which come from above, and so cannot be kept off; which fly swiftly, and engage resolutely, when their young ones are in danger.

The destroying angel shall pass over Jerusalem.
JFB: Isa 31:1 - -- In their level and fertile plains horses could easily be used and fed (Exo 14:9; 1Ki 10:28). In hilly Palestine horses were not so easily had or avail...
In their level and fertile plains horses could easily be used and fed (Exo 14:9; 1Ki 10:28). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian cavalry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see Isa 36:9; Psa 20:7; Dan 9:13).

JFB: Isa 31:2 - -- As well as the Egyptian priests, so famed for wisdom (Act 7:22), but who are "fools" before Him (Isa 19:11). He not only devises, but executes what He...


JFB: Isa 31:5 - -- As in the image of "the lion," the point of comparison is the fearless might of Jehovah; so in that of the birds, it is His solicitous affection (Deu ...

JFB: Isa 31:5 - -- Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [MAURER]. "Hovering over" to protect their you...
Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [MAURER]. "Hovering over" to protect their young [G. V. SMITH].

JFB: Isa 31:5 - -- As the destroying angel passing over, so as to spare the blood-marked houses of the Israelites on the first passover (Exo 12:13, Exo 12:23, Exo 12:27)...
Clarke: Isa 31:1 - -- Wo to them that go down to Egypt - This is a reproof to the Israelites for forming an alliance with the Egyptians, and not trusting in the Lord
And...
Wo to them that go down to Egypt - This is a reproof to the Israelites for forming an alliance with the Egyptians, and not trusting in the Lord
And stay on horses "Who trust in horses"- For

Clarke: Isa 31:2 - -- His words "His word"- דברו debaro , singular, without י yod , two MSS. of Dr. Kennicott’ s the Septuagint, and Targ. Hieros. דרכיו...
His words "His word"-

Clarke: Isa 31:3 - -- He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down-together.
He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down-together.

Clarke: Isa 31:4 - -- Like as the lion - This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer
Βη ρ ’ ι...
Like as the lion - This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer
Iliad 12:299
As the bold lion, mountain-bred, now lon
Famished, with courage and with hunger stun
Attempts the thronged fold: him nought appals
Though dogs and armed shepherds stand in guar
Collected; he nathless undaunted spring
O’ er the high fence, and rends the trembling prey
Or, rushing onward, in his breast receive
The well-aimed spear
Of metaphors, allegories, and comparisons of the Hebrew poets, in which the Divine nature and attributes are represented under images taken from brutes and other low objects; of their effect, their sublimity, and the causes of it; see De Sac. Poes. Heb., Praelect. 16 sub. fin.

Clarke: Isa 31:5 - -- Passing over "Leaping forward"- The generality of interpreters observe in this place an allusion to the deliverance which God vouchsafed to his peop...
Passing over "Leaping forward"- The generality of interpreters observe in this place an allusion to the deliverance which God vouchsafed to his people when he destroyed the first-born of the Egyptians, and exempted those of the Israelites sojourning among them by a peculiar interposition. The same word is made use of here which is used upon that occasion, and which gave the name to the feast which was instituted in commemoration of that deliverance,
"As the mother birds hovering over their young
So shall Jehovah God of hosts protect Jerusalem
Protecting and delivering, passing over, and rescuing her.
This difficulty is, I think, well solved by Vitringa, whose remark is the more worthy of observation, as it leads to the true meaning of an important word, which hitherto seems greatly to have been misunderstood, though Vitringa himself, as it appears to me, has not exactly enough defined the precise meaning of it. He says, "
"- But Ajax his broad shield displayed
And screened his brother with a mighty shade.
-
Il. 1:3
Which the scholiast explains by
Calvin: Isa 31:1 - -- 1.Woe to them that go down to Egypt He again returns to the subject which he had handled at the beginning of the former chapter; for he still cries l...
1.Woe to them that go down to Egypt He again returns to the subject which he had handled at the beginning of the former chapter; for he still cries loudly against the Jews, whose ordinary custom it was, in seasons of danger, to resort, not to the Lord, but to the Egyptians. We have formerly explained why this was so highly displeasing to God. To state the matter briefly, there are two reasons why the Prophet reproves this crime so severely. The first is, because it is impossible for us to place confidence for our salvation in creatures, and at the same time in God; for our eyes must be withdrawn from him as soon as they are directed to them. The second reason is, God had expressly forbidden them to enter into alliance with the Egyptians. (Deu 17:16.) To sinful confidence was added rebelliousness, as if they had resolved to provide for their safety by despising God, and by disobeying his will.
We must therefore look at the source of this evil, if we wish to understand fully the Prophet’s meaning. There was also a peculiar reason, as we have formerly remarked, why the Lord wished the Jews to have no intercourse with the Egyptians. It was, lest that wicked alliance should obliterate the remembrance of the redemption from Egypt, and lest they should be corrupted by the superstitions and sinful idolatry of the Egyptians. Yet these arguments were regarded by them as of no weight; and, though God had forbidden it, this did not hinder them from continually applying to them for assistance, and imagining that their assistance was a shield which defended them against the arm of God. Consequently, there are good reasons why the Prophet exclaims so earnestly against such madness. Even on the ground that God had forbidden it, their “going down into Egypt” deserved to be severely blamed; but it was still more intolerably criminal, that by false confidence they bestowed on mortal men the glory which was due to God. In order to make it still more clear that in this manner they defraud God of his right, he not only accuses them of having relied on the Egyptians, but likewise brings a charge against them, on the other hand, that
They have not looked to the Holy One of Israel Here appears more clearly the reason why that treachery of the Jews is so sharply reproved by Isaiah; for in other respects God does not disapprove of our using lawful remedies, just as we eat bread and other kinds of food which were intended for our use. Thus if any person, placed in danger, employ means which were not forbidden, but which are customary and lawful, provided that he do not at all deny the power of God, he certainly ought not to be blamed; but if we are so strongly attached to outward means, that we do not at the same time seek God, and if, through distrust of his promises, we resort to unlawful methods, this is worthy of condemnation and abhorrence.
The word look is frequently employed in Scripture to denote this confidence; for we commonly turn our eyes towards that quarter from which we expect assistance. In a word, we are here taught that we ought to place our trust for salvation in none other than in God alone, that, relying on his promises, we may boldly ask from him whatever is desirable. He undoubtedly permits us to use all things which he intended for our use, but in such a manner that our minds must be entirely fixed on him.
When he calls God “the Holy One of Israel,” he presents in a striking light the wickedness and ingratitude of the people, who, after having been taken under God’s protection and guardianship, despised such a protector and guardian of their salvation, and ran eagerly after their own lusts. By immediately adding, neither have they sought Jehovah, he shews that neither the power, nor the goodness, nor the fatherly kindness of God, could keep them in the discharge of their duty. In the present day, since he invites us not less kindly to come to him, we offer a grievous insult to him if we look to any other, and do not resolve to trust in him alone; and everything that shall turn away and withdraw our minds from God will be to us like “Egypt.”

Calvin: Isa 31:2 - -- 2.Yet he also is wise By calling God “wise,” he does not merely bestow on him the honor of an attribute which always belongs to him, but censures...
2.Yet he also is wise By calling God “wise,” he does not merely bestow on him the honor of an attribute which always belongs to him, but censures the craftiness of those whom he saw to be too much delighted with their own wisdom. He said a little before, (Isa 29:15,) that they “dug caves for themselves,” when they thought that, by hidden plans and secret contrivances, they avoided and deceived the eyes of God. He now pours witty ridicule on this madness, by affirming that, on the other hand, wisdom belongs also to God; indirectly bringing against them the charge of believing that they could shut God’s mouth as not knowing their affairs. As if he had said, “What shall become of your wisdom?” Will the effect of it be that God shall cease to be “wise?” On the contrary, by reproving your vanity, he will give practical demonstration that “he taketh the wise in their own craftiness.” (Job 5:13;1Co 3:19.)
We may draw from this a general doctrine, that they who shelter themselves under craftiness and secret contrivances, gain nothing but to provoke still more the wrath of God. A bad conscience always flees from the judgment of God, and seeks lurking-places to conceal itself. Wicked men contrive various methods of guarding and fortifying themselves against God, and think that they are wise and circumspect, even though they be covered only with empty masks; while others, blinded by their elevated rank, despise God and his threatenings. Thus, by declaring that “God is also wise,” the Prophet wounds them painfully and sharply, that they may not lay claim to so great craftiness as to be capable of imposing on God by their delusions.
He will arise against the house of the evil-doers As they did not deserve that he should reason with them, he threatens that they shall feel that God has his arguments at his command, for ensnaring transgressors. First, they did not think that God has sufficient foresight, because he did not, according to the ordinary practice of the world, provide for their safety amidst so great dangers, and because they considered all threatenings to be empty bugbears, as if they had it in their power by some means to guard against them. Hence arises their eagerness to make every exertion, and their hardihood to plot contrivances. He therefore threatens that God will take revenge on so gross an insult, and that he has at his command the means of executing what he has promised; and that no schemes, inventions, or craftiness can overthrow the word of God.
Of the workers of vanity 317 He gives them this appellation, because they wished to fortify themselves against the hand of God by a useless defense; that is, by the unlawful aid of the Egyptians. Formerly, it might be thought that he silently admitted their claim to the appellation of “wise men,” by contrasting them with the wisdom of God; but now he scatters the smoke, and openly displays their shame and disgrace. This teaches us that there is nothing better than to renounce our own judgment, and to submit entirely to God; because all that earnest caution by which wicked men torture themselves has no solidity, but, on the contrary, as if on purpose, provokes the wrath of God by the deceitful contrivances of the flesh.

Calvin: Isa 31:3 - -- 3.And surely the Egyptian is a man, and not God It may be thought that Isaiah here brings forward nothing but what is common and beyond all doubt; fo...
3.And surely the Egyptian is a man, and not God It may be thought that Isaiah here brings forward nothing but what is common and beyond all doubt; for who ever imagined that the Egyptians were not “men,” and must be put in the place of “God?” There is indeed no debate on this point, and it is openly acknowledged; but when it is found necessary to reduce it to practice, men are altogether dull of apprehension, or remain uncertain about that which they formerly appeared to know and firmly to believe. They exalt themselves as highly, and claim as much for themselves, as if they did not believe that they are men, and did not think that they ought to obey God. This is the reason why Scripture so frequently warns
“not to trust in men, than whom nothing can be more vain.” (Psa 146:3.)
“Cursed is he who trusteth in man, and relieth on an arm of flesh.” (Jer 17:5.)
Yet we see both princes and men of ordinary rank contrive and resolve in such a manner as if they could establish for a hundred years all that they contrived, and could subject heaven, sea, and earth, and could regulate and dispose everything according to their will. When we perceive in men such pride and arrogance, we need not wonder that the Prophet exclaims that “the Egyptians are men, and not God;” for the Jews ascribed to them what ought to be ascribed to God, the defense and preservation of the Church, which God claims for himself alone, and does not allow to be given to another. Isaiah therefore indirectly censures that contempt of God and wicked confidence by which they are swelled with pride.
Here we see how great a difference there is between God and men; for men have no power in themselves but what God has granted to them. If we were reasoning about the nature and excellence of man, we might bring forward the singular gifts which he has received from God; but when he is contrasted with God, he must be reduced to nothing; for nothing can be ascribed to man without taking it from God. And this is the reason why we cannot agree with the Papists, when we argue about the cause of salvation, freewill, the value of works, and merits; for since on this subject God is contrasted with man, we must take from God whatever is attributed to man. But they make a division between man and God, so as to assign one part to God, and another part to man; while we say, that the whole and undivided cause of salvation must be ascribed to God, and that no part of it can be attributed to another without detestable sacrilege. In a word, let us learn that in such a contrast nothing worthy of praise can be left for man.
And their horses are flesh and not spirit By the word flesh he means weakness and frailty; for what is there in “flesh” but corruption? He speaks of “horses,” but to the Egyptians also belongs a weakness of the same or of a kindred nature; as if he had said that they, and all their forces, have nothing that is solid or permanent. Although the Egyptians had a soul as well as a body, yet, so far as they were creatures, and dwelt in a frail tabernacle, they must hold an inferior rank; as if he had said, that they do not possess heavenly or spiritual power; as it is said also in the Psalm,
“Do not trust in princes; for their breath shall go out, and they shall return to their earth.”
(Psa 146:3.)
So far as relates to “horses,” the word “flesh” applies to them with greater propriety; but it is not wonderful that men are sent to learn from rottenness how frail they are.
As soon as Jehovah shall stretch out his arm From this threatening we may draw a universal doctrine, that this wickedness shall not pass unpunished; for the Lord will not suffer men with impunity to give to creatures the honor due to him, or to rely on the assistance of men with that confidence which ought to be placed on him alone. He therefore threatens those who shall yield assistance and give occasion to false confidence, as well as those who shall make use of their assistance and rely on it for their safety. And if the Lord cannot endure this wicked confidence, where nothing more than temporal safety is concerned, how much less will he endure those who, in order to obtain eternal salvation, contrive various aids according to their own fancy, and thus elevate the power of men, so as to ascribe to it the place and authority of God.

Calvin: Isa 31:4 - -- 4.For thus hath Jehovah said to me The Prophet adds this verse, that it may not be thought that the Lord leaves us destitute of necessary means; for ...
4.For thus hath Jehovah said to me The Prophet adds this verse, that it may not be thought that the Lord leaves us destitute of necessary means; for if, while he forbids us to place our confidence in creatures, he did not promise us any assistance, we might complain that he gave ground for despair, and not for consolation; as we saw, a little before, that men are more careful and attentive than they ought to be, because they think that they will be deficient in thoughtfulness, if they rest satisfied with God alone, and abstain from forbidden means. He therefore takes away every excuse, when he promises that he will be a faithful guardian to us; for what pretense can be left, if we despise the salvation which he offers to us of his own accord? It is therefore as if he had said, “The Lord assists, and will assist; he forbids you to ask assistance from the Egyptians.” By comparing himself to a lion, a very powerful animal and keenly bent on prey, he employs a very appropriate comparison, to shew that he is in the highest degree both able and willing to defend us.
In the second part of the comparison, the Prophet dwells largely on the great eagerness with which the Lord takes hold of his people, keeps them near himself, preserves them from being carried off, and defends them against all dangers; while he also points out that strength and power which no arms and no forces can resist. Now, it is impossible that comparisons should hold on every point, nor is it necessary, but they ought to be suitable to the subject which is handled. Since therefore we know that the Lord loves us so much and takes such care of us, must we not be worse than mad if we despise him, and seek other aids, which will not only be useless but destructive to us?

Calvin: Isa 31:5 - -- 5.As birds that fly This is the second comparison, by which the Prophet shews how great care the Lord takes of us, and how earnestly he is bent on ma...
5.As birds that fly This is the second comparison, by which the Prophet shews how great care the Lord takes of us, and how earnestly he is bent on making us happy. It is taken from birds, which are prompted by astonishing eagerness to preserve their young; for they almost kill themselves with hunger, and shrink from no danger, that they may defend and preserve their young. Moses makes use of the same comparison when, reproaching the people for their ingratitude, he compares the Lord to an eagle
“laying her nest, spreading her wings, and fluttering over her young.” (Deu 32:11.)
Christ also remonstrates with Jerusalem,
“How often would I have gathered thy children together, as a hen gathereth her chickens, and ye would not!”
(Mat 23:37.)
The sum of this passage is, that the Lord will be sufficiently powerful to defend his people, for whom he has a special love and a peculiar care. What Moses relates that God did, Isaiah promises that he will always do; for he will never forsake those whom he has once received into his favor. Lest any one therefore should imagine that this statement related only to the men of a single age, he expressly declares that God will spread his wings to defend Jerusalem. Nor is it unnecessarily that he mentions not only Mount Zion but its hill; for on that “hill” was built the temple in which God desired that men should call upon him. Wherever therefore the worship of God is pure, let us know that salvation will be certain; for men cannot call upon him in vain.
“Let us be his people, and, on the other hand, he will be our God.” (Lev 26:12.)
Defender -> Isa 31:5
Defender: Isa 31:5 - -- One might interpret this in terms of the end-time invasion of Israel by the Beast, with the city being delivered by armies flying from heaven with the...
One might interpret this in terms of the end-time invasion of Israel by the Beast, with the city being delivered by armies flying from heaven with the returning Christ (Rev 19:14). The near fulfillment, however, would seem to be when the angel of the Lord destroyed the army of the Assyrians who were besieging Jerusalem (2Ki 19:35)."
TSK: Isa 31:1 - -- to them : Isa 30:1-7, Isa 36:6, Isa 57:9; Eze 17:15; Hos 11:5
stay on horses : Isa 30:16, Isa 36:9; Deu 17:16; Psa 20:7, Psa 33:16, Psa 33:17, the loo...
to them : Isa 30:1-7, Isa 36:6, Isa 57:9; Eze 17:15; Hos 11:5
stay on horses : Isa 30:16, Isa 36:9; Deu 17:16; Psa 20:7, Psa 33:16, Psa 33:17, the look, Isa 5:12, Isa 17:7, Isa 17:8, Isa 22:11; 2Ch 16:7; Jer 2:13, Jer 17:5; Hos 14:3
neither : Isa 9:13, Isa 64:7; Dan 9:13; Hos 7:7, Hos 7:13-16; Amo 5:4-8

TSK: Isa 31:2 - -- he also : 1Sa 2:3; Job 5:13; Jer 10:7, Jer 10:12; 1Co 1:21-29; Jud 1:25
will bring : Isa 30:13, Isa 30:14, Isa 45:7; Jos 23:15; Amo 3:6
will not : Num...
he also : 1Sa 2:3; Job 5:13; Jer 10:7, Jer 10:12; 1Co 1:21-29; Jud 1:25
will bring : Isa 30:13, Isa 30:14, Isa 45:7; Jos 23:15; Amo 3:6
will not : Num 23:19; Jer 36:32, Jer 44:29; Zec 1:6; Mat 24:35
call back : Heb. remove
arise : Isa 28:21, Isa 63:4, Isa 63:5; Num 10:35; Psa 12:5, Psa 12:6, Psa 68:1, Psa 68:2, Psa 78:65, Psa 78:66; Zep 3:8
against the help : Isa 31:3, Isa 20:4-6, Isa 30:3; Jer 44:29, Jer 44:30; Eze 29:6

TSK: Isa 31:3 - -- the Egyptians : Isa 36:6; Deu 32:30,Deu 32:31; Psa 9:20, Psa 146:3-5; Eze 28:9; Act 12:22, Act 12:23; 2Th 2:4-8
their horses : Psa 33:17
stretch : Isa...

TSK: Isa 31:4 - -- Like as : Num 24:8, Num 24:9; Jer 50:44; Hos 11:10; Amo 3:8; Rev 5:5
noise : or, multitude
so shall : Isa 10:16, Isa 12:6, Isa 37:35, Isa 37:36, Isa 4...

TSK: Isa 31:5 - -- birds : Isa 10:14; Exo 19:4; Deu 32:11; Psa 46:5, Psa 91:4
defending : Psa 37:40
passing : Or rather, as Bp. Lowth renders, ""leaping forward,""pasoac...
birds : Isa 10:14; Exo 19:4; Deu 32:11; Psa 46:5, Psa 91:4
defending : Psa 37:40
passing : Or rather, as Bp. Lowth renders, ""leaping forward,""

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Isa 31:1 - -- Wo - (see the note at Isa 30:1). To them that go down to Egypt - (see the note at Isa 30:2). And stay on horses - (see the note at ...
Wo - (see the note at Isa 30:1).
To them that go down to Egypt - (see the note at Isa 30:2).
And stay on horses - (see the note at Isa 30:16).
And trust in chariots - (see the note at Isa 21:7). That they were often used in war, is apparent from the following places Jos 11:4; Jdg 1:19; 1Sa 13:5; 2Sa 8:4.
Because they are many - Because they hope to secure the aid of many. See the references above. It is evident that their confidence in them would be in proportion to the number which they could bring into the field.
But they look not ... - (see the note at Isa 30:1)

Barnes: Isa 31:2 - -- Yet he also is wise - God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge. And will...
Yet he also is wise - God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge.
And will bring evil - The punishment which is due to such want of confidence in him.
But will arise against the house of the evil-doers - This is a general proposition, and it is evidently just as true now as it was in the time of Isaiah.

Barnes: Isa 31:3 - -- Now the Egyptians are men - They are nothing but people; they have no power but such as other people possess. The idea here is, that the case i...
Now the Egyptians are men - They are nothing but people; they have no power but such as other people possess. The idea here is, that the case in reference to which they sought aid was one in which "divine"help was indispensable, and that, therefore, they relied on the aid of the Egyptians in vain.
And their horses flesh, and not spirit - There is need, not merely of "physical"strength, but of wisdom, and intelligence, and it is in vain to look for that in mere brutes.
Both he that helpeth - Egypt, whose aid is sought.
And he that is holpen - Judah, that had sought the aid of Egypt. Neither of them would be able to stand against the wrath of God.

Barnes: Isa 31:4 - -- For thus hath the Lord spoken - The design of this verse and the following is to assure the Jews of the certain protection of Yahweh, and thus ...
For thus hath the Lord spoken - The design of this verse and the following is to assure the Jews of the certain protection of Yahweh, and thus to induce them to put their trust in him rather than to seek the alliance with Egypt. To do this the prophet makes use of two striking illustrations, the first of which is, that Yahweh would be no more alarmed at the number and power of their enemies than a fierce lion would be that was intent on his prey, and could not be frightened from it by any number of men that should come against him. The "point"of this comparison is, that as the lion that "was intent on his purpose"could not be frightened from it by numbers, so it would be with Yahweh, who "was equally intent on his purpose"- the defense of the city of Jerusalem. It does not mean, of course, that the purpose of God and of the lion resembled each other, but merely that there was similar "intensity of purpose,"and similar adherence to it notwithstanding all opposition. The figure is one that denotes the highest vigilance, firmness, steadiness, and a determination on the part of Yahweh that Jerusalem should not fall into the hands of the Assyrians.
Like as the lion - The divine nature and purposes are often represented in the Scriptures by metaphors, allegories, and comparisons taken from animals, and especially from the lion (see Deu 33:20; Job 10:16; Psa 7:2; Hos 11:10).
And the young lion - The vigorous, strong, fierce lion. The use of the two here, gives intensity and strength to the comparison. It is observable that the lion is seldom mentioned alone in the Scriptures.
Roaring on his prey - Roaring as he seizes on his prey. This is the moment of the greatest intensity of purpose in the lion, and it is therefore used by Isaiah to denote the intense purpose of Yahweh to defend Jerusalem, and not to be deterred by any number of enemies.
When a multitude of shepherds is called forth - When the neighborhood is alarmed, and all the inhabitants turn out to destroy him. This comparison is almost exactly in the spirit and language of Homer, "Il."xii. 209, following:
So pressed with hunger from the mountain’ s brow,
Descends a lion on the flocks below;
So stalks the lordly savage o’ er the plain,
In sullen majesty and stern disdain:
In vain loud mastiffs bay him from afar,
And shepherds gall him with an iron war;
Regardless, furious, he pursues his way;
He foams, he roars, he rends the panting prey.
Pope
So also Il. xviii. 161, 162:
- But checked he turns; repulsed attacks again.
With fiercer shouts his lingering troops he fires
Nor yields a step, nor from his post retires;
So watchful shepherds strive to force in vain,
The hungry lion from the carcass slain.
Pope
He will not be afraid - He will be so intent on his prey that he will not heed their shouting.
Nor abase himself - That is, he will not be frightened, or disheartened.
So shall the Lord of hosts - That is, with the same intensity of purpose; with the same fixedness of design. He will be as little dismayed and diverted from his purpose by the number, the designs, and the war shout of the Assyrian armies.

Barnes: Isa 31:5 - -- As birds flying - This is another comparison indicating substantially the same thing as the former, that Yahweh would protect Jerusalem. The id...
As birds flying - This is another comparison indicating substantially the same thing as the former, that Yahweh would protect Jerusalem. The idea here is, that He would do it in the same manner as birds defend their young by hovering over them, securing them under their wings, and leaping forward, if they are suddenly attacked, to defend them. Our Saviour has used a similar figure to indicate his readiness to have defended and saved the same city Mat 23:27, and it is possible that he may have had this passage in his eye. The phrase ‘ birds flying,’ may denote the "rapidity"with which birds fly to defend their young, and hence, the rapidity with which God would come to defend Jerusalem; or it may refer to the fact that birds, when their young are attacked, fly, or flutter around them to defend them; they will not leave them.
And passing over -
Poole: Isa 31:1 - -- That go down to Egypt for help as the Jews did, contrary to God’ s command, Deu 17:16 .
And stay on horses for Egypt had many and choice hors...
That go down to Egypt for help as the Jews did, contrary to God’ s command, Deu 17:16 .
And stay on horses for Egypt had many and choice horses.
They look not unto the Holy One of Israel, neither seek the Lord their confidence in the creature was accompanied with and did produce a distrust of God, and a neglect of seeking to him by prayer for his help.

Poole: Isa 31:2 - -- He also is wise: you think you are wise, and act wisely in engaging the Egyptians, who are a wise and warlike people, to help. you; but God is not in...
He also is wise: you think you are wise, and act wisely in engaging the Egyptians, who are a wise and warlike people, to help. you; but God is not inferior to them in wisdom nor in strength, but much their superior; and therefore you have done foolishly and wickedly in prefer. ring them before him.
Will bring evil will execute his judgments upon you, notwithstanding all that you or your allies the Egyptians can do to hinder it.
Will not call back his words his threatenings denounced against you, but will infallibly execute them.
Will arise though at present he sit still, yet he will bestir himself and fight.
Against the house of evil-doers against this wicked and rebellious people of the Jews.
The help the helpers, as it is explained in the next verse; the abstract being put for the concrete.

Poole: Isa 31:3 - -- Are men, and not God and therefore utterly unable to defend you, either without or against my will.
Their horses flesh weak and frail, as that word...
Are men, and not God and therefore utterly unable to defend you, either without or against my will.
Their horses flesh weak and frail, as that word signifies, Psa 78:39 Heb 5:7 , and elsewhere.
Not spirit not like spiritual substances, such as the angels, who are immortal, and invisible by men; whereof we have instances, Exo 12:29,30 Isa 37:36 .

Poole: Isa 31:4 - -- For or, but ; or, nevertheless , as this particle is elsewhere used, as hath been proved before. Although you have done evil in sending to Egypt fo...
For or, but ; or, nevertheless , as this particle is elsewhere used, as hath been proved before. Although you have done evil in sending to Egypt for help, and they shall not be able to help you; yet the Lord himself will, of his own grace, and for the glory of his own name, give you that help and deliverance which you do not deserve, and have no reason to expect from him. And therefore desist from those evil courtels and courses, as those which are both unnecessary and pernicious.
Roaring on his prey when he is ready to seize upon it, and devour it.
He will not be afraid of their voice, nor abase himself: it hath been observed of lions, that when they are pursued, they do not run away with all speed, as other creatures do, but march away slowly, and make an honourable retreat. For : although this Hebrew particle might be rendered against , and so this place might be understood of God’ s fighting against the Jews and Egyptians, of which he speaks Isa 31:3 ; yet it is better rendered for, as it is taken in many other places, as is manifest from the following similitude and verse.

Poole: Isa 31:5 - -- As birds flying which come from above, and so cannot be kept off; which fly swiftly, and engage themselves Valiantly and resolutely, when they percei...
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. He seems to allude, and to oppose this, to those boasting expressions of the Assyrian, Isa 10:14 : compare Deu 32:11,12 Mt 23:37 .
Passing over the destroying angel shall pass over Jerusalem untouched, and shall fall upon the Assyrians. He seems to allude to the history of God’ s passing over and sparing the houses of the Israelites, when he slew the Egyptians, in which this word is constantly used, Exo 12:12,23,27 .
Haydock: Isa 31:1 - -- Chariots. He continues to inveigh against this practice, chap. xxx. 16. (Calmet) ---
Salmanasar will ruin the ten tribes. (Menochius)
Chariots. He continues to inveigh against this practice, chap. xxx. 16. (Calmet) ---
Salmanasar will ruin the ten tribes. (Menochius)

Haydock: Isa 31:2 - -- Words. The Lord will punish the wicked Jews, (Calmet) after the Egyptians. (Josephus, [Antiquities?] x. 1.) ---
The former would not believe the p...
Words. The Lord will punish the wicked Jews, (Calmet) after the Egyptians. (Josephus, [Antiquities?] x. 1.) ---
The former would not believe the prophets. (Worthington)

Hand. If God neglect to support empires, they fall of themselves.

Haydock: Isa 31:4 - -- Thereof. He will thence hurl destruction on the distant enemy. (Calmet) ---
He had destroyed Sennacherib's army, 4 Kings xix. Yet they forgot thi...
Thereof. He will thence hurl destruction on the distant enemy. (Calmet) ---
He had destroyed Sennacherib's army, 4 Kings xix. Yet they forgot this and other proofs of God's power and love. (Worthington)

Haydock: Isa 31:5 - -- Over. He will protect Jerusalem, notwithstanding the menaces of Sennacherib, as he did his people from the destroying angel.
Over. He will protect Jerusalem, notwithstanding the menaces of Sennacherib, as he did his people from the destroying angel.
Gill: Isa 31:1 - -- Woe to them that go down to Egypt for help,.... Or, "O ye that go down", &c.; what poor foolish creatures are you! And in the end what miserable and w...
Woe to them that go down to Egypt for help,.... Or, "O ye that go down", &c.; what poor foolish creatures are you! And in the end what miserable and wretched ones will ye be! Such were the Jewish rulers and people, who either went themselves, or sent ambassadors to the king of Egypt, to supply them with men and horses against the king of Assyria, contrary to the express command of God, which forbid them returning to Egypt; and which showed their unmindfulness of deliverance from thence, and their not having a due sense of that mercy upon them; as well as their so doing exposed them to the danger of being drawn into the superstitions and idolatries of that people:
and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; having their dependence upon, and placing their confidence in, the strength and numbers of the cavalry of the Egyptians:
but they look not unto the Holy One of Israel, neither seek the Lord; they did not look unto the Lord with an eye of faith, nor seek him by prayer and supplication; or ask any counsel or instruction of him, as the Targum paraphrases the last clause; so that their sin lay not only in their confidence in the creature, but in their neglect of the Lord himself; and so all such persons are foolish and miserable, that trust in an arm of flesh, that place their confidence in creature acts, in their own righteousness, duties, and services, and have no regard to the Holy One of Israel, to the holiness and righteousness of Christ, neglect that, and do not submit to it; thus the Targum interprets the former clause of the Word of the Holy One of Israel, the essential Word Christ.

Gill: Isa 31:2 - -- Yet he also is wise,.... That is, God, the Holy One of Israel, is, whom they disregarded; and wiser too than the Egyptians, to whom they sought for h...
Yet he also is wise,.... That is, God, the Holy One of Israel, is, whom they disregarded; and wiser too than the Egyptians, to whom they sought for help, and who were thought to be a wise and political people; and wiser than themselves, who imagined they acted a prudent part, in applying to them; so wise as to know all their schemes, and able to confound them, as well as most certainly and fully to complete his own; and it would have been therefore the highest wisdom to have sought to him, and not to men:
and will bring evil; the evil of punishment or affliction on wicked men, which he has threatened, and which they could in no wise escape, by taking the methods they did:
and will not call back his words; his threatenings delivered by the prophets: these, as he does not repent of, he will not revoke or make void, but fulfil and accomplish; what he has said he will do, and what he has purposed he will bring to pass; and therefore it was a weak and an unwise part they acted, by applying to others, and slighting him:
but will arise against the house of evildoers; not the ten tribes of Israel, as Jarchi and Kimchi interpret it; but rather the people of the Jews, or some particular family among them; it may be the royal family, chiefly concerned in sending the embassy to Egypt, or in advising to it; though it may be the singular is put for the plural, as the Septuagint and Arabic versions render it "the houses"; and so may design all those great families which joined in this affair, and are therefore called "evildoers"; as all such are that put their confidence in the creature, and not in the Lord; and against such he will "arise", in a hostile manner, sooner or later, against whom there is no standing; see Job 9:4,
and against the help of them that work iniquity; that is, against the Egyptians, the helpers of the Jews, who were workers of iniquity, and therefore their help and hope in it would be in vain; or else the latter part is descriptive of the Egyptians their helpers, who were a wicked and idolatrous nation, and so not to be sought unto for help, or trusted in, since, God being against them, it would be to no purpose, as he is against all workers of iniquity.

Gill: Isa 31:3 - -- Now the Egyptians are men, and not God,.... Be it that they are mighty, they are not mighty, as God is; and indeed they are but frail, feeble, mortal...
Now the Egyptians are men, and not God,.... Be it that they are mighty, they are not mighty, as God is; and indeed they are but frail, feeble, mortal, and mutable men, and therefore not to be trusted in, and depended on; or to be put upon an equality with God, and even to be preferred to him, as they were by the Jews; and of what use and service could they be unto them, seeing God was against them?
and their horses flesh, and not spirit; only flesh, without an immortal soul or spirit, which man has; and therefore a foolish thing in man to trust in them, who must be entirely guided and directed by them; and much less angelic spirits, or like them, which are incorporeal, invisible, and exceedingly mighty and powerful, which excel all creatures in strength, and are called the mighty angels; these are God's cavalry, his horses and chariots; see Psa 68:17, Hab 3:8 and what mighty things have been done by them, even by a single one? Witness the destruction of the Assyrian army, in one night, by one of them; wherefore the Egyptian cavalry was not to be named with them q:
When the Lord shall stretch out his hand; as soon as he does it, before he strikes, and when he does this in order to it:
both he that helpeth shall fall; or "stumble", take a false step; meaning the Egyptians, sent for and come forth to help the Jews; but, stumbling and falling themselves, would be but poor assistants to them. Aben Ezra interprets this of the king of Assyria destroying the Egyptians, when he came to Jerusalem:
and he that is holpen shall fall down; the Jews, helped by the Egyptians, who should fall, and be destroyed, though not now; yet hereafter by the Chaldeans, as they were:
and they all shall fail together; both the Egyptians and the Jews.

Gill: Isa 31:4 - -- For thus hath the Lord spoken unto me,.... The prophet Isaiah, who had heard and received what follows from the Lord, and therefore it might be depend...
For thus hath the Lord spoken unto me,.... The prophet Isaiah, who had heard and received what follows from the Lord, and therefore it might be depended upon; and they are words of grace and mercy, promising preservation and deliverance; and therefore it was a foolish thing to send to Egypt for help:
Like as the lion, and the young lion roaring on his prey; or "muttering", or "growling over his prey" r; for the lion roars when he is hungry, and wants a prey, and not when he has got one; but when he has one, and is tearing it in pieces, and feeding upon it, he makes a lower noise, a growling one, especially when he apprehends anyone near to disturb him:
when a multitude of shepherds is called forth against him; or, "a fulness of shepherds" s; the whole posse of them, all that are in the towns and villages, or fields adjacent: who, when a lion has got a lamb or sheep out of the flock, are alarmed and called together, to deliver it, if possible, out of his hands; one not daring to venture, or being not sufficient to disturb him, or drive him away: or, "when a multitude of shepherds meet him" t; with the prey in his jaws; or rather "call to him", make a noise, in hopes to frighten him, and cause him to drop his prey, that being all they can do, not daring to go near him; which sense is confirmed by what follows:
he will not be afraid of their voice, nor abase himself for the noise of them; he will not leave and lose his prey, or flee from it or them, for the yell and confused noise they make; nor move at all the faster for them, not being in the least intimidated by them:
so shall the Lord of hosts come down to fight for Mount Zion, and for the hill thereof; that is, he shall come down from heaven by his angel, or in the display of his mighty power, and fight against the Assyrian army, in favour of his people, the inhabitants of Zion or Jerusalem, and deliver them; and there will be no more withstanding him, or putting him off from his purpose, or preventing his good designs and resolutions, than the shepherds are able to divert a lion from his prey. The simile is expressive of the power of God, and of his certain accomplishment of his purposes and promises.

Gill: Isa 31:5 - -- As birds flying, so will the Lord of hosts defend Jerusalem,.... As the preceding metaphor expresses the mighty power of God, this his tenderness and ...
As birds flying, so will the Lord of hosts defend Jerusalem,.... As the preceding metaphor expresses the mighty power of God, this his tenderness and affection, as well as his speed and swiftness in the deliverance of his people. As birds in the air, at a distance, especially the eagle, have their eye upon their nests, and their young ones in them, and when in danger fly to their assistance, and hover over them, and about them, to keep off those that would hurt them, or carry them away; so the Lord, on high, sees his people when in distress, and hastens to help them, and does surround, protect, and defend them: thus the Lord did, when Sennacherib with his army besieged Jerusalem; who boasted, with respect to other nations, that he had "found as a nest the riches of the people", and that "there was none that moved the wing against him", Isa 10:14 to which it is thought the allusion is here:
defending also he will deliver it; from present distress, the siege of the Assyrian army:
and passing over he will preserve it; passing over the city of Jerusalem to the army of the king of Assyria, that lay encamped against it; and smiting that by an angel with a sudden destruction, preserved the city from the ruin it was threatened with. The allusion is rightly thought to be to the Lord's passing over the houses of the Israelites, when he destroyed the firstborn in Egypt, Exo 12:23 where the same word is used as here, and nowhere else.

expand allCommentary -- Verse Notes / Footnotes




NET Notes: Isa 31:5 The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite h...
Geneva Bible: Isa 31:1 Woe to them that ( a ) go down to Egypt for help; and rely on horses, and trust in chariots, because [they are] many; and in horsemen, because they ar...

Geneva Bible: Isa 31:2 Yet he also [is] ( c ) wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the...

Geneva Bible: Isa 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 ( d ) helpeth...

Geneva Bible: Isa 31:4 For thus hath the LORD spoken to me, As the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [h...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Isa 31:1-9
TSK Synopsis: Isa 31:1-9 - --1 The prophet shews the folly and danger of trusting to Egypt, and forsaking God.6 He exhorts to conversion.8 He shews the fall of Assyria.
MHCC -> Isa 31:1-5
MHCC: Isa 31:1-5 - --God will oppose the help sought from workers of iniquity. Sinners may be convicted of folly by plain and self-evident truths, which they cannot deny, ...
Matthew Henry -> Isa 31:1-5
Matthew Henry: Isa 31:1-5 - -- This is the last of four chapters together that begin with woe; and they are all woes to the sinners that were found among the professing people of ...
Keil-Delitzsch: Isa 31:1-3 - --
There is nothing to surprise us in the fact, that the prophet returns again and again to the alliance with Egypt. After his warning had failed to pr...

Keil-Delitzsch: Isa 31:4 - --
And things of this kind would occur. "For thus hath Jehovah spoken to me, As the lion growls, and the young lion over its prey, against which a who...

Keil-Delitzsch: Isa 31:5 - --
Jehovah suddenly arrests the work of punishment, and the love which the wrath enfolds within itself begins to appear. "Like fluttering birds, so wi...
Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39
This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 13:1--35:10 - --B. God's sovereignty over the nations chs. 13-35
This major section of the book emphasizes the folly of ...

Constable: Isa 28:1--33:24 - --3. The folly of trusting the nations chs. 28-33
Chapters 28-35 are somewhat similar to chapters ...
