Commentari biblici

It is evident that this chapter was composed at about the same time as the preceding, and relates to the same subject. The general object, like the former, is to dissuade the Jews from their contemplated alliance with Egypt, and to lead them to rely on God. In doing this, the prophet first denounces a woe on those who went down to Egypt to seek aid Isaiah 31:1; he then states that God will punish them for it Isaiah 31:2; he then urges the utter inability of the Egyptians to furnish the aid which was needed, since Yahweh was about to stretch out his arm over them also, and they, as well as those who sought their aid, should suffer under his displeasure Isaiah 31:3. The prophet then, in order to recall them from this contemplated alliance, and to induce them to put confidence in Yahweh, assures them by two most beautiful figures Isaiah 31:4-5 that God would protect their city in the threatened invasion, and save it from destruction. He calls on them, therefore Isaiah 31:6, to turn unto God; assures them Isaiah 31:7 that at that time every man would see the folly of trusting in idols; and finally Isaiah 31:8-9, assures them of the complete overthrow of the army of the Assyrian. The scope of the prophecy is, therefore, simple and direct; the argument condensed, impressive, and beautiful. It is not improbable, by any means, that these exhortations of Isaiah had a sensible effect on the conduct of Hezekiah. The whole narrative respecting the invasion of Sennacherib would lead to the conclusion, that at first Hezekiah himself joined in the purpose of seeking the alliance with Egypt, but that he was afterward led to abandon it, and to use all his influence to induce his people also to rely on the aid of God; compare Isaiah 36:6, with Isaiah 36:18.

Wo - (see the note at Isaiah 30:1).

To them that go down to Egypt - (see the note at Isaiah 30:2).

And stay on horses - (see the note at Isaiah 30:16).

And trust in chariots - (see the note at Isaiah 21:7). That they were often used in war, is apparent from the following places Joshua 11:4; Judges 1:19; 1 Samuel 13:5; 2 Samuel 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 Isaiah 30:1)

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.

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.

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 Deuteronomy 33:20; Job 10:16; Psalm 7:2; Hosea 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.

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 Matthew 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 - פסוח pâsoach. Lowth renders this, 'Leaping forward.' This word, which is usually applied in some of its forms to the Passover Exodus 12:13, Exodus 12:23, Exodus 12:27; Numbers 9:4; Joshua 5:11; 2 Chronicles 30:18, properly means, as a verb, "to pass over," and hence, to preserve or spare. The idea in the passage is, that Yahweh would protect Jerusalem, as a bird defends its young.

Turn ye unto him - In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him rather than seek the aid of Egypt.

Have deeply revolted - For the meaning of this phrase, see the note at Isaiah 29:15.

For in that day - That is, in the invasion of Sennacherib, and the events that shalt be consequent thereon.

Every man shall cast away his idols - (see the note at Isaiah 30:22; compare the note at Isaiah 2:20).

For a sin - Or rather, the sin which your own hands have made. The sense is, that the making of those idols had been a sin, or sin itself. It had been "the" sin, by way of eminence, which was chargeable upon them.