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Isaiah 31:1
Verse
Context
Woe to Those Who Rely on Egypt
1Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. 2Yet He too is wise and brings disaster; He does not call back His words. He will rise up against the house of the wicked and against the allies of evildoers.
Sermons
Zac Poonen
Chuck Smith
Erlo StegenErlo Stegen
Joshua Daniel
David WilkersonSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 ועל veal, and upon, first twenty MSS. of Kennicott's, thirty of De Rossi's, one of my own, and the Septuagint, Arabic, and Vulgate, read על al, upon, without the conjunction, which disturbs the sense.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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 God, to the drunkards of Ephraim (Isa 28:1), to Ariel (Isa 29:1), to the rebellious children (Isa 30:1), and here to those that go down to Egypt for help; for men's relation to the church will not secure them from divine woes if they live in contempt of divine laws. Observe, I. What the sin was that is here reproved, Isa 31:1. 1. Idolizing the Egyptians, and making court to them, as if happy were the people that had the Egyptians for their friends and allies. They go down to Egypt for help in every exigence, as if the worshippers of false gods had a better interest in heaven and were more likely to have success of earth than the servants of the living and true God. That which invited them to Egypt was that the Egyptians had many chariots to accommodate them with, and horses and horsemen that were strong; and, if they could get a good body of forces thence into their service, they would think themselves able to deal with the king of Assyria and his numerous army. Their kings were forbidden to multiply horses and chariots, and were told of the folly of trusting to them (Psa 20:7); but they think themselves wiser than their Bible. 2. Slighting the God of Israel: They look not to the Holy One of Israel, as if he were not worth taking notice of in this distress. They advise not with him, seek not his favour, nor are in any care to make him their friend. II. The gross absurdity and folly of this sin. 1. They neglected one whom, if they would not hope in him, they had reason to fear. They do not seek the Lord, nor make their application to him, yet he also is wise, Isa 31:2. They are solicitous to get the Egyptians into an alliance with them, because they have the reputation of a politic people; and is not God wise too? and would not infinite wisdom, engaged on their side, stand them in more stead than all the policies of Egypt? They are at the pains of going down to Egypt, a tedious journey, when they might have had better advice, and better help, by looking up to heaven, and would not. But, if they will not court God's wisdom to act for them, they shall find it act against them. He is wise, too wise for them to outwit, and he will bring evil upon those who thus affront him. He will not call back his words as men do (because they are fickle and foolish), but he will arise against the house of the evil-doers, this cabal of them that go down to Egypt; God will appear to their confusion, according to the word that he has spoken, and will oppose the help they think to bring in from the workers of iniquity. Some think the Egyptians made it one condition of their coming into an alliance with him that they should worship the gods of Egypt, and they consented to it, and therefore they are both called evil-doers and workers of iniquity. 2. They trusted to those who were unable to help them and would soon appear to be so, Isa 31:3. Let them know that the Egyptians, whom they depend so much upon, are men and not God. As it is good for men to know themselves to be but men (Psa 9:20), so it is good for us to consider that those we love and trust to are but men. They therefore can do nothing without God, nothing against him, nothing in comparison with him. They are men, and therefore fickle and foolish, mutable and mortal, here to day and gone to morrow; they are men, and therefore let us not make gods of them, by making them our hope and confidence, and expecting that in them which is to be found in God only; they are not God, they cannot do that for us which God can do, and will, if we trust in him. Let us not then neglect him, to seek to them; let us not forsake the rock of ages for broken reeds, nor the fountain of living waters for broken cisterns. The Egyptians indeed have horses that are very strong; but they are flesh, and not spirit, and therefore, strong as they are, they may be wearied with a long march, and become unserviceable, or be wounded and slain in battle, and leave their riders to be ridden over. Every one knows this, that the Egyptians are not God and their horses are not spirit; but those that seek to them for help do not consider it, else they would not put such confidence in them. Sinners may be convicted of folly by the plainest and most self-evident truths, which they cannot deny, but will not believe. 3. They would certainly be ruined with the Egyptians they trusted in, Isa 31:3. When the Lord does but stretch out his hand how easily, how effectually, will he make them ashamed of their confidence in Egypt, and the Egyptians ashamed of the encouragement they gave them to trust in them; for he that helps and he that is helped shall fall together, and their mutual alliance shall prove their joint ruin. The Egyptians were shortly to be reckoned with, as appears by the burden of Egypt (ch. 19), and then those who fled to them for shelter and succour should fall with them; for there is no escaping the judgments of God. Evil pursues sinners, and it is just with God to make that creature a scourge to us which we make an idol of. 4. They took God's work out of his hands. They pretended a great deal of care to preserve Jerusalem, in advising to an alliance with Egypt; and, when others would not fall in with their measures, they pleaded self preservation, and went to Egypt themselves. Now the prophet here tells them that Jerusalem should be preserved without aid from Egypt and that those who tarried there should be safe when those who fled to Egypt should be ruined. Jerusalem was under God's protection, and therefore there was no occasion to put it under the protection of Egypt. But a practical distrust of God's all-sufficiency is at the bottom of all our sinful departures from him to the creature. The prophet tells them he had it from God's own mouth: Thus hath the Lord spoken to me. They might depend upon it, (1.) That God would appear against Jerusalem's enemies with the boldness of a lion over his prey, Isa 31:4. When the lion comes out to seize his prey a multitude of shepherds come out against him; for it becomes neighbours to help one another when persons or goods are in danger. These shepherds dare not come near the lion; all they can do is to make a noise, and with that they think to frighten him off. But does he regard it? No: he will not be afraid of their voice, nor abase himself so far as to be in the least moved by it either to quit his prey or to make any more haste than otherwise he would do in seizing it. Thus will the Lord of hosts come down to fight for Mount Zion, with such an unshaken undaunted resolution not to be moved by any opposition; and he will as easily and irresistibly destroy the Assyrian army as a lion tears a lamb in pieces. Whoever appear against God, they are but like a multitude of poor simple shepherds shouting at a lion, who scorns to take notice of them or so much as to alter his pace for them. Surely those that have such a protector need not go to Egypt for help. (2.) That God would appear for Jerusalem's friends with the tenderness of a bird over her young, Isa 31:5. God was ready to gather Jerusalem, as a hen gathers her brood under her wings (Mat 23:37); but those that trusted to the Egyptians would not be gathered. As birds flying to their nests with all possible speed, when they see them attacked, and fluttering about their nests with all possible concern, hovering over their young ones to protect them and drive away the assailants, with such compassion and affection will the Lord of hosts defend Jerusalem. As an eagle stirs up her young when they are in danger, takes them and bears them on her wings, so the Lord led Israel out of Egypt (Deu 32:11, Deu 32:12); and he has now the same tender concern for them that he had then, so that they need not flee into Egypt again for shelter. Defending, he will deliver it; he will so defend it as to secure the continuance of its safety, not defend it for a while and abandon it at last, but defend it so that it shall not fall into the enemies' hand. I will defend this city to save it, Isa 37:35. Passing over he will preserve it; the word for passing over is used in this sense only here and Exo 12:12, Exo 12:23, Exo 12:27, concerning the destroying angel's passing over the houses of the Israelites when he slew all the first-born of the Egyptians, to which story this passage refers. The Assyrian army was to be routed by a destroying angel, who should pass over Jerusalem, though that deserved to be destroyed, and draw his sword only against the besiegers. They shall be slain by the pestilence, but none of the besieged shall take the infection. Thus he will again pass over the houses of his people and secure them.
Tyndale Open Study Notes
31:1-3 Isaiah delivered another vision regarding Judah’s negotiations with Egypt, which probably took place in 705–701 BC. During that time, the conquering Assyrians were on the move, threatening Judah. At first, Hezekiah tried political and military means to avert being totally conquered (see 2 Kgs 18:13-16). 31:1 What sorrow: This is the fifth of the six woes (see study note on 28:1–33:24). • Looking to the Lord implies seeking his guidance with a worshipful attitude (see Deut 4:29; Ps 105:3-4).
Isaiah 31:1
Woe to Those Who Rely on Egypt
1Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. 2Yet He too is wise and brings disaster; He does not call back His words. He will rise up against the house of the wicked and against the allies of evildoers.
- Scripture
- Sermons
- Commentary
The Word in a Recession
By Zac Poonen2.9K10:12RecessionPSA 20:7ISA 31:1MAT 6:33ACT 2:46PHP 4:19HEB 12:27REV 18:2In this sermon, the preacher emphasizes the importance of placing our confidence solely in God, rather than in worldly possessions or external factors. He warns against being fooled by false prophets and highlights the need to rely on God alone. The preacher references Hebrews 12:27, which states that God will shake anything created in order to reveal where our true confidence lies. He also mentions the example of Israel in the Old Testament, where God warned them against depending on other nations for help. Ultimately, the preacher encourages believers to rejoice when the devil's kingdom crumbles, as it signifies the fulfillment of God's plan.
Voices From Hell Speaking to America - Part 3
By Alan Cairns2.7K09:42PSA 33:16PSA 146:3PRO 16:18ISA 2:22ISA 31:1JER 46:25EZK 32:21
This sermon delves into the prophetic lamentation of the impending destruction of Pharaoh, his armies, and the great Egyptian nation, challenging the false hope placed in Egypt's military might against Nebuchadnezzar. It emphasizes the consequences of relying on earthly power rather than God's sovereignty, warning of the inevitable downfall of nations that oppose God. The message highlights the importance of heeding the voices from hell, representing the judgment and wrath of God, as a call to repentance and acknowledgment of His ultimate authority.
(The Word for Today) Isaiah 31:1 - Part 1
By Chuck Smith1.5K25:59ExpositionalEXO 14:142CH 16:9PSA 20:7PSA 33:16PRO 3:5ISA 31:12CO 12:9In this sermon, Pastor Chuck Smith discusses the situation in which the people of Jerusalem find themselves. The Assyrian army, known for their cruelty, is conquering cities and moving towards Jerusalem. The people are fearful, as no city has been able to withstand the Assyrian forces. However, God reassures Pastor Chuck that He will provide for them and deliver them from their enemies. Pastor Chuck shares a personal story of a man who wanted to donate a large sum of money to the church, but God instructed him to refuse it, as He wanted to show His provision and receive all the glory for the work being done.
Trusting God in Stead of Man
By Erlo Stegen1.1K37:17PSA 118:8PRO 3:5ISA 31:1MAT 6:33In this sermon, the preacher begins by praying for the words spoken to be transformed from water into wine, symbolizing a powerful and impactful message. The preacher then discusses the complexities of marriage, referencing a book by Martin Luther that describes four types of marriages. The preacher emphasizes the importance of choosing a marriage that is based on mutual love and remaining in love after marriage. The sermon concludes with a reminder to trust in God and the example of the preacher's own experiences of trusting in the Lord for financial aid and seeing the impact of their ministry.
Look to God and Not to Egypt
By Erlo Stegen1.1K1:10:03EgyptDEU 17:16ISA 31:1ISA 31:3MAT 6:331CO 2:1In this sermon, the preacher discusses the importance of trusting in God rather than relying on worldly wealth and success. He shares a story about a visit from an older person who advised against starting a water factory, stating that it would not succeed in the market. The preacher emphasizes that preachers, in particular, should not be consumed by worries about money and should instead trust in God for their provision. He also warns against forgetting one's calling and the importance of staying true to God's word, using examples from the Bible to illustrate the consequences of straying from God's path.
The Spirit of Egypt - Part 1
By Joshua Daniel99309:57GEN 12:10PSA 146:3PRO 11:25ISA 31:1MAT 16:26LUK 10:30
This sermon reflects on a time of imminent danger during the Japanese invasion of Madras, where the speaker's father used the opportunity to preach the gospel. It emphasizes seeking God's guidance in times of decision-making and the consequences of turning to worldly comforts instead of following God's call. The message warns against relying on earthly prosperity and the importance of lifting others up according to the teachings of Jesus.
Woe to Them That Go Down to Egypt
By David Wilkerson0Spiritual WarfareTrusting GodPSA 20:7ISA 31:1ROM 7:242CO 10:3EPH 6:12PHP 4:132TI 3:13JAS 4:71JN 5:4REV 12:15David Wilkerson warns against relying on human strength and worldly solutions, as illustrated in Isaiah 31, where the prophet cautions Israel about seeking help from Egypt instead of trusting in God. He emphasizes that just as Israel faced the powerful Assyrian army, believers today confront overwhelming temptations and sins that cannot be defeated through human efforts. Wilkerson draws parallels between the historical context of Isaiah's warning and the current state of the church, highlighting the increasing influence of demonic forces and societal decay. He urges the church to recognize the futility of fighting spiritual battles without divine assistance and to seek the Holy One of Israel for true victory.
The Lord Is Able to Give Thee
By F.B. Meyer0Divine ProvisionConsequences of Sin2CH 25:9PSA 20:7PRO 14:12ISA 31:1GAL 6:7JAS 4:4F.B. Meyer emphasizes that God is capable of providing far more than we can imagine, as illustrated through the story of Amaziah, who failed to recognize the danger of allying with the ungodly. He warns that true fellowship with God requires a complete renunciation of worldly partnerships, as relying on them leads to forfeiting divine aid. Meyer encourages believers to trust solely in God for victory, asserting that even without worldly support, God can deliver them from their enemies. He also highlights the importance of understanding that while sin can be forgiven, its consequences may linger, urging believers to consider the long-term effects of their actions.
No Hope of Victory in Our Strength
By David Wilkerson0Spiritual WarfareDivine StrengthISA 31:1David Wilkerson emphasizes that even believers can face internal battles against satanic powers and strongholds, highlighting the futility of relying on human strength to achieve victory. He references Isaiah 31 to illustrate that true power comes only through faith in God's New Covenant, not through our own efforts. Wilkerson warns of the increasing sin and deception in society, urging believers to trust in God's Spirit rather than their own might. He reassures that God promises to fight for us, encouraging those overwhelmed by struggles to surrender their battles to Him. Ultimately, the message is a call to rely on divine strength in the face of overwhelming challenges.
Moses Pointing to the Lord for Battle
By Bob Hoekstra0DEU 9:5DEU 20:32CH 20:17PSA 18:35PSA 33:20ISA 31:1Bob Hoekstra preaches on the importance of relying on the sufficiency of God in the midst of battles, using Moses as an example who pointed Israel to the Lord for battle. Despite facing inevitable battles in the Promised Land, Moses reminded the people not to be afraid or rely on worldly resources, but to trust in the Lord who fights for His people against their enemies to save them.
The Folly of Trusting to Egypt for Help
By John Nelson Darby0Reliance on GodFaith vs. Worldly TrustISA 31:1John Nelson Darby emphasizes the folly of Israel's reliance on Egypt for help, contrasting their trust in human strength with the divine power of God. He illustrates how Israel, despite being God's chosen people, often turned back to the worldly resources of Egypt, neglecting their relationship with the Holy One of Israel. This historical pattern serves as a warning for the church today, which is also tempted to seek worldly wisdom and support instead of relying on God's guidance and strength. Darby calls for a faith that recognizes God's sovereignty and the futility of trusting in human means, urging believers to remember their identity in Christ and the power of the Holy Spirit. Ultimately, he reminds us that true safety and help come from God alone, not from the flesh or the world.
Gone Down Into Egypt
By F.B. Meyer0Divine ProvisionFaith in TrialsGEN 12:10GEN 46:3ISA 31:1F.B. Meyer explores Abram's journey into Egypt during a famine in Canaan, emphasizing the challenges faced by those who separate themselves for God's purpose. He highlights the importance of faith in navigating life's difficulties, warning against relying on worldly solutions when faced with trials. Meyer reflects on how Abram's decision to go to Egypt, driven by fear, led to further complications, including deceit regarding his wife Sarah. He encourages believers to trust in God's provision and to seek His guidance rather than resorting to questionable means for relief. Ultimately, Meyer reassures that even in failure, God's grace can transform and redeem those who surrender to Him.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 ועל veal, and upon, first twenty MSS. of Kennicott's, thirty of De Rossi's, one of my own, and the Septuagint, Arabic, and Vulgate, read על al, upon, without the conjunction, which disturbs the sense.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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 God, to the drunkards of Ephraim (Isa 28:1), to Ariel (Isa 29:1), to the rebellious children (Isa 30:1), and here to those that go down to Egypt for help; for men's relation to the church will not secure them from divine woes if they live in contempt of divine laws. Observe, I. What the sin was that is here reproved, Isa 31:1. 1. Idolizing the Egyptians, and making court to them, as if happy were the people that had the Egyptians for their friends and allies. They go down to Egypt for help in every exigence, as if the worshippers of false gods had a better interest in heaven and were more likely to have success of earth than the servants of the living and true God. That which invited them to Egypt was that the Egyptians had many chariots to accommodate them with, and horses and horsemen that were strong; and, if they could get a good body of forces thence into their service, they would think themselves able to deal with the king of Assyria and his numerous army. Their kings were forbidden to multiply horses and chariots, and were told of the folly of trusting to them (Psa 20:7); but they think themselves wiser than their Bible. 2. Slighting the God of Israel: They look not to the Holy One of Israel, as if he were not worth taking notice of in this distress. They advise not with him, seek not his favour, nor are in any care to make him their friend. II. The gross absurdity and folly of this sin. 1. They neglected one whom, if they would not hope in him, they had reason to fear. They do not seek the Lord, nor make their application to him, yet he also is wise, Isa 31:2. They are solicitous to get the Egyptians into an alliance with them, because they have the reputation of a politic people; and is not God wise too? and would not infinite wisdom, engaged on their side, stand them in more stead than all the policies of Egypt? They are at the pains of going down to Egypt, a tedious journey, when they might have had better advice, and better help, by looking up to heaven, and would not. But, if they will not court God's wisdom to act for them, they shall find it act against them. He is wise, too wise for them to outwit, and he will bring evil upon those who thus affront him. He will not call back his words as men do (because they are fickle and foolish), but he will arise against the house of the evil-doers, this cabal of them that go down to Egypt; God will appear to their confusion, according to the word that he has spoken, and will oppose the help they think to bring in from the workers of iniquity. Some think the Egyptians made it one condition of their coming into an alliance with him that they should worship the gods of Egypt, and they consented to it, and therefore they are both called evil-doers and workers of iniquity. 2. They trusted to those who were unable to help them and would soon appear to be so, Isa 31:3. Let them know that the Egyptians, whom they depend so much upon, are men and not God. As it is good for men to know themselves to be but men (Psa 9:20), so it is good for us to consider that those we love and trust to are but men. They therefore can do nothing without God, nothing against him, nothing in comparison with him. They are men, and therefore fickle and foolish, mutable and mortal, here to day and gone to morrow; they are men, and therefore let us not make gods of them, by making them our hope and confidence, and expecting that in them which is to be found in God only; they are not God, they cannot do that for us which God can do, and will, if we trust in him. Let us not then neglect him, to seek to them; let us not forsake the rock of ages for broken reeds, nor the fountain of living waters for broken cisterns. The Egyptians indeed have horses that are very strong; but they are flesh, and not spirit, and therefore, strong as they are, they may be wearied with a long march, and become unserviceable, or be wounded and slain in battle, and leave their riders to be ridden over. Every one knows this, that the Egyptians are not God and their horses are not spirit; but those that seek to them for help do not consider it, else they would not put such confidence in them. Sinners may be convicted of folly by the plainest and most self-evident truths, which they cannot deny, but will not believe. 3. They would certainly be ruined with the Egyptians they trusted in, Isa 31:3. When the Lord does but stretch out his hand how easily, how effectually, will he make them ashamed of their confidence in Egypt, and the Egyptians ashamed of the encouragement they gave them to trust in them; for he that helps and he that is helped shall fall together, and their mutual alliance shall prove their joint ruin. The Egyptians were shortly to be reckoned with, as appears by the burden of Egypt (ch. 19), and then those who fled to them for shelter and succour should fall with them; for there is no escaping the judgments of God. Evil pursues sinners, and it is just with God to make that creature a scourge to us which we make an idol of. 4. They took God's work out of his hands. They pretended a great deal of care to preserve Jerusalem, in advising to an alliance with Egypt; and, when others would not fall in with their measures, they pleaded self preservation, and went to Egypt themselves. Now the prophet here tells them that Jerusalem should be preserved without aid from Egypt and that those who tarried there should be safe when those who fled to Egypt should be ruined. Jerusalem was under God's protection, and therefore there was no occasion to put it under the protection of Egypt. But a practical distrust of God's all-sufficiency is at the bottom of all our sinful departures from him to the creature. The prophet tells them he had it from God's own mouth: Thus hath the Lord spoken to me. They might depend upon it, (1.) That God would appear against Jerusalem's enemies with the boldness of a lion over his prey, Isa 31:4. When the lion comes out to seize his prey a multitude of shepherds come out against him; for it becomes neighbours to help one another when persons or goods are in danger. These shepherds dare not come near the lion; all they can do is to make a noise, and with that they think to frighten him off. But does he regard it? No: he will not be afraid of their voice, nor abase himself so far as to be in the least moved by it either to quit his prey or to make any more haste than otherwise he would do in seizing it. Thus will the Lord of hosts come down to fight for Mount Zion, with such an unshaken undaunted resolution not to be moved by any opposition; and he will as easily and irresistibly destroy the Assyrian army as a lion tears a lamb in pieces. Whoever appear against God, they are but like a multitude of poor simple shepherds shouting at a lion, who scorns to take notice of them or so much as to alter his pace for them. Surely those that have such a protector need not go to Egypt for help. (2.) That God would appear for Jerusalem's friends with the tenderness of a bird over her young, Isa 31:5. God was ready to gather Jerusalem, as a hen gathers her brood under her wings (Mat 23:37); but those that trusted to the Egyptians would not be gathered. As birds flying to their nests with all possible speed, when they see them attacked, and fluttering about their nests with all possible concern, hovering over their young ones to protect them and drive away the assailants, with such compassion and affection will the Lord of hosts defend Jerusalem. As an eagle stirs up her young when they are in danger, takes them and bears them on her wings, so the Lord led Israel out of Egypt (Deu 32:11, Deu 32:12); and he has now the same tender concern for them that he had then, so that they need not flee into Egypt again for shelter. Defending, he will deliver it; he will so defend it as to secure the continuance of its safety, not defend it for a while and abandon it at last, but defend it so that it shall not fall into the enemies' hand. I will defend this city to save it, Isa 37:35. Passing over he will preserve it; the word for passing over is used in this sense only here and Exo 12:12, Exo 12:23, Exo 12:27, concerning the destroying angel's passing over the houses of the Israelites when he slew all the first-born of the Egyptians, to which story this passage refers. The Assyrian army was to be routed by a destroying angel, who should pass over Jerusalem, though that deserved to be destroyed, and draw his sword only against the besiegers. They shall be slain by the pestilence, but none of the besieged shall take the infection. Thus he will again pass over the houses of his people and secure them.
Tyndale Open Study Notes
31:1-3 Isaiah delivered another vision regarding Judah’s negotiations with Egypt, which probably took place in 705–701 BC. During that time, the conquering Assyrians were on the move, threatening Judah. At first, Hezekiah tried political and military means to avert being totally conquered (see 2 Kgs 18:13-16). 31:1 What sorrow: This is the fifth of the six woes (see study note on 28:1–33:24). • Looking to the Lord implies seeking his guidance with a worshipful attitude (see Deut 4:29; Ps 105:3-4).