Isaiah 31:1-9

Isaiah 31:1-9

Isaiah 31:1-9

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 to the Holy One of Israel, neither seek the Lord!

1. Væ descendentibus in Ægyptum ad auxilium, et qui equis innituntur; et qui curribus confidunt, quia multi sunt; et equitibus, quia prævalidi; et non respexerunt ad Sanctum Israel, nec Iehovam inquisierunt.

2. Yet he is also is wise, and will bring evil, and will not call back his words: but will arise against the house of evil-doers, and against the help of them that work iniquity.

2. Atqui ipse quoque sapiens est. Itaque adducet malum, nec verba sua faciet irrita; insurgent, inquam, contra domum malignorum, et contra auxilium opificum vanitatis.

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 shall fail together.

3. Et certe Ægyptius homo est, non Deus; et equi eorum caro, et non spiritus. Itaque simulac extenderit Iehova manum suam, ruet auxiliator, et cadet adjutus, omnesque simul deficient.

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.

4. Quoniam sic dixit Iehova ad me: Ut leo rugit et catulus leonis ad prædam suam, contra quem si convocetur cœtus pastorum, a clamore eorum non commovebitur, neque ob eorum tumultum humiliabitur; sic descendet Iehova exercituum ad præliandum pro monte Sion, et pro colle ejus.

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

5. Sicut aves quæ volant, ita proteget Iehova exercituum Ierusalem; protegens liberabit, transiliens servabit.

6. Turn ye unto him from whom the children of Israel have deeply revolted.

6. Revertimini ut profundam fecistis defectionem, filii Israel.

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.

7. Quoniam in die illa abjicit homo idola argenti sui, et idola auri sui, quæ fecerunt vobis manus vestræ peccatum.

8. Then shall the Assyrians 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.

8. Tum cadet Assur per gladium, non viri; et gladius non hominis devorabit eum; et fuga sibi consulet a facie gladii, et juvens ejus in liquefactionem erunt.

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.

9. In arcem suam præ formidine transibit, et pavebunt Principes ejus a vexillo, dicit Iehova, cui ignis est (vel, qui ignis illi est) in Sion, et cui fornax in Ierusalem.

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. (Deuteronomy 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.”

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, (Isaiah 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;1 Corinthians 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. 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.

Note 317. “Of them that work iniquity.” — Eng. Ver. FT574 “Return to him against whom you have entertained deep thoughts; in the same manner as you revolted, and have still revolted, from him, return now to him.” — Jarchi. Among the commentators who belonged to the Hebrew nation, or wrote in the Hebrew language, Jarchi was probably held, on the ground of the first part of his paraphrase, to support that view which our Author condemns; but the second part of it, beginning with “in the same manner as” approaches very closely to the Reformer’s own words. — Ed FT575 Piscator and others construe לאשר (lăăshĕr) as equivalent to אשר ממנו אליו, (ēlāiv ăshĕr mĭmmĕnnū,) “to him from whom.” Vitringa does not reject this exposition, which he acknowledges to be supported by an analogous use of מאשר, (mēăshĕr,) in Ruth 2:9; but he pronounces the rendering, “according as.” to be more elegant and probably more correct. Modern critics, however, approve of the meaning given in our common version. “The syntax may be solved either by supposing ‘to him’ to be understood, and giving לאשר (lăăshĕr) the sense of ‘with respect to whom,’ or by assuming that, as both these ideas could be expressed by this one phrase, it was put but once in order to avoid the tautology.” — Alexander. The other mode of resolving the syntax, by bringing out the sense, “to him from whom,” appears to adhere more closely to the usage of the Hebrew language. — Ed FT576 העמיקו סרה (hĕgnĕmīkūsārāh) literally signifies, “they have deepened revolt;” and Professor Alexander justly remarks that the substitution of the second person for the third, in the ancient versions, and in Barnes, (ye have revolted), is wholly arbitrary. — Ed FT577 “Enfans rebelles;” — “Rebellious children.” FT578 “Et pourtant il marque la repentance par les fruits;” — “And therefore he points out repentance by the fruits.” FT579 See Commentary on Isaiah, vol. 1 p. 118 FT580 That is, he does not follow the ancient versions, by viewing it as an adjective, qualifying the word “hands,” — “your sinful hands.” — Ed FT581 לא איש (lōīsh,) not of a man, that is, of one who is totally different from a man. The word לא (lō) often unites with a substantive, so as to form one word, which shall bear a quite different and even opposite meaning; as תהו לא דרך (tōhūlōdĕrĕch ‘desolation not-a-way,’ that is, ‘an impassable way.’ Psalm 107:40; and לא שם לו, (lōshēm lō,) ‘he shall have not-a-name,’ that is, ‘he shall have public disgrace.’ (Job 18:17.)” — Rosenmüller. “An Hebrew idiom; of one far different from a man, viz., an angel.” — Stock FT582 “And his young men shall be discomfited. (Heb. for melting or tribute.)” — Eng. Ver. FT583 “And he shall pass over to his stronghold (or, his strength) for fear, (Heb. his rock shall pass away for fear.” — Eng. Ver.

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.” (Psalm 146:3.)

“Cursed is he who trusteth in man, and relieth on an arm of flesh.” (Jeremiah 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.”
(Psalm 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.

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?

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.” (Deuteronomy 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!”
(Matthew 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.” (Leviticus 26:12.)

6. Return. This verse is explained in various ways; for the Hebrew commentators explain it thus, “Return to the Lord, for you have multiplied revolts.” But, in my opinion, the meaning is more simple: “Return according as you have made a deep revolt; for לאשר (lăăshĕr) is, I think, employed in the same sense as כאשר (kăăshĕr), “according as.” He means that the aggravated nature of their wickedness does not shut the door against them from returning to God, if they repent; that, although they have been sunk into the deepest wickedness, still God will pardon them. Yet, at the same time, he makes use of this spur to stimulate them to earnest grief and hatred of their sins, that they may not carelessly and lightly, as frequently happens, aim at a half repentance. He therefore bids them consider attentively with what fearful destruction they have cast themselves down to hell, that they may abhor themselves on account of their aggravated transgressions.

Note 318. {Bogus footnote}

Note 319. {Bogus footnote}

It ought first to be observed, that the Prophet does not lessen the guilt of the people. They who need to be brought back to the Lord must first be made to have a deep and painful conviction of their guilt; for they who flatter themselves in their iniquities are very far from obtaining pardon, and therefore there is nothing better than to lay open the alarming nature of the disease, when a remedy must be applied. Yet, that their hearts may not be led to despair, they must be encouraged and comforted by holding out to them the mercy of God; for Satan aims at nothing else than to cut us off from all hope of pardon. Accordingly, Isaiah declares that, although by their wickedness they have sunk down to hell, God is ready to forgive; for not in vain does the Lord invite us to repentance, but he likewise offers pardon. Hence also, to such exhortations the Scripture always adds promises of grace, that, whenever we are called to repentance, we may know that the hope of pardon is also held out to us.

As you have made a deep revolt. Instead of this rendering, the word עמק, (gnāmăk,) which signifies to be deep, is explained by some as meaning to multiply and the metaphor is supposed to be borrowed from heaps, “As you have heaped up your sins, so return now.” But I prefer the former exposition. סרה (sārāh) signifies “revolt.” Others explain it to mean here “depravity,” but the word “revolt” is more appropriate. The Prophet therefore invites them to return to the Lord.

Note 320. {Bogus footnote}