Isaiah 31

The chapter moves from a specific historical critique of Judah's foreign policy to a theological declaration of God's unique ability to protect his people, ending in a practical call to repentance.

• The Lord will fight for Mount Zion (Isaiah 31:4).
• The Lord will defend, deliver, and preserve Jerusalem (Isaiah 31:5).
• The Assyrian will fall by a sword not of man (Isaiah 31:8).

• Turn ye unto him (Isaiah 31:6).

• Woe to those who seek help from Egypt and trust in horses (Isaiah 31:1).
• The helper and the helped shall both fall together (Isaiah 31:3).

• This passage likely dates to the reign of Hezekiah, a time of intense pressure from the encroaching Assyrian empire (the 'Assyrian' of v. 8).
• The 'going down' to Egypt (מִצְרַיִם H4714) refers to the political temptation to secure military aid from the Pharaoh as a buffer against Assyria, a move often condemned by the prophets as a return to the bondage of the past.

• Horses (סוּס H5483) and chariots (רֶכֶב H7393) were the high-tech, elite weaponry of the Ancient Near East. Trusting in these was a practical statement of reliance on tangible, visible military power rather than faith.
• The lion was a common symbol of power and royal authority in the Ancient Near East, making it an apt image for God's sovereign defense.

• This is part of a series of 'woes' directed at Judah in the book of Isaiah, focusing on foreign policy and internal idolatry.
• The passage serves as a theological interlude that corrects the political pragmatism of the surrounding chapters.

• The reference to Egypt (מִצְרַיִם H4714) evokes the historical trauma of the Exodus, casting Judah's search for aid as a theological regression.
• Matthew Henry observes that sinners are often convicted by plain truths they refuse to believe, noting that the Lord of hosts will fight for his church just as a lion defends its prey, a reference to his view of the divine sovereignty in history. There is a classic theological tension regarding the 'sword' in verse 8; while interpreted as a specific historical angelic intervention against Sennacherib, it serves as an archetype for the eventual defeat of the enemies of God's people, though readers hold differing views on whether this is purely historical or purely typological/eschatological.

• Isaiah 31:4 (the lion and the young lion) shares thematic imagery with Psalm 103:13 or similar passages where God's protective, parent-like nature is established.
• The fall of the 'Assyrian' (v. 8) serves as the historical fulfillment of God's protection of Jerusalem during the days of Hezekiah (2 Kings 19:35).

• The word 'Woe' (הוֹי H1945) acts as a lament or announcement of judgment, signaling a severe divine rebuke.
• The Hebrew term for 'rely' or 'stay' (שָׁעַן H8172) implies leaning on something for support, suggesting a total shift of weight away from God onto human military capabilities.
• The contrast in v. 3 between 'flesh' (בָּשָׂר H1320) and 'spirit' (רוּחַ H7307) is vital; the former denotes mortal, decaying human strength, while the latter underscores the invincible, animating power of God.

• The irony of verse 1: while the people 'look not' (שָׁעָה H8159) to God, God is the one who is actually 'watching' over them like a bird over its young.
• The specific detail that the Assyrian falls not by human sword, emphasizing that Judah's salvation is entirely monergistic—accomplished by God alone.

• The exact timing of the 'day' referred to in verse 7; while clearly linked to the immediate Assyrian threat, some commentators see an escalation toward a larger eschatological day of judgment.