Isaiah 31:1

Translation
King James Version
¶ 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 unto the Holy One of Israel, neither seek the LORD!
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KJV (with Strong's)
Woe H1945 to them that go down H3381 to Egypt H4714 for help H5833; and stay H8172 on horses H5483, and trust H982 in chariots H7393, because they are many H7227; and in horsemen H6571, because they are very H3966 strong H6105; but they look H8159 not unto the Holy One H6918 of Israel H3478, neither seek H1875 the LORD H3068!
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Complete Jewish Bible
Woe to those going down to Egypt expecting help - relying on horses; trusting in chariots, because they have many, and in the strength of their cavalrymen - but not looking to the Holy One of Isra'el, not consulting ADONAI.
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Berean Standard Bible
Woe 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.
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American Standard Version
Woe to them that go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they look not unto the Holy One of Israel, neither seek Jehovah!
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World English Bible Messianic
Woe to those who go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they don’t look to the Holy One of Israel, and they don’t seek the LORD!
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Geneva Bible (1599)
Woe vnto them that goe downe into Egypt for helpe, and stay vpon horses, and trust in charets, because they are many, and in horsemen, because they be very strong: but they looke not vnto the holy one of Israel, nor seeke vnto the Lord.
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Young's Literal Translation
Woe to those going down to Egypt for help, And on horses lean, And trust on chariots, because many, And on horsemen, because very strong, And have not looked on the Holy One of Israel, And Jehovah have not sought.
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See also
Psalms 20:7Jeremiah 17:5Deuteronomy 17:16Isaiah 36:9Jeremiah 2:13Daniel 9:13Isaiah 30:16
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In the KJVVerse 18,252 of 31,102

Study This Verse

SUMMARY

Isaiah 31:1 delivers a potent prophetic denunciation, a "woe," against the Kingdom of Judah for its profound spiritual and political miscalculation. Instead of placing their trust in the Lord, Judah sought military alliance and assistance from Egypt, relying on the perceived strength of their numerous horses and powerful chariots. The verse starkly contrasts this misplaced confidence in human and worldly might with their egregious failure to "look not unto the Holy One of Israel, neither seek the LORD," thereby highlighting a fundamental breach of faith and a preference for tangible, but ultimately fallible, human power over divine omnipotence and provision.

CONTEXT

  • Literary Context: Isaiah 31:1 is intricately woven into a broader tapestry of prophetic pronouncements within Isaiah chapters 28-33, a section primarily dedicated to condemning Judah's spiritual apostasy and ill-conceived political alliances. It serves as a direct continuation and intensification of the themes introduced in Isaiah 30, which also pronounces a "woe" upon those who "go down to Egypt for help" (Isaiah 30:1-7). This specific verse sharpens the indictment by detailing the objects of Judah's misplaced trust—Egypt's formidable military resources—and explicitly pinpointing the spiritual root of their error: their neglect of God. The surrounding narrative continues to juxtapose God's protective power with human weakness, ultimately promising divine intervention against the Assyrian threat, but only after Judah abandons its reliance on foreign powers and returns to Yahweh. The prophetic call for singular trust in God is a recurring motif, culminating in the promise of God's ultimate deliverance for a repentant remnant.
  • Historical & Cultural Context: This prophecy is firmly situated in the tumultuous period of King Hezekiah's reign in Judah (c. 715-686 BC), a time dominated by the relentless expansion of the Neo-Assyrian Empire. Under the formidable leadership of Sennacherib, Assyria posed an existential threat to smaller nations in the Levant, including Judah. Faced with this overwhelming military might, factions within Judah's leadership, despite prophetic warnings, advocated for an alliance with Egypt. Egypt, a long-standing regional power, was renowned for its military prowess, particularly its vast cavalry and chariot divisions, which were considered cutting-edge military technology of the era. Culturally, forming political alliances for security was a common practice among ancient Near Eastern states. However, for Israel, a nation bound by a unique covenant with Yahweh, such alliances with pagan nations were often viewed as a profound betrayal of their exclusive relationship with God, who was meant to be their sole protector and provider. The geographical act of "going down to Egypt" also carried symbolic weight, implying a spiritual descent away from the elevated position of Jerusalem and a departure from reliance on the God who had delivered them from Egypt centuries prior.
  • Key Themes: The overarching theme is Misplaced Trust, where Judah's leaders demonstrably prioritize human military strength over divine power, a stark betrayal of their covenant with Yahweh. This directly leads to the theme of the Futility of Human Strength, as the "many" chariots and "very strong" horsemen, though impressive to human eyes, are ultimately shown to be utterly inadequate when contrasted with the omnipotent "Holy One of Israel." The opening "woe" signifies Divine Judgment and Lament, expressing God's profound displeasure and the inevitable sorrowful consequences of Judah's spiritual rebellion, thereby highlighting the Consequences of Disobedience. Furthermore, the verse powerfully underscores the Exclusive Sovereignty of God, particularly through Isaiah's frequent use of the title "Holy One of Israel," which emphasizes God's unique holiness, His unwavering covenant faithfulness, and His absolute trustworthiness, positioning Him as the only reliable source of security and salvation, in stark contrast to unreliable human allies. This theme resonates throughout the book of Isaiah, consistently calling Israel back to a singular and unwavering trust in their God, as seen in the broader prophetic exhortation to cease from reliance on human beings, for "in whose nostrils is breath: for wherein is he to be accounted of?" (Isaiah 2:22).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Woe (Hebrew, hôwy', H1945): This interjection is a powerful expression of lament, distress, or a pronouncement of judgment. It conveys a deep sense of sorrow and impending doom, indicating God's severe displeasure with the actions described and the negative consequences that will inevitably follow from Judah's misplaced trust. It functions as a prophetic warning, signaling divine condemnation.
  • Trust (Hebrew, bâṭach', H982): This verb signifies a profound confidence, reliance, or security placed in something or someone. It implies a sense of taking refuge or being sure, often with an emotional undertone of hope. In this context, Judah's "trust" is directed towards Egypt's military might, revealing where their ultimate security, hope, and allegiance were truly placed, rather than in the covenant God.
  • Seek (Hebrew, dârash', H1875): This primitive root denotes diligently pursuing, inquiring, or searching for something or someone, often carrying the connotation of consulting, worshipping, or making an inquisition. The indictment here is that Judah did not actively and earnestly "seek" the LORD, implying a profound failure to consult Him for guidance, to rely on His provision, or to worship Him as their sole and sufficient source of help and protection.

Verse Breakdown

  • "Woe to them that go down to Egypt for help": This opening phrase immediately establishes a tone of divine condemnation and lament. "Going down to Egypt" is not merely a geographical description but carries significant spiritual weight, symbolizing a descent into reliance on worldly powers and a turning away from God's promised protection and covenant faithfulness. The pursuit of "help" from Egypt reveals a fundamental lack of faith in God's sufficiency and sovereignty.
  • "and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong": This segment specifies the precise objects of Judah's misplaced confidence: Egypt's formidable military assets, particularly its renowned cavalry and chariot forces. The emphasis on "many" and "very strong" highlights the human rationale for their trust—they are impressed by visible, tangible power and numerical superiority, rather than the invisible, yet infinitely greater, power of God. This reliance on human military might is presented as a direct affront to God's exclusive sovereignty and the covenant relationship.
  • "but they look not unto the Holy One of Israel, neither seek the LORD!": This concluding clause delivers the core indictment and exposes the spiritual root of Judah's error. The strong adversative conjunction "but" creates a stark contrast, emphasizing their profound neglect of God. "The Holy One of Israel" is a distinctive and frequently used title for God in Isaiah, underscoring His unique character, His covenant relationship with His people, and His absolute trustworthiness. Their failure to "look unto" (to consider, to gaze upon for help, to regard) and "seek" (to diligently pursue, inquire of, or worship) the Lord demonstrates a fundamental spiritual rebellion, a rejection of their covenant obligations, and a preference for human solutions over divine wisdom and power.

Literary Devices

Isaiah 31:1 masterfully employs several literary devices to convey its powerful and urgent message. Parallelism is prominently featured in the concluding indictment, "look not unto the Holy One of Israel, neither seek the LORD," where two synonymous phrases reinforce the singular spiritual failure of neglecting God and His covenant. A profound Contrast is drawn between the visible, tangible, and ultimately limited strength of Egypt's military ("many" chariots, "very strong" horsemen) and the invisible, yet infinitely greater, power and trustworthiness of the "Holy One of Israel" and "the LORD." This contrast serves to underscore the utter futility of human reliance when compared to divine omnipotence. Metonymy is employed as "horses" and "chariots" stand in for the entire military might, human self-reliance, and worldly wisdom that Judah is mistakenly trusting in. The opening word, "Woe," functions as a powerful Exclamation or Interjection, immediately setting a tone of urgent warning, lament, and impending judgment, effectively capturing the prophet's anguish and God's severe displeasure over His people's faithlessness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 31:1 articulates a foundational theological principle concerning the absolute necessity of exclusive trust in God. It exposes a subtle yet profound form of idolatry, not in the worship of carved images, but in the practical act of placing ultimate confidence and security in anything or anyone other than the Living God. Judah's reliance on Egypt's military strength was a tangible manifestation of this spiritual idolatry, a turning away from the covenant Lord who had historically proven Himself as their deliverer and protector. This verse powerfully underscores God's zealous demand for His glory and His people's undivided allegiance, reminding us that true security, lasting peace, and ultimate deliverance originate solely from Him. It challenges the inherent human tendency to seek tangible, visible, and immediate solutions to problems, often at the expense of neglecting the invisible, all-sufficient power and wisdom of the Creator.

REFLECTION AND APPLICATION

The ancient warning embedded in Isaiah 31:1 resonates with striking relevance in our contemporary world. Our modern "Egypts" and "chariots" may not be literal armies, but they manifest as any resource, system, or personal capacity in which we are tempted to place our ultimate reliance instead of God. This could include financial security, career success, political ideologies, technological advancements, human intellect, or even our own self-sufficiency and perceived strength. When confronted with life's myriad challenges—be they personal crises, professional pressures, national anxieties, or global uncertainties—the immediate human inclination is often to turn to tangible solutions and readily available resources, placing our ultimate confidence in them. This verse serves as a piercing call to honest self-examination, prompting us to critically assess where our true security and hope are anchored. It reminds us that while prudence in using wisdom and available means is not inherently wrong, placing our ultimate trust and confidence in these things, while neglecting to "look unto" and "seek" God for His guidance and provision, is a path that inevitably leads to spiritual "woe" and disappointment. It compels us to cultivate a spiritual discipline of prioritizing God's wisdom, guidance, and help above all else, ensuring that our faith is rooted in His unfailing power and sovereign care, rather than in the fleeting and fallible strength of human endeavors.

Questions for Reflection

  • What are the "Egypts" or "chariots" in my life (e.g., money, career, relationships, self-reliance, social status) that I am tempted to trust more than God, especially when facing significant difficulties or uncertainties?
  • How does my daily decision-making and response to challenges practically demonstrate whether I am truly "looking unto" and "seeking" the Lord for help, or if I am primarily relying on my own strength, worldly resources, or human wisdom?
  • What concrete, actionable steps can I take this week to intentionally deepen my reliance on God in specific areas where I typically lean on human strength, worldly solutions, or my own capabilities, rather than His divine provision?

FAQ

Why was trusting Egypt specifically condemned by God?

Answer: God's condemnation of Judah's alliance with Egypt was not merely a critique of a political strategy, but a profound spiritual indictment. It demonstrated a fundamental lack of faith in God's ability and willingness to protect His covenant people, leading them to turn instead to a foreign, pagan nation for security. This act was seen as a grave betrayal of their unique covenant relationship with Yahweh, who had historically delivered them from Egyptian bondage with a mighty hand (Exodus 14:30-31). Furthermore, relying on human military might directly contradicted the foundational theological principle that God alone was their strength, salvation, and ultimate deliverer (Psalm 33:16-17). It was a rejection of divine sufficiency for human inadequacy.

What does the title "Holy One of Israel" signify in this context?

Answer: "The Holy One of Israel" is a distinctive and profoundly significant title for God, appearing frequently in the book of Isaiah (29 times). In this context, it emphasizes God's unique holiness (His absolute moral purity, transcendent otherness, and incomparable majesty), His unwavering covenant relationship with Israel (underscoring His faithfulness despite their unfaithfulness), and His absolute trustworthiness and power. By contrasting Judah's failure to "look unto" and "seek" this "Holy One" with their reliance on Egypt, Isaiah highlights that they were neglecting the very source of their identity, protection, and hope. It underscores that the God of Israel is incomparable, utterly reliable, and supremely worthy of their undivided allegiance, unlike any human or worldly power, whose strength is fleeting and ultimately unreliable.

CHRIST-CENTERED FULFILLMENT

Isaiah 31:1, with its stark condemnation of misplaced trust in human strength and worldly alliances, powerfully foreshadows the ultimate need for a divine deliverer and illuminates the true nature of salvation found exclusively in Christ. Israel's persistent failure to trust God fully, repeatedly turning instead to the fleeting strength of nations and their own ingenuity, reveals the inherent futility of human effort in securing ultimate redemption and security. Jesus Christ, as the perfect embodiment of the "Holy One of Israel" (John 6:69), stands as the sole, true, and eternal object of our trust and the inexhaustible source of our help. Unlike the temporary and deceptive strength of "horses and chariots," Christ's power is eternal, His wisdom infinite, and His salvation complete and unshakeable. Our deliverance from the bondage of sin, the tyranny of death, and the anxieties of this world is not achieved through human alliances, political maneuvering, self-reliance, or any earthly resource, but solely through unwavering faith in the crucified and risen Lamb of God, who takes away the sin of the world (John 1:29). He is the one whom we are called to "look unto" for salvation and the perfecting of our faith (Hebrews 12:2) and to "seek" diligently above all else, prioritizing His kingdom and righteousness (Matthew 6:33). In Him, all the strength and wisdom of the world are rendered obsolete, for "in Christ are hidden all the treasures of wisdom and knowledge" (Colossians 2:3), and it is through His indwelling strength that believers can truly accomplish all things according to His will ([Philippians 4:13](/ philippians/4-13 "Philippians 4:13 - I can do all things through Christ who strengthens me")).

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Commentary on Isaiah 31 verses 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 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Ambrose of MilanAD 397
Letter 28.8
Let our course take us to regions above, because it is better to ascend. Finally, as was read today, “Woe to them that go down to Egypt.” Surely it is not wrong to go to Egypt, but to change to the ways of the Egyptians, to change to the violence of their treachery and to the ugliness of their wantonness—this is wrong. He that changes in this way descends, and one who descends falls. Let us keep away, then, from the Egyptian who is a man, but [let us] not [keep away] from God. Even the king of Egypt himself fell under the dominion of his own vices and in comparison with him Moses was accounted a god, ruling over kingdoms and subjecting powers to himself. So we read that it was said to Moses: “I shall make you a god to Pharaoh.”
JeromeAD 420
Commentary on Isaiah
(Chapter 31, verses 1 onwards) Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude of their chariots and in the great strength of their horsemen, but do not look to the Holy One of Israel, or seek help from the Lord. Yet he too is wise and can bring disaster; he does not take back his words. He will rise up against the wicked nation, against those who help evildoers. Egypt is a man and not a God: and their horses are flesh, not spirit: and the Lord shall lay his hand upon them that help, and the helper shall fall down, and he that is helped shall fall, and they shall all be consumed together. After the burden of the beasts of the south, and the treasures of their riches for the people of Egypt shall exhaust their aid, which shall be of no profit to them, but for a shame and a reproach. Look now towards the land of the north wherein is the king of Babylon: where is now the old king of Assyria? Where are their gods in whom they trusted? Who is the king of Hamath, and of Arphad, and of the city of Sepharvaim, of Ana, and of Ava? And as for Hamath it had the beginning from Samaria: but Samaria and Jerusalem shall receive the reward of their trusting in him. For their God is with them and they glory in their king. With their horses and chariots they shall go up, and with their horsemen and their troops they shall come down, and they shall cover the land as a sea. And they shall pass through it unharmed: and they shall fall into captivity. And they that shall be gathered together against them, shall be confounded: and all the beasts of the field, and all the fowls of the air, and the birds of the sea shall be gathered together upon them: and the Lord will for them carry on a war, and will afflict them. Their strength shall be consumed with famine: and their birds shall be devoured with a burning heat, and with most grievous destruction: because they have despised the words of the Lord, and have depised the counsel of the holy one of Israel. And this is both the present and the past, where it is prescribed that the Jews should not go down to Egypt; here, because they have despised the Lord's command, it is prophesied that they will go down, and that both Israel and the Egyptians, both the fugitives and the helpers, will be slain by King Nebuchadnezzar of Babylon. Jeremiah speaks at length about this (Jeremiah 42). Woe therefore to those who go down to Egypt and despise the Lord's command in fear of the Chaldeans, hoping in idolaters who boast of having the worship of God, and relying on the help of horses, not knowing the scripture: A deceitful horse brings salvation (Psalm 32:17); and they have confidence in chariots, horses, and riders, not remembering that song: He has cast chariots and their riders into the sea (Exodus 15:1). And they did not trust in the Holy One of Israel, who promised them help through Jeremiah for those who remained in the land of Judah. And they did not seek the Lord; not that they did not seek, but that they disregarded the words of the one they sought. And this is also said of the wicked priests: They devour my people and do not call upon the Lord (Psalm 52:5,6). But the wise one, that is, the Lord, brought evil upon them, and the worst, namely Nebuchadnezzar, or rather, he brought about evil as a consequence, not as a personal intention; and he did not take away his words that he had spoken through the prophets. How will it rise up against the tribe of Judah, the house of the wicked, and against the help of the Egyptians, who work iniquity? For Egypt, or the Egyptians as the Septuagint translated, is a man and not God; and their horses are flesh and not spirit. Therefore, it is written in Jeremiah: Cursed is the man who puts his trust in man and has made flesh his strength, and his heart has turned away from the Lord. And he will be like a shrub in the desert, and shall not see when good comes (Jeremiah 17:5-6). And in another place it is written: The salvation of man is in vain (Ps. 59:13), or, as is better understood in the Hebrew, in man. And when the Lord stretches out His hand to punish, or turns away, under the metaphor of a charioteer, and loosens the reins of the horses that are running, the Egyptian helper will fall, and the help that was given to Israel. Indeed, we can understand this about those who, in times of persecution, tribulation, and distress, do not trust in the Lord, but in the help of the Egyptians, that is, of worldly men; not knowing that Abraham was in danger in Egypt, and that the people of God served in that region of mud and bricks, which is spiritually called the iron furnace. Wherefore also in the Apocalypse of John it is read: The place in which the Lord was crucified is spiritually called Sodom and Egypt (Al. Egyptian) (Apoc. XI, 8).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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