Isaiah 31:2

Translation
King James Version
Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.
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KJV (with Strong's)
Yet he also is wise H2450, and will bring H935 evil H7451, and will not call back H5493 his words H1697: but will arise H6965 against the house H1004 of the evildoers H7489, and against the help H5833 of them that work H6466 iniquity H205.
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Complete Jewish Bible
But he too is wise and can bring disaster, and he does not take back his words; he will rise against the house of evildoers and against the help of those who do wrong.
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Berean Standard Bible
Yet 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.
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American Standard Version
Yet he also is wise, and will bring evil, and will not call back his words, but will arise against the house of the evil-doers, and against the help of them that work iniquity.
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World English Bible Messianic
Yet he also is wise, and will bring disaster, and will not call back his words, but will arise against the house of the evildoers, and against the help of those who work iniquity.
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Geneva Bible (1599)
But he yet is wisest: therefore he wil bring euill, and not turne backe his worde, but he will arise against the house of the wicked, and against the helpe of them that worke vanitie.
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Young's Literal Translation
And He also is wise, and bringeth in evil, And His words He hath not turned aside, And He hath risen against a house of evil doers, And against the help of workers of iniquity.
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See also
Numbers 23:19Isaiah 45:7Jeremiah 10:121 Corinthians 1:211 Corinthians 1:29Amos 3:6Jude 1:25
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In the KJVVerse 18,253 of 31,102

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SUMMARY

Isaiah 31:2 stands as a profound declaration of Yahweh's unassailable wisdom and His unwavering resolve to execute His declared judgments against those who persist in wickedness and rely on human strength rather than divine provision. In stark contrast to Judah's misguided trust in alliances with Egypt, the prophet underscores God's absolute sovereignty and power to bring about calamity as a just consequence for disobedience, affirming that His pronouncements are irreversible and His divine justice will prevail against all forms of iniquity and the false securities people construct for themselves.

CONTEXT

  • Literary Context: This verse is intricately woven into Isaiah's series of prophetic warnings to the kingdom of Judah, specifically addressing their ill-advised alliance with Egypt in the face of the Assyrian threat. Chapters 28-31 collectively form a sequence of "woes" pronounced upon various manifestations of unfaithfulness and misplaced trust. Immediately preceding this verse, Isaiah 31:1 condemns Judah's reliance on Egyptian chariots and horses, highlighting the futility of seeking human military aid over divine protection. Following this, Isaiah 31:3 further emphasizes the impotence of human alliances by contrasting the weakness of "flesh" with the omnipotence of God. The broader narrative of Isaiah 30-31 consistently presents God's earnest desire for Judah to return to Him in repentance and trust, promising His protection if they comply, yet warning of inevitable and severe judgment if they persist in their rebellion and reliance on foreign powers.
  • Historical & Cultural Context: The historical backdrop for Isaiah 31:2 is the turbulent late 8th century BCE, a period dominated by the menacing expansion of the Neo-Assyrian Empire. Having already subjugated the Northern Kingdom of Israel in 722 BCE, Assyria posed an imminent threat to Judah, then under the reign of King Hezekiah. In a desperate attempt to safeguard their sovereignty, Judah sought a military pact with Egypt, a renowned regional power celebrated for its formidable cavalry. This strategic maneuver, however, constituted a direct affront to God's covenant commands, which explicitly forbade His people from forming alliances with foreign nations, particularly those that entailed the adoption of idolatrous practices. While seeking powerful allies for protection was a common cultural practice among nations of that era, for God's covenant people, it represented a profound and dangerous departure from their foundational trust in their divine Protector and King.
  • Key Themes: Isaiah 31:2 makes a substantial contribution to several pivotal themes running through the book of Isaiah. Firstly, it powerfully underscores the theme of Divine Sovereignty and Wisdom, asserting that God's plans are infinitely superior to any human scheme and cannot be thwarted. His wisdom is not merely an intellectual attribute but an active, executive force that orchestrates the course of history and determines the fate of nations. Secondly, the verse emphasizes the Immutability of God's Word and Purpose. What God declares, He unfailingly performs; His "words" are not empty threats but unchangeable decrees, highlighting His faithfulness to His own character and His commitment to justice, a truth powerfully echoed in Numbers 23:19. Thirdly, it articulates the theme of Divine Judgment Against Idolatry and Iniquity. The "evil" God brings is not moral evil but punitive calamity, a just and divinely ordained consequence for the "evildoers" and "them that work iniquity" who reject His covenant and foolishly rely on false saviors. This judgment is an essential outworking of God's holiness and righteousness, ensuring that justice prevails and that His people ultimately learn to place their exclusive trust in Him, as seen in the broader prophetic warnings against trusting in human strength found in Jeremiah 17:5-8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Wise (Hebrew, châkâm', H2450): Meaning "intelligent, skillful or artful." In the context of God, this refers to His supreme and perfect understanding, His profound strategic insight, and His unparalleled ability to execute His plans with absolute precision and effectiveness. It stands in stark contrast to the folly of human wisdom and the misguided strategies of Judah. God's wisdom here is not merely theoretical but is active and effective in bringing about His sovereign will, including His judgments.
  • Words (Hebrew, dâbâr', H1697): Meaning "a word; by implication, a matter (as spoken of) or thing." This comprehensive term encompasses all of God's decrees, pronouncements, promises, and threats. The phrase "will not call back his words" profoundly emphasizes the unchangeable and irrevocable nature of God's declared will. What He has spoken, whether concerning blessing or judgment, will assuredly come to pass; His divine purposes are fixed and immutable.
  • Iniquity (Hebrew, ʼâven', H205): Meaning "nothingness; also trouble, vanity, wickedness." This word denotes moral corruption, wickedness, and, significantly, the emptiness or futility inherent in idolatry and misplaced trust. It powerfully highlights the spiritual bankruptcy of Judah's reliance on Egypt, which is viewed as a direct manifestation of their deep-seated rebellion and moral deviation from God's covenant. The "workers of iniquity" are those whose deeds are characterized by this spiritual emptiness and active rebellion against God's righteous standards.

Verse Breakdown

  • "Yet he also [is] wise": This opening clause immediately asserts God's supreme and active wisdom, directly contrasting it with the perceived wisdom and actual folly of Judah's actions described in the preceding verses. The phrase "he also" subtly implies that while Judah may consider their alliances a wise strategy, God's wisdom far surpasses theirs and ultimately dictates the true course of events. His wisdom is not passive but discerning, active, and effective.
  • "and will bring evil": Here, "evil" (Hebrew: ra') refers specifically to calamity, disaster, or punitive judgment, not moral wickedness. This signifies that God, in His perfect wisdom and unwavering justice, is the active agent who will bring about the consequences for sin and disobedience. This "evil" is a divinely ordained consequence, an integral part of His righteous judgment against unfaithfulness and rebellion.
  • "and will not call back his words": This powerful declaration underscores the immutability and absolute certainty of God's decrees. What God has declared, whether in warning or promise, He will unfailingly perform. His pronouncements of judgment are not subject to change or retraction, emphasizing His faithfulness to His own character and His unwavering commitment to upholding justice.
  • "but will arise against the house of the evildoers": This phrase signifies God's active intervention and direct opposition. To "arise" (Hebrew: qûwm) implies a decisive, powerful movement to confront and act. The "house of the evildoers" refers comprehensively to those who habitually practice wickedness, specifically in this context, the leadership and people of Judah who have chosen to defy God and place their trust in foreign powers.
  • "and against the help of them that work iniquity": This concluding phrase precisely identifies the dual target of God's judgment: not only the "evildoers" themselves but also the "help" (Hebrew: ʻezrâh) they rely upon. This directly addresses Judah's alliance with Egypt, identifying it as a false and ungodly "help" that is itself tainted by "iniquity." God will dismantle their false sense of security and expose the utter futility of their misplaced trust.

Literary Devices

Isaiah 31:2 masterfully employs several potent literary devices to convey its profound message. Contrast is foundational, meticulously setting God's perfect, active wisdom against the shortsightedness and folly of human wisdom, and His unwavering word against the shifting sands of human alliances. The initial phrase, "Yet he also [is] wise," immediately establishes this crucial juxtaposition. Anthropomorphism is clearly evident in the declaration that God "will arise," depicting the Almighty as taking decisive, physical action, much like a warrior rising to battle. This emphasizes His active involvement in human affairs and His resolute commitment to justice. Furthermore, the use of Parallelism in the concluding clauses—"against the house of the evildoers, and against the help of them that work iniquity"—reinforces the comprehensive and inescapable nature of God's judgment, targeting both the perpetrators of iniquity and the very means by which they seek to perpetuate their rebellion. This structural repetition adds a powerful rhythm and emphasis, driving home the certainty and expansive scope of divine retribution.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 31:2 profoundly articulates the theological truth of God's absolute sovereignty, His unchangeable nature, and the certainty of His righteous judgment. It reveals a God who is not merely an impassive observer but an active, decisive participant in history, whose wisdom far surpasses any human strategy or design, and whose word, once spoken, cannot be revoked. This passage serves as a powerful challenge to any notion of human autonomy or self-sufficiency that seeks security apart from Him, demonstrating unequivocally that all false trusts and worldly dependencies will ultimately be exposed and dismantled by His divine decree. It underscores the profound truth that true security, genuine wisdom, and lasting peace are found solely in Yahweh, not in worldly power, military alliances, or human ingenuity.

REFLECTION AND APPLICATION

Isaiah 31:2 serves as a timeless and deeply convicting reminder for believers in every generation. In a world that relentlessly seeks security in financial stability, political power, technological advancement, or even the comfort of human relationships, this verse compels us to critically examine where our ultimate trust and deepest reliance truly lie. Are we, like ancient Judah, prone to seeking "help" from sources other than God when confronted with daunting challenges or existential threats? Do we genuinely believe, in the core of our being, that God's wisdom is infinitely superior to our own, and that His spoken word is immutable and unfailing? This passage powerfully calls us to repent of any misplaced confidence and to re-anchor our faith squarely and exclusively in the Lord. It urges us to recognize that His sovereign plans for justice and redemption will prevail, and His righteous judgments against iniquity are absolutely certain. Ultimately, it encourages us to live lives characterized by faithful obedience, trusting implicitly in His promises and heeding His warnings, knowing that true peace, enduring security, and ultimate victory are found only in Him.

Questions for Reflection

  • Where do I tend to place my trust when facing significant challenges or fears, beyond God's direct provision and guidance?
  • How does my daily life, my decisions, and my priorities reflect a genuine belief in God's superior wisdom and the unchangeable nature of His word?
  • In what specific areas of my life might I be subtly relying on "the help of them that work iniquity" (i.e., ungodly systems, worldly strategies, or unholy alliances) instead of leaning fully on God's divine provision and power?
  • What practical, tangible steps can I take this week to deepen my reliance on God's wisdom and His unchanging word, making Him my sole source of security and counsel?

FAQ

What does "bring evil" mean in this context, and does it imply God is the author of moral evil?

Answer: In Isaiah 31:2, the Hebrew word for "evil" (H7451, ra') refers specifically to calamity, disaster, or punitive judgment, not moral evil or wickedness. God is absolutely holy and righteous, and therefore cannot be the author of moral evil or sin. Instead, when the Bible states that God "brings evil," it signifies that He is the sovereign orchestrator of consequences, allowing or directly causing difficult circumstances, suffering, or judgment to come upon individuals or nations as a just and righteous response to their sin, rebellion, and disobedience. This is a profound demonstration of His holiness and justice, ensuring that unfaithfulness has its due recompense. For example, Amos 3:6 uses a similar concept, indicating that no disaster befalls a city without God's ultimate permission or orchestration, underscoring His sovereign control over all events.

How does God "not call back his words"? Does this mean He never changes His mind?

Answer: The phrase "will not call back his words" (from H5493, çûyr for "call back" and H1697, dâbâr for "words") emphasizes the immutability, certainty, and irrevocable nature of God's declared will and decrees. It means that His ultimate purposes and pronouncements of judgment or blessing are fixed and will assuredly come to pass. This profound truth does not contradict instances where God is described as "relenting" (e.g., Jonah 3:10), as such instances typically occur in response to genuine human repentance and a change of heart, which aligns perfectly with His overarching redemptive purpose of seeking relationship and demonstrating mercy. In the context of Isaiah 31:2, given Judah's persistent rebellion and refusal to repent, it underscores the unyielding and certain nature of the judgment promised for their unfaithfulness, signifying that without a fundamental change in their allegiance, the consequences are inevitable. God's essential character, His holiness, and His ultimate plans remain unchangeable, even if His immediate actions may vary based on human response to His truth.

CHRIST-CENTERED FULFILLMENT

Isaiah 31:2, with its powerful declaration of God's unwavering wisdom and His certain judgment against those who work iniquity and rely on false help, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament verse speaks of God bringing calamity upon evildoers, the New Testament profoundly reveals that God's ultimate and most perfect plan for dealing with human iniquity was not merely through punitive judgment, but through the unparalleled act of redemptive sacrifice. The "house of the evildoers" and "them that work iniquity" ultimately represent all humanity, for as Romans 3:23 declares, "all have sinned and fall short of the glory of God." God's divine wisdom, so boldly proclaimed by Isaiah, is most supremely and gloriously displayed in His intricate plan of salvation through Christ. Instead of "bringing evil" (calamity) upon His people for their sin, God, in His infinite love and wisdom, "made him who knew no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Jesus is the ultimate, divinely provided "help," infinitely superior to any earthly alliance, human strength, or worldly security. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), and through His atoning sacrifice on the cross, the righteous judgment due to iniquity was fully and perfectly satisfied. Thus, God's "words" of judgment against sin were not "called back" or revoked, but rather were fulfilled and absorbed in Christ's atoning work, thereby offering a path to reconciliation, forgiveness, and true, eternal security for all who place their trust in Him, rather than in the futile "help" of the world. He is the very embodiment of God's perfect wisdom and the divine means by which justice and mercy converge in glorious harmony.

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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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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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