TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 31:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verses 4, 5.) For thus says the Lord to me: Just as when a lion roars, and a lion cub over its prey, when a multitude of shepherds come against it, it will not be afraid of their voices, nor terrified by their numbers; so the Lord of hosts will come down to fight upon Mount Zion and its hill. Like birds hovering, so the Lord of hosts will protect Jerusalem, protecting and delivering, passing over and saving. In manifestis unam ponimus editionem, maxime ubi nulla diversitas sensuum est. Caesis in Aegypto Israelitis et Aegyptiis, in quorum auxilio confidebant, revertentur (( Al. revertuntur)) in Jerusalem, Cyro regnante, captivi. Et per duas similitudines, Domini, qui se fore adjutorem promiserat, fortitudo monstratur. Sicut leo et catulus leonis esuriens, si cernat ovium gregem, nulla pastorum voce terretur, et multitudinem eorum conscius virium suarum despicit: sic Dominus exercituum praeliabitur, non contra montem Sion et collem ejus, super montem Sion contra adversarios illius. Let us give another comparison: Just as birds defend their offspring by flying over their nests, and whether they see a snake or a human, the birds and others approach their chicks, forgetting their weakness, they fight with their beaks and claws, and with a chattering voice they express their anguish: so the Lord will protect Jerusalem and deliver it by passing over, and He will save it. For 'passing over' in Hebrew is 'Phase', and it is translated as 'ὑπερβαίνων' by the interpreters, apart from the Septuagint. From which it is clear that Pascha, that is, the Lord's Passover, does not signify His passion, but His passage. Moreover, that the Lord acted as the protector in the likeness of birds over Jerusalem, He Himself testifies in the Gospel: 'Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you' (Matt. XXIII, 37): how often have I desired to gather your children together, as a hen gathers her chicks under her wings, and you were not willing? And in Deuteronomy it is said of the Lord: He spread his wings and took them, and carried them on his shoulders (Deut. XXXII, 11).
Continue studying Isaiah 31:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
This verse from Isaiah 31:5 offers a profound and poetic assurance of God's unwavering protection over Jerusalem, employing the vivid imagery of birds hovering over their young to convey His vigilant and swift defense. It stands as a powerful declaration of divine intervention, emphasizing the LORD of hosts' comprehensive commitment to His people—not merely defending, but actively delivering and preserving them. This promise serves as a divine counter-narrative to Judah's inclination towards human alliances, asserting God's unique sovereignty and faithful, all-encompassing care.
Context
Literary Context
Isaiah 31:5 is strategically placed within a section of Isaiah (chapters 28-33) often characterized by "Woes" pronounced against Judah for their spiritual apostasy and misplaced trust. Specifically, this chapter directly confronts Judah's dangerous inclination to seek military aid from Egypt against the formidable Assyrian Empire. The preceding verses, particularly Isaiah 31:1-3, sternly condemn this reliance on "horses and chariots" and "strength of Pharaoh," contrasting it sharply with the impotence of human power when confronted by God. Verse 5 follows a powerful declaration in Isaiah 31:4, where God is depicted as a fierce lion protecting its prey, transitioning here to the more tender yet equally vigilant imagery of birds. This shift underscores the multifaceted nature of divine protection, capable of both overwhelming destructive force and nurturing, watchful care. The immediate context is a direct rebuttal to Judah's strategic folly, offering divine assurance as the true alternative to human schemes.
Historical & Cultural Context
This prophecy unfolds during a critical juncture in the history of the Kingdom of Judah, specifically during the reign of King Hezekiah (late 8th century BCE). The formidable Assyrian Empire, under Sennacherib, had already devastated many surrounding nations and was poised to conquer Jerusalem, culminating in the siege documented in 2 Kings 18-19. Faced with this existential threat, Judah's leaders were sorely tempted to forge a military alliance with Egypt, a powerful regional player, for protection. This reliance on human strength and foreign powers was a direct violation of God's covenant commands and a recurring theme of prophetic condemnation throughout Isaiah (e.g., Isaiah 30:1-7). Culturally, the imagery of birds protecting their young was universally understood and deeply resonant, evoking a sense of swift, vigilant, and devoted care. This made God's promise of defense relatable and profoundly reassuring to an anxious populace facing an overwhelming military force.
Key Themes
Isaiah 31:5 powerfully contributes to several overarching themes within the book of Isaiah and the broader prophetic corpus. Firstly, it highlights Divine Protection and Vigilance, portraying God as an ever-watchful guardian, actively engaged in the safety of His people, much like a bird hovering protectively over its nest. This theme is central to Isaiah's message of hope amidst judgment, as seen in Isaiah 25:4. Secondly, the title "the LORD of hosts" (Yahweh Sabaoth) underscores God's Supreme Sovereignty and Power over all earthly and heavenly armies, reassuring Judah that their defender is the omnipotent Commander of the universe, a truth echoed in Isaiah 40:26. Thirdly, the accumulation of verbs—"defend," "deliver," "preserve"—emphasizes the Comprehensive Nature of God's Salvation, promising not just a warding off of danger but active rescue and lasting security, a promise found throughout the book, such as in Isaiah 43:2-3. Finally, implicit in this divine promise is a profound call for Exclusive Trust in God Alone, urging Judah to abandon their reliance on human strength and foreign alliances, a message echoed throughout Isaiah's prophecies (e.g., Isaiah 2:22 and Isaiah 12:2).
Exposition and Analysis
Key Word Analysis
Refers to a little bird, often a sparrow or a similar small fowl. In this context, combined with the verb of "flying" (ʻûwph, to cover with wings or fly), it evokes the tender yet vigilant image of a parent bird hovering protectively over its nest or young. This imagery conveys a sense of swiftness, agility, and unwavering care, providing a comforting contrast to the fierce lion imagery of the preceding verse. It speaks to God's immediate, active, and nurturing presence in safeguarding Jerusalem.
A primitive root meaning "to hedge about" or "protect." This word emphasizes God's active and encompassing safeguarding of Jerusalem, implying the creation of a strong, protective barrier around the city. It signifies a deliberate act of warding off danger, much like building a hedge or wall for security, ensuring the city's inviolability against its enemies. This defense is not passive but an active, strategic intervention.
This word is highly significant, directly echoing the verb used for the original Passover event. It means "to hop," "skip over," or "spare." Its use here implies a selective, intentional act of divine intervention where God "skips over" Jerusalem, sparing it from destruction while judgment falls elsewhere. This profound connection reinforces God's covenant faithfulness and His specific, redemptive action on behalf of His chosen people, reminiscent of His saving act in Egypt. It highlights God's sovereign choice to protect and preserve.
Verse Breakdown
"As birds flying"
This opening simile immediately establishes the nature of God's protective action. It evokes the image of parent birds hovering over their nest, wings outstretched, ready to defend their vulnerable young. This suggests a swift, agile, and vigilant defense, characterized by tender care and constant watchfulness, ensuring no harm befalls what is under their wings. It speaks to God's immediate and active presence.
"so will the LORD of hosts defend Jerusalem"
This clause directly applies the avian imagery to God's divine commitment. The title "the LORD of hosts" (Yahweh Sabaoth) underscores His supreme authority and omnipotence, signifying Him as the commander of all heavenly armies, far surpassing any earthly military might. His promise to "defend" Jerusalem is an assurance of His active, powerful, and encompassing protection against all threats, both visible and unseen.
"defending also he will deliver it"
This phrase emphasizes the comprehensive nature of God's intervention. The repetition of "defending" highlights the continuous and proactive nature of His protection. Beyond merely warding off danger, God promises to "deliver" Jerusalem, meaning to rescue it from peril, snatching it away from the grasp of its enemies. This speaks to a complete and effective salvation, where God actively intervenes to bring His people out of harm's way.
"and passing over he will preserve it"
This final clause culminates the promise of divine protection with a profound theological echo. "Passing over" (Hebrew: pâçach) directly alludes to the Passover event, where God "passed over" the houses of Israel, sparing their firstborn from judgment (Exodus 12:23). Here, it signifies God's specific, targeted act of mercy and preservation, ensuring Jerusalem's survival and continued existence. It is a promise of enduring safety and covenant faithfulness, highlighting God's sovereign choice to spare and sustain.
Literary Devices
Isaiah 31:5 is rich in literary artistry, primarily employing a powerful Simile and significant Allusion. The opening phrase, "As birds flying," establishes a vivid Simile, comparing the LORD's protective action to that of birds hovering over their nest. This imagery conveys swiftness, vigilance, and tender, yet fierce, defense, making the abstract concept of divine protection tangible and relatable. The use of the divine title "the LORD of hosts" serves as a form of Appellation, emphasizing God's supreme authority and military might, contrasting with the vulnerability implied by the bird imagery, thereby highlighting the paradox of His tender power. Furthermore, the phrase "passing over" functions as a profound Allusion to the original Passover event in Exodus 12. This Intertextual Reference imbues the promise with deep historical and theological resonance, recalling God's foundational act of deliverance for His people. The accumulation of verbs—"defend," "deliver," "preserve"—creates a sense of Climax and Emphasis, underscoring the thoroughness and certainty of God's comprehensive salvation.
Theological and Thematic Connections
Isaiah 31:5 articulates a fundamental theological truth: God is the ultimate defender and preserver of His people. This verse challenges the human tendency to rely on earthly power, wealth, or alliances, asserting divine sovereignty over all circumstances. The imagery of the "the LORD of hosts" defending Jerusalem underscores that true security is found not in military might or political maneuvering, but in the omnipotence and faithfulness of God. His "passing over" echoes the covenantal protection demonstrated at the Exodus, reinforcing His unwavering commitment to His chosen ones. This passage thus serves as a powerful reminder that God's protection is comprehensive, active, and rooted in His character as the covenant-keeping God, who intervenes decisively on behalf of those who trust in Him. It calls for a radical reorientation of trust from human capabilities to divine omnipotence and unwavering love.
Reflection and Application
Isaiah 31:5 offers enduring comfort and a timeless lesson for believers today. In a world fraught with uncertainties, where we are constantly tempted to place our trust in human solutions, financial security, or political systems, this verse redirects our gaze to the sovereign Lord. Just as God promised to defend Jerusalem against an overwhelming Assyrian threat, He promises to be our refuge and strength in times of personal trials, national crises, or spiritual battles. The vivid image of God hovering like a protective bird invites us to rest in His vigilant and tender care, knowing that He is ever-present, ready to deliver and preserve those who rely on Him alone. This passage encourages us to cultivate a posture of radical dependence, bringing our anxieties to God in prayer (Philippians 4:6-7) and living with confidence in His unfailing faithfulness, rather than succumbing to fear or misplaced trust. It challenges us to examine where our ultimate security lies and to align our trust with the omnipotent and compassionate "LORD of hosts."
Questions for Reflection
FAQ
Why does Isaiah use both lion and bird imagery to describe God's protection in this chapter?
The use of both lion (Isaiah 31:4) and bird imagery (Isaiah 31:5) in Isaiah 31 highlights the multifaceted nature of God's protection. The lion symbolizes fierce, unyielding power and destructive force against enemies, representing God's active opposition to those who threaten His people. This portrays God as a formidable warrior who will utterly defeat adversaries. In contrast, the bird imagery evokes a sense of tender, vigilant, and swift care, like a mother bird hovering protectively over her nest. This portrays God as a nurturing guardian, providing intimate and constant watchfulness over His vulnerable ones. Together, these images convey that God's defense is both formidable and compassionate, capable of both overwhelming His adversaries and tenderly preserving His beloved. This dual portrayal assures Judah that God's protection is comprehensive, encompassing both aggressive defense and nurturing preservation, tailored to the specific needs of the moment.
How does "passing over" in Isaiah 31:5 relate to the Passover in Exodus?
The Hebrew word translated "passing over" in Isaiah 31:5 is pâçach (H6452), which is the very same root word used to describe the original Passover event in Exodus 12. In Exodus, the LORD "passed over" the houses of the Israelites, sparing their firstborn from the plague of death while judgment fell upon Egypt. This strong linguistic and thematic connection in Isaiah 31:5 serves as a powerful allusion, reminding Judah of God's foundational act of covenantal deliverance. It implies that just as God specifically and miraculously intervened to save His people from destruction in Egypt, He would similarly "pass over" Jerusalem, sparing it from the Assyrian threat through a targeted act of divine mercy and protection. This link underscores God's consistent character as a faithful deliverer who remembers His covenant promises and acts decisively to preserve His chosen people, demonstrating His sovereign power to distinguish between those He judges and those He protects.
Christ-Centered Fulfillment
While Isaiah 31:5 speaks to God's immediate protection of Jerusalem, its ultimate fulfillment and deeper theological resonance are found in the person and work of Jesus Christ. Just as the LORD of hosts promised to defend and preserve His people, Christ embodies God's ultimate act of deliverance. He is the true "Lamb of God" who was "passed over" by judgment on the cross, not in the sense of being spared, but by willingly taking upon Himself the judgment due to humanity, so that those who believe in Him might be "passed over" from eternal death to life (John 1:29). The imagery of a bird protecting its young finds its tenderest expression in Jesus' lament over Jerusalem, desiring to gather her children "as a hen gathers her chicks under her wings" (Matthew 23:37), a poignant picture of His protective love and desire for their salvation. Through His sacrificial death and glorious resurrection, Christ has secured not merely temporal preservation but eternal deliverance from sin and its consequences, offering a spiritual "Passover" for all who trust in Him (1 Corinthians 5:7). He is the ultimate defender of His Church, promising that the gates of Hades will not prevail against it (Matthew 16:18), and His Holy Spirit continually preserves believers until the day of redemption (Ephesians 4:30). Thus, Isaiah's prophecy points forward to the comprehensive and eternal salvation offered through Christ, the true LORD of hosts, who perfectly fulfills God's promise to defend, deliver, and preserve His people forever.