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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 31:6–9. His three-level outline is real structure in the source text, so it is rendered as structure.
This explains the foregoing promise of the deliverance of Jerusalem; she shall be fitted for deliverance, and then it shall be wrought for her; for in that method God delivers.
I.Jerusalem shall be reformed, and so she shall be delivered from her enemies within her walls, Isa 31:6, Isa 31:7.
Here is, 1. A gracious call to repentance. This was the Lord's voice crying in the city, the voice of the rod, the voice of the sword, and the voice of the prophets interpreting the judgment: "Turn you, O turn you now, from your evil ways, unto God, return to your allegiance to him from whom the children of Israel have deeply revolted, from whom you, O children of Israel! have revolted." He reminds them of their birth and parentage, that they were children of Israel, and therefore under the highest obligations imaginable to the God of Israel, as an aggravation of their revolt from him and as an encouragement to them to return to him. "They have been backsliding children, yet children; therefore let them return, and their backslidings shall be healed. They have deeply revolted, with great address as they supposed (the revolters are profound, Hos 5:2); but the issue will prove that they have revolted dangerously. The stain of their sins has gone deeply into their nature, not to be easily got out, like the blackness of the Ethiopian. They have deeply corrupted themselves (Hos 9:9); they have sunk deep into misery, and cannot easily recover themselves; therefore you have need to hasten your return to God." 2. A gracious promise of the good success of this call (Isa 31:7): In that day every man shall cast away his idols, in obedience to Hezekiah's orders, which, till they were alarmed by the Assyrian invasion, many refused to do. That is a happy fright which frightens us from our sins. (1.) It shall be a general reformation: every man shall cast away his own idols, shall begin with them before he undertakes to demolish other people's idols, which there will be no need of when every man reforms himself. (2.) It shall be a thorough reformation; for they shall part with their idolatry, their beloved sin, with their idols of silver and gold, their idols that they are most fond of. Many make an idol of their silver and gold, and by the love of that idol are drawn to revolt from God; but those that turn to God cast that away out of their hearts and will be ready to part with it when God calls. (3.) It shall be a reformation upon a right principle, a principle of piety, not of politics. They shall cast away their idols, because they have been unto them for a sin, an occasion of sin; therefore they will have nothing to do with them, though they had been the work of their own hands, and upon that account they had a particular fondness for them. Sin is the work of our own hands, but in working it we have been working our own ruin, and therefore we must cast it away; and those are strangely wedded to it who will not be prevailed upon to cast it away when they see that otherwise they themselves will be castaways. Some make this to be only a prediction that those who trust in idols, when they find they stand them in no stead, will cast them away in indignation. But it agrees so exactly with Isa 30:22 that I rather take it as a promise of a sincere reformation.
II.Jerusalem's besiegers shall be routed, and so she shall be delivered from the enemies about her walls.
The former makes way for this. If a people return to God, they may leave it to him to plead their cause against their enemies. When they have cast away their idols, then shall the Assyrian fall, Isa 31:8, Isa 31:9.
1.The army of the Assyrians shall be laid dead upon the spot by the sword, not of a mighty man, nor of a mean man, not of any man at all, either Israelite or Egyptian, not forcibly by the sword of a mighty man nor surreptitiously by the sword of a mean man, but by the sword of an angel, who strikes more strongly than a mighty man and yet more secretly than a mean man, by the sword of the Lord, and his power and wrath in the hand of the angel. Thus the young men of the army shall melt, and be discomfited, and become tributaries to death. When God has work to do against the enemies of his church we expect it must be done by mighty men and mean men, officers and common soldiers; whereas God can, if he please, do it without either. He needs not armies of men who has legions of angels at command, Mat 26:53.
2.The king of Assyria shall flee for the same, shall flee from that invisible sword, hoping to get out of the reach of it; and he shall make the best of his way to his own dominions, shall pass over to some strong-hold of his own, for fear lest the Jews should pursue him now that his army was routed. Sennacherib had been very confident that he should make himself master of Jerusalem, and in the most insolent manner had set both God and Hezekiah at defiance; yet now he is made to tremble for fear of both. God can strike a terror into the proudest of men, and make the stoutest heart to tremble. See Job 18:11; Job 20:24. His princes that accompany him shall be afraid of the ensign, shall be in a continual fright at the remembrance of the ensign in the air, which perhaps the destroying angel displayed before he gave the fatal bow. Or they shall be afraid of every ensign they see, suspecting it is a party of the Jews pursuing them. The banner that God displays for the encouragement of his people (Psa 60:4) will be a terror to his and their enemies. Thus he cuts off the spirit of princes and is terrible to the kings of the earth. But who will do this? It is the Lord, whose fire is in Zion and his furnace in Jerusalem.
(1.)Whose residence is there, and who there keeps house, as a man does where his fire and his oven are. It is the city of the great King, and let not the Assyrians think to turn him out of the possession of his own house.
(2.)Who is there a consuming fire to all his enemies and will make them as a fiery oven in the day of his wrath, Psa 21:9. He is himself a wall of fire round about Jerusalem, so that whoever assaults her does so at his peril, Zac 2:5; Rev 11:5.
(3.)Who has his altar there, on which the holy fire is continually kept burning and sacrifices are daily offered to his honour, and with which he is well pleased; and therefore he will defend this city, especially having an eye to the great sacrifice which was there also to be offered, of which all the sacrifices were types. If we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to be a protection to us and them.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 6 onwards) Return, as you have deeply strayed, O children of Israel. For on that day a man will cast away the idols of his silver and the idols of his gold, which your own hands have made for yourselves to sin. And Assur will fall by the sword, not of a man; and a sword, not of a human, will devour him. He will flee not from the face of the sword, and his young men will become forced labor. His strength will pass away in terror, and his fleeing princes will be filled with fear, says the Lord, whose fire is in Zion and whose furnace is in Jerusalem. LXX: Return, O children of Israel, as you have gone deep into sin. For on that day every man will throw away the idols of his silver and the idols of his gold that your own hands have made for your own sins. And Assyria will fall by the sword, not of a man, and a sword, not of a human, will devour him; he will flee, but not from the face of the sword; his young men will be defeated; they will be surrounded like a wall, and they will be conquered; but whoever flees will be captured. Thus says the Lord: Blessed is he who has offspring in Zion and who has a household in Jerusalem. While the Lord fights against his adversaries on Mount Zion and protects it like a rampart, O children of Israel, turn back! As Symmachus translated it: Repent, you who have strayed from the Lord due to deep counsel and sin. For if you do this, casting aside the golden and silver idols that have been a cause of sin for you, because of which your city was captured, Assyria will fall, from whose fear you now flee, not by the sword of men or the strength of an army, but by the power of God. But it signifies that an angel, by whom 185,000 Assyrians were destroyed in one night. Also, the Assyrian king himself will not flee from the sword of men, but from the wrath of God, so that his young and strong men will become tributaries to the Medes, of whom it is said above, in opposition to Babylon: Behold, I will raise up the Medes against you. And the might of Assyria will pass by with the terror of the Lord, and all its princes will tremble. For the Lord has spoken and promised, and what He has said, He has done: and He who has fire in Zion and a furnace in Jerusalem, so that He may consume His adversaries like straw and wood coming out of Jerusalem. Another thing that is said: On that day, a man will throw away his idols of silver and the rest, it is interpreted in such a way that it testifies that after the return from the Babylonian captivity until the coming of Christ, the children of Israel never worshiped idols. Assyria is also signified in the present place, not by an angel, but by the Medes, because it was the most ancient and once powerful kingdom, which was destroyed after offending the Lord, and served the conquerors. The Nazarenes understand this place thus: O children of Israel, who denied the Son of God with wicked counsel, return to Him and His Apostles. For if you do this, you will cast away all the idols that were previously a sin for you, and the devil will fall to you, not by your strength, but by the mercy of God; and its young men who once fought for it will be subjects of the Church, and all its strength and rock will be passed to it; even the philosophers and every perverse doctrine will turn their backs to the sign of the cross. For the opinion of the Lord is that this should be done: whose fire or light is in Zion and his furnace in Jerusalem. Fire and light are written in Hebrew with the same letters Aleph, Vau, Res; if it is read as Ur, it means fire: if Or, it means light. This is said because for the fire, which Symmachus alone interprets, Aquila and Theodotion translate it as light. But I do not know what is meant by what is read in the Septuagint: They will be surrounded like a wall by rock, and they will be conquered: but whoever flees will be captured. Unless perhaps we can say this, that the young men of the Assyrian king who are to be conquered and captured, are surrounded like a rock, that is, by the strength of the Lord, just as a city is surrounded by a wall. Furthermore, what follows: Blessed is the one who has offspring in Zion, and domestic servants in Jerusalem, we can interpret it in such a way as to say that it agrees with the meaning of this place, that the divine word exhorts those who are fleeing to Egypt to return to Jerusalem and to bear children. To whom such great blessedness is promised, that it may be defended and protected by the help of the Lord. And in another place it is written about it: The glory of this last house shall be greater than the glory of the former (Haggai 2:10). Which can also be referred to the Church, the vision of peace and the watchtower, of which it is written: Glorious things are spoken of you, O city of God (Psalm 87:2). And elsewhere: The streams of the river make glad the city of God (Psalm 46:3). For in it there is fire and a furnace that shall devour the sinners, and shall consume the wood, hay, and stubble; or it is a light and an oven, that the brightness of the righteous, and the punishment of the wicked, may be shown.
Of this love that is begun here to be perfected from the sight of the Lord in the eternal kingdom Isaiah rightly speaks, saying, “The Lord lives, whose fire is in Zion, and his furnace in Jerusalem.” It is, however, greater to be a furnace than a fire because a fire can also be small, but a larger flame is kindled in a furnace. Zion truly is said to be speculation but Jerusalem the vision of peace. Truly we sometimes catch a glimpse of our peace here in order there later to see it fully. Therefore through the Lord’s love the fire is in Zion and his furnace in Jerusalem because here we burn in some measure with the flames of his love when we glimpse him, but there we shall burn totally when we shall fully see him whom we love.
If the breads of the furnace that were baked in secret signify the interior devotion of the mind of the faithful confirmed by the fire of charity, breads which were also commanded by the law to be offered in the sacrifice of the Lord, it is most fitting that the hearts which were made to burn constantly with the flame of intimate love and virtue and to beget words are symbolized through the furnaces in which the same breads were baked. The prophet spoke beautifully about these things when he referred to “the Lord whose fire is in Zion and whose furnace is in Jerusalem.” It is also written: “Did our hearts not burn within us when he spoke along the way and opened the Scriptures to us?”
The prescription of the law must be taken in the more spiritual sense. For there is a spiritual seed which through charity and the fear of God is conceived in the womb of the soul, which in turn travails and brings forth the spirit of salvation. It is in this sense that the passage is to be taken which reads, “Blessed is he who has seed in Zion and kindred in Jerusalem.” What, indeed! Even though one is a fornicator, a drunkard or an idolater, will he be blessed, provided only that he has seed in Zion and kindred in Jerusalem? No one in his right mind would say that.
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Summary
Isaiah 31:9 delivers a powerful prophetic declaration of divine judgment and deliverance, vividly portraying the ignominious defeat of the formidable Assyrian king and his elite forces. It depicts the once-arrogant oppressor fleeing in abject terror to his stronghold, while his mighty princes are paralyzed by fear at the sight of a divine standard, a testament to God's sovereign intervention. The verse culminates in a profound affirmation from the Lord, emphasizing His active, consuming presence and unyielding power firmly established in Zion and Jerusalem, thereby underscoring His unrivaled ability to defend His people and utterly humble their enemies.
Context
Literary Context
This verse serves as the climactic and decisive conclusion to Isaiah's oracle in Isaiah 31. The preceding verses (e.g., Isaiah 31:1-3) deliver a scathing condemnation of Judah's misplaced trust in military alliances with Egypt, particularly their reliance on Egypt's chariots and horses, rather than placing their unwavering faith in the Lord, the Holy One of Israel. Isaiah sharply contrasts the ephemeral strength of human armies with the invincible, divine power of God, who promises to defend Jerusalem with the protective zeal of "birds flying" (Isaiah 31:5). The chapter meticulously builds to this ultimate pronouncement of divine judgment against Assyria and unwavering protection for Zion, reinforcing the overarching theological message that true security and deliverance are found only in absolute trust in God.
Historical & Cultural Context
The prophecy contained within Isaiah 31 was delivered during a profoundly critical juncture in Judah's history, most likely during the tumultuous reign of King Hezekiah (c. 715–686 BC). The Assyrian Empire, under the formidable leadership of King Sennacherib, represented the preeminent superpower of the ancient Near East, having already subjugated vast territories and posing an existential threat to the kingdom of Judah. Sennacherib's military campaign against Judah, including his infamous siege of Jerusalem, is extensively documented in both biblical accounts (2 Kings 18-19 and Isaiah 36-37) and extra-biblical historical records. Culturally, it was a common and seemingly pragmatic practice for smaller nations to seek protective alliances with larger, more powerful empires. Judah's temptation to align with Egypt, a traditional rival of Assyria, was viewed by the prophet Isaiah not merely as a political miscalculation but as a profound act of faithlessness. Isaiah's prophetic message consistently challenged this worldly wisdom, advocating for a radical and exclusive trust in God's unique power to intervene and deliver His people.
Key Themes
Isaiah 31:9 powerfully contributes to several foundational themes pervasive throughout the book of Isaiah. Firstly, it strikingly illustrates Divine Judgment and Reversal of Fortune, demonstrating God's absolute sovereignty in humbling the proud and mighty, effectively turning the tables on arrogant oppressors like the Assyrian king who dared to boast against the Lord (Isaiah 37:23-29). Secondly, it emphatically underscores God's Unrivaled Protection of Zion, emphasizing that Jerusalem is not merely a physical city, but the sacred place where God's active, consuming power resides. The vivid imagery of "fire" and "furnace" profoundly signifies God's zealous defense and purifying presence, echoing similar themes found in passages like Isaiah 4:5-6. Finally, the verse powerfully reinforces the central, overarching theme of Trust in God Alone, sharply contrasting the futile reliance on human strength with the invincible power of the Lord, who defends His chosen city without human intervention, a message consistently championed throughout Isaiah, as seen in the foundational declaration of Isaiah 30:15.
Exposition and Analysis
Key Word Analysis
This verb (H2865), translated "shall be afraid," means "to prostrate; hence, to break down, either (literally) by violence, or (figuratively) by confusion and fear; to dismay, scare, terrify." It vividly describes the profound, debilitating terror that grips the Assyrian princes, a fear so intense it causes them to collapse or be utterly demoralized. This is not mere apprehension but a deep, overwhelming dread brought on by divine intervention, signifying a complete loss of courage and will.
Translated "ensign" (H5251), this noun refers to "a flag, banner, or signal; by implication, a flagstaff; generally, a signal; figuratively, a token." In this context, it is not a human military standard but a divine standard or a sign of God's presence and power. It represents a visible manifestation of God's authority and judgment before which the enemy trembles, a symbol of divine rallying or warning that signals the Lord's intervention and victory.
This noun (H217), translated "fire," denotes "flame; light." Here, it signifies God's active, consuming presence. It can represent His purifying power, His protective presence, or His destructive wrath against His enemies. The "fire in Zion" speaks to God's zealous and unyielding commitment to His holy city, indicating His intense, dynamic involvement in its defense.
Translated "furnace" (H8574), this noun refers to "a fire-pot; oven." Paired with "fire," it intensifies the imagery of God's active, burning presence in Jerusalem. A furnace is a place of intense heat, often used for refining precious metals or for the destruction of refuse. This suggests God's power is not passive but intensely active, capable of both purifying His people and utterly consuming His adversaries, signifying an inescapable and all-encompassing divine power.
Verse Breakdown
"And he shall pass over to his strong hold for fear"
This clause refers to the mighty Assyrian king, Sennacherib, who, despite his vast army and formidable power, is depicted as fleeing in abject terror. His "strong hold" (Hebrew: çelaʻ, H5553, meaning a craggy rock or fortress) is where he seeks refuge, but his flight is driven by "fear" (Hebrew: mâgôwr, H4032, meaning fright or terror), indicating a complete and humiliating reversal of his previous arrogance and confidence. His retreat is not strategic but born of panic and divine compulsion.
"and his princes shall be afraid of the ensign"
The king's "princes" (Hebrew: sar, H8269, meaning chief or ruler), representing his military and political leadership, are likewise overcome by a profound and debilitating fear. Their terror is specifically directed at "the ensign," which is understood not as a human banner but a divine standard or signal. This implies that God Himself, through a visible or spiritual manifestation of His power, causes their dismay, rendering their human strength, wisdom, and military prowess utterly useless.
"saith the LORD, whose fire is in Zion, and his furnace in Jerusalem"
This is a divine declaration, confirming the source and certainty of the preceding events. The title "the LORD" (Hebrew: Yᵉhôvâh, H3068, the covenant name of God) emphasizes His sovereign authority and covenant faithfulness. The powerful imagery of "fire in Zion" (H217, H6726) and "furnace in Jerusalem" (H8574, H3389) underscores God's active, intense, and consuming presence within His holy city. This "fire" and "furnace" symbolize His protective zeal for His people and His destructive wrath against their enemies, signifying that Jerusalem is the epicenter of His divine power and judgment, an unassailable stronghold because God Himself dwells there.
Literary Devices
Isaiah 31:9 is exceptionally rich with Imagery, vividly painting a picture of the Assyrian king's terrified flight and the potent divine power residing immovably in Jerusalem. The use of "fire" and "furnace" constitutes a powerful Metaphor for God's consuming presence, His purifying judgment, and His protective zeal. These are not literal flames but symbolic representations of divine energy, wrath, and transformative power. The "ensign" serves as a potent Symbolism of God's sovereign authority and a visible sign of His intervention, before which even mighty princes tremble in utter dismay. The entire verse functions as a direct Prophecy, a declarative statement from God about future events, emphasizing His absolute control over human affairs and the destinies of nations. Furthermore, there is a striking Contrast established between the fleeing, fearful, and ultimately impotent human power (represented by the Assyrian king and his princes) and the unwavering, potent, and invincible divine power (the LORD, whose fire and furnace are immovably and actively present in Zion and Jerusalem).
Theological and Thematic Connections
This verse profoundly articulates the absolute sovereignty and active, immanent presence of God in the midst of His people. It teaches a foundational theological truth: true security and ultimate deliverance do not come from human alliances, military might, or worldly strategies, but solely from the Lord, who is both an unassailable protector and a righteous, consuming judge. The "fire in Zion" and "furnace in Jerusalem" are not merely poetic flourishes but powerful theological statements about God's intimate presence and His zealous commitment to His covenant people and holy dwelling place. This divine fire consumes the enemy while simultaneously purifying and preserving His chosen city, demonstrating His absolute control over the destinies of nations and His unwavering faithfulness to His promises, proving that His presence alone is the ultimate defense.
Reflection and Application
Isaiah 31:9 offers a timeless challenge and profound comfort to believers across generations. In a world that constantly tempts us to place our trust in visible, tangible strengths—whether financial stability, political systems, powerful connections, personal abilities, or even technological advancements—this verse calls us to a radical re-evaluation of the object of our confidence. When faced with overwhelming adversaries, seemingly insurmountable challenges, or anxieties about the future, do we, like ancient Judah, seek refuge in "Egypt" (symbolizing worldly solutions and human ingenuity), or do we remember and truly believe that the Lord, "whose fire is in Zion, and his furnace in Jerusalem," is actively present, supremely powerful, and utterly faithful? This passage encourages us to cultivate a profound and radical dependence on God, understanding that His protective presence is infinitely more formidable than any human threat or geopolitical power. It reminds us that God is not a distant, passive deity but an immanent, zealous, and all-consuming defender of His people, capable of turning the tide of any battle, humbling the proud, and delivering the oppressed. Our ultimate fear, therefore, should not be of human enemies or circumstances, but a reverent awe of the God who commands all things and holds the destinies of nations in His hand.
Questions for Reflection
FAQ
What is the significance of "fire in Zion" and "furnace in Jerusalem" in this verse?
The "fire in Zion" and "furnace in Jerusalem" are powerful and multifaceted metaphors for God's active, consuming presence and sovereign power. They signify several profound theological truths:
How does this prophecy relate to the historical defeat of Sennacherib's army?
This prophecy directly and remarkably foreshadows the miraculous deliverance of Jerusalem from Sennacherib's formidable Assyrian army, as vividly recorded in 2 Kings 19 and Isaiah 37. Historically, Sennacherib had laid siege to Jerusalem, and King Hezekiah, despite initial wavering and seeking help from Egypt (which Isaiah condemned), ultimately turned to the Lord in earnest prayer. In a single, miraculous night, the "angel of the LORD" struck down an astonishing 185,000 Assyrian soldiers, forcing Sennacherib to retreat in utter shame and humiliation to Nineveh, where he was later assassinated by his own sons (2 Kings 19:35-37). Isaiah 31:9 perfectly captures the essence of this divine intervention: the once-mighty Assyrian king fleeing in terror to his stronghold, his princes paralyzed by fear at a divine "ensign" (God's unmistakable and terrifying intervention), and the clear, irrefutable declaration that this astonishing deliverance came solely from the Lord, whose power was actively and consumingly present in Zion and Jerusalem.
Christ-Centered Fulfillment
Isaiah 31:9, with its declaration of God's "fire in Zion" and "furnace in Jerusalem," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While historically referring to God's miraculous defense of ancient Jerusalem against the Assyrian threat, this passage points forward to Christ as the true "stronghold" and ultimate refuge for all who trust in Him, not out of fear of an earthly enemy, but out of faith in His saving power and finished work. The "ensign" before which the princes tremble can be seen as a prophetic shadow of Christ Himself, lifted up on the cross for all to see (John 3:14) and proclaimed as the banner of salvation to the nations, drawing all people to Himself (Isaiah 11:10 and John 12:32). The "fire in Zion" and "furnace in Jerusalem" find their truest expression in the purifying and consuming work of Christ, who came to cast fire upon the earth, bringing judgment upon sin and rebellion while simultaneously refining His people (Luke 12:49). This divine fire now dwells within the new spiritual Jerusalem, the Church, where His Spirit resides as a consuming fire, purifying believers and consuming all that opposes His holy will (Hebrews 12:29). Ultimately, the security promised to ancient Zion is fully realized in the New Jerusalem, the eternal city, where God's presence in Christ is the unassailable defense, the source of eternal life, and where all enemies, including death itself, are finally subdued under His feet (Revelation 21:1-4 and 1 Corinthians 15:25).