Exegetical and Hermeneutical Commentary of Isaiah 31:3
Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is helped shall fall down, and they all shall fail together.
3. men, and not God flesh, and not spirit ] In these antitheses Isaiah formulates his religious conception of history. The present crisis has not been brought about by the mere collision of earthly forces (Egypt, Assyria, Judah); faith discerns in it the operation of a spiritual principle, and knows that that principle must be victorious. “Spirit” is the energetic indestructible element in the universe, by which all life is sustained; and that which is distinctive of the teaching of Isaiah and the prophets generally is (1) the identification of this principle with the moral purpose of Jehovah, and (2) the assertion of the supremacy of the spiritual, thus ethically conceived, over the material. That men could not stand against God, or flesh against spirit, Isaiah’s contemporaries did not need to be taught; what separated him from his hearers was the conviction that there is but one Divine Person, and one spiritual power in the universe, viz.: Jehovah and His moral government as revealed in the consciousness of the prophet. Hence he continues: And Jehovah shall stretch out his hand, and the helper (Egypt) shall stumble and the holpen (Judah) shall fall; and together they shall all of them perish.
Fuente: The Cambridge Bible for Schools and Colleges
Now the Egyptians are men – They are nothing but people; they have no power but such as other people possess. The idea here is, that the case in reference to which they sought aid was one in which divine help was indispensable, and that, therefore, they relied on the aid of the Egyptians in vain.
And their horses flesh, and not spirit – There is need, not merely of physical strength, but of wisdom, and intelligence, and it is in vain to look for that in mere brutes.
Both he that helpeth – Egypt, whose aid is sought.
And he that is holpen – Judah, that had sought the aid of Egypt. Neither of them would be able to stand against the wrath of God.
Fuente: Albert Barnes’ Notes on the Bible
Isa 31:3
Men, and not God . . . flesh, and not spirit
Spiritual existences the chief forces of the world
It is here evidently implied that a spirit is mightier than a horse.
The ancients attached the idea of immense force to a well-trained war-horse.
I. SPIRIT IS THE ORIGINAL POWER We see power everywhere around us. We see it in the inanimate world, as the effect which one element produces upon another, and in the motion which one body, in a certain relation, produces upon another. We see it, also, in the world of life: in the plant that turns to its use, and transmutes into its own essence, the elements that play about it; in the beast that drags along the farmers harvest-wain, and in the bird that rises on the wing, and chants its victories over that force that binds the earth and links it to the sun. All these powers are manifestly effects, not ultimate causes–are derived, not primal. All true science suggests this, and the Bible declares it. Spirit is the fontal force. It was spirit that gave to the elements the proclivity to act and re-act on each other; and that so poised the masses of the universe that one should gently press its fellow into lines and ratios of motion, and thus conduce to the harmony and well-being of all. And the forces of life too, whether in the fibres of plants or the muscles of flesh, are but the breathings of that Spirit which reneweth the face of the earth. He stretcheth out the north over the empty place, and hangeth the earth upon nothing. By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent.
II. SPIRIT IS THE SUBORDINATING POWER. The horses of the Egyptians were flesh and not spirit. Implying, probably, the fact, that the Egyptian cavalry lacked that intelligence and skill necessary to render the noble animal of service in the field of battle. The value of the steed in the strife is ever in proportion to the skill of the rider. Wisdom is better than weapons of war. Reason is mightier than brute force. What force is there on earth that man cannot subordinate to his will? Man can press every element into his service as well as every living creature. Let us rise to a sense of the greatness of the nature with which God has endowed us. We are spirit; emanations of the Infinite Mind, and members of that spiritual system for which matter, in all its functions and forms, was made. Let us assert our supremacy over the material–use the world as not abusing it. In one sense we can never think too highly of ourselves. what shall it profit a man? &c. (D. Thomas, D. D.)
Spirituality of the Divine nature
In these words we are reminded of an important and infinite disparity between God and man, arising from a great peculiarity in the character of the former, which rendered the Egyptian monarch and his cavalry infinitely inferior to Him in power, and Gall those other qualities which entitle the possessor of them to confidence and trust.
I. The spirituality of the Divine nature is intimately connected with THE POSSESSION OF ALMIGHTY POWER. The vulgar notion which would restrict the exercise of power to what is corporeal, and deny it to that which is spiritual and immaterial, is a mere prejudice, founded on gross inattention or ignorance. If we inquire after the original seat of power, we shall invariably find it in mind, not in body; in spirit, not in flesh. The changes we are able to effect in the state of the objects around us are produced through the instrumentality of the body, which is always previously put in motion by the mind. As we can move certain parts of our bodies at pleasure, and nothing intervenes betwixt the volition and the corresponding movements, so the great original Spirit impresses on the machine of the universe what movements He pleases, and without the intervention of any other cause. He speaks, and it is done; He commands, and it stands fast.
II. His spirituality is closely connected with His INVISIBILITY. The King eternal, immortal, invisible, whom no man hath seen, nor can see.
Whatever is the object of sight must be perceived under some determinate shape or figure; it must be, consequently, bounded by an outline, and occupy a determinate portion of space, and no more; attributes utterly incompatible with the conceptions of an infinite being. He was pleased formerly, indeed, to signalise His presence with His worshippers by visible symbols, by an admixture of clouds and fire, of darkness and splendour; but that these were never intended to exhibit His power, but merely to afford a sensible attestation of His special presence, is evident, from the care He took to prevent His worshippers from entertaining degrading conceptions of His character, by the solemn prohibition of attempting to represent Him by an image or picture.
III. That God is spirit, and not flesh, is a view of His character closely connected with His OMNIPRESENCE. Matter is subjected to a local circumscription; God, as a Spirit, is capable of co-existing with every other order of being.
IV. Because God is spirit and not flesh, He is possessed of INFINITE WISDOM AND INTELLIGENCE. Thought and perception are the attributes of mind, not of matter; of spirit, not of flesh; and, for this reason, the original and great Spirit possesses them in an infinite degree.
V. The spirituality of the Divine nature lays A FOUNDATION FOR THE MOST INTIMATE RELATION BETWEEN THE INTELLIGENT PART OF THE CREATION AND HIMSELF. He is emphatically the Father of spirits.
VI. The spirituality of the Divine nature FITS HIM FOR BECOMING OUR ETERNAL PORTION AND SUPREME GOOD. (Robert Hall, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down – together.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Are men, and not God; and therefore utterly unable to defend you, either without or against my will.
Their horses flesh; weak and frail, as that word signifies, Psa 78:39; Heb 5:7, and elsewhere.
Not spirit; not like spiritual substances, such as the angels, who are immortal, and invisible by men; whereof we have instances, Exo 12:29,30; Isa 37:36.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. not spiritnot of divinepower (Psa 56:4; Psa 146:3;Psa 146:5; Zec 4:6).
he that helpethEgypt.
holpenJudah.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now the Egyptians [are] men, and not God,…. Be it that they are mighty, they are not mighty, as God is; and indeed they are but frail, feeble, mortal, and mutable men, and therefore not to be trusted in, and depended on; or to be put upon an equality with God, and even to be preferred to him, as they were by the Jews; and of what use and service could they be unto them, seeing God was against them?
and their horses flesh, and not spirit; only flesh, without an immortal soul or spirit, which man has; and therefore a foolish thing in man to trust in them, who must be entirely guided and directed by them; and much less angelic spirits, or like them, which are incorporeal, invisible, and exceedingly mighty and powerful, which excel all creatures in strength, and are called the mighty angels; these are God’s cavalry, his horses and chariots; see Ps 68:17 Hab 3:8 and what mighty things have been done by them, even by a single one? Witness the destruction of the Assyrian army, in one night, by one of them; wherefore the Egyptian cavalry was not to be named with them q:
When the Lord shall stretch out his hand; as soon as he does it, before he strikes, and when he does this in order to it:
both he that helpeth shall fall; or “stumble”, take a false step; meaning the Egyptians, sent for and come forth to help the Jews; but, stumbling and falling themselves, would be but poor assistants to them. Aben Ezra interprets this of the king of Assyria destroying the Egyptians, when he came to Jerusalem:
and he that is holpen shall fall down; the Jews, helped by the Egyptians, who should fall, and be destroyed, though not now; yet hereafter by the Chaldeans, as they were:
and they all shall fail together; both the Egyptians and the Jews.
q So Ben Melech interprets “spirit” of an angel, as he does the word “God” in the preceding clause.
Fuente: John Gill’s Exposition of the Entire Bible
3. And surely the Egyptian is a man, and not God. It may be thought that Isaiah here brings forward nothing but what is common and beyond all doubt; for who ever imagined that the Egyptians were not “men,” and must be put in the place of “God?” There is indeed no debate on this point, and it is openly acknowledged; but when it is found necessary to reduce it to practice, men are altogether dull of apprehension, or remain uncertain about that which they formerly appeared to know and firmly to believe. They exalt themselves as highly, and claim as much for themselves, as if they did not believe that they are men, and did not think that they ought to obey God. This is the reason why Scripture so frequently warns
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not to trust in men, than whom nothing can be more vain.” (Psa 146:3.)
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Cursed is he who trusteth in man, and relieth on an arm of flesh.” (Jer 17:5.)
Yet we see both princes and men of ordinary rank contrive and resolve in such a manner as if they could establish for a hundred years all that they contrived, and could subject heaven, sea, and earth, and could regulate and dispose everything according to their will. When we perceive in men such pride and arrogance, we need not wonder that the Prophet exclaims that “the Egyptians are men, and not God;” for the Jews ascribed to them what ought to be ascribed to God, the defense and preservation of the Church, which God claims for himself alone, and does not allow to be given to another. Isaiah therefore indirectly censures that contempt of God and wicked confidence by which they are swelled with pride.
Here we see how great a difference there is between God and men; for men have no power in themselves but what God has granted to them. If we were reasoning about the nature and excellence of man, we might bring forward the singular gifts which he has received from God; but when he is contrasted with God, he must be reduced to nothing; for nothing can be ascribed to man without taking it from God. And this is the reason why we cannot agree with the Papists, when we argue about the cause of salvation, freewill, the value of works, and merits; for since on this subject God is contrasted with man, we must take from God whatever is attributed to man. But they make a division between man and God, so as to assign one part to God, and another part to man; while we say, that the whole and undivided cause of salvation must be ascribed to God, and that no part of it can be attributed to another without detestable sacrilege. In a word, let us learn that in such a contrast nothing worthy of praise can be left for man.
And their horses are flesh and not spirit. By the word flesh he means weakness and frailty; for what is there in “flesh” but corruption? He speaks of “horses,” but to the Egyptians also belongs a weakness of the same or of a kindred nature; as if he had said that they, and all their forces, have nothing that is solid or permanent. Although the Egyptians had a soul as well as a body, yet, so far as they were creatures, and dwelt in a frail tabernacle, they must hold an inferior rank; as if he had said, that they do not possess heavenly or spiritual power; as it is said also in the Psalm,
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Do not trust in princes; for their breath shall go out, and they shall return to their earth.” (Psa 146:3.)
So far as relates to “horses,” the word “flesh” applies to them with greater propriety; but it is not wonderful that men are sent to learn from rottenness how frail they are.
As soon as Jehovah shall stretch out his arm. From this threatening we may draw a universal doctrine, that this wickedness shall not pass unpunished; for the Lord will not suffer men with impunity to give to creatures the honor due to him, or to rely on the assistance of men with that confidence which ought to be placed on him alone. He therefore threatens those who shall yield assistance and give occasion to false confidence, as well as those who shall make use of their assistance and rely on it for their safety. And if the Lord cannot endure this wicked confidence, where nothing more than temporal safety is concerned, how much less will he endure those who, in order to obtain eternal salvation, contrive various aids according to their own fancy, and thus elevate the power of men, so as to ascribe to it the place and authority of God.
Fuente: Calvin’s Complete Commentary
(3) The Egyptians are men . . .We hear again the key-note of Isaiahs teaching. The true strength of a nation lay in its spiritual, not in its material, greatness: in seeking the Holy One of Israel by practising holiness. Without that condition the alliance with Egypt would be fatal both to those that sought for help and those who gave it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 31:3 Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.
Ver. 3. Now the Egyptains are men, and not God. ] Poets fain that in the Trojan war one god fought against another.
“ Mulciber in Troiam, pro Troia stabat Apollo. ”
But the Jews could not imagine that these Egyptians, in whom they confided, were fit matches for God, and able to deal with him. “Who would set those briers and thorns against me in battle I would go through them, I would burn them together.” Isa 27:4
And their horses flesh, and not spirit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
men, and not GOD. Figure of speech Pleonasm. The statement put two ways for great emphasis (positive and negative).
men. Hebrew. ‘ddam. App-14.
GOD. Hebrew El = the mighty God. App-4.
flesh, and not spirit. Figure of speech Pleonasm. See above.
spirit. Hebrew. ruach. App-9.
Fuente: Companion Bible Notes, Appendices and Graphics
the Egyptians: Isa 36:6, Deu 32:30, Deu 32:31, Psa 9:20, Psa 146:3-5, Eze 28:9, Act 12:22, Act 12:23, 2Th 2:4-8
their horses: Psa 33:17
stretch: Isa 9:17, Jer 15:6, Eze 20:33, Eze 20:34
both: Jer 37:7-10
Reciprocal: 2Sa 8:5 – came 2Ki 18:24 – thy trust Job 9:13 – the proud helpers Psa 56:4 – in God I have Psa 60:11 – vain Psa 108:12 – for vain Isa 29:5 – the multitude Isa 31:2 – against the help Jer 17:5 – flesh Jer 46:17 – Pharaoh Eze 22:14 – Thine heart Eze 28:2 – yet Eze 30:6 – They also Hos 14:3 – we will not
Fuente: The Treasury of Scripture Knowledge
31:3 Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that {d} helpeth shall fall, and he that is helped shall fall down, and they all shall fail together.
(d) Meaning, both the Egyptians and the Israelites.
Fuente: Geneva Bible Notes
The contrast between the relative strength of humans and God is stark.
"To us ’flesh’ seems so substantial, because visible and tangible, while ’spirit’ may seem ethereal. . . . Nothing could be further from biblical thinking, as a glance at passages like Zec 4:6 and Joh 3:5-8 will disclose." [Note: Grogan, p. 202.]
Yahweh would stretch out His hand in powerful judgment to defeat the helpers (Egypt) as well as the helped (Judah) because they trusted in human power rather than in God (cf. Deu 4:34; Deu 7:19; Joh 4:24).