Exegetical and Hermeneutical Commentary of Isaiah 31:8
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
8. not of a mighty man mean man ] R.V. not of man men (see on ch. Isa 2:9). Lit. “of a Not-man Not-mortal,” i.e. a superhuman sword.
shall be discomfited ] R.V. shall become tributary, “be subjected to bond-service,” as 1Ki 9:21 f., &c.
Fuente: The Cambridge Bible for Schools and Colleges
8, 9. The discomfiture of the Assyrians will be accomplished by Jehovah Himself. The connexion with what precedes is not very close.
Fuente: The Cambridge Bible for Schools and Colleges
Then shall the Assyrian fall with the sword – The sword is often used as an instrument of punishment. It is not meant here literally that the sword would be used, but it is employed to denote that complete destruction would come upon them.
Not of a mighty man – The idea here is, that the army should not fall by the valor of a distinguished warrior, but that it should be done by the direct interposition of God (see Isa 37:36).
Of a mean man – Of a man of humble rank. His army shall not be slain by the hand of mortals.
But he shall flee – The Assyrian monarch escaped when his army was destroyed, and fled toward his own land; Isa 37:37.
From the sword – Margin, For fear of. The Hebrew is From the face of the sword; and the sense is, that he would flee in consequence of the destruction of his host, here represented as destroyed by the sword of Yahweh.
And his young men – The flower and strength of his army.
Shall be discomfited – Margin, For melting; or tribute, or tributary. Septuagint, Eis hettema – For destruction. The Hebrew word ( mas), derived probably from masas, to melt away, to dissolve) is most usually employed to denote a levy, fine, or tax – so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that people become tributary, or vassals, as in Gen 49:15; Deu 20:11; compare Jos 16:10; 2Sa 20:24; 1Ki 4:6; 1Ki 5:13; Est 10:1. Probably it does not here mean that the strength of the Assyrian army would become literally tributary to the Jews, but that they would be as if they had been placed under a levy to them; their vigor and strength would melt away; as property and numbers do under taxation and tribute.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Then shall the Assyrian fall, c.] Because he was to be discomfited by the angel of the Lord, destroying in his camp, in one night, upwards of one hundred and eighty thousand men and Sennacherib himself fell by the hands of the princes, his own sons. Not mighty men, for they were not soldiers; not mean men, for they were princes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then; when you have cast away your idols, and seriously sought to me for help; both which things were performed by Hezekiah.
With the sword, not of a mighty man; and the sword, not of a mean man; by the sword, not of any man, either mean or mighty, but of an angel.
From the sword; from, or for fear of, that plague which so strangely and suddenly destroyed his army.
His young men, Heb. his choice young men; his guards and valiant commanders and soldiers.
Shall be discomfited, Heb. shall melt away, a great part of them being destroyed by the angel; and the hearts of the rest melting for fear.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. AssyrianSennacherib,representative of some powerful head of the ungodly in the latterages [HORSLEY].
sword, not of . . . mighty .. . mean manbut by the unseen sword of God.
fleeSennacherib alonefled homewards after his army had been destroyed (Isa37:37).
young menthe flower ofhis army.
discomfitedrather,”shall be subject to slavery”; literally, “shall beliable to tribute,” that is, personal service (Deu 20:11;Jos 9:21) [MAURER].Or, not so well, “shall melt away” [ROSENMULLER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall the Assyrian fall with the sword, not of a mighty man,…. That is, the Assyrian army under Sennacherib their king, which besieged Jerusalem in Hezekiah’s time; which, as soon as the people were brought to a sense of their sin, and repentance for it, and cast away their idols as a proof of it, were utterly destroyed; but not in battle, not by the sword of Hezekiah, or any of his valiant generals:
and the sword, not of a mean man, shall devour him; neither the sword of a general, nor of a private soldier, nor indeed of any man, but of an angel; see 2Ki 19:35:
but he shall flee from the sword; from the drawn sword of the angel, who very probably appeared in such a form as in 1Ch 21:16 which Sennacherib king of Assyria seeing, as well as the slaughter made in his army by him, fled from it; in the Hebrew text it is added, “for himself” y; he fled for his life, for his own personal security; see
2Ki 19:36:
and his young men shall be discomfited; his choice ones, the flower of his army: or “melt away” z, through fear; or die by the stroke of the angel upon them: the sense of becoming “tributary” seems to have no foundation.
y “fugiet sibi”, Pagninus, Montanus, Cocceius; “fuga consulet sibi”, Junius Tremellius. z “in liquefactionem, erunt”, Vatablus “colliquescent”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
The second motive is, that Israel will not be rescued by men, but by Jehovah alone; so that even He from whom they have now so deeply fallen will prove Himself the only true ground of confidence. “And Asshur falls by a sword not of a man, and a sword not of a man will devour him; and he flees before a sword, and his young men become tributary. And his rock, for fear will it pass away, and his princes be frightened away by the flags: the saying of Jehovah, who has His fire in Zion, and His furnace in Jerusalem.” The lxx and Jerome render this falsely ( ) . is an ethical dative, and the prophet intentionally writes “before a sword” without any article, to suggest the idea of the unbounded, infinite, awful (cf., Isa 28:2, b e yad ; Psalter, vol. i. p. 15). A sword is drawn without any human intervention, and before this Asshur falls, or at least so many of the Assyrians as are unable to save themselves by flight. The power of Asshur is for ever broken; even its young men will henceforth become tributary, or perform feudal service. By “his rock” most commentators understand the rock upon which the fugitive would gladly have taken refuge, but did not dare (Rosenmller, Gesenius, Knobel, etc.); others, again, the military force of Asshur, as its supposed invincible refuge (Saad., etc.); others, the apparently indestructible might of Asshur generally (Vulgate, Rashi, Hitzig). But the presence of “his princes” in the parallel clause makes it most natural to refer “his rock” to the king; and this reference is established with certainty by what Isa 32:2 affirms of the king and princes of Judah. Luther also renders it thus: und jr Fels wird fur furcht wegzihen (and their rock will withdraw for fear). Sennacherib really did hurry back to Assyria after the catastrophe in a most rapid flight. Minnes are the standards of Asshur, which the commanders of the army fly away from in terror, without attempting to rally those that were scattered. Thus speaks Jehovah, and this is what He decrees who has His ‘ur and tannur in Jerusalem. We cannot suppose that the allusion here is to the fire and hearth of the sacrifices; for tannur does not mean a hearth, but a furnace (from nur , to burn). The reference is to the light of the divine presence, which was outwardly a devouring fire for the enemies of Jerusalem, an unapproachable red-hot furnace ( ignis et caminus qui devorat peccatores et ligna, faenum stipulamque consumit : Jerome).
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. Then the Assyrian. The copulative ו ( vau) is better translated as an adverb of time: “ Then the Assyrian shall fall down;” that is, “When you shall have turned to the Lord, and when your life shall testify a sincere repentance, then the enemy shall fall down;” for, as the Lord raised up the Assyrian to punish the Jews for their crimes, and especially for idolatry, so he promises that the Assyrians shall be brought down, when they shall have ceased to sin and worship idols. Hence he informs us, that our obstinacy is the reason why the Lord adds evil to evil, and doubles his strokes, and pursues us more and more; for we continually supply fresh materials to inflame his vengeance against us more and more. If therefore we wish that God’s chastisements should be less severe, if we wish that the enemies should fall to the ground and perish, let us endeavor to be reconciled to him by repentance; for he will speedily put an end to the chastisement, and will take away from enemies strength and power to injure us.
By the sword not of a man. (325) The Prophet means that the deliverance of the Church is God’s own work, that the Jews may know that, although no earthly power is visible, God’s secret power is sufficient to deliver them. If therefore enemies are subdued, if their rage is restrained, let us know that it proceedeth from the Lord. By various methods, indeed, he represses the force and violence of wicked men, but by his own hand alone he delivers his Church; for, while the Lord makes use of human means, he preserves his own people miraculously and by extraordinary methods, which may be seen to have happened since the beginning of the world, and which we may even now behold, if we are not blind. And yet this does not hinder the Lord from employing his servants to deliver the Church; but he employs them in such a manner that his own hand is peculiarly and illustriously displayed in it.
We know that this prediction of Isaiah was fulfilled when the Assyrian army was destroyed, and Sennacherib was put to flight; for “not by the arm of man” was he destroyed, but the Lord displayed his power, that it might be known that he alone is the deliverer of his Church. (2Kg 19:35; Isa 37:36.) By delivering Jerusalem at that time from the siege, God thus exhibited, as in a picture, spiritual redemption. He alone, therefore, will destroy our spiritual enemies. In vain shall we resort to other aids or remedies, or rely on our own strength, which is nothing; but let us have the direction and assistance of God, and we shall come off victorious.
And his young men shall melt away. (326) He means that the power of the Lord displayed against the Assyrians will be so great that the hearts of young men, who in other circumstances are wont to be fierce, shall be altogether softened and melt like wax; for young men, having less experience than old men, are on that account more fierce and impetuous. God will easily restrain such fierceness, when he shall determine to deliver his people from the hands of their enemies. For this reason Isaiah has especially mentioned “young men;” as if he had said, “the very flower or strength.”
(325) Bogus footnote
(326) Bogus footnote
Fuente: Calvin’s Complete Commentary
(8) Not of a mighty man . . .The Hebrew has no adjectives, but the nouns are those which are commonly opposed to each other in this way, as in Isa. 2:9, like the Latin vir and homo. The thought expressed is, of course, that the whole work would be of God, and not of man. The sword was that of the Divine judgment (Deu. 32:41), perhaps, as in 1Ch. 21:16, of the destroying angel of the pestilence.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 31:8-9. Then shall the Assyrian fall The history of the Assyrian overthrow fully explains these verses. The meaning of the phrase, His young men shall be discomfited, is, that those of Sennacherib’s soldiers who should escape in flight, should melt through fear in the way, and should be so dispersed and so distressed, that the greater part of them should perish. The first clause of the ninth verse should be read, And he shall pass by his strong-hold in a fright; that is, “Sennacherib shall be struck with so great fear, on account of the slaughter inflicted upon his army by God, and the report of the approach of Tirhakah, chap. Isa 37:9 that he shall in his flight pass by his fortifications in the borders of his empire, as not daring to trust himself to them:” And his princes shall be afraid of an ensign; that is, “They shall be seized with such terror, that every ensign of war lifted up, shall cause consternation and fear to them.” The latter clause refers to the perpetual fire which was kept up in the temple, which was a symbol of the Holy Spirit of God dwelling in the hearts of believers, and also of the holy and pure will of God, whereby every sacrifice offered to him was to be approved. See Vitringa.
REFLECTIONS.1st, Repeated woes are denounced to awaken the sinners in Zion; if still they persist in their wicked way, surely their blood will be on their own heads.
1. The charge laid against them, is their recourse to Egypt, and neglect of God. The numerous hosts of Pharaoh, his chariots and horsemen, seemed to afford greater security to the eye of sense than the word of promise; and therefore they are more solicitous to engage his friendship, than to spread their case before the Holy One of Israel. Note; They who consult with sense, take a bad guide.
2. The folly and danger of their conduct are exposed. If they wanted wisdom, lo! God is all wise, and they should consult him: if they wanted might, God was almighty, and could protect them; but when he was slighted and neglected, his wisdom and power, which might have been engaged for them, were armed against them: and what then can the wisdom or power of Egypt do to save them? he will counteract all the schemes of their allies, and execute the threatening, that he hath pronounced against the workers of iniquity; and, by sad experience, they shall be taught the vanity of that strength of Pharaoh, which they idolized. The Egyptians shall be found men, frail, false, foolish, and not God, as they, by their confidence in them, seemed to make them, and their horses flesh and not spirit; and, therefore, when the Lord should stretch forth his hand, they and their unprofitable helpers would fall together. Note; (1.) They who affect to be wiser than their Bibles, will only in the end expose their own folly. (2.) The more we know of men, the more we shall see cause to cease from human dependance; the more we know of God, the more shall we be engaged to trust him. (3.) There are many truths evident and allowed by all, and yet, in practice, we are apt glaringly to contradict them. (4.) The sinner in the day of wrath shall find little comfort or help in his companion, when they shall fall together, and receive the reward of their iniquities.
3. Those in Zion, who, without having recourse to Egypt, trusted God for their safety should find him a sure refuge in the day of calamity: as a lion seizing his prey, who cannot be intimidated by the shouting of the shepherds, who, daring not to approach him, seek to fright him with their noise; so impotent will be the army of the Assyrians, when the lion of the tribe of Judah shall come to light for his Zion: swift as the eagle will he fly to their succour, and safe preserve them, when the destroying angel shall pass over to smite their enemies, and by their destruction deliver Jerusalem. Note; In the midst of danger they are safe whom God with tenderness unutterable covers under his wings as a hen gathereth her chickens, and defends with an arm of almighty and irresistible power. Oh, that we did but trust him!
2nd, We have,
1. A gracious call to repentance. God had not utterly cast them off, though they had barely forsaken him, and deeply revolted from him: he calls them children of Israel as a reproach for their ingratitude, to beget conviction of their baseness, and engage their hope; seeing, though they deserved to be disowned, he still regarded them in a national sense as his sons and daughters, and invited them to turn to him with assurances of kind acceptance. Note; It is never too late to return to God; the deepest revolters will find their king, on humble submission, ready to forgive.
2. A blessed reformation wrought. In that day, when their deliverance should appear so evidently the work of God’s hand, they would cast away their idols of gold and silver, the work which their own hands had made: (so bent were they upon idolatry, that no cost or pains was spared; but) now their sin is their burden, and their idols detested and abhorred. Note; (1.) In a day of repentance our tempters to sin will be loathed more than ever they have been loved. (2.) Every man has by nature his peculiar idol lust, the indulgence of which will be his bitterest burden when God awakens his conscience, and against which he must place an especial guard.
3. A glorious victory obtained. The Assyrian shall fall, not by an arm of flesh, but by the immediate stroke of God: and, while the army is discomfited, their king in terrors shall flee, and his princes, the few who escape with him, shall pass over to his strong-hold for fearhis mighty warriors who were left hasted to return, lest they should be pursued by the Jews in their flight, and dreading that fiery furnace of wrath which burns so hot against the enemies of Zion. Note; (1.) When God contends, he will overcome. (2.) If present judgments be so terrible, what must be the fire of hell, and the furnace of eternal wrath! (3.) The same God who is a consuming fire to his enemies, is a wall of fire around his people to protect them, and a fire of love within their hearts to comfort them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 31:8 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
Ver. 8. Then shall the Assyrian fall. ] Fall in his forces, flee in his person; but evil shall hunt that violent man to destroy him. Psa 140:11
Not of a mighty man.
And his young men shall be discomfited.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mighty man. Hebrew. ‘ish. App-14.
mean man. Hebrew. ‘adam. App-14.
discomfited = become tributaries.
Fuente: Companion Bible Notes, Appendices and Graphics
shall the: Isa 10:16-19, Isa 10:33, Isa 10:34, Isa 14:25, Isa 29:5, Isa 30:27-33, Isa 37:35, 2Ki 19:34-37, 2Ch 32:21, Hos 1:7
he shall flee: Isa 37:37, Isa 37:38
from the sword: or, for fear of the sword
discomfited: or, tributary. Heb. for melting, or tribute.
Reciprocal: Gen 34:26 – edge Psa 76:5 – and Psa 118:9 – than to put Isa 17:13 – but Isa 33:11 – your Isa 37:7 – I will Isa 37:36 – the angel Jer 46:14 – the sword Jer 47:4 – every Nah 1:12 – Through Nah 2:13 – and the sword
Fuente: The Treasury of Scripture Knowledge
Isa 31:8-9. Then shall the Assyrian, &c. When you have cast away your idols, and seriously sought unto God for help; both which things were performed by Hezekiah; fall by the sword, not of a mighty man, &c. Not of any man, mean or mighty, but of an angel. But he shall flee from the sword From, or for fear of, that plague, which so strangely and suddenly destroyed his army. And his young men Hebrew, , his choice young men, his guards, and valiant commanders, and soldiers, shall be discomfited Hebrew, , shall be for melting, or shall melt away; a great part of them being destroyed by the angel, and the hearts of the rest melting for fear. And he shall pass to his stronghold Sennacherib shall flee away with all speed from Jerusalem, to his strong city of Nineveh. Or, as it is in the margin, which see. And his princes shall be afraid of the ensign Of the Lords ensign, which he hath lifted up against them. Or, as , may be properly rendered, shall be struck with consternation at his flight. Saith the Lord, whose fire is in Zion That is, either, 1st, whose fire is continually burning upon the altar in Zion; a sign that his presence and residence are there. Or, rather, 2d, who is, and will appear to be, in Zion like a fire, to defend his people, and to consume their enemies. Thus God promises that he would be, unto Jerusalem, a wall of fire round about, Zec 2:5. See also Zec 12:6.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
31:8 {h} Then shall the Assyrian fall with the sword, not of man; and the sword, not of men, shall devour him: but he shall flee from the sword, and his young men shall be made vessels.
(h) When your repentance appears.
Fuente: Geneva Bible Notes
The immediate situation also called for Judah to repent. Since the Lord promised to defeat Assyria Himself, His people needed to get into a right relationship with Him. To say that the Assyrian young men would become forced laborers was to say that Assyria would herself be overcome.