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Alliance with Egypt Is Futile

Alas for those who go down to Egypt for help

and who rely on horses,

who trust in chariots because they are many

and in horsemen because they are very strong,

but do not look to the Holy One of Israel

or consult the L ord!

Yet he too is wise and brings disaster;

he does not call back his words,

but will rise against the house of the evildoers,

and against the helpers of those who work iniquity.

The Egyptians are human, and not God;

their horses are flesh, and not spirit.

When the L ord stretches out his hand,

the helper will stumble, and the one helped will fall,

and they will all perish together.

For thus the L ord said to me,

As a lion or a young lion growls over its prey,

and—when a band of shepherds is called out against it—

is not terrified by their shouting

or daunted at their noise,

so the L ord of hosts will come down

to fight upon Mount Zion and upon its hill.

Like birds hovering overhead, so the L ord of hosts

will protect Jerusalem;

he will protect and deliver it,

he will spare and rescue it.

⁶ Turn back to him whom you have deeply betrayed, O people of Israel. ⁷For on that day all of you shall throw away your idols of silver and idols of gold, which your hands have sinfully made for you.

“Then the Assyrian shall fall by a sword, not of mortals;

and a sword, not of humans, shall devour him;

he shall flee from the sword,

and his young men shall be put to forced labor.

His rock shall pass away in terror,

and his officers desert the standard in panic,”

says the L ord, whose fire is in Zion,

and whose furnace is in Jerusalem.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. Woe to them that go down to Egypt. He again returns to the subject which he had handled at the beginning of the former chapter; for he still cries loudly against the Jews, whose ordinary custom it was, in seasons of danger, to resort, not to the Lord, but to the Egyptians. We have formerly explained why this was so highly displeasing to God. To state the matter briefly, there are two reasons why the Prophet reproves this crime so severely. The first is, because it is impossible for us to place confidence for our salvation in creatures, and at the same time in God; for our eyes must be withdrawn from him as soon as they are directed to them. The second reason is, God had expressly forbidden them to enter into alliance with the Egyptians. (Deuteronomy 17:16.) To sinful confidence was added rebelliousness, as if they had resolved to provide for their safety by despising God, and by disobeying his will.

We must therefore look at the source of this evil, if we wish to understand fully the Prophet’s meaning. There was also a peculiar reason, as we have formerly remarked, why the Lord wished the Jews to have no intercourse with the Egyptians. It was, lest that wicked alliance should obliterate the remembrance of the redemption from Egypt, and lest they should be corrupted by the superstitions and sinful idolatry of the Egyptians. Yet these arguments were regarded by them as of no weight; and, though God had forbidden it, this did not hinder them from continually applying to them for assistance, and imagining that their assistance was a shield which defended them against the arm of God. Consequently, there are good reasons why the Prophet exclaims so earnestly against such madness. Even on the ground that God had forbidden it, their “going down into Egypt” deserved to be severely blamed; but it was still more intolerably criminal, that by false confidence they bestowed on mortal men the glory which was due to God. In order to make it still more clear that in this manner they defraud God of his right, he not only accuses them of having relied on the Egyptians, but likewise brings a charge against them, on the other hand, that

They have not looked to the Holy One of Israel. Here appears more clearly the reason why that treachery of the Jews is so sharply reproved by Isaiah; for in other respects God does not disapprove of our using lawful remedies, just as we eat bread and other kinds of food which were intended for our use. Thus if any person, placed in danger, employ means which were not forbidden, but which are customary and lawful, provided that he do not at all deny the power of God, he certainly ought not to be blamed; but if we are so strongly attached to outward means, that we do not at the same time seek God, and if, through distrust of his promises, we resort to unlawful methods, this is worthy of condemnation and abhorrence.

The word look is frequently employed in Scripture to denote this confidence; for we commonly turn our eyes towards that quarter from which we expect assistance. In a word, we are here taught that we ought to place our trust for salvation in none other than in God alone, that, relying on his promises, we may boldly ask from him whatever is desirable. He undoubtedly permits us to use all things which he intended for our use, but in such a manner that our minds must be entirely fixed on him.

When he calls God “the Holy One of Israel,” he presents in a striking light the wickedness and ingratitude of the people, who, after having been taken under God’s protection and guardianship, despised such a protector and guardian of their salvation, and ran eagerly after their own lusts. By immediately adding, neither have they sought Jehovah, he shews that neither the power, nor the goodness, nor the fatherly kindness of God, could keep them in the discharge of their duty. In the present day, since he invites us not less kindly to come to him, we offer a grievous insult to him if we look to any other, and do not resolve to trust in him alone; and everything that shall turn away and withdraw our minds from God will be to us like “Egypt.”

2. Yet he also is wise. By calling God “wise,” he does not merely bestow on him the honor of an attribute which always belongs to him, but censures the craftiness of those whom he saw to be too much delighted with their own wisdom. He said a little before, (Isaiah 29:15,) that they “dug caves for themselves,” when they thought that, by hidden plans and secret contrivances, they avoided and deceived the eyes of God. He now pours witty ridicule on this madness, by affirming that, on the other hand, wisdom belongs also to God; indirectly bringing against them the charge of believing that they could shut God’s mouth as not knowing their affairs. As if he had said, “What shall become of your wisdom?” Will the effect of it be that God shall cease to be “wise?” On the contrary, by reproving your vanity, he will give practical demonstration that “he taketh the wise in their own craftiness.” (Job 5:13;1 Corinthians 3:19.)

We may draw from this a general doctrine, that they who shelter themselves under craftiness and secret contrivances, gain nothing but to provoke still more the wrath of God. A bad conscience always flees from the judgment of God, and seeks lurking-places to conceal itself. Wicked men contrive various methods of guarding and fortifying themselves against God, and think that they are wise and circumspect, even though they be covered only with empty masks; while others, blinded by their elevated rank, despise God and his threatenings. Thus, by declaring that “God is also wise,” the Prophet wounds them painfully and sharply, that they may not lay claim to so great craftiness as to be capable of imposing on God by their delusions.

He will arise against the house of the evil-doers. As they did not deserve that he should reason with them, he threatens that they shall feel that God has his arguments at his command, for ensnaring transgressors. First, they did not think that God has sufficient foresight, because he did not, according to the ordinary practice of the world, provide for their safety amidst so great dangers, and because they considered all threatenings to be empty bugbears, as if they had it in their power by some means to guard against them. Hence arises their eagerness to make every exertion, and their hardihood to plot contrivances. He therefore threatens that God will take revenge on so gross an insult, and that he has at his command the means of executing what he has promised; and that no schemes, inventions, or craftiness can overthrow the word of God.

Of the workers of vanity. ³¹⁷³¹⁷     “Of them that work iniquity.” — Eng. Ver.
    ^FT574 “Return to him against whom you have entertained deep thoughts; in the same manner as you revolted, and have still revolted, from him, return now to him.” — Jarchi. Among the commentators who belonged to the Hebrew nation, or wrote in the Hebrew language, Jarchi was probably held, on the ground of the first part of his paraphrase, to support that view which our Author condemns; but the second part of it, beginning with “in the same manner as” approaches very closely to the Reformer’s own words. — Ed
    ^FT575 Piscator and others construe לאשר (lăăshĕr) as equivalent to אשר ממנו אליו, (ēlāiv ăshĕr mĭmmĕnnū,) “to him from whom.” Vitringa does not reject this exposition, which he acknowledges to be supported by an analogous use of מאשר, (mēăshĕr,) in Ruth 2:9; but he pronounces the rendering, “according as.” to be more elegant and probably more correct. Modern critics, however, approve of the meaning given in our common version. “The syntax may be solved either by supposing ‘to him’ to be understood, and giving לאשר (lăăshĕr) the sense of ‘with respect to whom,’ or by assuming that, as both these ideas could be expressed by this one phrase, it was put but once in order to avoid the tautology.” — Alexander. The other mode of resolving the syntax, by bringing out the sense, “to him from whom,” appears to adhere more closely to the usage of the Hebrew language. — Ed
    ^FT576 העמיקו סרה (hĕgnĕmīkūsārāh) literally signifies, “they have deepened revolt;” and Professor Alexander justly remarks that the substitution of the second person for the third, in the ancient versions, and in Barnes, (ye have revolted), is wholly arbitrary. — Ed
    ^FT577 “Enfans rebelles;” — “Rebellious children.”
    ^FT578 “Et pourtant il marque la repentance par les fruits;” — “And therefore he points out repentance by the fruits.”
    ^FT579 See Commentary on Isaiah, vol. 1 p. 118
    ^FT580 That is, he does not follow the ancient versions, by viewing it as an adjective, qualifying the word “hands,” — “your sinful hands.” — Ed
    ^FT581 לא איש (lōīsh,) not of a man, that is, of one who is totally different from a man. The word לא (lō) often unites with a substantive, so as to form one word, which shall bear a quite different and even opposite meaning; as תהו לא דרך (tōhūlōdĕrĕch ‘desolation not-a-way,’ that is, ‘an impassable way.’ Psalm 107:40; and לא שם לו, (lōshēm lō,) ‘he shall have not-a-name,’ that is, ‘he shall have public disgrace.’ (Job 18:17.)” — Rosenmüller. “An Hebrew idiom; of one far different from a man, viz., an angel.” — Stock
    ^FT582 “And his young men shall be discomfited. (Heb. for melting or tribute.)” — Eng. Ver.
    ^FT583 “And he shall pass over to his stronghold (or, his strength) for fear, (Heb. his rock shall pass away for fear.” — Eng. Ver. He gives them this appellation, because they wished to fortify themselves against the hand of God by a useless defense; that is, by the unlawful aid of the Egyptians. Formerly, it might be thought that he silently admitted their claim to the appellation of “wise men,” by contrasting them with the wisdom of God; but now he scatters the smoke, and openly displays their shame and disgrace. This teaches us that there is nothing better than to renounce our own judgment, and to submit entirely to God; because all that earnest caution by which wicked men torture themselves has no solidity, but, on the contrary, as if on purpose, provokes the wrath of God by the deceitful contrivances of the flesh.

³¹⁷ “Of them that work iniquity.” — Eng. Ver. FT574 “Return to him against whom you have entertained deep thoughts; in the same manner as you revolted, and have still revolted, from him, return now to him.” — Jarchi. Among the commentators who belonged to the Hebrew nation, or wrote in the Hebrew language, Jarchi was probably held, on the ground of the first part of his paraphrase, to support that view which our Author condemns; but the second part of it, beginning with “in the same manner as” approaches very closely to the Reformer’s own words. — Ed FT575 Piscator and others construe לאשר (lăăshĕr) as equivalent to אשר ממנו אליו, (ēlāiv ăshĕr mĭmmĕnnū,) “to him from whom.” Vitringa does not reject this exposition, which he acknowledges to be supported by an analogous use of מאשר, (mēăshĕr,) in Ruth 2:9; but he pronounces the rendering, “according as.” to be more elegant and probably more correct. Modern critics, however, approve of the meaning given in our common version. “The syntax may be solved either by supposing ‘to him’ to be understood, and giving לאשר (lăăshĕr) the sense of ‘with respect to whom,’ or by assuming that, as both these ideas could be expressed by this one phrase, it was put but once in order to avoid the tautology.” — Alexander. The other mode of resolving the syntax, by bringing out the sense, “to him from whom,” appears to adhere more closely to the usage of the Hebrew language. — Ed FT576 העמיקו סרה (hĕgnĕmīkūsārāh) literally signifies, “they have deepened revolt;” and Professor Alexander justly remarks that the substitution of the second person for the third, in the ancient versions, and in Barnes, (ye have revolted), is wholly arbitrary. — Ed FT577 “Enfans rebelles;” — “Rebellious children.” FT578 “Et pourtant il marque la repentance par les fruits;” — “And therefore he points out repentance by the fruits.” FT579 See Commentary on Isaiah, vol. 1 p. 118 FT580 That is, he does not follow the ancient versions, by viewing it as an adjective, qualifying the word “hands,” — “your sinful hands.” — Ed FT581 לא איש (lōīsh,) not of a man, that is, of one who is totally different from a man. The word לא (lō) often unites with a substantive, so as to form one word, which shall bear a quite different and even opposite meaning; as תהו לא דרך (tōhūlōdĕrĕch ‘desolation not-a-way,’ that is, ‘an impassable way.’ Psalm 107:40; and לא שם לו, (lōshēm lō,) ‘he shall have not-a-name,’ that is, ‘he shall have public disgrace.’ (Job 18:17.)” — Rosenmüller. “An Hebrew idiom; of one far different from a man, viz., an angel.” — Stock FT582 “And his young men shall be discomfited. (Heb. for melting or tribute.)” — Eng. Ver. FT583 “And he shall pass over to his stronghold (or, his strength) for fear, (Heb. his rock shall pass away for fear.” — Eng. Ver.