But the Egyptians are men, not God; their horses are flesh, not spirit. When the LORD stretches out His hand, the helper will stumble, and the one he helps will fall; both will perish together. The Egyptians are men, not GodThis phrase emphasizes the fundamental difference between human beings and the divine. The Hebrew word for "men" is "אֲנָשִׁים" (anashim), which underscores the mortality and limitations of humans. In contrast, "God" is "אֱלֹהִים" (Elohim), a term that denotes the supreme, all-powerful, and eternal nature of the divine. Historically, Egypt was a powerful nation, often seen as a symbol of human strength and wisdom. However, this verse reminds the Israelites that no matter how powerful a nation may seem, it cannot compare to the omnipotence of God. This serves as a caution against placing trust in human power over divine providence. their horses are flesh, not spirit
Here, the word "flesh" (בָּשָׂר, basar) is used to describe the physical and perishable nature of the Egyptian horses, which were renowned for their strength and speed. In contrast, "spirit" (רוּחַ, ruach) refers to the divine and eternal aspect of God. This distinction highlights the futility of relying on physical might and military power, which are temporary and limited, as opposed to the enduring and limitless power of the Spirit of God. The historical context of this passage is significant, as horses and chariots were symbols of military strength in ancient times. Yet, the verse calls believers to trust in the spiritual and eternal power of God rather than in transient human resources. When the LORD stretches out His hand
The imagery of God stretching out His hand is a powerful symbol of divine intervention and authority. In Hebrew, "hand" (יָד, yad) often signifies power and action. This phrase suggests that when God decides to act, His will is irresistible and decisive. Throughout the Bible, the stretching out of God's hand is associated with both judgment and deliverance. For instance, in the Exodus narrative, God's hand brought plagues upon Egypt and parted the Red Sea. This serves as a reminder of God's active role in the world and His ability to alter the course of history according to His divine purpose. those who help will stumble, and those who are helped will fall
This part of the verse underscores the inevitable failure of alliances and dependencies that are not rooted in God. The Hebrew word for "stumble" (כָּשַׁל, kashal) conveys the idea of faltering or failing, while "fall" (נָפַל, naphal) suggests a complete collapse. Historically, the Israelites often sought alliances with powerful nations like Egypt for protection against their enemies. However, this verse warns that such reliance on human aid, rather than on God, will lead to downfall. It serves as a timeless lesson on the importance of placing one's trust in God alone, as human support is ultimately unreliable and insufficient. they will all perish together
The final phrase delivers a sobering conclusion: both those who rely on human strength and those who offer it will face destruction. The Hebrew word for "perish" (אָבַד, abad) implies being lost or destroyed. This reflects the biblical theme that any endeavor or alliance that excludes God is doomed to fail. The historical context of this prophecy is a warning to the Israelites against forming alliances with Egypt, as both parties would face divine judgment. This serves as a powerful reminder of the futility of human efforts apart from God and the ultimate sovereignty of His will. Persons / Places / Events 1. EgyptiansA powerful nation known for its military strength and reliance on horses and chariots. In the context of Isaiah, they represent human reliance on worldly power rather than divine support. 2. The LORD (Yahweh)The God of Israel, who is sovereign and all-powerful. He contrasts with the Egyptians, emphasizing divine power over human strength. 3. HorsesSymbolic of military might and human strength. In ancient times, horses were a key component of warfare, representing reliance on physical power. 4. IsraelThe people of God, who are being warned against seeking alliances with Egypt instead of trusting in the LORD. 5. IsaiahThe prophet delivering God's message, warning Israel of the futility of relying on Egypt for protection. Teaching Points Reliance on God vs. Human StrengthTrusting in human power, like the Egyptians' military might, is ultimately futile. True security comes from reliance on God, who is spirit and not limited by physical constraints. The Consequences of Misplaced TrustWhen we place our trust in worldly powers or alliances, we risk stumbling and falling. God's sovereignty means that He alone is the source of true help and protection. The Sovereignty of GodGod's ability to stretch out His hand and cause both the helper and the helped to fall underscores His ultimate control over all nations and powers. Spiritual vs. Physical RealitiesThe contrast between flesh and spirit in this verse invites believers to consider the spiritual realities that underpin physical circumstances. Our battles are not merely physical but spiritual. Faith in ActionThis passage challenges believers to examine where they place their trust and encourages a shift from reliance on human solutions to faith in God's provision and protection. Bible Study Questions 1. What are some modern-day "Egypts" that people might be tempted to rely on instead of God? 2. How does the contrast between "flesh" and "spirit" in this verse challenge your current understanding of where true strength lies? 3. In what ways can you actively shift your trust from human solutions to God's sovereignty in your daily life? 4. How does the theme of God's sovereignty in Isaiah 31:3 connect with the deliverance of Israel in Exodus 15? 5. Reflect on a time when you relied on human strength rather than God's provision. What was the outcome, and what did you learn from that experience? Connections to Other Scriptures Psalm 20:7This verse contrasts trust in chariots and horses with trust in the name of the LORD, reinforcing the theme of reliance on God rather than human strength. Jeremiah 17:5This passage warns against trusting in man and making flesh one's strength, similar to the warning in Isaiah 31:3. Exodus 15:1-21The Song of Moses celebrates God's deliverance of Israel from Egypt, highlighting God's power over human armies. People Egyptians, Isaiah, Israelites, JeremiahPlaces Egypt, Jerusalem, Mount Zion, ZionTopics Consumed, Egyptians, Fail, Fall, Fallen, Flesh, Forth, Helped, Helper, Helpeth, Helps, Holpen, Horses, Lord's, Perish, Spirit, Stretch, Stretched, Stretches, Stretcheth, Stumble, StumbledDictionary of Bible Themes Isaiah 31:3 1225 God, as Spirit
5186 stumbling
5205 alliance
6166 flesh, sinful nature
8032 trust, lack of
8224 dependence Isaiah 31:1-3 5003 human race, and God
5864 futility
8463 priority, of faith, hope and love Library Three Pictures of one Reality
'As birds flying, so will the Lord of hosts defend Jerusalem; defending also He will deliver it; and passing over He will preserve it'--ISAIAH xxxi. 5. The immediate occasion of this very remarkable promise is, of course, the peril in which Jerusalem was placed by Sennacherib's invasion; and the fulfilment of the promise was the destruction of his army before its gates. But the promise here, like all God's promises, is eternal in substance, and applies to a community only because it applies to each …
Alexander Maclaren—Expositions of Holy ScriptureThe Lord's Furnace
'The Lord, whose fire is in Zion, and His furnace in Jerusalem.'-- ISAIAH xxxi. 9. This very remarkable characterisation of God stands here as a kind of seal, set upon the preceding prophecy. It is the reason why that will certainly be fulfilled. And what precedes is mainly a promise of a deliverance for Israel, which was to be a destruction for Israel's enemies. It is put in very graphic and remarkable metaphors: 'Like as a lion roareth on his prey when a multitude of shepherds is called forth …
Alexander Maclaren—Expositions of Holy Scripture What God Is
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." We have here something of the nature of God pointed out to us, and something of our duty towards him. "God is a Spirit," that is his nature, and "man must worship him," that is his duty, and that "in spirit and in truth," that is the right manner of the duty. If these three were well pondered till they did sink into the bottom of our spirits, they would make us indeed Christians, not in the letter, …
Hugh Binning—The Works of the Rev. Hugh Binning Of Conversion
Of Conversion "Be ye truly converted unto that God from whom ye have so deeply revolted" (Isa. xxxi. 6). To be truly converted is to avert wholly from the creature, and turn wholly unto God. For the attainment of salvation it is absolutely necessary that we should forsake outward sin and turn unto righteousness: but this alone is not perfect conversion, which consists in a total change of the whole man from an outward to an inward life. When the soul is once turned to God a wonderful facility is …
Madame Guyon—A Short and Easy Method of Prayer Of Perfect Conversion, which is an Effect of this Method of Prayer --Two of Its Aids, the Attraction of God, and the Central Inclination of The
"Turn ye unto Him from whom the children of Israel have deeply revolted" (Isa. xxxi. 6). Conversion is nothing else but a turning from the creature to God. Conversion is not perfect, though it is necessary for salvation, when it is merely a turning from sin to grace. To be complete, it must be a turning from without to within. The soul, being turned in the direction of God, has a great facility for remaining converted to Him. The longer it is converted, the nearer it approaches to God, and attaches …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents That it is not Lawful for the Well Affected Subjects to Concur in Such an Engagement in War, and Associate with the Malignant Party.
That It Is Not Lawful For The Well Affected Subjects To Concur In Such An Engagement In War, And Associate With The Malignant Party. Some convinced of the unlawfulness of the public resolutions and proceedings, in reference to the employing of the malignant party, yet do not find such clearness and satisfaction in their own consciences as to forbid the subjects to concur in this war, and associate with the army so constituted. Therefore it is needful to speak something to this point, That it is …
Hugh Binning—The Works of the Rev. Hugh Binning But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly …
John Calvin—Of Prayer--A Perpetual Exercise of Faith Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 31:3 NIVIsaiah 31:3 NLTIsaiah 31:3 ESVIsaiah 31:3 NASBIsaiah 31:3 KJV
Isaiah 31:3 Commentaries
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