4 For thus says Yahweh to me, "As the lion and the young lion growling over his prey, if a multitude of shepherds is called together against him, will not be dismayed at their voice, nor abase himself for the noise of them, so Yahweh of Armies will come down to fight on Mount Zion and on its heights.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For thus hath Jehovah said to me. The Prophet adds this verse, that it may not be thought that the Lord leaves us destitute of necessary means; for if, while he forbids us to place our confidence in creatures, he did not promise us any assistance, we might complain that he gave ground for despair, and not for consolation; as we saw, a little before, that men are more careful and attentive than they ought to be, because they think that they will be deficient in thoughtfulness, if they rest satisfied with God alone, and abstain from forbidden means. He therefore takes away every excuse, when he promises that he will be a faithful guardian to us; for what pretense can be left, if we despise the salvation which he offers to us of his own accord? It is therefore as if he had said, "The Lord assists, and will assist; he forbids you to ask assistance from the Egyptians." By comparing himself to a lion, a very powerful animal and keenly bent on prey, he employs a very appropriate comparison, to shew that he is in the highest degree both able and willing to defend us. In the second part of the comparison, the Prophet dwells largely on the great eagerness with which the Lord takes hold of his people, keeps them near himself, preserves them from being carried off, and defends them against all dangers; while he also points out that strength and power which no arms and no forces can resist. Now, it is impossible that comparisons should hold on every point, nor is it necessary, but they ought to be suitable to the subject which is handled. Since therefore we know that the Lord loves us so much and takes such care of us, must we not be worse than mad if we despise him, and seek other aids, which will not only be useless but destructive to us?
For thus hath the Lord spoken - The design of this verse and the following is to assure the Jews of the certain protection of Yahweh, and thus to induce them to put their trust in him rather than to seek the alliance with Egypt. To do this the prophet makes use of two striking illustrations, the first of which is, that Yahweh would be no more alarmed at the number and power of their enemies than a fierce lion would be that was intent on his prey, and could not be frightened from it by any number of men that should come against him. The "point" of this comparison is, that as the lion that "was intent on his purpose" could not be frightened from it by numbers, so it would be with Yahweh, who "was equally intent on his purpose" - the defense of the city of Jerusalem. It does not mean, of course, that the purpose of God and of the lion resembled each other, but merely that there was similar "intensity of purpose," and similar adherence to it notwithstanding all opposition. The figure is one that denotes the highest vigilance, firmness, steadiness, and a determination on the part of Yahweh that Jerusalem should not fall into the hands of the Assyrians.
Like as the lion - The divine nature and purposes are often represented in the Scriptures by metaphors, allegories, and comparisons taken from animals, and especially from the lion (see Deuteronomy 33:20; Job 10:16; Psalm 7:2; Hosea 11:10).
And the young lion - The vigorous, strong, fierce lion. The use of the two here, gives intensity and strength to the comparison. It is observable that the lion is seldom mentioned alone in the Scriptures.
Roaring on his prey - Roaring as he seizes on his prey. This is the moment of the greatest intensity of purpose in the lion, and it is therefore used by Isaiah to denote the intense purpose of Yahweh to defend Jerusalem, and not to be deterred by any number of enemies.
When a multitude of shepherds is called forth - When the neighborhood is alarmed, and all the inhabitants turn out to destroy him. This comparison is almost exactly in the spirit and language of Homer, "Il." xii. 209, following:
So pressed with hunger from the mountain's brow,
Descends a lion on the flocks below;
So stalks the lordly savage o'er the plain,
In sullen majesty and stern disdain:
In vain loud mastiffs bay him from afar,
And shepherds gall him with an iron war;
Regardless, furious, he pursues his way;
He foams, he roars, he rends the panting prey.
Pope
So also Il. xviii. 161, 162:
- But checked he turns; repulsed attacks again.
With fiercer shouts his lingering troops he fires
Nor yields a step, nor from his post retires;
So watchful shepherds strive to force in vain,
The hungry lion from the carcass slain.
Pope
He will not be afraid - He will be so intent on his prey that he will not heed their shouting.
Nor abase himself - That is, he will not be frightened, or disheartened.
So shall the Lord of hosts - That is, with the same intensity of purpose; with the same fixedness of design. He will be as little dismayed and diverted from his purpose by the number, the designs, and the war shout of the Assyrian armies.
Like as the lion - This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer.
Βη ρ' ιμεν, ὡστε λεων ορεσιτροφος, ὁστ' επιδευης
Δηρον εῃ κρειων, κελεται δε ἑ θυμος αγηνωρ,
Μηλων πειρησοντα, και ες πυκινον δομον ελθειν·
Ειπερ γαρ χ' εὑρῃσι παρ' αυτοψι βωτορας ανδρας
Συν κυσι και δουρεσσι φυλασσοντας περι μηλα,
Ου ρα τ' απειρητος μεμονε σταθμοιο διεσθαι.
Αλλ' ὁγ' αῥ η ἡρπαξε μεταλμενος, ηε και αυτος
Εβλητ' εν πρωτοισι θοης απο χειρος ακοντι.
Iliad 12:299.
As the bold lion, mountain-bred, now long
Famished, with courage and with hunger stung
Attempts the thronged fold: him nought appals,
Though dogs and armed shepherds stand in guard
Collected; he nathless undaunted springs
O'er the high fence, and rends the trembling prey;
Or, rushing onward, in his breast receives
The well-aimed spear.
Of metaphors, allegories, and comparisons of the Hebrew poets, in which the Divine nature and attributes are represented under images taken from brutes and other low objects; of their effect, their sublimity, and the causes of it; see De Sac. Poes. Hebrews., Praelect. 16 sub. fin.
For thus hath the LORD spoken to me, As the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come (e) down to fight for mount Zion, and for its hill.
(e) He shows the Jews that if they would put their trust in him, he is so able, that no one can resist his power and so care over them, as a bird over her young, which ever flies about them for their defence: which similitude the scripture uses in various places, as in (Deuteronomy 32:11; Matthew 23:37).
For thus hath the Lord spoken unto me,.... The prophet Isaiah, who had heard and received what follows from the Lord, and therefore it might be depended upon; and they are words of grace and mercy, promising preservation and deliverance; and therefore it was a foolish thing to send to Egypt for help:
Like as the lion, and the young lion roaring on his prey; or "muttering", or "growling over his prey" (r); for the lion roars when he is hungry, and wants a prey, and not when he has got one; but when he has one, and is tearing it in pieces, and feeding upon it, he makes a lower noise, a growling one, especially when he apprehends anyone near to disturb him:
when a multitude of shepherds is called forth against him; or, "a fulness of shepherds" (s); the whole posse of them, all that are in the towns and villages, or fields adjacent: who, when a lion has got a lamb or sheep out of the flock, are alarmed and called together, to deliver it, if possible, out of his hands; one not daring to venture, or being not sufficient to disturb him, or drive him away: or, "when a multitude of shepherds meet him" (t); with the prey in his jaws; or rather "call to him", make a noise, in hopes to frighten him, and cause him to drop his prey, that being all they can do, not daring to go near him; which sense is confirmed by what follows:
he will not be afraid of their voice, nor abase himself for the noise of them; he will not leave and lose his prey, or flee from it or them, for the yell and confused noise they make; nor move at all the faster for them, not being in the least intimidated by them:
so shall the Lord of hosts come down to fight for Mount Zion, and for the hill thereof; that is, he shall come down from heaven by his angel, or in the display of his mighty power, and fight against the Assyrian army, in favour of his people, the inhabitants of Zion or Jerusalem, and deliver them; and there will be no more withstanding him, or putting him off from his purpose, or preventing his good designs and resolutions, than the shepherds are able to divert a lion from his prey. The simile is expressive of the power of God, and of his certain accomplishment of his purposes and promises.
(r) "ab" "mussitare." (s) "plenitudo pastorum", Montanus, De Dieu, Cocceius. A collection of them, as Ben Melech. (t) "quando in occursum illius venit", Munster.
(Isaiah 42:13; Hosea 11:10).
roaring on--"growling over" his prey.
abase himself--be disheartened or frightened.
And things of this kind would occur. "For thus hath Jehovah spoken to me, As the lion growls, and the young lion over its prey, against which a whole crowd of shepherds is called together; he is not alarmed at their cry, and does not surrender at their noise; so will Jehovah of hosts descend to the campaign against the mountain of Zion, and against their hill." There is no other passage in the book of Isaiah which sounds so Homeric as this (vid., Il. xviii. 161, 162, xii. 299ff.). It has been misunderstood by Knobel, Umbreit, Drechsler, and others, who suppose על לצבּא to refer to Jehovah's purpose to fight for Jerusalem: Jehovah, who would no more allow His city to be taken from Him, than a lion would give up a lamb that it had taken as its prey. But how could Jerusalem be compared to a lamb which a lion holds in its claws as tereph? (Isaiah 5:29). We may see, even from Isaiah 29:7, what construction is meant to be put upon על צבא. Those sinners and their protectors would first of all perish; for like a fierce indomitable lion would Jehovah advance against Jerusalem, and take it as His prey, without suffering Himself to be thwarted by the Judaeans and Egyptians, who set themselves in opposition to His army (The Assyrians). The mountain of Zion was the citadel and temple; the hill of Zion the city of Jerusalem (Isaiah 10:32). They would both be given up to the judgment of Jehovah, without any possibility of escape. The commentators have been misled by the fact, that a simile of a promising character follows immediately afterwards, without anything to connect the one with the other. But this abrupt μετάβασις was intended as a surprise, and was a true picture of the actual fulfilment of the prophecy; for in the moment of the greatest distress, when the actual existence of Jerusalem was in question (cf., Isaiah 10:33-34), the fate of Ariel took suddenly and miraculously a totally different turn (Isaiah 29:2). In this sense, a pleasant picture is placed side by side with the terrible one (compare Micah 5:6-7).
For - Although you have done evil in sending to Egypt for help, yet the Lord himself will, of his own grace, give you that help which you do not deserve.
*More commentary available at chapter level.