(4) Like as the lion . . .--The similitude is note worthy, as for its fulness and vividness, so also for the fact that the lion is made the symbol, not of destruction, but protection. As the king of beasts stands haughtily defiant over the prey which he has made his own against the shepherds who seek to rob him of it, so will Jehovah, in His character as the Lord of hosts, refuse to surrender Jerusalem, His peculiar possession, to the armies of the Assyrians. (Comp. Homer, Il., 18:161.)

To fight for Mount Zion.--The preposition has been differently rendered as for, on, against. The lion in the last case is claiming the sheep as his own prey, and will not suffer interference from without. Jehovah, using the Assyrian armies as His instruments, will fight against Jerusalem, and will not allow the Egyptian allies to interfere with His chastisements. (Comp. Isaiah 29:7-8.) The second clause simply marks Jerusalem as the scene of the conflict, but agrees in substance with the first. Looking to the verse that follows, the idea of protection seems more natural than that of hostility. The thought of supreme ownership, however, includes both; Jerusalem belonged to Jehovah to protect or to chastise.

Verses 4-9. - A PROMISE OF PROTECTION, AND OF THE DISCOMFITURE OF ASSYRIA. In the promise of protection (vers. 4, 5) there is nothing new but the imagery, which is of remarkable beauty. The promise is followed by a brief exhortation (vers. 6, 7); and then the discomfiture of Assyria is declared in the plainest terms, and her flight before the avenging sword of God (vers. 8, 9). Verse 4. - Like as the lion, etc. The resemblance of this simile to Hem., 'Iliad,' 18:11. 161, 162, has been often noticed. In both, the lion has seized his prey, and is crouching over it; the shepherds gather themselves together against him, and seek to scare him away; but he remains firm, undaunted by their threats and cries, never for a moment relinquishing the body of which he has made himself the master. The image is best explained as representing Jehovah, standing over and keeping guard on Jerusalem, which he will allow, no one to rend from him. And the young lion; rather, even the young lion (Lowth). A single animal must be intended. Roaring on his prey; rather, growleth over his prey. So shall the Lord of hosts come down to fight for Mount Zion; rather, so shall the Lord of hosts descend, to fight, on Mount Zion. If we connect the concluding words of the clause with tsaba, to fight, the meaning must be "fight against," as Delitzsch shows conclusively. But we may connect them with the more distant yered, will descend, in which case they will mean "on," or "upon Mount Zion" (comp. Exodus 19:18; Psalm 133:3). The best commentators are of opinion that this must be the sense. The words are a promise, not a threat.

31:1-5 God will oppose the help sought from workers of iniquity. Sinners may be convicted of folly by plain and self-evident truths, which they cannot deny, but will not believe. There is no escaping the judgments of God; and evil pursues sinners. The Lord of hosts will come down to fight for Mount Zion. The Lion of the tribe of Judah will appear for the defence of his church. And as birds hovering over their young ones to protect them, with such compassion and affection will the Lord of hosts defend Jerusalem. He will so defend it, as to secure its safety.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.