Isaiah · Chapter 10

V. 1. Woe-Unto those magistrates who make unjust laws, and give unjust sentences. Grievousness-Grievous things, such unjust decrees as cause grief and vexation to their subjects.

Verses 1, 2. Wo, &c. — The first four verses of this chapter are closely connected with the foregoing, and ought to have been joined thereto, being a continuation of the subject treated of in it. We have here the fourth evil charged on the people, and the punishment of it. The sin complained of is the injustice of the magistrates and judges, who decreed unrighteous decrees — That is, made unjust laws, and gave forth unjust sentences, which is termed in the next clause, writing grievousness, or grievous things, edicts which caused grief and vexation to their subjects. To turn aside the needy from judgment — From obtaining a just sentence, because these rulers and judges either denied or delayed to hear their causes, or when they heard them decided unjustly; to take away the right from the poor — Whom I have, in a special manner, committed to your care; of my people — Whom I had taken into covenant with myself; and therefore this is an injury, not only to them, but also to me. The punishment assigned to this iniquity is, that they should be absolutely deserted and deprived of all help and protection from God, whose laws they had so shamefully perverted; and should perish miserably before their enemies, who should come from far.

1. Decree unrighteous decrees — Unjust lawmakers. “Making of Eastern decrees differs from ours. They are first written, then the magistrate authenticates or annuls them.” So is the Arab manner. “When an Arab wanted a favour of the Emir he applied to the secretary, who drew up a decree according to the request of the party. If the Emir granted the favour he printed his seal upon it; if not, he returned it torn to the petitioner.” — Sir John Chardin, in Harmer. The above may help to explain the remainder of the verse. That write grievousness… prescribed — Iniquitous decisions prescribing oppression, injustice, and the like.

V. 2. Judgment-From obtaining a just sentence.

Verse 2. My people] Instead of ym[ ammi, my people, many MSS., and one of my own, ancient, read wm[ ammo, his people. But this is manifestly a corruption.

Verses 1, 2. Wo, &c. — The first four verses of this chapter are closely connected with the foregoing, and ought to have been joined thereto, being a continuation of the subject treated of in it. We have here the fourth evil charged on the people, and the punishment of it. The sin complained of is the injustice of the magistrates and judges, who decreed unrighteous decrees — That is, made unjust laws, and gave forth unjust sentences, which is termed in the next clause, writing grievousness, or grievous things, edicts which caused grief and vexation to their subjects. To turn aside the needy from judgment — From obtaining a just sentence, because these rulers and judges either denied or delayed to hear their causes, or when they heard them decided unjustly; to take away the right from the poor — Whom I have, in a special manner, committed to your care; of my people — Whom I had taken into covenant with myself; and therefore this is an injury, not only to them, but also to me. The punishment assigned to this iniquity is, that they should be absolutely deserted and deprived of all help and protection from God, whose laws they had so shamefully perverted; and should perish miserably before their enemies, who should come from far.

2. This verse specifies some of those decisions. See further on chapter 29:21. To take away — Or, tear away, the right. Or, as rendered in Ecclesiastes 5:8, violent perverting.

V. 3. From far-From the Assyrians. This he adds, because the Israelites, having weakened the Jews and being in amity with the Assyrians their next neighbours, were secure. Leave-To be kept safe for your use. Glory-Your wealth.

Verses 3, 4. What will ye do — To save yourselves? in the day of visitation? — When I shall come to visit you in wrath, as the next words limit the expression. The desolation which shall come from far — From the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians, their next neighbours, were secure. To whom will ye flee for help — To the Syrians, as now you do? But they shall be destroyed together with you, 2 Kings 16:9; and where will you leave your glory — To be kept safe for your use, and to be restored to you when you call for it? By their glory, he means, either, 1st, their power and authority, which now they so wickedly abused; or, 2d, their wealth, gotten by injustice, as glory sometimes means: see Genesis 31:1; Psalm 49:16, 17. Without me — Without my favour and help, which you have forfeited, and do not seek to recover; they shall bow down — Notwithstanding all their succours; under the prisoners — Or among the prisoners; and they shall fall under the slain — Or among the slain. The meaning is, that it was in vain for the Israelites to trust in their own strength, or in the assistance of the Syrians, or any other allies, since it was from God alone they could obtain deliverance, without whose aid, or when he deserted them, they should all bow down under the yoke of the Assyrians. In the Septuagint, and vulgar Latin, these words are joined to the foregoing verse, to this sense: “Whither will this people flee for refuge to preserve themselves, that they may not bow down, or be subdued among the captives, or destroyed among the slain?”

3. Day of visitation — Jeremiah 13:21. A coming inspection with a view of ascertaining the character of the case. And in the desolation — In the sudden loud crash of ruin. Proverbs 1:27. Come from far — But certainly and swiftly. Where… leave… glory — So as to find it again. “Glory,” here, means that which is weighty and valuable: money, possessions, any thing placed on deposit for safety. The answer implied is, nowhere.

V. 4. Without me-Without my favour and help, which you have forfeited. Shall bow down-Notwithstanding all your succours.

Verse 4. Without me] That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. “The y yod in ytlb bilti is a pronoun, as in Hosea 13:4.”—Kimchi on the place. One MS. has ytlbl lebilti.

As the people had hitherto lived without God in worship and obedience; so they should now be without his help, and should perish in their transgressions.

Verses 3, 4. What will ye do — To save yourselves? in the day of visitation? — When I shall come to visit you in wrath, as the next words limit the expression. The desolation which shall come from far — From the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians, their next neighbours, were secure. To whom will ye flee for help — To the Syrians, as now you do? But they shall be destroyed together with you, 2 Kings 16:9; and where will you leave your glory — To be kept safe for your use, and to be restored to you when you call for it? By their glory, he means, either, 1st, their power and authority, which now they so wickedly abused; or, 2d, their wealth, gotten by injustice, as glory sometimes means: see Genesis 31:1; Psalm 49:16, 17. Without me — Without my favour and help, which you have forfeited, and do not seek to recover; they shall bow down — Notwithstanding all their succours; under the prisoners — Or among the prisoners; and they shall fall under the slain — Or among the slain. The meaning is, that it was in vain for the Israelites to trust in their own strength, or in the assistance of the Syrians, or any other allies, since it was from God alone they could obtain deliverance, without whose aid, or when he deserted them, they should all bow down under the yoke of the Assyrians. In the Septuagint, and vulgar Latin, these words are joined to the foregoing verse, to this sense: “Whither will this people flee for refuge to preserve themselves, that they may not bow down, or be subdued among the captives, or destroyed among the slain?”

4. Without me — Apart from my help. The moral is, Leave all else, and flee to me. There is no other door to safety. They shall bow down — Sinking for very shame and self-reproach lower than other captives, or even to lie beneath the slain in war. The refrain is again chanted, and the series of strophes pointing to the captivity of Israel closes. But black as the prophecy is for Israel, it becomes blacker for Assyria, its foe and captor, in the next piece recited by Isaiah. However dark the shades settle on Israel — God’s own chosen but erring ones — somehow they retire, measurably in virtue of a better few still preserved among them.

ASSYRIA’S DESTRUCTION PREDICTED; JEHOVAH’S KINGDOM UNDER MESSIAH; AND A HYMN OF PRAISE THEREON, Isaiah 10:5-12:6.

V. 5. O Assyrian-This is God’s invitation to him to take the charge, and set upon the work. The rod-The instrument of mine anger, wherewith I shall chastise my people. Anger-Mine anger against my people puts the weapons of war into their hand.

Verse 5. O Assyrian— “Hosea to the Assyrian”] Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it appears from Isaiah 10:9-11 of this chapter, that this prophecy was delivered after the taking of Samaria by Shalmaneser; which was in the sixth year of the reign of Hezekiah: and as the former part of it foretells the invasion of Sennacherib, and the destruction of his army, which makes the whole subject of this chapter it must have been delivered before the fourteenth of the same reign.

The staff in their hand— “The staff in whose hand”] The word awh hu, the staff itself, in this place seems to embarrass the sentence. I omit it on the authority of the Alexandrine copy of the Septuagint: nine MSS., (two ancient,) and one of my own, ancient, for awh hmmw umatteh hu, read whmm mattehu, his staff. Archbishop Secker was not satisfied with the present reading. He proposes another method of clearing up the sense, by reading ביום beyom, in the day, instead of בידם beyadam, in their hand: “And he is a staff in the day of mine indignation.”

Verse 5. O Assyrian, &c. — We have here the fourth section of the fifth sermon, which reaches to the end of this chapter, and which is two-fold; containing, 1st, A proposition in this verse; and, 2d, The unfolding of it in the following verses. It is a new and distinct prophecy, and, as the former part of it foretels the invasion of Sennacherib and the destruction of his army, it must have been delivered before the fourteenth year of Hezekiah’s reign. “In the former chapters the prophet had foretold the fate of the Ephraimites and Syrians, who had determined to attack, and, if possible, subvert the Jewish Church and state. He therefore now turns his discourse to the Assyrians, the executors of this judgment, who also in their time should make the same attempt against Judea, and denounces their punishment, teaching, at the same time, in what light they were held by God, and consequently were to be considered by the careful observers of the ways of God. The proposition in this verse is elegant, but very difficult to be turned into another language, according to its original force. Its immediate meaning is, ‘Wo to the Assyrian, who is the rod of mine anger, and the staff, which is in his hands, is my severity;’ that is, ‘whatever strength or power they have, which they have used in afflicting my people, would have been none at all, if my people had not provoked my wrath and severity; so that, not the Assyrians themselves, but my wrath and severity, and the decrees of my justice, ought to be esteemed the rod and staff beating my people; since, without that severity, the Assyrians themselves could have done nothing.’ Vitringa remarks, that all the characters of this prophecy belong to Sennacherib; though possibly it may have a more extensive scope, and refer to the destruction of all the enemies of God, and the following great empires, which God made use of as rods and scourges, to chastise and amend his people, till the manifestation of the kingdom of his Son in the world: see Jeremiah 51:20.” — Dodd. Be this as it will, the prophet here instructs us in a great and important truth: “That God often prospers wicked and tyrannical governments to be his scourge and the instruments of his vengeance upon others; and when they have done the work which God allots them, he then punishes them for those very oppressions which they have exercised toward their neighbours, and to which they were carried on purely by their own ambition and covetousness, although Providence made them serviceable to better ends and purposes.” — Lowth.

Verse 5. Oh Assyrian. Hebrews ywh hoi or eheu, ho. Though the LXX read here and verse first, woe; yet it is also an interjection of calling, or of reproach, as in Isaiah 1:4. Ah, sinful nation. Isaiah 55:1. Ho, every one that thirsteth, come ye to the waters. Jeremiah 47:6. Oh thou sword of the Lord. Thus God calls some nations to invade, while to others, ambitious of conquest, he says, I will put a hook in thy jaws. Little do those princes know that they are, as Tamerlane the great once said, the scourge of God to a guilty people.

5. The pieces of prophecy beginning here and closing with chap. 12 are with fair reason thought to belong to the period of Ahaz. The objections to this, found in verses 9-11 and 28-32, will be considered in the comments there. High and miraculous prophetic power in our seer is assumed throughout, of course, as hitherto.

Judgment upon Israel has been fearfully depicted as seen in vision; and now upon Assyria, the instrument of Israel’s calamities, (verse 15,) like judgments are denounced. O Assyrian — Woe to, or, as some suppose, Ho, what ho! address in the second person rather than in the third. Rod of mine anger — The instrument to execute it. The staff in their hand — The sceptre he wields over punishment-deserving Israel is the sign of my indignation. The general term “Assyrian” includes king and people.

V. 6. Send him-By my providence, giving him both occasion and inclination to this expedition.

Verses 6, 7. I will send him — By my providence, giving him both opportunity and inclination to undertake this expedition; against a hypocritical nation — Or, a profane nation, as the word ãnj rather signifies; and against the people of my wrath — The objects of my just wrath, devoted to destruction. To tread them down like the mire of the streets — Easily to conquer them, and utterly to destroy them, as he did after this time. Howbeit, he meaneth not so — He does not design the execution of my will, but only to extend his conquests, and thereby to enlarge his empire, and gratify his ambition. Which is seasonably added, to justify God in his judgments threatened to the Assyrian, notwithstanding this service. But to destroy nations not a few — To sacrifice multitudes of people to his own pride and covetousness, which was abominable impiety.

6. Against — Or, upon. A hypocritical nation — Israel is meant, but Judah is not to escape. The Assyrian knew not that God sends him, or allows him, with far different purpose from his own, to invade his fallen people, the people of his wrath who have persistently become objects of divine disfavour. To take… spoil… prey — Literally, To spoil spoil, and to prey prey. The Hebrew has a strong, though meagre, vocabulary. To tread them down — Hebrew, To lay them a treading. Psalm 18:42.

V. 7. Howbeit-He doth not design the execution of my will, but only to enlarge his own empire. Which is seasonably added, to justify God in his judgments threatened to the Assyrian. To cut off-To sacrifice multitudes of people to his own ambition and covetousness.

Verses 6, 7. I will send him — By my providence, giving him both opportunity and inclination to undertake this expedition; against a hypocritical nation — Or, a profane nation, as the word ãnj rather signifies; and against the people of my wrath — The objects of my just wrath, devoted to destruction. To tread them down like the mire of the streets — Easily to conquer them, and utterly to destroy them, as he did after this time. Howbeit, he meaneth not so — He does not design the execution of my will, but only to extend his conquests, and thereby to enlarge his empire, and gratify his ambition. Which is seasonably added, to justify God in his judgments threatened to the Assyrian, notwithstanding this service. But to destroy nations not a few — To sacrifice multitudes of people to his own pride and covetousness, which was abominable impiety.

7. He meaneth not so — The Assyrian is unconsciously God’s instrument in inflicting punishment. He thinks only to build himself up. No thanks to him for executing the divine judgments. Woe to him, rather. His motives are worldly, selfish, and impure.

V. 8. Kings-Equal for power and wealth, and glory, to the kings of other nations.

Verses 8-10. For he saith, Are not my princes, &c. — Are they not equal for power, and wealth, and glory, to the kings of other nations, though they be my subjects and servants? Is not Calno as Carchemish? — Have I not conquered one place as well as another, the stronger as well as the weaker? Have I not from time to time added new conquests to the old? None of those cities, against which he had turned his arms, had been able to resist him; but he had subjugated them all. Calno, Carchemish, Hamath, and Arpad, were cities of Syria and Israel, which this mighty monarch had subdued. Is not Samaria — Or, Shall not Samaria be, as Damascus? — Shall I not take that as I have done this city? For although Damascus, possibly, was not yet taken by the Assyrians, yet the prophet speaks of it as actually taken, because these words are prophetically delivered, and supposed to be uttered by the king of Assyria, at or about the time of the siege of Samaria, when Damascus was taken. As my hand hath found — Hath taken, as this word is often used, the kingdoms of the idols — Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians. Whose graven images did excel them of Jerusalem — Namely, in reputation and power. Which blasphemy of his proceeded from his deep ignorance of the true God.

8. For he saith — He fully exhibits what his spirit is — absolutely that of worldly ambition. My princes — Satraps, vicegerents, generals. Are they not equal to the greatest of kings elsewhere? Assyria, Babylonia, and Persia were great empires, consisting of great numbers of provinces far and near, over which were placed governors called satraps.

V. 9. Is not-Have not I conquered one place as well as another, the stronger as well as the weaker? Samaria-Or, shall not Samaria be as Damascus? Shall I not take that, as I have done this city?

Verses 8-10. For he saith, Are not my princes, &c. — Are they not equal for power, and wealth, and glory, to the kings of other nations, though they be my subjects and servants? Is not Calno as Carchemish? — Have I not conquered one place as well as another, the stronger as well as the weaker? Have I not from time to time added new conquests to the old? None of those cities, against which he had turned his arms, had been able to resist him; but he had subjugated them all. Calno, Carchemish, Hamath, and Arpad, were cities of Syria and Israel, which this mighty monarch had subdued. Is not Samaria — Or, Shall not Samaria be, as Damascus? — Shall I not take that as I have done this city? For although Damascus, possibly, was not yet taken by the Assyrians, yet the prophet speaks of it as actually taken, because these words are prophetically delivered, and supposed to be uttered by the king of Assyria, at or about the time of the siege of Samaria, when Damascus was taken. As my hand hath found — Hath taken, as this word is often used, the kingdoms of the idols — Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians. Whose graven images did excel them of Jerusalem — Namely, in reputation and power. Which blasphemy of his proceeded from his deep ignorance of the true God.

Ver. 9. Calno, a city on the Euphrates, called Calneh. Genesis 10:10. It is latterly called Ctesiphon. Charchemish was also situated on the Euphrates. 2 Chronicles 35:20. Jeremiah 46:2. The LXX render this and the following verse to much advantage. “Have I not taken the country beyond Babylon, and Calno where the tower was built; and taken Arabia, and Damascus, and Samaria? As I took these, so will I take all kingdoms. Howl, ye idols of Jerusalem, and of Samaria.” So Sennacherib spake in his pride.

9. Is not Calno as Carchemish — Rawlinson puts Calno, or Calneh, sixty miles southeast by east from Babylon. Carchemish, he thinks, is not the classical Circesium, but lay higher up the Euphrates. Hamath… Arpad — Both were in Syria; the former is the present Hamah on the Orontes; the latter is not now identified, but it lay probably near Hamath. See Smith’s Dictionary of the Bible. Samaria as Damascus — Both capitals, one of Israel, the other of Syria. The latter was the first to be taken, hence the comparison. All these were easy to take by such an overgrown power. The very question, “Is not Samaria as Damascus?” (that is, is it not as easy to take?) implies the former as yet untaken; hence the time is yet within the reign of Ahaz.

V. 10. The kingdoms-Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians.

Verses 8-10. For he saith, Are not my princes, &c. — Are they not equal for power, and wealth, and glory, to the kings of other nations, though they be my subjects and servants? Is not Calno as Carchemish? — Have I not conquered one place as well as another, the stronger as well as the weaker? Have I not from time to time added new conquests to the old? None of those cities, against which he had turned his arms, had been able to resist him; but he had subjugated them all. Calno, Carchemish, Hamath, and Arpad, were cities of Syria and Israel, which this mighty monarch had subdued. Is not Samaria — Or, Shall not Samaria be, as Damascus? — Shall I not take that as I have done this city? For although Damascus, possibly, was not yet taken by the Assyrians, yet the prophet speaks of it as actually taken, because these words are prophetically delivered, and supposed to be uttered by the king of Assyria, at or about the time of the siege of Samaria, when Damascus was taken. As my hand hath found — Hath taken, as this word is often used, the kingdoms of the idols — Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians. Whose graven images did excel them of Jerusalem — Namely, in reputation and power. Which blasphemy of his proceeded from his deep ignorance of the true God.

10, 11. If Samaria is yet untaken, the conqueror is seen advancing toward it; nor will he stop at that conquest, but will aim to cripple Jerusalem. But Isaiah has once and again assured Ahaz that Jerusalem shall not be harmed if he only will look for help to Jehovah, not to Assyria. As I have done unto Samaria — Only a prophetic past time; the usual commingling of the tenses in facts and events seen in groups, not in time, but in space.

10, 11. If Samaria is yet untaken, the conqueror is seen advancing toward it; nor will he stop at that conquest, but will aim to cripple Jerusalem. But Isaiah has once and again assured Ahaz that Jerusalem shall not be harmed if he only will look for help to Jehovah, not to Assyria. As I have done unto Samaria — Only a prophetic past time; the usual commingling of the tenses in facts and events seen in groups, not in time, but in space.

V. 12. Wherefore-Because of this impudent blasphemy. His work-Of chastising his people so long as he sees fit. Looks-His insolent words and carriage.

Verse 12. The Lord— “JEHOVAH”] For ynda Adonai, fourteen MSS. and three editions read hwhy Yehovah.

The fruit— “The effect”] “yrp peri, f. ybx tsebi, vid. Isaiah 13:19, sed confer, Proverbs 1:31; 31:16, 31.”—SECKER. The Chaldee renders the word yrp peri by ydby[ obadey, works; which seems to be the true sense; and I have followed it.—L.

Verse 12. Wherefore — Because of this impudent blasphemy; when the Lord hath performed his whole work — Of chastising his people as long as he sees fit. I will punish the fruit of the stout heart, &c. — Here it is foretold, says Bishop Newton, that when the Assyrians “shall have served the purposes of Divine Providence, they shall be severely punished for their pride and ambition, their tyranny and cruelty to their neighbours. Now there was no prospect of such an event” when Isaiah uttered this prediction, namely, “while the Assyrians were in the midst of their successes and triumphs; but still the word of the prophet prevailed; and it was not long after these calamities brought upon the Jews, that the Assyrian empire, properly so called, was overthrown, and Nineveh destroyed.”

12. To the boastful speech of the Assyrian succeeds a prediction of his fate. The limit of divine permission in inflicting judgments on Israel and Judah is reached. The answer of God to these boastings is, that when Israel, (first in captivity,) and Jerusalem, (next, by a siege,) shall have had due judgment inflicted for disregard of Jehovah, the arrogant Assyrian himself shall suddenly lose, in the case of Jerusalem, the game almost within his grasp, and his haughtiness shall receive its just judgment and rebuke. Hath performed his whole work — Of disciplinary correction. Zion… Jerusalem — People originally intrusted with the true religion, with Jerusalem as its central seat. Israel and Judah are seen in juxtaposition in this expression, and the same may be true of the Assyrian in these passages. That is, in perspective prophecy here the whole historic career of Assyria and Babylon may be in view, though the chief features of Assyria, on its nearer side to the prophet, mostly occupies his mind. Stout heart — His hauteur, pride, and arrogance. Glory of his high looks — This defines the other member of the parallelism.

V. 13. Removed-I have invaded their lands, and added them to my own dominions, Proverbs 22:28. Put down-Deprived of their former glory and power.

Verse 13. Like a valiant man— “Strongly seated.” Twelve MSS. agree with the Keri in reading rybk kabbir, without the a aleph. And Sal. ben Melec and Kimchi thus explain it: “them who dwelled in a great and strong place I have brought down to the ground.”

Verses 13, 14. For he saith, &c. — “From hence to the twentieth verse we have a more full exposition and confirmation of what had gone before, particularly the pride of the Assyrian and his vain boasting in these verses; a refutation thereof in verse 15; and the punishment ordained for him by God, in verses 16-19. By the strength of my hand I have done it, &c. — Here the prophet sets forth his insolent boasting of the greatness of his deeds, the prosperity of his empire, and the success of his warlike expeditions, all which are ascribed by him to the prudence of his own counsels, and the valour and strength of his forces; but without any the least acknowledgment of any superior and overruling power.” I have removed the bounds of the people — I have invaded their lands, and added them to my own dominions, Proverbs 22:28. And have robbed their treasures — Hebrew, µhytdwt[, their prepared things, their gold and silver, and other precious things, which they had been long preparing and laying up in store. And I have put down the inhabitants — Deprived them of their former glory and power. And my hand hath found as a nest — As one finds young birds in a nest; and as one gathereth eggs — Which the dam hath left in her nest; have I gathered all the earth — All the riches of the earth: an hyperbole not unusual in the mouths of such boasters. “The comparison is elegant; and nothing could more strongly or significantly describe the insolent boasting of the Assyrian. It is remarkable, that birds, after they have laid their eggs in their nests, are most diligent in their care of them; and if, at any time, they are obliged, for fear of the spoiler, to forsake them, they hover about their nests, and flutter around, moving their wings, and peeping, chirping, or lamenting; thus imitating the affections of the human mind. The prophet elegantly implies by this simile the extreme dread of this proud and oppressing king which reigned in the minds of the conquered people, and we find that the mighty tyrants and conquerors of Asia did spread such terror.” See Lowth’s Twelfth Prelection, and Dodd.

13. In what he further says, the Assyrian is represented as acting in accordance with his proper character. By the strength of my hand — Being a successful great world-power, Assyria is seen as always confident of her strength. I have done it — All the verbs here are to be taken as expressing customary action — the Greek and German imperfect tense. “I do it,” or “I am,” as a habit, as is customary with me, and in accordance with my ability and my character, doing it. And I have removed — Or, and I remove. Have put down — I bring down, as a mighty one, them that are on thrones.

V. 14. Eggs-Which the dam left in her nest. Gathered-All the riches of the earth. An hyperbole not unusual in the mouths of such persons. Peeped-As birds do, which, when they see the robbing of their nest, express their grief and anger, by hovering about them, and by mournful cries.

Verses 13, 14. For he saith, &c. — “From hence to the twentieth verse we have a more full exposition and confirmation of what had gone before, particularly the pride of the Assyrian and his vain boasting in these verses; a refutation thereof in verse 15; and the punishment ordained for him by God, in verses 16-19. By the strength of my hand I have done it, &c. — Here the prophet sets forth his insolent boasting of the greatness of his deeds, the prosperity of his empire, and the success of his warlike expeditions, all which are ascribed by him to the prudence of his own counsels, and the valour and strength of his forces; but without any the least acknowledgment of any superior and overruling power.” I have removed the bounds of the people — I have invaded their lands, and added them to my own dominions, Proverbs 22:28. And have robbed their treasures — Hebrew, µhytdwt[, their prepared things, their gold and silver, and other precious things, which they had been long preparing and laying up in store. And I have put down the inhabitants — Deprived them of their former glory and power. And my hand hath found as a nest — As one finds young birds in a nest; and as one gathereth eggs — Which the dam hath left in her nest; have I gathered all the earth — All the riches of the earth: an hyperbole not unusual in the mouths of such boasters. “The comparison is elegant; and nothing could more strongly or significantly describe the insolent boasting of the Assyrian. It is remarkable, that birds, after they have laid their eggs in their nests, are most diligent in their care of them; and if, at any time, they are obliged, for fear of the spoiler, to forsake them, they hover about their nests, and flutter around, moving their wings, and peeping, chirping, or lamenting; thus imitating the affections of the human mind. The prophet elegantly implies by this simile the extreme dread of this proud and oppressing king which reigned in the minds of the conquered people, and we find that the mighty tyrants and conquerors of Asia did spread such terror.” See Lowth’s Twelfth Prelection, and Dodd.

14. The same self-glorifying goes on. My hand hath found — Has only to reach out and seize. As a nest — As easy as an undefended bird’s nest. Riches of — The wealth of the peoples whom I attack, so powerless are they to resist. Eggs that are left — Abandoned by the parent bird. That moved the wing — “None fluttered the wing, or opened the beak, or peeped.” The figure is carried here to eggs hatched, and young birds, which also had abandoned the nest. The word chirped or peeped is the same as in Isaiah 8:19, where it means the low cry of false soothsayers; here it is the cry of young birds whom the spoiler’s hand snatches away. In Isaiah 38:14, the same word means (Authorized Version) the cry or chatter of a swallow or a crane. The boaster means, that such everywhere is the dread of his name there is universal silence. None dare to resist his terrible assaults.

V. 15. The ax-How absurd is it, for thee, who art but an instrument in God’s hand, to blaspheme thy Lord and master, who has as great power over thee, as a man hath over the ax wherewith he heweth?

Verse 15. No wood— “Its master.”] I have here given the meaning, without attempting to keep to the expression of the original, x[ al lo ets, “the no-wood;” that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle al lo to a noun, to signify in a strong manner a total negation of the thing expressed by the noun.

“How hast thou given help (jk all

jk all lelo choach) to the no-strength?

And saved the arm (z[ al

z[ al lo oz) of the no-power?

How hast, thou given counsel (hmkj all

hmkj all lelo chochmah) to the

no-wisdom?” Job 26:2, 3.

That is, to the man totally deprived of strength, power, and wisdom. “Ye that rejoice (rbd all

rbd all lelo dabar) in nothing.”

Amos 6:13.

That is, in your fancied strength, which is none at all, a mere nonentity. “For I am God, (vya alw

vya alw velo ish,) and no-man;

The Holy One in the midst of thee, yet do not frequent cities.” Hosea 11:9.

“And the Assyrian shall fall by a sword (al vya

al vya lo ish) of no-man;

And a sword of (אדם al

אדם al lo adam) no-mortal, shall devour him.”

Isaiah 31:8.

“Wherefore do ye weigh out your silver (לחם בלוא

לחם בלוא belo lechem)

for the no-bread.”

Isaiah 55:2.

So here x[ al lo ets means him who is far from being an inert piece of wood, but is an animated and active being; not an instrument, but an agent.

Verse 15. Shall the axe boast itself, &c. — How absurd is it for thee, who art but an instrument in God’s hand, to blaspheme thy Lord and Master, who has as great power over thee as a man hath over the axe wherewith he heweth? As if the rod, &c. — See the margin; or, as if the staff, &c. — Should forget that it was wood, and should pretend, or attempt, to lift up itself — Either without, or against the man that moveth it. As if it were no wood — Literally translated, it is, As if the staff should lift up no wood; that is, should lift up man, who is very different from wood: as if the staff should lift the man instead of the man lifting the staff. In this way does the prophet refute the vain boasts of the Assyrian, and teach him, that, “in all his counsels, motions, and works, he was but the minister of the Divine Providence; incapable of doing any thing without the divine will and permission; and therefore his boasting was to be considered in no other light than as if the axe, or saw, or rod, should magnify themselves against him who handled them, and should ascribe to themselves that effect which was only caused by the mover.”

15. The representation next given is that of a most foolish sin. The Assyrian’s bragging is like that of an implement, such as an axe, saw, or stick, against him who uses it. Him that shaketh it — “It,” is the saw. The verb is Hithpach, and denotes, “moving to and fro.” No wood — One word, not-wood, which is man. God stands to the man as the not-wood, or man, stands to the wood. The boasting Assyrian forgets that he, a small cause, a small power, is placed in a small sphere of free action by Him who is the Cause of all causes, the Power of all powers. Assyria shall certainly fall some day by the sword of Not-man, that is, of one who is very different from man. Deuteronomy 32:21; Jeremiah 5:7.

V. 16. The Lord-The sovereign Lord of thine and all other armies, shall strip him and all his princes, of their wealth, and might, and glory; and destroy his numerous army, as the fire doth those combustible things which are cast into it.

Verse 16. The Lord— “JEHOVAH.”] For ynda Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read hwhy, Yehovah, as in other cases.

And under his glory] That is, all that he could boast of as great and strong in his army, (Sal. ben Melec in loc.,) expressed afterwards, Isaiah 10:18, by the glory of his forest, and of his fruitful field.

Verses 16-19. Therefore shall the Lord, the Lord of hosts — The sovereign Lord and General of his and of all other armies; send among his fat ones leanness — Strip him, and all his great princes and commanders, of all their wealth, and might, and glory. And under his glory he shall kindle, &c. — He will destroy his numerous and victorious army, and that suddenly and irrecoverably, as the fire doth those combustible things which are cast into it; which was fulfilled 2 Kings 19:25. And the light of Israel — That God, who is, and will be, a comfortable light to his people; shall be a fire — To the Assyrians; and it shall devour his thorns and briers — His vast army, which is no more able to resist God than dry thorns and briers are to oppose the fire which is kindled among them. And shall consume the glory of his forest — “The briers and thorns,” says Bishop Lowth, “are the common people; and the glory of his forest are the nobles, and those of the highest rank and importance. The fire of God’s wrath shall destroy them, great and small.” And of his fruitful field — Of his soldiers, who stand as thick as ears of corn do in a fruitful field. Hebrew, Of his Carmel; an allusion possibly to the vain threat, which God foreknew the Assyrian would hereafter utter, with regard to Israel, I will enter into the height of his border, and the forest of his Carmel, Isaiah 37:24. Both soul and body — Hebrew, rcb d[w vpnm, from the soul, even to the flesh, a proverbial expression. The fire of God’s wrath shall consume them entirely and altogether. And they shall be — The state of the king, and of his vast and valiant army, shall be as when a standard-bearer fainteth — Like that of an army, when either the standard-bearer is slain, or rather flees away, which strikes a terror into the whole army, and puts them to flight. Bishop Lowth, in this clause, follows the reading of the LXX., wv o feugwn apo flogov kaiomenhv, It shall be, as when one fleeth out of raging flames: that is, “The few that escape shall be looked upon as having escaped from the most imminent danger.” The rest of the trees of his forest — The remainders of that mighty host; a child may write them — A child, or the meanest accountant, may number and register them. It is justly observed by Dr. Dodd, that “the emphasis of this passage consists in the elegance of the metaphors.” The first, taken from leanness, destroying the fat, and marring the beauty of the human form, well describes that terrible plague which destroyed the flower of the Assyrian host. The second, taken from fire, which, with unconquerable fury, in a short time reduces combustible matter to ashes, gives us a striking picture of the quick and almost instantaneous ruin brought on that army, by the irresistible power of the destroying angel, especially as that fire is represented as kindled by the light of Israel. And the third metaphor of the thorns and briers, which are so far from having any power to withstand the fury of the flames, that they provoke and feed it, affords us a lively emblem of the utter inability of the Assyrian monarch, or his mighty host, to make the least resistance against that divine vengeance which their crimes had merited.

16. Therefore… the Lord — Haadon, a term implying supremacy, supreme judge, sovereign ruler. The Lord of hosts — The term denoting commander of all agencies. Shall… send — Will commission one to inflict upon the fat ones, or well-fed Assyrian magnates, (observe the masses of flesh in the men of the Assyrian sculptures,) razon, a withering disease, like a galloping consumption. This word is among the diseases named in Leviticus 26:16; Deuteronomy 28:22. And under his glory — The Assyrian’s glory was his army. A burning like the burning of a fire — The Hebrew alliteration is, Yekad, y’kod, cicodish, painted tones, such as almost makes audible the crackling, spluttering, and hissing of fires burning all within their reach. Storms of lightning, plague, and such like agencies were at God’s command in destroying the Assyrian armies. See 2 Kings 7:6, and 19:35.

V. 17. The light-That God who is and will be a comfortable light to his people. A fire-To the Assyrians. Thorns-His vast army, which is no more able to resist God, than dry thorns and briars are to oppose the fire.

Verse 17. And it shall burn and devour his thorns— “And he shall burn and consume his thorn.”] The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See Clarke’s note on “Isaiah 9:17”, and compare Ezekiel 20:47. The fire of God’s wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; “as a firebrand plucked out of the fire,” Amos 4:11; wv dia purov, so as by fire, 1 Corinthians 3:15; as a man when a house is burning is forced to make his escape by running through the midst of the fire.

I follow here the reading of the Septuagint, ssn vamk kemash noses, wv o feugwn apw flogov caiomenhv, as he who flees from the burning flame. Symmachus also renders the latter word by feugwn, flying.

Verses 16-19. Therefore shall the Lord, the Lord of hosts — The sovereign Lord and General of his and of all other armies; send among his fat ones leanness — Strip him, and all his great princes and commanders, of all their wealth, and might, and glory. And under his glory he shall kindle, &c. — He will destroy his numerous and victorious army, and that suddenly and irrecoverably, as the fire doth those combustible things which are cast into it; which was fulfilled 2 Kings 19:25. And the light of Israel — That God, who is, and will be, a comfortable light to his people; shall be a fire — To the Assyrians; and it shall devour his thorns and briers — His vast army, which is no more able to resist God than dry thorns and briers are to oppose the fire which is kindled among them. And shall consume the glory of his forest — “The briers and thorns,” says Bishop Lowth, “are the common people; and the glory of his forest are the nobles, and those of the highest rank and importance. The fire of God’s wrath shall destroy them, great and small.” And of his fruitful field — Of his soldiers, who stand as thick as ears of corn do in a fruitful field. Hebrew, Of his Carmel; an allusion possibly to the vain threat, which God foreknew the Assyrian would hereafter utter, with regard to Israel, I will enter into the height of his border, and the forest of his Carmel, Isaiah 37:24. Both soul and body — Hebrew, rcb d[w vpnm, from the soul, even to the flesh, a proverbial expression. The fire of God’s wrath shall consume them entirely and altogether. And they shall be — The state of the king, and of his vast and valiant army, shall be as when a standard-bearer fainteth — Like that of an army, when either the standard-bearer is slain, or rather flees away, which strikes a terror into the whole army, and puts them to flight. Bishop Lowth, in this clause, follows the reading of the LXX., wv o feugwn apo flogov kaiomenhv, It shall be, as when one fleeth out of raging flames: that is, “The few that escape shall be looked upon as having escaped from the most imminent danger.” The rest of the trees of his forest — The remainders of that mighty host; a child may write them — A child, or the meanest accountant, may number and register them. It is justly observed by Dr. Dodd, that “the emphasis of this passage consists in the elegance of the metaphors.” The first, taken from leanness, destroying the fat, and marring the beauty of the human form, well describes that terrible plague which destroyed the flower of the Assyrian host. The second, taken from fire, which, with unconquerable fury, in a short time reduces combustible matter to ashes, gives us a striking picture of the quick and almost instantaneous ruin brought on that army, by the irresistible power of the destroying angel, especially as that fire is represented as kindled by the light of Israel. And the third metaphor of the thorns and briers, which are so far from having any power to withstand the fury of the flames, that they provoke and feed it, affords us a lively emblem of the utter inability of the Assyrian monarch, or his mighty host, to make the least resistance against that divine vengeance which their crimes had merited.

Ver. 17. The light of Israel. The Lord, the Holy One, as in the next words.

17. The light of Israel — The word “light,” means light, whether literal or figurative. Here it is figurative, and applies to God as the enlightener of Israel by his word and Spirit, and as having possible allusion to the pillar that guided Israel through the desert. Shall be for a fire — While he is a “light” to Israel, he is a “fire” to Assyria. His Holy One for a flame — Israel’s “Holy One,” often called the Holy One of Israel. Shall burn — This fire and flame shall fall in consuming judgment upon his thorns and his briers. (The Assyrian’s army so denoted.) In one day — That is, very suddenly.

V. 18. The glory-Of his great army, which may not unfitly be compared to a forest, for the numbers of men, who stood as thick as trees do in a forest. Field-Of his soldiers, who stood as thick as ears of corn in a fruitful field. Soul and body-Totally, both inwardly and outwardly. They shall be-Like that of an army when their standard-bearer is slain or flees away, which strikes a panic into the whole army.

Verses 16-19. Therefore shall the Lord, the Lord of hosts — The sovereign Lord and General of his and of all other armies; send among his fat ones leanness — Strip him, and all his great princes and commanders, of all their wealth, and might, and glory. And under his glory he shall kindle, &c. — He will destroy his numerous and victorious army, and that suddenly and irrecoverably, as the fire doth those combustible things which are cast into it; which was fulfilled 2 Kings 19:25. And the light of Israel — That God, who is, and will be, a comfortable light to his people; shall be a fire — To the Assyrians; and it shall devour his thorns and briers — His vast army, which is no more able to resist God than dry thorns and briers are to oppose the fire which is kindled among them. And shall consume the glory of his forest — “The briers and thorns,” says Bishop Lowth, “are the common people; and the glory of his forest are the nobles, and those of the highest rank and importance. The fire of God’s wrath shall destroy them, great and small.” And of his fruitful field — Of his soldiers, who stand as thick as ears of corn do in a fruitful field. Hebrew, Of his Carmel; an allusion possibly to the vain threat, which God foreknew the Assyrian would hereafter utter, with regard to Israel, I will enter into the height of his border, and the forest of his Carmel, Isaiah 37:24. Both soul and body — Hebrew, rcb d[w vpnm, from the soul, even to the flesh, a proverbial expression. The fire of God’s wrath shall consume them entirely and altogether. And they shall be — The state of the king, and of his vast and valiant army, shall be as when a standard-bearer fainteth — Like that of an army, when either the standard-bearer is slain, or rather flees away, which strikes a terror into the whole army, and puts them to flight. Bishop Lowth, in this clause, follows the reading of the LXX., wv o feugwn apo flogov kaiomenhv, It shall be, as when one fleeth out of raging flames: that is, “The few that escape shall be looked upon as having escaped from the most imminent danger.” The rest of the trees of his forest — The remainders of that mighty host; a child may write them — A child, or the meanest accountant, may number and register them. It is justly observed by Dr. Dodd, that “the emphasis of this passage consists in the elegance of the metaphors.” The first, taken from leanness, destroying the fat, and marring the beauty of the human form, well describes that terrible plague which destroyed the flower of the Assyrian host. The second, taken from fire, which, with unconquerable fury, in a short time reduces combustible matter to ashes, gives us a striking picture of the quick and almost instantaneous ruin brought on that army, by the irresistible power of the destroying angel, especially as that fire is represented as kindled by the light of Israel. And the third metaphor of the thorns and briers, which are so far from having any power to withstand the fury of the flames, that they provoke and feed it, affords us a lively emblem of the utter inability of the Assyrian monarch, or his mighty host, to make the least resistance against that divine vengeance which their crimes had merited.

18. The glory of his forest — The army, compared to a forest for the great number of men, their compact body when in array, and their upraised lances. His fruitful field — Parallel to “forest;” denoting a park stocked with noble trees; or else, antithetic to “forest,” and meaning a cleared and cultivated field, but applied still to the army in its apparently prosperous state, though soon to be destroyed. Both soul and body — Literally, from soul even to the flesh; beginning at the vitals and working to the outward frame; that is, the consumption shall be total. As when a standardbearer fainteth — And in consequence the whole line of battle melts away in panic. (Kimchi.)

V. 19. The rest-The remainder of that mighty host.

Verses 16-19. Therefore shall the Lord, the Lord of hosts — The sovereign Lord and General of his and of all other armies; send among his fat ones leanness — Strip him, and all his great princes and commanders, of all their wealth, and might, and glory. And under his glory he shall kindle, &c. — He will destroy his numerous and victorious army, and that suddenly and irrecoverably, as the fire doth those combustible things which are cast into it; which was fulfilled 2 Kings 19:25. And the light of Israel — That God, who is, and will be, a comfortable light to his people; shall be a fire — To the Assyrians; and it shall devour his thorns and briers — His vast army, which is no more able to resist God than dry thorns and briers are to oppose the fire which is kindled among them. And shall consume the glory of his forest — “The briers and thorns,” says Bishop Lowth, “are the common people; and the glory of his forest are the nobles, and those of the highest rank and importance. The fire of God’s wrath shall destroy them, great and small.” And of his fruitful field — Of his soldiers, who stand as thick as ears of corn do in a fruitful field. Hebrew, Of his Carmel; an allusion possibly to the vain threat, which God foreknew the Assyrian would hereafter utter, with regard to Israel, I will enter into the height of his border, and the forest of his Carmel, Isaiah 37:24. Both soul and body — Hebrew, rcb d[w vpnm, from the soul, even to the flesh, a proverbial expression. The fire of God’s wrath shall consume them entirely and altogether. And they shall be — The state of the king, and of his vast and valiant army, shall be as when a standard-bearer fainteth — Like that of an army, when either the standard-bearer is slain, or rather flees away, which strikes a terror into the whole army, and puts them to flight. Bishop Lowth, in this clause, follows the reading of the LXX., wv o feugwn apo flogov kaiomenhv, It shall be, as when one fleeth out of raging flames: that is, “The few that escape shall be looked upon as having escaped from the most imminent danger.” The rest of the trees of his forest — The remainders of that mighty host; a child may write them — A child, or the meanest accountant, may number and register them. It is justly observed by Dr. Dodd, that “the emphasis of this passage consists in the elegance of the metaphors.” The first, taken from leanness, destroying the fat, and marring the beauty of the human form, well describes that terrible plague which destroyed the flower of the Assyrian host. The second, taken from fire, which, with unconquerable fury, in a short time reduces combustible matter to ashes, gives us a striking picture of the quick and almost instantaneous ruin brought on that army, by the irresistible power of the destroying angel, especially as that fire is represented as kindled by the light of Israel. And the third metaphor of the thorns and briers, which are so far from having any power to withstand the fury of the flames, that they provoke and feed it, affords us a lively emblem of the utter inability of the Assyrian monarch, or his mighty host, to make the least resistance against that divine vengeance which their crimes had merited.

19. And the rest of the trees — The few men that are left after the consumption of the army, the “forest” figure being still kept up. That a child may write them — Or, number them. That is, the “trees” are so few as scarcely to exceed the digits; in poetry not an extravagant expression. Thus much concerning the divine judgments on Assyria in return for its selfish part in the punishments of Israel, but probably a prophetic description in the gross; that is, genuine account of all punishments that ever came on the great world-kingdom in the East. The picture is seen in spaces, with its nearer parts distinct, but its remoter, shaded, yet clear enough for a full and complete end, or limit, to be observed. Still other views of this picture are to be given, and many details presented. The Remnant of Israel — a parenthetic section — verses 20-23.

V. 20. And such-Such Jews as shall be preserved from that sweeping Assyrian scourge. Stay-Shall no more trust to the Assyrians for help.

Verse 20. And it shall come to pass, &c. — The prophet having, 1st, Explained the cause for which God had decreed to permit the Assyrians to have such power over his people, namely, for the punishment of hypocrites, and the purification of his church; and having also shown the crimes which the kings of Assyria would commit in executing his judgments, and the punishment ordained for them, verses 6-12; and having, 2d, Confirmed these things, and given a new exhibition of the pride of the Assyrian, with a yet fuller declaration of the divine judgment upon him, verses 13-19; proceeds now, 3d, To predict, that a two-fold consequence, friendly to the state of the church, should arise from this memorable judgment; opposed to the two-fold vice of the people, before the execution of it. 1st, There were among them men fearing God, but who yet regarded the power of the Assyrian with greater fear than they ought. These, by this great deliverance granted to the church, would be henceforth confirmed, as to their faith and confidence in the power and goodness of God. 2d, There were, besides these, many others totally alienated from God, who, by means of this great miracle, would be brought to repentance, and a serious acknowledgment of the God of Israel. Nay, not only the pious of those, but of future times, would, by this means, be confirmed in their faith, and adherence to the true God. Thus the prophet: Such as are escaped of the house of Jacob — Such Jews as shall be preserved from that sweeping Assyrian scourge, by which great numbers, both of Israel and Judah, shall be destroyed, and from the succeeding calamities. For that this place looks beyond the deliverance from the Assyrian army, unto the times of the New Testament, seems probable, 1st, From the following verses, which belong to that time, as we shall see: 2d, From the state of the Jewish nation, which, after that deliverance, continued to be very corrupt, and averse from that reformation, which Hezekiah and Josiah prosecuted with all their might; and therefore the body of that people had not yet learned this lesson, of sincerely trusting in God alone. 3d, From St. Paul’s explication and application of these words, Romans 9:27. Shall no more stay upon him that smote them — Shall learn by this judgment, not to trust to the Assyrians, or any other allies, for help, as Ahaz and his people now did; but shall stay upon the Lord in truth — Not by profession only, but sincerely.

20. With the small remnant of an almighty avenging power on Assyria, the prophet now compares the remnant of Israel. Here too is a picture in space of the truly good in the whole of Israel, perhaps prominently of Ephraim, (as with this section of Israel the prophet began this chapter,) but of Judah as well. The remnant… escaped — See 2 Chronicles 30:6. When Ephraim was despoiled as a nation there were still remaining many Israelites whom Hezekiah invited to join in worship at Jerusalem. These may be intended in the above words. Yet Isaiah 11:16 shows that brief period of repentance to be an historical type of a larger restoration. Stay — Depend for support in national emergencies. Israel looked to Syria as against Judah, and was foiled in its object. Had it stayed on Jehovah it would not have had the catastrophe from Assyria. But the lesson is even more important here for Judah at this time. Both the prophetically-seen remnants of Israel and Judah will have so heeded the lesson as no more again to stay upon him that smote them, but henceforth on the Lord. In truth — Honestly, sincerely, never again to be inveigled into disregard of Jehovah. Assyria’s judgment on Israel, and Babylon’s on Judah, yet to come, will thus become Israel’s salvation.

Verse 21. The remnant shalt return—unto the mighty God.] rwbg la El gibbor, the mighty or conquering God; the Messiah, the same person mentioned in Isaiah 9:6 of the preceding chapter.

Verses 21-23. The remnant shall return — Hebrew, bwvy rav, shear-jashub, the name given to one of the prophet’s sons, (see Isaiah 7:3,) in confirmation of the truth of God’s promises. It may be rendered, as here, the remnant, or, a remnant, or, but a remnant, shall return; unto the mighty God — Hebrew, rwbg la, the very appellation given to Christ, Isaiah 9:6. For though thy people Israel — Or, thy people, O Israel; to whom the prophet, by an apostrophe, directs his speech; be as the sand, &c., yet a remnant — Or, a remnant only, as before; shall return — For that this is a threatening in respect of some, as well as a promise in respect of others, is evident from the rest of this, and from the following verse. The consumption decreed shall overflow — God’s judgments are said to overflow when they spread generally, the metaphor being taken from an inundation that sweeps all before it. The destruction of the people of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them, with, or in righteousness, as the word is rendered Romans 9:28, that is, with justice, and yet with clemency, inasmuch as he spared a considerable remnant of them, when he might have destroyed them utterly. In the midst of the land — In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion. Bishop Lowth translates these verses, “Though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return. The consummation decided overfloweth with strict justice: For a full and decisive decree shall Jehovah, the Lord of hosts, accomplish in the midst of the land.” The prophet’s affirming, that only a remnant of Judah and Ephraim should be preserved, and return in true repentance to God, might justly cause wonder and offence, both to Jews and Israelites, at the time when he spoke these things: for it implied that far the greater part of the people should perish, which they must have conceived highly improbable, especially as they were at that time very numerous and flourishing. The prophet, therefore, declares repeatedly, and more explicitly, that God had determined, by an absolute and precise decree, thus to exercise his justice and severity upon them. This, it is evident, is the sense of the present passage, though there is some difficulty in the expressions. This prophecy was, in part, fulfilled at the Babylonish captivity, but there can be no doubt that it has also a reference to the times of the Messiah: see note on Romans 9:27. Indeed, as Lowth observes, the remnant, so miraculously preserved in Jerusalem from Sennacherib’s invasion, were a type or figure of that small number of converts under the gospel, styled swzomenoi, (Acts 2:47,) such as should be saved, namely, such as should escape the vengeance which fell upon the main body of the Jewish nation, for their sin in rejecting Christ. And there shall be another remnant of them that shall be saved in the latter days of the Christian Church.

21. The remnant — They shall return to Jehovah, who in the past was the Mighty One (El Gibbor, see note on Isaiah 9:7) to Israel. They shall return to God in Christ. See Hosea 3:5, where Jehovah and David’s Son are placed side by side. Isaiah’s son, Shear-jashub — the fact of whose birth and the significance of whose name (Isaiah 7:3) no doubt are still familiar — brings up this doctrine of the “remnant,” etc., with vividness.

V. 22. A remnant-Or, a remnant only. The consumption-The destruction of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them. Righteousness-With justice, and yet with clemency, inasmuch as he has spared a considerable remnant of them, when he might have destroyed them utterly.

Verse 22. For though thy people Israel] I have endeavoured to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Romans 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word ãcv shoteph, overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. I. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is cpv shophet, judging, with strict justice. The Septuagint might think this sufficiently expressed by en dikaiosunh, in righteousness. One MS., with St. Paul and Septuagint Alex., omits wb bo in Isaiah 10:22; sixty-nine of Kennicott’s and seventeen of Deuteronomy Rossi’s MSS. and eight editions, omit lk col, all, in Isaiah 10:23; and so St. Paul, Romans 9:28.

The learned Dr. Bagot, dean of Christ Church, Oxford, afterwards Bishop of Bristol and Norwich, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word כליונ kilayon by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people, both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is, The accomplishment determined overflows with justice; for it is accomplished, and that which is determined the Lord God of hosts doeth in the midst of the land.—L. Some think that the words might be paraphrased thus: The determined destruction of the Jews shall overflow with righteousness, (hqdx tsedakah,) justification, the consequence of the Gospel of Christ being preached and believed on in the world. After the destruction of Jerusalem this word or doctrine of the Lord had free course,—did run, and was glorified.

Verses 21-23. The remnant shall return — Hebrew, bwvy rav, shear-jashub, the name given to one of the prophet’s sons, (see Isaiah 7:3,) in confirmation of the truth of God’s promises. It may be rendered, as here, the remnant, or, a remnant, or, but a remnant, shall return; unto the mighty God — Hebrew, rwbg la, the very appellation given to Christ, Isaiah 9:6. For though thy people Israel — Or, thy people, O Israel; to whom the prophet, by an apostrophe, directs his speech; be as the sand, &c., yet a remnant — Or, a remnant only, as before; shall return — For that this is a threatening in respect of some, as well as a promise in respect of others, is evident from the rest of this, and from the following verse. The consumption decreed shall overflow — God’s judgments are said to overflow when they spread generally, the metaphor being taken from an inundation that sweeps all before it. The destruction of the people of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them, with, or in righteousness, as the word is rendered Romans 9:28, that is, with justice, and yet with clemency, inasmuch as he spared a considerable remnant of them, when he might have destroyed them utterly. In the midst of the land — In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion. Bishop Lowth translates these verses, “Though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return. The consummation decided overfloweth with strict justice: For a full and decisive decree shall Jehovah, the Lord of hosts, accomplish in the midst of the land.” The prophet’s affirming, that only a remnant of Judah and Ephraim should be preserved, and return in true repentance to God, might justly cause wonder and offence, both to Jews and Israelites, at the time when he spoke these things: for it implied that far the greater part of the people should perish, which they must have conceived highly improbable, especially as they were at that time very numerous and flourishing. The prophet, therefore, declares repeatedly, and more explicitly, that God had determined, by an absolute and precise decree, thus to exercise his justice and severity upon them. This, it is evident, is the sense of the present passage, though there is some difficulty in the expressions. This prophecy was, in part, fulfilled at the Babylonish captivity, but there can be no doubt that it has also a reference to the times of the Messiah: see note on Romans 9:27. Indeed, as Lowth observes, the remnant, so miraculously preserved in Jerusalem from Sennacherib’s invasion, were a type or figure of that small number of converts under the gospel, styled swzomenoi, (Acts 2:47,) such as should be saved, namely, such as should escape the vengeance which fell upon the main body of the Jewish nation, for their sin in rejecting Christ. And there shall be another remnant of them that shall be saved in the latter days of the Christian Church.

Ver. 22. A remnant shall return: the consumption shall overflow with righteousness. Only a few of them came back from Babylon, and were afterwards converted to Christ. The consumption overflowed, because as the LXX read, the Lord would finish the account, and cut it short in righteousness.

22. The use of the word remnant, though connected with a threatening, is attended with promise. Though thy people Israel be as the sand of the sea — So numerous as to be impossible to count them, yet only a “remnant” shall return — This is the threatening. But they, the few, shall certainly “return,” and in penitence. This is the promise. A visible Church shall remain, even on the plains of Babylon. And St. Paul (Romans 11:12) reveals a mystery contained in this promise, namely, its enlargement in the upheaval of the Gentile world, whose destiny was so long unexplained. Israel’s abasement becomes thus the occasion of the riches of the Gentiles. Israel revolts. Its consumption is decreed — determined on in the divine mind — and through the fidelity of the few a great world of new people shall be brought in. The consumption is the result of an overflow with righteousness.

V. 23. In the midst-In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion.

Verses 21-23. The remnant shall return — Hebrew, bwvy rav, shear-jashub, the name given to one of the prophet’s sons, (see Isaiah 7:3,) in confirmation of the truth of God’s promises. It may be rendered, as here, the remnant, or, a remnant, or, but a remnant, shall return; unto the mighty God — Hebrew, rwbg la, the very appellation given to Christ, Isaiah 9:6. For though thy people Israel — Or, thy people, O Israel; to whom the prophet, by an apostrophe, directs his speech; be as the sand, &c., yet a remnant — Or, a remnant only, as before; shall return — For that this is a threatening in respect of some, as well as a promise in respect of others, is evident from the rest of this, and from the following verse. The consumption decreed shall overflow — God’s judgments are said to overflow when they spread generally, the metaphor being taken from an inundation that sweeps all before it. The destruction of the people of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them, with, or in righteousness, as the word is rendered Romans 9:28, that is, with justice, and yet with clemency, inasmuch as he spared a considerable remnant of them, when he might have destroyed them utterly. In the midst of the land — In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion. Bishop Lowth translates these verses, “Though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return. The consummation decided overfloweth with strict justice: For a full and decisive decree shall Jehovah, the Lord of hosts, accomplish in the midst of the land.” The prophet’s affirming, that only a remnant of Judah and Ephraim should be preserved, and return in true repentance to God, might justly cause wonder and offence, both to Jews and Israelites, at the time when he spoke these things: for it implied that far the greater part of the people should perish, which they must have conceived highly improbable, especially as they were at that time very numerous and flourishing. The prophet, therefore, declares repeatedly, and more explicitly, that God had determined, by an absolute and precise decree, thus to exercise his justice and severity upon them. This, it is evident, is the sense of the present passage, though there is some difficulty in the expressions. This prophecy was, in part, fulfilled at the Babylonish captivity, but there can be no doubt that it has also a reference to the times of the Messiah: see note on Romans 9:27. Indeed, as Lowth observes, the remnant, so miraculously preserved in Jerusalem from Sennacherib’s invasion, were a type or figure of that small number of converts under the gospel, styled swzomenoi, (Acts 2:47,) such as should be saved, namely, such as should escape the vengeance which fell upon the main body of the Jewish nation, for their sin in rejecting Christ. And there shall be another remnant of them that shall be saved in the latter days of the Christian Church.

23. Shall make a consumption — Rather, a final work, namely, of impenitent Israel. Even determined — The work of cutting off the larger part of Israel for persistent disobedience, is a decisive work; or, as St. Paul interprets it, Romans xi, “it is cut short in righteousness,” or as the principles of eternal justice require. All the land — The “land” of their oppressors, and cutting off at the same time many of the rebellious and captive Jews. The rest of the Jews — a small number, but persistently obedient — shall return. These last four verses possibly were not a public declaration, but a private one to disciples adhering to Isaiah in his school at Jerusalem. Delitzsch, indeed, regards the whole section from Isaiah 7:5-12, inclusive as esoteric, that is, addresses to disciples merely.

V. 24. Therefore-This is an inference, not from the words immediately foregoing, but from the whole prophecy. Seeing the Assyrian shall be destroyed. Smite-He shall afflict, but not destroy thee. Egypt-As the Egyptians formerly did.

Verse 24. After the manner of Egypt— “In the way of Egypt.”] I think there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the attack and the deliverance, Ërdb bederech, or Ërdk kederech, as a MS. has it in each place, in the way, or after the manner, of Egypt.

Verse 24. Therefore, &c. — We have here the fourth part of the enarration, or unfolding of the proposition, mentioned verse 5, namely, the application of it to the consolation of the people of God: to which, having digressed a little, the prophet returns, it being the true and proper scope of his discourse, to comfort the pious with respect to the evils that threatened their republic. The words are an inference, not from the verses immediately foregoing, but from the whole prophecy: as if he had said, Seeing the Assyrian shall be destroyed, and the remnant of my people preserved and restored, thus saith the Lord God of hosts — The Lord of all the armies of earth and heaven, the God superior to all human, yea, to all crested power; O my people that dwellest in Zion — Where I dwell; where are the ordinances of my worship and service, my temple, my priests; the thrones of justice which I have established, and the princes of the house of David mine anointed; where my people assemble to worship me, and where I am present to defend them: Be not afraid of the Assyrian — A man that shall die, the son of man that shall be as grass; forgetting the Lord thy maker, that stretched forth the heavens, and laid the foundations of the earth. With his staff indeed shall he smite thee, (as Bishop Lowth translates it,) and his rod shall he lift up against thee. He shall threaten and correct, yea, afflict thee, but not destroy thee; after the manner of Egypt — As the Egyptians formerly did, and with the same ill success to themselves, and comfortable issue to you.

Ver. 24. Be not afraid of the Assyrian, that he should smite thee with a rod. BP. HALL.

24. More public, probably, was the following encouragement. O my people… Zion — The inhabitants of Judah and Jerusalem. Be not afraid of the Assyrian — As regards the Assyrian, the destinies of Israel and Judah were involved, though differently; the former, to be at once crippled and finally overthrown, the latter to be, for the time being, threatened only. Hence this encouragement. He shall smite — Better, though he smite thee, or inflict partial chastisement as thou deservest. With a rod… staff — These are equivalent figures for oppression. After the manner of Egypt — The best exegetical authorities favour reading this — not, as on the way to Egypt, alluding to Sennacherib’s inflicting a blow on Judah when he was on the way to conquer Egypt, but, as in the manner, or after the example of Egypt; the same formula (proverbial) is also found in Amos 4:10.

V. 25. Indignation-Mine anger towards the Assyrian. Cease-As anger commonly does when vengeance is fully executed.

Verse 25. The indignation— “Mine indignation.”] Indignatio mea, Vulg. h orgh, Sept. Mou h orgh kata sou, MS. Pachom. Mou h orgh kata sou, MS. I. D. II. So that זעמי zaami, or הזעם hazzaam, as one MS. has it, seems to be the true reading.

Verses 25, 26. For yet a very little while, &c. — Here the prophet proceeds to assign the reasons why the Lord would not have his people to fear the Assyrians, because, in a short time, he would take vengeance upon them, and that in a very singular and extraordinary manner, as he did upon the Midianites and Egyptians: the consequence of which would be the removal of the yoke now imposed, or to be imposed upon them. The indignation — My displeasure at my people, which is the rod and staff in their hand, verse 5; shall cease — And, when it ceaseth, they will be disarmed, and disabled from doing any farther mischief. And mine anger in their destruction — Hebrew, µtylbt l[, upon, or, with their destruction, as Dr. Waterland properly renders the words, namely, the destruction of the Assyrians. The enemy that threatens and afflicts God’s people, shall himself be reckoned with and punished. The rod wherewith God corrected them shall not only be laid aside, but put into the fire, and it shall appear by its destruction that his anger is turned away from them. The reader will recollect that, upon the destruction of the Assyrian army, the calamities wherewith God had chastised his people in a great measure ceased, at least for a time. The Lord of hosts — Who is well able; shall stir up a scourge for him — He lifted up his staff against Zion; and God will now lift up a scourge for him: he was a terror to God’s people, and God will be a terror to him. The destroying angel shall be his scourge, which he can neither flee from nor contend with. According to the slaughter of Midian — Whom God slew suddenly and unexpectedly in the night. At the rock of Oreb — Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed. And as his rod was upon the sea — To divide it, and make way for thy deliverance, and for the destruction of the Egyptians. So shall he lift it up after the manner of Egypt — As he did in Egypt, to bring his plagues upon that land and people. Thus the prophet, for the encouragement of God’s people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. Respecting the last clause of this verse, “I think,” says Bishop Lowth, “there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod, in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done, when they pursued them to the Red sea. But God, in his turn, will lift up his rod, as he did at that time over the sea, in the way, or, after the manner of Egypt: and as Sennacherib had imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner.”

25. Yet a very little while — Time not definite, as in Isaiah 16:14, nor does it date from the present — but it is very soon. The indignation shall cease — Whose indignation? — the Assyrian’s or God’s? To be parallel with the next clause, it is God’s — executed, however, by the Assyrian. Hence the indefinite expression. After due chastisement of Israel and Judah by the hand of the Assyrian, indignation is at an end. Then the anger, of which he was the executioner on others, shall tend, or turn, to the Assyrian’s destruction.

V. 26. Stir up-Shall send a destroying angel. Midian-Whom God slew suddenly and unexpectedly, in the night. Oreb-Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed. The sea-To divide it, and make way for thy deliverance, and for the destruction of the Egyptians.

Verse 26. And as his rod was upon the sea— “And like his rod which he lifted up over the sea”] The Jewish interpreters suppose here an ellipsis of k ke, the particle of similitude, before whcm mattehu, to be supplied from the line above; so that here are two similitudes, one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other to that of the Egyptians at the Red Sea. Aben Ezra, Kimchi, Sal. ben Melec.

Verses 25, 26. For yet a very little while, &c. — Here the prophet proceeds to assign the reasons why the Lord would not have his people to fear the Assyrians, because, in a short time, he would take vengeance upon them, and that in a very singular and extraordinary manner, as he did upon the Midianites and Egyptians: the consequence of which would be the removal of the yoke now imposed, or to be imposed upon them. The indignation — My displeasure at my people, which is the rod and staff in their hand, verse 5; shall cease — And, when it ceaseth, they will be disarmed, and disabled from doing any farther mischief. And mine anger in their destruction — Hebrew, µtylbt l[, upon, or, with their destruction, as Dr. Waterland properly renders the words, namely, the destruction of the Assyrians. The enemy that threatens and afflicts God’s people, shall himself be reckoned with and punished. The rod wherewith God corrected them shall not only be laid aside, but put into the fire, and it shall appear by its destruction that his anger is turned away from them. The reader will recollect that, upon the destruction of the Assyrian army, the calamities wherewith God had chastised his people in a great measure ceased, at least for a time. The Lord of hosts — Who is well able; shall stir up a scourge for him — He lifted up his staff against Zion; and God will now lift up a scourge for him: he was a terror to God’s people, and God will be a terror to him. The destroying angel shall be his scourge, which he can neither flee from nor contend with. According to the slaughter of Midian — Whom God slew suddenly and unexpectedly in the night. At the rock of Oreb — Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed. And as his rod was upon the sea — To divide it, and make way for thy deliverance, and for the destruction of the Egyptians. So shall he lift it up after the manner of Egypt — As he did in Egypt, to bring his plagues upon that land and people. Thus the prophet, for the encouragement of God’s people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. Respecting the last clause of this verse, “I think,” says Bishop Lowth, “there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod, in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done, when they pursued them to the Red sea. But God, in his turn, will lift up his rod, as he did at that time over the sea, in the way, or, after the manner of Egypt: and as Sennacherib had imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner.”

26. The Lord shall stir up a scourge — When that “scourge” comes it shall be sudden, like that of the Midianites by Gideon, and like that of Pharaoh in the Red Sea. The rock of Oreb — The place where the Ephraimites slew Oreb, a king of Midian. Judges 7:25. Jehovah is imaged as swinging a whip over Assyria, and as stretching forth his staff or sceptre over the sea of troubles (such, no doubt, is its meaning) into which Israel and Judah were driven; and that sea is seen to divide for escape to Israel and for destruction to Assyria. After the manner of Egypt — That is, just as Pharaoh was overwhelmed in the Red Sea. This is a judgment occurring in prophetic time.

V. 27. Burden-The burden of the Assyrian. The anointing-Possibly this may be understood of David, who is often mentioned in scripture by the name of God’s anointed; and for whose sake, God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 1 Kings 11:32,34. God declares that he would give this very deliverance from the Assyrian, for David’s sake, 2 Kings 19:34 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said, Psalm 45:7. For he is the foundation of all the promises, 2 Corinthians 1:20, and of all the deliverances and mercies granted to God’s people in all ages.

Verse 27. From off thy shoulder] Bishop Lowth translates the whole verse thus:—

“And it shall come to pass in that day,

His burden shall be removed from off thy shoulder;

And his yoke off thy neck:

Yea, the yoke shall perish from off your shoulders.”

On which he gives us the following note: I follow here the Septuagint, who for שמנ ynpm mippeney shamen read משכמיכם mishshichmeychem, apo twn wmwn umwn, from your shoulders, not being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands. “o. leg. שכם shakam; forte legend. שמנ ynbm mibbeney shamen, vide cap. v. 1. Zechariah 4:14: Et possunt intelligi Judæi uncti Dei, Psalm 105:15, vel Assyrii, משמנים mishmannim, hic Isaiah 10:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi ymv ynpm mippeney shami.”

Verse 27. In that day his burden shall be taken away, &c. — The burden imposed on the Jews by the Assyrian. They shall not only be eased of the Assyrian army, now quartered upon them, and which was a grievous yoke and burden on them; but they shall no more pay that tribute to the king of Assyria which, before this invasion, he had exacted from them, 2 Kings 18:14; shall no longer be at his service, nor lie at his mercy, as they had done; nor shall he ever again put the country under contribution. Perhaps, as some think, the promise may look to the deliverance of the Jews from the captivity of Babylon, if not also to the redemption of believers from the tyranny of sin and Satan. Because of the anointing — Hebrew, ˆmv ynpm, literally, Because of, from before, or, from the presence of, the oil, ointment, or fatness. Leigh says, “Est nomen generale ad omnem pinguedinem sive naturalem, sive conditam: It is a general name for every kind of fatness, whether natural or artificial.” Hence some translate the sentence, “The yoke shall be loosed because of the fatness;” supposing the meaning to be, that the affairs of the Jews would be in so good a condition, signified by fatness, after this destruction of the Assyrian army, that the Assyrians would not pretend any longer to lay any burden of tribute, or any impositions upon them, as they had done, ever since Ahaz put himself under their protection, and, as it were, made a surrender of himself and people to them, to become tributary to them. But the common interpretation given of the text seems preferable, namely, The yoke shall be destroyed, because of the (oil, unction, or) anointing — That is, out of regard to the holy unction, which God had established among his people. Or, for the preservation of the priesthood and kingdom, priests and kings being both initiated into their offices by the ceremony of anointing. The Jews, therefore, and some others, apply this to Hezekiah, who was the anointed of the Lord, an active reformer, and very dear to God, and in answer to whose prayers, as we read, (Isaiah 37:15,) God gave this deliverance. But possibly it might be better understood of David, who is often mentioned in Scripture by the name of God’s anointed; and for whose sake God gave many deliverances to the succeeding kings and ages, as is expressly affirmed 1 Kings 11:32, 34. And, which is more considerable, God declares that he would give this very deliverance from the Assyrian for David’s sake, 2 Kings 19:34; 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said Psalm 45:7. For he is the foundation of all the promises, (2 Corinthians 1:20,) and of all the deliverances and mercies granted to God’s people in all ages. Vitringa is of opinion, that “the prophet, in this last passage, rises in his ideas; and, having expressed the temporal deliverance of the church in the preceding clauses, here seals up the period with a consolatory clause, admonishing the pious of their deliverance from a spiritual yoke, that is, from all the power of sin and Satan, and their vindication into the full and perfect liberty of the sons of God, through Jesus Christ, the king of his church, who, for this purpose, would communicate an abundance of the anointing spirit of wisdom, knowledge, prayer, liberty, and adoption: see Zechariah 4:6.” The reader may see an explication and defence of this interpretation in Vitringa on the place.

27. In that day — That is, the day when this prediction, uttered in ideal time, shall be actually fulfilled. His burden — The imperial subjection on the true Israel. His yoke — The yoke, as borne by oxen, is always in Scripture a metaphor for subjection. Shall be taken away — Shall depart as if spontaneously. Shall be destroyed — Or, shall vanish, as into nonexistence. Because of the anointing — Literally, from before the oil: — in the presence of an anointed new king of Israel, of whom David was the type. Chap. 11 treats of these times in more glorious fulness.

V. 28. He-Here the prophet returns to the Assyrian invasion; which he describes, after the manner of the prophets, as a thing present, and sets down the several stages by which he marched towards Jerusalem. He, Sennacherib, king of Assyria, is come, in his way to Jerusalem. Laid up-Leaving such things there as were less necessary, that so he might march with more expedition.

Verse 28. He is come to Aiath] A description of the march of Sennacherib’s army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. The places here mentioned are all in the neighbourhood of Jerusalem; from Ai northward, to Nob westward of it; from which last place he might probably have a prospect of Mount Sion. Anathoth was within three Roman miles of Jerusalem, according to Eusebius, Jerome and Josephus. Onomast. Loc. Hebr. et Antiq. Jud. x. 7, 3. Nob was probably still nearer. And it should seem from this passage of Isaiah that Sennacherib’s army was destroyed near the latter of these places. In coming out of Egypt he might perhaps join the rest of his army at Ashdod, after the taking of that place, which happened about that time, (see Isaiah 20:1-6;) and march from thence near the coast by Lachish and Libnah, which lay in his way from south to north, and both which he invested till he came to the north-west of Jerusalem, crossing over to the north of it, perhaps by Joppa and Lydda; or still more north through the plain of Esdraelon.

Verses 28-32. He is come to Aiath — Here the prophet returns to his former discourse concerning Sennacherib’s invasion of Judah, of whose march toward Jerusalem, the route of his army, and their several stations, he gives so minute a detail, that though the description is a prophecy, he seems rather to speak like an historian, who is relating facts already past. This is the fifth part of the prophet’s discourse, in which we have, 1st, the expedition of the Assyrian monarch, described in the most lively manner in these verses; and, 2d, the unhappy success of that expedition, with its consequences, verses 33, 34. The several places here mentioned, are those where Sennacherib may be supposed to have pitched his camp; and were most of them towns of Benjamin, though some were in Judah, as appears from other scriptures. He is passed to Migron — Namely, Sennacherib, in his way to Jerusalem. At Michmash he hath laid up his carriages — Leaving such things there as were less necessary, that so he might march with more expedition. They are gone over the passage — Some considerable passage, then well known. Gibeah of Saul is fled — The people fled to Jerusalem for fear of the Assyrians. Lift up thy voice, O daughter of Gallim — Jerusalem was the mother city, and lesser towns were commonly called her daughters. O poor Anathoth — Hebrew, twtn[ hyn[, Aniah Anathoth, where the former word, rendered poor, relates to the signification of Anathoth; “a beauty frequently to be met with in the original of the sacred Scriptures, but which can seldom be preserved in any translation.” He shall shake his hand against the mount of Zion — By way of commination. But, withal, the prophet intimates, that he should be able to do no more against it; and that there his proud waves should be stayed, as is declared in the following verses, and in the history.

28. Meanwhile another episode of the towering cedar — the Assyrian in his menacing march upon Jerusalem — must come in. All recent commentators admit this to be a scene in vision. It scarcely can be history, for the route described is impassable to so large a body loaded with accoutrements and luggage. The plan of the picture is that of a large army coming as in a straight line from Assyria, spreading terror on the villages near to Jerusalem, and having the city itself quite within its grasp, when suddenly it vanishes out of view, as by the sudden and unseen might of an irresistible providence. Delitzsch says, that esthetically considered, the description is one of the most magnificent human poetry has ever produced.

V. 29. Fled-The people fled to Jerusalem for fear of the Assyrian.

Verse 29. They are gone over the passage— “They have passed the strait”] The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1 Samuel 14:4, 5,) where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: “Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most,” Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city. Their lodging] The sense seems necessarily to require that we read wml lamo, to them, instead of wnl lanu, to us. These two words are in other places mistaken one for the other.

Thus Isaiah 44:7, for wml lamo, read wnl lanu, with the Chaldee; and in the same manner Psalm 64:6, with the Syriac, and Psalm 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense.

Verses 28-32. He is come to Aiath — Here the prophet returns to his former discourse concerning Sennacherib’s invasion of Judah, of whose march toward Jerusalem, the route of his army, and their several stations, he gives so minute a detail, that though the description is a prophecy, he seems rather to speak like an historian, who is relating facts already past. This is the fifth part of the prophet’s discourse, in which we have, 1st, the expedition of the Assyrian monarch, described in the most lively manner in these verses; and, 2d, the unhappy success of that expedition, with its consequences, verses 33, 34. The several places here mentioned, are those where Sennacherib may be supposed to have pitched his camp; and were most of them towns of Benjamin, though some were in Judah, as appears from other scriptures. He is passed to Migron — Namely, Sennacherib, in his way to Jerusalem. At Michmash he hath laid up his carriages — Leaving such things there as were less necessary, that so he might march with more expedition. They are gone over the passage — Some considerable passage, then well known. Gibeah of Saul is fled — The people fled to Jerusalem for fear of the Assyrians. Lift up thy voice, O daughter of Gallim — Jerusalem was the mother city, and lesser towns were commonly called her daughters. O poor Anathoth — Hebrew, twtn[ hyn[, Aniah Anathoth, where the former word, rendered poor, relates to the signification of Anathoth; “a beauty frequently to be met with in the original of the sacred Scriptures, but which can seldom be preserved in any translation.” He shall shake his hand against the mount of Zion — By way of commination. But, withal, the prophet intimates, that he should be able to do no more against it; and that there his proud waves should be stayed, as is declared in the following verses, and in the history.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.

V. 30. Daughter-Jerusalem was the mother city, and lesser towns are commonly called her daughters.

Verse 30. Cause it to be heard unto Laish, O poor Anothoth— “Hearken unto her, O Laish; answer her, O Anathoth!”] I follow in this the Syriac Version. The prophet plainly alludes to the name of the place, and with a peculiar propriety, if it had its name frown its remarkable echo. “twtn[ anathoth, responsiones: eadem ratio nominis, quæ in tn[ tyb beith anath, locus echus; nam hodienum ejus rudera ostenduntur in valle, scil. in medio montium, ut referent Robertus in Itiner. p. 70, et Monconnysius, p. 301.” Simonis Onomasticon Vet. Test.—L. Anathoth-Answers, replies; for the same reason that Bethany, tn[ tyb beith anath, had its name, the house of echo; the remains of which are still shown in the valley, i.e., among the mountains.

Verses 28-32. He is come to Aiath — Here the prophet returns to his former discourse concerning Sennacherib’s invasion of Judah, of whose march toward Jerusalem, the route of his army, and their several stations, he gives so minute a detail, that though the description is a prophecy, he seems rather to speak like an historian, who is relating facts already past. This is the fifth part of the prophet’s discourse, in which we have, 1st, the expedition of the Assyrian monarch, described in the most lively manner in these verses; and, 2d, the unhappy success of that expedition, with its consequences, verses 33, 34. The several places here mentioned, are those where Sennacherib may be supposed to have pitched his camp; and were most of them towns of Benjamin, though some were in Judah, as appears from other scriptures. He is passed to Migron — Namely, Sennacherib, in his way to Jerusalem. At Michmash he hath laid up his carriages — Leaving such things there as were less necessary, that so he might march with more expedition. They are gone over the passage — Some considerable passage, then well known. Gibeah of Saul is fled — The people fled to Jerusalem for fear of the Assyrians. Lift up thy voice, O daughter of Gallim — Jerusalem was the mother city, and lesser towns were commonly called her daughters. O poor Anathoth — Hebrew, twtn[ hyn[, Aniah Anathoth, where the former word, rendered poor, relates to the signification of Anathoth; “a beauty frequently to be met with in the original of the sacred Scriptures, but which can seldom be preserved in any translation.” He shall shake his hand against the mount of Zion — By way of commination. But, withal, the prophet intimates, that he should be able to do no more against it; and that there his proud waves should be stayed, as is declared in the following verses, and in the history.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.

Verses 28-32. He is come to Aiath — Here the prophet returns to his former discourse concerning Sennacherib’s invasion of Judah, of whose march toward Jerusalem, the route of his army, and their several stations, he gives so minute a detail, that though the description is a prophecy, he seems rather to speak like an historian, who is relating facts already past. This is the fifth part of the prophet’s discourse, in which we have, 1st, the expedition of the Assyrian monarch, described in the most lively manner in these verses; and, 2d, the unhappy success of that expedition, with its consequences, verses 33, 34. The several places here mentioned, are those where Sennacherib may be supposed to have pitched his camp; and were most of them towns of Benjamin, though some were in Judah, as appears from other scriptures. He is passed to Migron — Namely, Sennacherib, in his way to Jerusalem. At Michmash he hath laid up his carriages — Leaving such things there as were less necessary, that so he might march with more expedition. They are gone over the passage — Some considerable passage, then well known. Gibeah of Saul is fled — The people fled to Jerusalem for fear of the Assyrians. Lift up thy voice, O daughter of Gallim — Jerusalem was the mother city, and lesser towns were commonly called her daughters. O poor Anathoth — Hebrew, twtn[ hyn[, Aniah Anathoth, where the former word, rendered poor, relates to the signification of Anathoth; “a beauty frequently to be met with in the original of the sacred Scriptures, but which can seldom be preserved in any translation.” He shall shake his hand against the mount of Zion — By way of commination. But, withal, the prophet intimates, that he should be able to do no more against it; and that there his proud waves should be stayed, as is declared in the following verses, and in the history.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.

V. 32. Shake-By way of comminution.

Verses 28-32. He is come to Aiath — Here the prophet returns to his former discourse concerning Sennacherib’s invasion of Judah, of whose march toward Jerusalem, the route of his army, and their several stations, he gives so minute a detail, that though the description is a prophecy, he seems rather to speak like an historian, who is relating facts already past. This is the fifth part of the prophet’s discourse, in which we have, 1st, the expedition of the Assyrian monarch, described in the most lively manner in these verses; and, 2d, the unhappy success of that expedition, with its consequences, verses 33, 34. The several places here mentioned, are those where Sennacherib may be supposed to have pitched his camp; and were most of them towns of Benjamin, though some were in Judah, as appears from other scriptures. He is passed to Migron — Namely, Sennacherib, in his way to Jerusalem. At Michmash he hath laid up his carriages — Leaving such things there as were less necessary, that so he might march with more expedition. They are gone over the passage — Some considerable passage, then well known. Gibeah of Saul is fled — The people fled to Jerusalem for fear of the Assyrians. Lift up thy voice, O daughter of Gallim — Jerusalem was the mother city, and lesser towns were commonly called her daughters. O poor Anathoth — Hebrew, twtn[ hyn[, Aniah Anathoth, where the former word, rendered poor, relates to the signification of Anathoth; “a beauty frequently to be met with in the original of the sacred Scriptures, but which can seldom be preserved in any translation.” He shall shake his hand against the mount of Zion — By way of commination. But, withal, the prophet intimates, that he should be able to do no more against it; and that there his proud waves should be stayed, as is declared in the following verses, and in the history.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.

V. 33. The bough-The top-bough, Sennacherib, with a most terrible stroke.

Verse 33. Shall lop the bough with terror] hrap purah; but hrwp purah, wine-press, is the reading of twenty-six of Kennicott’s and twenty-three of Deuteronomy Rossi’s MSS., four ancient editions, with Symmachus, Theodotion, and the Chaldee.

Verses 33, 34. The Lord of hosts shall lop the bough — The top bough, Sennacherib; with terror — Hebrew, hxr[mb bemagnaratza, with a dreadful crash, as Bishop Lowth renders it, expressed by the very sound of the Hebrew word; by a most terrible and unexpected blow; and the high ones, &c. — The lofty boughs, Hebrew, hmwqh ymrw excelsi statura, the high of stature: that is, his valiant soldiers, or the great commanders of his army, compared to the tall trees of a forest; shall be hewn down — By a sudden and irresistible stroke; and the haughty — The proud, self-confident boasters, elati animo, the high-minded, as µyhbgj signifies; shall be humbled — Shall be laid motionless in the dust, namely, by the invisible power of the destroying angel. And he shall cut down the thickets, &c., with iron — Or, as with iron, as the trees of the forest are cut down with instruments of iron; and Lebanon — Or, his Lebanon, the Assyrian army, which being before compared to a forest, and being called his Carmel in the Hebrew text, (verse 18,) may very fitly, upon the same ground, be called his Lebanon here. Shall fall by a mighty one — By a mighty angel, Isaiah 37:36.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.

V. 34. Iron-Or, as with iron, as the trees of the forest are cut down with instruments of iron. Lebanon-Or, his Lebanon, the Assyrian army, which being before compared to a forest, and being called his Carmel in the Hebrew text, ver. 18, may very fitly upon the same ground, be called his Lebanon here.

Verse 34. Lebanon shall fall by a mighty one] rydab beaddir, the angel of the Lord, who smote them, Kimchi. And so Vitringa understands it. Others translate, “The high cedars of Lebanon shall fall:” but the king of Assyria is the person who shall be overthrown.

ISAIAH

Verses 33, 34. The Lord of hosts shall lop the bough — The top bough, Sennacherib; with terror — Hebrew, hxr[mb bemagnaratza, with a dreadful crash, as Bishop Lowth renders it, expressed by the very sound of the Hebrew word; by a most terrible and unexpected blow; and the high ones, &c. — The lofty boughs, Hebrew, hmwqh ymrw excelsi statura, the high of stature: that is, his valiant soldiers, or the great commanders of his army, compared to the tall trees of a forest; shall be hewn down — By a sudden and irresistible stroke; and the haughty — The proud, self-confident boasters, elati animo, the high-minded, as µyhbgj signifies; shall be humbled — Shall be laid motionless in the dust, namely, by the invisible power of the destroying angel. And he shall cut down the thickets, &c., with iron — Or, as with iron, as the trees of the forest are cut down with instruments of iron; and Lebanon — Or, his Lebanon, the Assyrian army, which being before compared to a forest, and being called his Carmel in the Hebrew text, (verse 18,) may very fitly, upon the same ground, be called his Lebanon here. Shall fall by a mighty one — By a mighty angel, Isaiah 37:36.

Ver. 34. Lebanon shall fall by a mighty one. After Solomon had built his summer palace in the forest of Lebanon, it became a word, it would seem, to designate the Jewish power in church and state. Rabshakeh says, By the multitude of my chariots, I am come up to the height of the mountains, to the sides of Lebanon: Isaiah 37:24. But this prophecy glances beyond the Assyrian invasion to that of the Romans, of which we have many instances in the prophets. Zechariah exclaims, Open thy doors, oh Lebanon: words understood to designate the fall of the Hebrew power by that of the Romans.

29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.

“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. vii-xii inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself.