Isaiah · Chapter 31

V. 1. Horses-For Egypt had many and choice horses.

Verse 1. Wo to them that go down to Egypt] This is a reproof to the Israelites for forming an alliance with the Egyptians, and not trusting in the Lord.

And stay on horses— “Who trust in horses”] For ועל veal, and upon, first twenty MSS. of Kennicott’s, thirty of Deuteronomy Rossi’s, one of my own, and the Septuagint, Arabic, and Vulgate, read l[ al, upon, without the conjunction, which disturbs the sense.

Verses 1-3. Wo to them that go down to Egypt, &c. — As the Jews did, contrary to God’s command, Deuteronomy 17:16. And stay on horses — For Egypt had many and choice horses. But they look not unto the Lord — Their confidence in the creature was accompanied with, and produced, a distrust of God, and a neglect of seeking to him by prayer for his help. Yet he also is wise, &c. — You think you are wise, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, but much superior, and therefore you have done foolishly in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do. And will not call back his words — His threatenings denounced against you; but will arise against the evil-doers — Against this wicked and rebellious people; and against the help — That is, the helpers, as it is explained in the next verse; of them that work iniquity — That act in direct opposition to the express command of God. The Egyptians are men, and not God — And therefore are utterly unable to defend you, either without or against God’s will; and their horses, flesh — Weak and frail, and not spirit — Not like spiritual substances, such as the angels, who are immortal, and invisible to men. When the Lord shall stretch out his hand — Shall exert his power to oppose or punish them, both he that helpeth and he that is holpen shall fall, &c., together — And their alliance shall prove their joint ruin.

Verse 1. Woe to them that go down to Egypt for help. This was a sin in open defiance of the law. Deuteronomy 28:68. It was a great revolt of unbelief, because it distrusted the Lord, and all his wondrous works, to trust in an arm of flesh. By consequence, the prohibition has a strong bearing on the christian church in times of trouble.

1-3. Stay on horses… trust in chariots — Horses abounded in Egypt. Solomon had filled his stables from that country. The ancients thought more of cavalry than of infantry in war. The Hebrews, denied of it by their law, on becoming worldly under the monarchy were distressingly uneasy without cavalry. This gives occasion for the prophet to denounce it as a vain help, and he hurls his woes upon it uncompromisingly. He still preaches dependence alone upon Jehovah their God as a sufficient safety. But the princes did not look to him. Hezekiah himself, good king as he was, was timid, at first sight, of the approaching Assyrian strength upon him. The prophet insists that God knows best whether Judah needs foreign aid; that he has the people in his own guidance and care if they will; that he will discomfit all outside aid, and punish Judah for seeking it; that divine help is indispensable; that Egypt is deceitful, weak, and untrustworthy; and that in depending on such help, both the helper and the helped shall be overthrown.

V. 2. He is safe-You think you are safe, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, and therefore you have done foolishly, in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do. The help-The helpers, as it is explained in the next verse.

Verse 2. His words— “His word”] wrbd debaro, singular, without y yod, two MSS. of Dr. Kennicott’s the Septuagint, and Targ. Hieros. wykrd derachaiv, his ways, is found in one MS.

Verses 1-3. Wo to them that go down to Egypt, &c. — As the Jews did, contrary to God’s command, Deuteronomy 17:16. And stay on horses — For Egypt had many and choice horses. But they look not unto the Lord — Their confidence in the creature was accompanied with, and produced, a distrust of God, and a neglect of seeking to him by prayer for his help. Yet he also is wise, &c. — You think you are wise, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, but much superior, and therefore you have done foolishly in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do. And will not call back his words — His threatenings denounced against you; but will arise against the evil-doers — Against this wicked and rebellious people; and against the help — That is, the helpers, as it is explained in the next verse; of them that work iniquity — That act in direct opposition to the express command of God. The Egyptians are men, and not God — And therefore are utterly unable to defend you, either without or against God’s will; and their horses, flesh — Weak and frail, and not spirit — Not like spiritual substances, such as the angels, who are immortal, and invisible to men. When the Lord shall stretch out his hand — Shall exert his power to oppose or punish them, both he that helpeth and he that is holpen shall fall, &c., together — And their alliance shall prove their joint ruin.

1-3. Stay on horses… trust in chariots — Horses abounded in Egypt. Solomon had filled his stables from that country. The ancients thought more of cavalry than of infantry in war. The Hebrews, denied of it by their law, on becoming worldly under the monarchy were distressingly uneasy without cavalry. This gives occasion for the prophet to denounce it as a vain help, and he hurls his woes upon it uncompromisingly. He still preaches dependence alone upon Jehovah their God as a sufficient safety. But the princes did not look to him. Hezekiah himself, good king as he was, was timid, at first sight, of the approaching Assyrian strength upon him. The prophet insists that God knows best whether Judah needs foreign aid; that he has the people in his own guidance and care if they will; that he will discomfit all outside aid, and punish Judah for seeking it; that divine help is indispensable; that Egypt is deceitful, weak, and untrustworthy; and that in depending on such help, both the helper and the helped shall be overthrown.

V. 3. Flesh-Weak and frail.

Verse 3. He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down—together.

Verses 1-3. Wo to them that go down to Egypt, &c. — As the Jews did, contrary to God’s command, Deuteronomy 17:16. And stay on horses — For Egypt had many and choice horses. But they look not unto the Lord — Their confidence in the creature was accompanied with, and produced, a distrust of God, and a neglect of seeking to him by prayer for his help. Yet he also is wise, &c. — You think you are wise, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, but much superior, and therefore you have done foolishly in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do. And will not call back his words — His threatenings denounced against you; but will arise against the evil-doers — Against this wicked and rebellious people; and against the help — That is, the helpers, as it is explained in the next verse; of them that work iniquity — That act in direct opposition to the express command of God. The Egyptians are men, and not God — And therefore are utterly unable to defend you, either without or against God’s will; and their horses, flesh — Weak and frail, and not spirit — Not like spiritual substances, such as the angels, who are immortal, and invisible to men. When the Lord shall stretch out his hand — Shall exert his power to oppose or punish them, both he that helpeth and he that is holpen shall fall, &c., together — And their alliance shall prove their joint ruin.

1-3. Stay on horses… trust in chariots — Horses abounded in Egypt. Solomon had filled his stables from that country. The ancients thought more of cavalry than of infantry in war. The Hebrews, denied of it by their law, on becoming worldly under the monarchy were distressingly uneasy without cavalry. This gives occasion for the prophet to denounce it as a vain help, and he hurls his woes upon it uncompromisingly. He still preaches dependence alone upon Jehovah their God as a sufficient safety. But the princes did not look to him. Hezekiah himself, good king as he was, was timid, at first sight, of the approaching Assyrian strength upon him. The prophet insists that God knows best whether Judah needs foreign aid; that he has the people in his own guidance and care if they will; that he will discomfit all outside aid, and punish Judah for seeking it; that divine help is indispensable; that Egypt is deceitful, weak, and untrustworthy; and that in depending on such help, both the helper and the helped shall be overthrown.

V. 4. For-Although you have done evil in sending to Egypt for help, yet the Lord himself will, of his own grace, give you that help which you do not deserve.

Verse 4. Like as the lion] This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer. Bh r~ imen, wste lewn oresitrofov, ost~ epideuhv Dhron eh kreiwn, keletai de e qumov aghnwr, Mhlwn peirhsonta, kai ev pukinon domon elqein, Eiper gar c~ eurhsi par~ autoyi bwtorav andrav Sun kusi kai douressi fulassontav peri mhla, Ou ra t~ apeirhtov memone staqmoio diesqai. All~ og~ ar h hrpaxe metalmenov, he kai autov Eblht~ en prwtoisi qohv apo ceirov akonti. Iliad xii. 299.

As the bold lion, mountain-bred, now long Famished, with courage and with hunger stung Attempts the thronged fold: him nought appals, Though dogs and armed shepherds stand in guard Collected; he nathless undaunted springs O’er the high fence, and rends the trembling prey; Or, rushing onward, in his breast receives The well-aimed spear.

Of metaphors, allegories, and comparisons of the Hebrew poets, in which the Divine nature and attributes are represented under images taken from brutes and other low objects; of their effect, their sublimity, and the causes of it; see Deuteronomy Sac. Pœs. Heb., Prælect. xvi. sub. fin.

Verses 4, 5. For, or but or, nevertheless, thus hath the Lord spoken — That is, although you have done evil in sending to Egypt for help, and they will not be able to help you, yet the Lord will of his own grace, and for the glory of his own name, give you that help and deliverance which you do not deserve, and had no reason to expect from him. Like as the lion roaring on his prey — When he is ready to seize upon and devour it; he will not be afraid, nor abase himself — So as to be in the least moved, either to quit his prey, or to make any more haste than otherwise he would do in seizing it. So shall the Lord of hosts fight for mount Zion — With such an unshaken and undaunted resolution, not to be moved by any opposition: and he will as easily and irresistibly destroy the Assyrian army, as a lion tears a lamb in pieces. As birds flying, &c. — Which come from above, and so cannot be kept off; which fly swiftly, and engage themselves readily and resolutely, when they perceive their young ones are in danger. Bishop Lowth renders the clause, As the mother birds hovering over their young; so shall Jehovah, God of hosts, protect Jerusalem — With such care and compassion, such swiftness and resolution. Defending also he will deliver it — That is, he will so defend it as to secure the continuance of its safety, and not suffer it to fall into the enemy’s hand. And passing over he will preserve it — The word jwsp, here rendered passing over, is the word constantly used of the destroying angel’s passing over the houses of the Israelites, when he slew all the firstborn of the Egyptians, (Exodus 12.,) to which history the prophet seems here to refer. The destroying angel was to pass over Jerusalem, and leave it untouched, although it deserved to be destroyed, and was only to smite the Assyrian army. The besiegers were to be slain by the pestilence, but none of the besieged were to take the infection.

4, 5. The prophet, as if from a new assurance from Heaven, reasserts Jehovah as their only protector. He illustrates by two comparisons worthy of Homer. (See HOMER’S Iliad, 18:161, 162.) In quite close rendering Isaiah says: “As a lion growls, and a young lion, over his prey, against whom a multitude of shepherds is called forth, at their cry is not frightened, and at their noise is not humbled, so will Jehovah of hosts come down to fight upon (or over, or in behalf of) Mount Zion, and upon his hill.” Just so cool and unconcerned will Jehovah be at the loud threats and dashing movements of the approaching Assyrian army upon Mount Zion. Another kind of protection is implied in the other simile: “Like fluttering birds, so will Jehovah of hosts screen Jerusalem, screening and delivering, sparing and setting free.” The weak bird defends its young with courage to the death ere surrendering them. How infinitely more will God defend his people.

V. 5. As birds-Which come from above, and so cannot be kept off; which fly swiftly, and engage resolutely, when their young ones are in danger. Passing over-The destroying angel shall pass over Jerusalem.

Verse 5. Passing over— “Leaping forward”] The generality of interpreters observe in this place an allusion to the deliverance which God vouchsafed to his people when he destroyed the first-born of the Egyptians, and exempted those of the Israelites sojourning among them by a peculiar interposition. The same word is made use of here which is used upon that occasion, and which gave the name to the feast which was instituted in commemoration of that deliverance, jsp pesach. But the difficulty is to reconcile the commonly received meaning of that word with the circumstances of the similitude here used to illustrate the deliverance represented as parallel to the deliverance in Egypt.

“As the mother birds hovering over their young,

So shall JEHOVAH God of hosts protect Jerusalem;

Protecting and delivering, passing over, and rescuing her.” This difficulty is, I think, well solved by Vitringa, whose remark is the more worthy of observation, as it leads to the true meaning of an important word, which hitherto seems greatly to have been misunderstood, though Vitringa himself, as it appears to me, has not exactly enough defined the precise meaning of it. He says, “jsp pasach signifies to cover, to protect by covering: skepasw umav, Septuagint. JEHOVAH obteget ostium; ‘The Lord will cover or protect the door:’” whereas it means that particular action or motion by which God at that time placed himself in such a situation as to protect the house of the Israelite against the destroying angel; to spring forward, to throw one’s self in the way, in order to cover and protect. Cocceius comes nearer to the true meaning than Vitringa, by rendering it gradum facere, to march, to step forward; Lexicon in voc. The common meaning of the word jsp pasach upon other occasions is to halt, to be lame, to leap, as in a rude manner of dancing, (as the prophets of Baal did, 1 Kings 18:26,) all which agrees very well together; for the motion of a lame person is a perpetual springing forward, by throwing himself from the weaker upon the stronger leg. The common notion of God’s passage over the houses of the Israelites is, that in going through the land of Egypt to smite the first-born, seeing the blood on the door of the houses of the Israelites, he passed over, or skipped, those houses, and forbore to smite them. But that this is not the true notion of the thing, will be plain from considering the words of the sacred historian, where he describes very explicitly the action: “For JEHOVAH will pass through to smite the Egyptians; and when he seeth the blood on the lintels and on the two side posts, JEHOVAH will spring forward over (or before) the door, jtph l[ hwhy jspw upasach Yehovah al happethach, and will not suffer the destroyer to come into your houses to smite you,” Exodus 12:23. Here are manifestly two distinct agents, with which the notion of passing over is not consistent, for that supposes but one agent. The two agents are the destroying angel passing through to smite every house, and JEHOVAH the Protector keeping pace with him; and who, seeing the door of the Israelite marked with the blood, the token prescribed, leaps forward, throws himself with a sudden motion in the way, opposes the destroying angel, and covers and protects that house against the destroying angel, nor suffers him to smite it. In this way of considering the action, the beautiful similitude of the bird protecting her young answers exactly to the application by the allusion to the deliverance in Egypt. As the mother bird spreads her wings to cover her young, throws herself before them, and opposes the rapacious bird that assaults them, so shall JEHOVAH protect, as with a shield, Jerusalem from the enemy, protecting and delivering, springing forward and rescuing her; uperbainwn, as the three other Greek interpreters, Aquila, Symmachus, and Theodotion, render it. The Septuagint, peripoihsetai, instead of which MS. Pachom. has peribhsetai, circumeundo proteget, “in going about he shall protect,” which I think is the true reading.—Homer, II. viii. 329, expresses the very same image by this word:—

Aiav d~ ouk amelhse kasignhtoio pesontov,

Alla qewn peribh, kai oi sakov amfekaluyeÇ

“____But Ajax his broad shield displayed,

And screened his brother with a mighty shade.”

~Ov Crushn amfibebhkav.

Il. i. 37

Which the scholiast explains by peribebhkav, upermaceiv, i.e., “Thou who strictly guardest Chryses.”—L. On this verse Kimchi says, “The angel of the Lord which destroyed the Assyrians is compared to a lion, Isaiah 31:4, for his strength: and here (Isaiah 31:5) to flying birds, for his swiftness.

Verses 4, 5. For, or but or, nevertheless, thus hath the Lord spoken — That is, although you have done evil in sending to Egypt for help, and they will not be able to help you, yet the Lord will of his own grace, and for the glory of his own name, give you that help and deliverance which you do not deserve, and had no reason to expect from him. Like as the lion roaring on his prey — When he is ready to seize upon and devour it; he will not be afraid, nor abase himself — So as to be in the least moved, either to quit his prey, or to make any more haste than otherwise he would do in seizing it. So shall the Lord of hosts fight for mount Zion — With such an unshaken and undaunted resolution, not to be moved by any opposition: and he will as easily and irresistibly destroy the Assyrian army, as a lion tears a lamb in pieces. As birds flying, &c. — Which come from above, and so cannot be kept off; which fly swiftly, and engage themselves readily and resolutely, when they perceive their young ones are in danger. Bishop Lowth renders the clause, As the mother birds hovering over their young; so shall Jehovah, God of hosts, protect Jerusalem — With such care and compassion, such swiftness and resolution. Defending also he will deliver it — That is, he will so defend it as to secure the continuance of its safety, and not suffer it to fall into the enemy’s hand. And passing over he will preserve it — The word jwsp, here rendered passing over, is the word constantly used of the destroying angel’s passing over the houses of the Israelites, when he slew all the firstborn of the Egyptians, (Exodus 12.,) to which history the prophet seems here to refer. The destroying angel was to pass over Jerusalem, and leave it untouched, although it deserved to be destroyed, and was only to smite the Assyrian army. The besiegers were to be slain by the pestilence, but none of the besieged were to take the infection.

4, 5. The prophet, as if from a new assurance from Heaven, reasserts Jehovah as their only protector. He illustrates by two comparisons worthy of Homer. (See HOMER’S Iliad, 18:161, 162.) In quite close rendering Isaiah says: “As a lion growls, and a young lion, over his prey, against whom a multitude of shepherds is called forth, at their cry is not frightened, and at their noise is not humbled, so will Jehovah of hosts come down to fight upon (or over, or in behalf of) Mount Zion, and upon his hill.” Just so cool and unconcerned will Jehovah be at the loud threats and dashing movements of the approaching Assyrian army upon Mount Zion. Another kind of protection is implied in the other simile: “Like fluttering birds, so will Jehovah of hosts screen Jerusalem, screening and delivering, sparing and setting free.” The weak bird defends its young with courage to the death ere surrendering them. How infinitely more will God defend his people.

Verse 6. Have deeply revolted— “Have so deeply engaged in revolt.”] All the ancient Versions read wqym[t taamiku, in the second person, instead of wqym[h heemiku, they have deeply revolted, &c.

Verses 6, 7. Turn ye unto him, &c. — Let the consideration of this gracious promise engage you to repent of all your sins, and among the rest, of your carnal policies in seeking and trusting to Egypt for help, and sincerely to return to God. From whom the children of Israel — From whom not only the Israelites, strictly so called, those of the ten tribes, but from whom you of the two tribes, you Jews, who are also the children of Israel, and therefore are under very great obligations to God, have deeply revolted — In your hearts and lives, your affections being alienated from him, and set upon your sins and idols, and your actions a scene of disobedience to his laws. For in that day — When the Assyrian shall invade your land; every man shall cast away his idols — You shall find the vanity of those idols to which you have trusted; and therefore shall cast them away with indignation, and be forced to seek to Jehovah for help; which your hands have made unto you for sin — That is, as instruments of your sin of idolatry, and of many other sins connected therewith.

6. The children of Israel have deeply revolted — The remarks to be made here are: 1) Monotheism was the fundamental idea of their religion. 2) A covenant between Israel and their God was a covenant which the latter never broke. 3) Priests and prophets held the whole nation solemnly and organically bound to that covenant. Based on these facts, the prophets, when they spoke, spoke to the whole nation. None was to be excused. The part of the people who broke the covenant could not be exonerated. They determined the external, national destinies of all. The fate of all hung on them. The external theocracy was overthrown by them. Hence the few who, as individuals, were true to God — who never broke covenant — constituted the theocracy, the remnant, the true Israel, the only Church in Israel. (See Romans 9:11.) The protection implied in these verses implies a return to God of the revolted children of Israel of the sixth verse. The condition then made, “Turn ye unto him” is responded to. Doubtless the prophet was sure the casting away of idolatry was never likely to take place till the utter overthrow of the nation, and the great trial of the people in captivity. Idolatry never appeared after the great captivity.

Verse 7. Which your own hands have made unto you for a sin— “The sin, which their own hands have made.”] The construction of the word acj chet, sin, in this place is not easy. The Septuagint have omitted it: MSS. Pachom. and I. D. II. and Cod. Marchal. in margine, supply the omission by the word amartian, sin, or amarthma, said to be from Aquila’s Version, which I have followed. The learned Professor Schroeder, Institut. Ling. Heb. p. 298, makes it to be in regimine with ידיכם yedeychem, as an epithet, your sinful hands. The Septuagint render the pronoun in the third person, ai ceirev autwn, their hands; and an ancient MS. has, agreeable to that rendering, להם lahem, to them, for לכם lachem, to you; which word they have likewise omitted, as not necessary to complete the sense.

Verses 6, 7. Turn ye unto him, &c. — Let the consideration of this gracious promise engage you to repent of all your sins, and among the rest, of your carnal policies in seeking and trusting to Egypt for help, and sincerely to return to God. From whom the children of Israel — From whom not only the Israelites, strictly so called, those of the ten tribes, but from whom you of the two tribes, you Jews, who are also the children of Israel, and therefore are under very great obligations to God, have deeply revolted — In your hearts and lives, your affections being alienated from him, and set upon your sins and idols, and your actions a scene of disobedience to his laws. For in that day — When the Assyrian shall invade your land; every man shall cast away his idols — You shall find the vanity of those idols to which you have trusted; and therefore shall cast them away with indignation, and be forced to seek to Jehovah for help; which your hands have made unto you for sin — That is, as instruments of your sin of idolatry, and of many other sins connected therewith.

7, 8. In that day — The day of the surrender of idolatry. Idols of silver… of gold — By such means idolatry was raised to precious attractiveness.

V. 8. The sword-Not of any man, but of an angel. Discomfited-Heb. shall melt away, a great part of them being destroyed by the angel; and the hearts of the rest melting for fear.

Verse 8. Then shall the Assyrian fall, &c.] Because he was to be discomfited by the angel of the Lord, destroying in his camp, in one night, upwards of one hundred and eighty thousand men; and Sennacherib himself fell by the hands of the princes, his own sons. Not mighty men, for they were not soldiers; not mean men, for they were princes. ISAIAH

Verses 8, 9. Then shall the Assyrian, &c. — When you have cast away your idols, and seriously sought unto God for help; both which things were performed by Hezekiah; fall by the sword, not of a mighty man, &c. — Not of any man, mean or mighty, but of an angel. But he shall flee from the sword — From, or for fear of, that plague, which so strangely and suddenly destroyed his army. And his young men — Hebrew, wyrwjb, his choice young men, his guards, and valiant commanders, and soldiers, shall be discomfited — Hebrew, wyhy sml, shall be for melting, or shall melt away; a great part of them being destroyed by the angel, and the hearts of the rest melting for fear. And he shall pass to his stronghold — Sennacherib shall flee away with all speed from Jerusalem, to his strong city of Nineveh. Or, as it is in the margin, which see. And his princes shall be afraid of the ensign — Of the Lord’s ensign, which he hath lifted up against them. Or, as snm wtjw, may be properly rendered, shall be struck with consternation at his flight. Saith the Lord, whose fire is in Zion — That is, either, 1st, whose fire is continually burning upon the altar in Zion; a sign that his presence and residence are there. Or, rather, 2d, who is, and will appear to be, in Zion like a fire, to defend his people, and to consume their enemies. Thus God promises that he would be, unto Jerusalem, a wall of fire round about, Zechariah 2:5. See also Zechariah 12:6.

7, 8. In that day — The day of the surrender of idolatry. Idols of silver… of gold — By such means idolatry was raised to precious attractiveness.

V. 9. He-Sennacherib shall flee away, from Jerusalem, to his strong city of Nineveh. The ensign-Of the Lord’s ensign, which he hath lifted up against them. Whose fire-Who is, and will appear to be in Zion, like a fire to defend his people, and to consume their enemies.

Verses 8, 9. Then shall the Assyrian, &c. — When you have cast away your idols, and seriously sought unto God for help; both which things were performed by Hezekiah; fall by the sword, not of a mighty man, &c. — Not of any man, mean or mighty, but of an angel. But he shall flee from the sword — From, or for fear of, that plague, which so strangely and suddenly destroyed his army. And his young men — Hebrew, wyrwjb, his choice young men, his guards, and valiant commanders, and soldiers, shall be discomfited — Hebrew, wyhy sml, shall be for melting, or shall melt away; a great part of them being destroyed by the angel, and the hearts of the rest melting for fear. And he shall pass to his stronghold — Sennacherib shall flee away with all speed from Jerusalem, to his strong city of Nineveh. Or, as it is in the margin, which see. And his princes shall be afraid of the ensign — Of the Lord’s ensign, which he hath lifted up against them. Or, as snm wtjw, may be properly rendered, shall be struck with consternation at his flight. Saith the Lord, whose fire is in Zion — That is, either, 1st, whose fire is continually burning upon the altar in Zion; a sign that his presence and residence are there. Or, rather, 2d, who is, and will appear to be, in Zion like a fire, to defend his people, and to consume their enemies. Thus God promises that he would be, unto Jerusalem, a wall of fire round about, Zechariah 2:5. See also Zechariah 12:6.

Ver. 9. The Lord, whose fire is in Zion. He had promised to be about his church as a wall of fire, while the wicked have only a fire and sparks of their own kindling. Zechariah 2:5. Isaiah 10:17. 50:11.

9. His strong hold — Sennacherib, as some commentators hold, but better, the historic absolute power of Assyria concreted in all her great kings. This is a powerless refuge if Jehovah should rise upon it, as he surely will. The consuming fire of God’s presence in Zion, the burning heat from the great altar-hearth in Jerusalem, shall certainly devour that old boasting foe of Jehovah. God proves himself the only one in whom to trust. He is the only great conqueror. The sword of no mighty man shall subdue Assyria. Jehovah has means for victory which mortal man’s hand cannot command, nor wield if he could.