Isaiah · Chapter 33

V. 1. To thee-Sennacherib, who wasted the land of Judah.

Verse 1. And dealest treacherously— “Thou plunderer”] See Clarke’s note on “Isaiah 21:2”.

When thou shalt make an end to deal treacherously— “When thou art weary of plundering”] “Ëtlnk cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 -simplicius est legere Ëtlkk kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Daniel 9:24. hlk calah התים hatim.”—Secker.

1.

(2,) He introduces the Jews, with himself, offering up earnest supplications to God in their present distressful condition, 2.

(3,) Foretels, as an answer to their prayers, the discomfiture and dispersion of the Assyrians, and that they should become an easy prey to those whom they intended to subdue, 3, 4.

(4,) Introduces a chorus of Jews, acknowledging the mercy and power of God, who had undertaken to protect them, and extolling the wisdom and piety of their King Hezekiah, who had placed his confidence in God, 5, 6. (5,) He describes the distress and despair of the Jews upon Sennacherib’s marching against Jerusalem, and sending his summons to them to surrender, 7- 9.

(6,) God is introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain hopes of the enemies of his people, by utterly consuming them, 10-13.

(7,) We have a description of the dreadful apprehensions of the wicked in those times of distress and danger, finely contrasted with the confidence and security of the righteous, 14-22. The ode concludes with a description of the security of the Jews, under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered, even by the weakest of the Jews, 23, 24. “Could a translation,” says Lowth, “be made of this chapter, that should come up to the original, it would appear to be as noble a piece of poetry as is to be found in the most admired writings of the ancients.”

NOTES ON CHAPTER 33.

Verse 1. Wo to thee that spoilest — To Sennacherib, who wasted the land of Judah. The prophet speaks “as if he had found this great spoiler,” to whom he addresses himself, “in the very act of spoiling, and was face to face denouncing the divine judgment upon him.” And thou wast not spoiled — Hadst not received the like injuries. “It is the practice of the great oppressors of the world to make war upon their neighbours without any just provocation, or having received any real injury from them; and it is against such practices that this wo is denounced.” — Lowth. And dealest treacherously — So Sennacherib dealt with Hezekiah, 2 Kings 18:14,

17. And, or when, they dealt not treacherously with thee — Hezekiah and the Jews did not. “We read, indeed, (2 Kings 18:7,) that Hezekiah rebelled against the king of Assyria; but the meaning is no more than that he would not stand to those dishonourable terms of slavery, to which his father Ahaz had submitted, when he professed himself the servant of the king of Assyria,” (2 Kings 16:7,) begging his assistance against the Syrians and Ephraimites, for which he paid him well; but the king of Assyria did not keep his agreement with him, for he distressed him, but strengthened him not, 2 Chronicles 28:20. When thou shalt cease to spoil, thou shalt be spoiled — When thou hast performed the work of chastising my people, to which I have sent thee, thou also shalt be spoiled by thine enemies. The further meaning of this prediction may be, that when the Assyrians, glutted, as it were, with their conquests, should cease to make any further conquests, and give themselves up to luxury and pleasure, then other nations, either mindful of the injuries which they had received from them, or out of rapacity, would attack them in their turn, and spoil them, as they had spoiled others: which came to pass accordingly. Their calamities seem to have begun from the times that Dejoces, king of the Medes, shook off their yoke, about seven hundred years before Christ: for other nations soon followed his example.

Verse 1. Woe to thee, thou spoiler, who hast not been spoiled; And thou plunderer, who hast not been plundered.

When thou hast ceased to spoil, thou shalt be spoiled; When thou art weary of plundering, they shall plunder thee.—LOWTH. Here is a very remarkable sentence against Assyria, in four striking forms. The apostrophes are full of beauty, and the figures most impressive. the connection between the crimes and the punishment being of long continuance, the sentence is against the empire, rather than against any one of the oppressors.

It is very remarkable, that the time of her visitation is fixed to the time when she should cease to spoil, and be weary of plundering. After her conquests had been circumscribed by the four surrounding seas, the Indian, the Caspian, the Euxine, and the Mediterranean. After Babylon had become the golden and the rejoicing city, and the martial spirit had subsided into the effeminacy super-induced by immensity of opulence; then the helpless became a prey to the nations she had oppressed. A guilty people revelling in luxury, like cattle before the time of slaughter. God sent upon them a spirit of slumber; they had no effective army; they had allowed Dejoces king of Media to throw off the yoke; they had never opposed Cyrus till he actually arrived on the plains of Babylon, and then her armies marched out for slaughter rather than for battle.

V. 2. O Lord-The prophet contemplating the judgment which was now coming upon God’s people, directs his prayer to God for them. Their arm-Our arm or strength. The change of persons is frequent in prophetical writings. Every morning-When we offer the morning sacrifice, and call upon thee: which yet is not meant exclusively, as if he did not desire God’s help at other times; but comprehensively, the morning being put for the whole day. The sense is, help us speedily and continually.

Verse 2. Be thou their arm every morning— “Be thou our strength every morning”] For זרעם zeroam, their arm, the Syriac, Chaldee, and Vulgate read זרענו zeroenu, our arm, in the first person of the pronoun, not the third: the edition of Felix Pratensis has זרעתינו zerootheynu in the margin.

The prophet is here praying against the enemies of God’s people; and yet this part of the prayer seems to be in their behalf: but from the above authorities it appears that OUR arm is the true reading, though I do not find it confirmed by any of Kennicott’s, Deuteronomy Rossi’s, or my own MSS. My old MS. Bible has,—Be thou oure arm in erly.

Verse 2. O Lord, be gracious unto us — The prophet and the pious Jews, contemplating the calamity coming upon their country, here direct their prayer unto God for themselves and their people. Be thou their arm — That is, their strength, namely, the strength of all that trust in thee, and wait for thee, Psalm 25:3; every morning — Hebrew, µyrqbl, in the mornings; that is, every day seasonably and speedily; on all occasions as they need. In mentioning the mornings, the prophet is thought to refer to the time of the morning sacrifice, which was the morning hour of prayer with the pious Jews; but he includes all other times of prayer, in all which he desires God to hear and answer his people, and to be their salvation all the day long, and especially to support them in the time of trouble.

2. Be gracious unto us — As the prophet puts it, the prayer is calm, but full of assurance. There is no vagueness or uncertainty of hope. Their arm — Thy people’s and my own (Isaiah’s) “arm,” every morning: for danger presses every additional day of the invasion. Our salvation — That is, our complete deliverance.

V. 3. The noise-Which the angel shall make in destroying the army. The people-Those of the army, who escaped that stroke. The nations-The people of divers nations, which made up this army.

Verse 3. At the noise of the tumult— “From thy terrible voice”] For המונ hamon, “multitude,” the Septuagint and Syriac read Ëyma amica, “terrible,” whom I follow.

Verses 3, 4. At the noise of the tumult — Which shall be made upon the angel’s destroying the army; the people fled — Namely, those of the army who escaped that stroke. At the lifting up of thyself — To execute judgment; the nations were scattered — The people of divers nations which made up Sennacherib’s army. And your spoil — That treasure which you have raked together by spoiling divers people; shall be gathered — By the Jews at Jerusalem, when you shall be forced to flee away with all possible speed, leaving your spoils behind you; like the gathering of the caterpillar — As caterpillars gather and devour all the fruits of the earth, which was a common plague in those countries; as the running to and fro of locusts, &c. — As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither devouring every thing before them; shall he run upon them — Namely, Hezekiah, with his people, shall thus eagerly run to the spoil of the Assyrian camp, and shall take it.

3, 4. The prophet is not left in doubt. He sees the answer. The deliverance is yet future, but he sees it as if it were past, or now transpiring. At the noise of the tumult the people (Assyrian) fled; at the lifting up of thyself — Words figuratively expressing the silent power of Jehovah in destroying the enemy. See Isaiah 37:36, 37. A demonstration of thunder and great noise from the heavens is unnecessarily assumed by some. Your spoil — That of the destroyed and routed armies. Shall be gathered — By the inhabitants of Jerusalem going to the evening’s abandoned camps, and, like hungry locusts and caterpillars, (as they sweep clean every thing on which they light,) hastily seizing every thing they find.

V. 4. Your spoil-That treasure which you have raked together, by spoiling divers people. Gathered-By the Jews at Jerusalem, when you flee away. Like the caterpillar-As caterpillars gather and devour the fruits of the earth. As locusts-As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither.

Verses 3, 4. At the noise of the tumult — Which shall be made upon the angel’s destroying the army; the people fled — Namely, those of the army who escaped that stroke. At the lifting up of thyself — To execute judgment; the nations were scattered — The people of divers nations which made up Sennacherib’s army. And your spoil — That treasure which you have raked together by spoiling divers people; shall be gathered — By the Jews at Jerusalem, when you shall be forced to flee away with all possible speed, leaving your spoils behind you; like the gathering of the caterpillar — As caterpillars gather and devour all the fruits of the earth, which was a common plague in those countries; as the running to and fro of locusts, &c. — As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither devouring every thing before them; shall he run upon them — Namely, Hezekiah, with his people, shall thus eagerly run to the spoil of the Assyrian camp, and shall take it.

Ver. 4. Your spoil shall be gathered, and carried away as clean as the caterpillar and the locust eat up all the vegetation of the fields. This was the case with regard to the spoil left behind by Sennacherib’s army, and with regard to Babylon; the allied nations under Cyrus seized the treasures of Babylon as the reward of their service.

3, 4. The prophet is not left in doubt. He sees the answer. The deliverance is yet future, but he sees it as if it were past, or now transpiring. At the noise of the tumult the people (Assyrian) fled; at the lifting up of thyself — Words figuratively expressing the silent power of Jehovah in destroying the enemy. See Isaiah 37:36, 37. A demonstration of thunder and great noise from the heavens is unnecessarily assumed by some. Your spoil — That of the destroyed and routed armies. Shall be gathered — By the inhabitants of Jerusalem going to the evening’s abandoned camps, and, like hungry locusts and caterpillars, (as they sweep clean every thing on which they light,) hastily seizing every thing they find.

V. 5. Exalted-By the destruction of so potent an army; and by the defence of this people.

Verses 5, 6. The Lord is exalted — By the destruction of so potent an army, and by the defence of his people. For he dwelleth on high — He is, and will appear to be, superior to his enemies, both in place and power. He dwelleth in heaven, whence he can easily and irresistibly pour down judgments upon his enemies. He hath fulfilled — Or, he will fill Zion — Or Jerusalem; with judgment and righteousness — That is, either, 1st, With a glorious instance of his just judgment against the Assyrians; or, 2d, With the execution of justice by good Hezekiah, and the practice of righteousness among the people, as before the same city was filled with impiety and injustice under Ahaz. The city shall not only be delivered from that wicked enemy, but shall also be established and blessed with true religion and righteousness; which was a great addition to that mercy. And wisdom and knowledge — To govern thyself and the people well. The words seem to be addressed to Hezekiah, either by the prophet, or, as Bishop Lowth thinks, by a chorus of the Jews. Shall be the stability of thy times — Of thy reign; times being often put for the things done in those times, The sense is, thy throne shall be established upon the sure foundations of wisdom and justice; and strength of salvation — Thy saving strength, or thy strong and mighty salvation. The fear of the Lord is his treasure — Thy chief treasure and delight shall be in promoting the fear and worship of God, which shall be a great honour and safeguard to thyself and people.

Ver. 5. The Lord is exalted—he hath filled Zion with judgment and righteousness. The invasion caused the people to learn righteousness: Isaiah 26:20. They left their sins, they crouded the temple and the synagogues; they scattered alms among the poor. The terrors of the Lord developed the hearts of the people.

5, 6. The Lord is exalted — A paean of joy. It suits the connexion well to regard these verses as forming a chorus opened by the Jews. They praise Jehovah for their remarkable deliverance. Filled Zion with judgment — Destroying the Assyrian is the same as to fill Jerusalem with reverence for His name. Thy times — Is supposed by some to mean the time of Hezekiah; by others, that of the Messiah; and by still others, the sincere believer’s times. It matters little which, as in any case the sense is quite the same.

V. 6. Thy times-He turns his speech to Hezekiah. Thy throne shall be established upon the sure foundations of wisdom and justice. And strength-Thy strong salvation. The fear-Thy chief treasure is in promoting the fear and worship of God.

Verse 6. His treasure— “Thy treasure.”] ~O qhsaurov sou, Sym. He had in his copy Ërxa otsarcha, “thy treasure,” not wrxa otsaro, “his treasure.”

Verses 5, 6. The Lord is exalted — By the destruction of so potent an army, and by the defence of his people. For he dwelleth on high — He is, and will appear to be, superior to his enemies, both in place and power. He dwelleth in heaven, whence he can easily and irresistibly pour down judgments upon his enemies. He hath fulfilled — Or, he will fill Zion — Or Jerusalem; with judgment and righteousness — That is, either, 1st, With a glorious instance of his just judgment against the Assyrians; or, 2d, With the execution of justice by good Hezekiah, and the practice of righteousness among the people, as before the same city was filled with impiety and injustice under Ahaz. The city shall not only be delivered from that wicked enemy, but shall also be established and blessed with true religion and righteousness; which was a great addition to that mercy. And wisdom and knowledge — To govern thyself and the people well. The words seem to be addressed to Hezekiah, either by the prophet, or, as Bishop Lowth thinks, by a chorus of the Jews. Shall be the stability of thy times — Of thy reign; times being often put for the things done in those times, The sense is, thy throne shall be established upon the sure foundations of wisdom and justice; and strength of salvation — Thy saving strength, or thy strong and mighty salvation. The fear of the Lord is his treasure — Thy chief treasure and delight shall be in promoting the fear and worship of God, which shall be a great honour and safeguard to thyself and people.

5, 6. The Lord is exalted — A paean of joy. It suits the connexion well to regard these verses as forming a chorus opened by the Jews. They praise Jehovah for their remarkable deliverance. Filled Zion with judgment — Destroying the Assyrian is the same as to fill Jerusalem with reverence for His name. Thy times — Is supposed by some to mean the time of Hezekiah; by others, that of the Messiah; and by still others, the sincere believer’s times. It matters little which, as in any case the sense is quite the same.

V. 7. Behold-That the mercy promised might be duly magnified, he makes a lively representation of their great danger and distress. The ambassadors-Whom he shall send to beg peace of the Assyrian. Shall weep-Because they cannot obtain their desires.

Verse 7. Their valiant ones shall cry without— “The mighty men raise a grievous cry”] Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part I. lib. iii. cap. 1. “Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d’Assad Allah, qui signifie le lion de Dieu.” D’Herbelot, p. 427. And for hxj chatsah, the Syriac and Chaldee, read hvq kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read להם אראה ereh lahem, or hary yireh, with what meaning is not clear.

The word אראלם erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my old MS., translate it seers; and most of the Versions understand it in this way. None of the MSS. give us any help, but as we see above in Lowth.

Verses 7-9. Behold, &c. — That the mercy here promised might be duly appreciated and magnified, he gives a lively representation of the great danger and distress in which it found them. Their valiant ones — “Three MSS.,” says Bishop Lowth, “read µylara, lions of God, or strong lions; so they called valiant men, heroes; which appellation the Arabians and Persians still use.” The Hebrew doctors, however, understand by the word, their heralds, or messengers, namely, those whom Hezekiah sent to treat with the Assyrian commissioners, 2 Kings 18:18. Shall cry without — Through grief and fear: the ambassadors of peace — Whom Hezekiah sent to beg peace of the Assyrian; shall weep bitterly — Because they cannot obtain their desire. The wayfaring man ceaseth — Because the Assyrian soldiers possessed and filled the land. He hath broken the covenant — Sennacherib broke his faith given to Hezekiah, of departing for a sum of money, 2 Kings 18:14, 17. He hath despised the cities — The defenced cities of Judah, which he contemned and easily took. He regardeth no man — Either to spare, or to fear, or keep faith with him. He neither feareth God nor reverenceth man. The earth mourneth, &c. — Being desolate and neglected. Lebanon is hewn down — By the Assyrians. Or, as lmq rather signifies, and is here rendered by some withereth, or languisheth, because its trees are spoiled and destroyed by the Assyrians. Sharon is like a wilderness — Although before it was a pleasant and fruitful place. Bashan and Carmel shake off their fruits — Are spoiled of them. These two places, eminent for fertility, and especially for good pastures, are here put for all such places.

Ver. 7. The valiant ones cry without. Hezekiah sent out his first generals to treat with Rabshakeh; but nothing would do. The unconditional surrender of the city was required, and the removal of the inhabitants to distant lands. On hearing this, the ambassadors of peace wept bitterly. Hezekiah rent his robe and wept also. Isaiah, like St. Paul in the tempest, seemed the only man that had a soul: while they were weeping, he was composing a song of triumph for the virgins.

7. Notwithstanding the great occasion looked for in the choral strain above, there is occasion also for grief. Their valiant ones — The lion-like heroes, messengers sent to Sennacherib or his officers (see 2 Kings 17:14) with the silver and the gold demanded as condition of peace, but which availed nothing with the truce-breaker. These deplore the state of things that would follow, namely, Jerusalem’s destruction, to all earthly view most probable.

V. 8. The covenant-Sennacherib broke his faith, given to Hezekiah, of departing for a sum of money, 2 Kings 18:14,17. Cities-The defenced cities of Judah, which he contemned, and easily took.

Verses 7-9. Behold, &c. — That the mercy here promised might be duly appreciated and magnified, he gives a lively representation of the great danger and distress in which it found them. Their valiant ones — “Three MSS.,” says Bishop Lowth, “read µylara, lions of God, or strong lions; so they called valiant men, heroes; which appellation the Arabians and Persians still use.” The Hebrew doctors, however, understand by the word, their heralds, or messengers, namely, those whom Hezekiah sent to treat with the Assyrian commissioners, 2 Kings 18:18. Shall cry without — Through grief and fear: the ambassadors of peace — Whom Hezekiah sent to beg peace of the Assyrian; shall weep bitterly — Because they cannot obtain their desire. The wayfaring man ceaseth — Because the Assyrian soldiers possessed and filled the land. He hath broken the covenant — Sennacherib broke his faith given to Hezekiah, of departing for a sum of money, 2 Kings 18:14, 17. He hath despised the cities — The defenced cities of Judah, which he contemned and easily took. He regardeth no man — Either to spare, or to fear, or keep faith with him. He neither feareth God nor reverenceth man. The earth mourneth, &c. — Being desolate and neglected. Lebanon is hewn down — By the Assyrians. Or, as lmq rather signifies, and is here rendered by some withereth, or languisheth, because its trees are spoiled and destroyed by the Assyrians. Sharon is like a wilderness — Although before it was a pleasant and fruitful place. Bashan and Carmel shake off their fruits — Are spoiled of them. These two places, eminent for fertility, and especially for good pastures, are here put for all such places.

Ver. 8, 9. The highways lie waste. Torpor is on the whole land. Lebanon falls by the invaders’ axe; the beauty of Sharon fades away; the bulls of Bashan, and the sheep of Carmel, are seen no more. Gloom, like a mantle, covers the land, and despair is seen on every face.

8, 9. The highways lie waste — In disregard of his covenant the enemy still would ravage the country, render impassable the usual highways, cut off travel, break up villages and cities, and show mercy to none. Such treachery called for the world’s detestation and Heaven’s speediest retribution; this is a sense in which the earth, or the land, mourneth; in which Lebanon, noble in its cedars and towering heights, blushes in very shame; in which Sharon, the Shephala, or flowery plain on the sea, wilts to desolation; in which the east Jordanic Bashan, with its rich pastures and oaks, and Carmel — the synonyme for greatest fertility — forget their rightful glory and hide away through mortification at such stupendous treachery.

V. 9. Mourneth-Being desolate and neglected. Hewn-By the Assyrians. Bashan-Two places eminent for fertility, are spoiled of their fruits.

Verse 9. Bashan and Carmel shake off their fruits— “Bashan and Carmel are stripped of their beauty.”] Fanera estai, made manifest. Sept. They read ונערה veneerah.

Verses 7-9. Behold, &c. — That the mercy here promised might be duly appreciated and magnified, he gives a lively representation of the great danger and distress in which it found them. Their valiant ones — “Three MSS.,” says Bishop Lowth, “read µylara, lions of God, or strong lions; so they called valiant men, heroes; which appellation the Arabians and Persians still use.” The Hebrew doctors, however, understand by the word, their heralds, or messengers, namely, those whom Hezekiah sent to treat with the Assyrian commissioners, 2 Kings 18:18. Shall cry without — Through grief and fear: the ambassadors of peace — Whom Hezekiah sent to beg peace of the Assyrian; shall weep bitterly — Because they cannot obtain their desire. The wayfaring man ceaseth — Because the Assyrian soldiers possessed and filled the land. He hath broken the covenant — Sennacherib broke his faith given to Hezekiah, of departing for a sum of money, 2 Kings 18:14, 17. He hath despised the cities — The defenced cities of Judah, which he contemned and easily took. He regardeth no man — Either to spare, or to fear, or keep faith with him. He neither feareth God nor reverenceth man. The earth mourneth, &c. — Being desolate and neglected. Lebanon is hewn down — By the Assyrians. Or, as lmq rather signifies, and is here rendered by some withereth, or languisheth, because its trees are spoiled and destroyed by the Assyrians. Sharon is like a wilderness — Although before it was a pleasant and fruitful place. Bashan and Carmel shake off their fruits — Are spoiled of them. These two places, eminent for fertility, and especially for good pastures, are here put for all such places.

Ver. 8, 9. The highways lie waste. Torpor is on the whole land. Lebanon falls by the invaders’ axe; the beauty of Sharon fades away; the bulls of Bashan, and the sheep of Carmel, are seen no more. Gloom, like a mantle, covers the land, and despair is seen on every face.

8, 9. The highways lie waste — In disregard of his covenant the enemy still would ravage the country, render impassable the usual highways, cut off travel, break up villages and cities, and show mercy to none. Such treachery called for the world’s detestation and Heaven’s speediest retribution; this is a sense in which the earth, or the land, mourneth; in which Lebanon, noble in its cedars and towering heights, blushes in very shame; in which Sharon, the Shephala, or flowery plain on the sea, wilts to desolation; in which the east Jordanic Bashan, with its rich pastures and oaks, and Carmel — the synonyme for greatest fertility — forget their rightful glory and hide away through mortification at such stupendous treachery.

Verses 10-13. Now will I rise — In this extremity I will appear on the behalf of my people and land. Ye shall bring forth stubble — Instead of solid corn. Your great hopes and designs, O ye Assyrians, shall be utterly disappointed. Your breath, as fire, shall devour you — Your rage against my people shall bring ruin upon yourselves. Or, the arrogance, pride, wrath, and blasphemies which you vent against God shall be your destruction. Dr. Waterland renders the clause, “Your breath shall be the fire that shall consume you.” The people shall be as the burnings of lime — Shall be perfectly consumed, as when chalk-stones are reduced to lime; calcining, or reducing to ashes, being one of the last effects of fire. Thus we learn from this period, that when the calamity of the people, as well as the insolence of their enemies, should be come to the height, God would delay no longer, but immediately interpose and severely punish the oppressors, and thereby exalt his glory before the eyes of the nations, whom he calls upon, in the next words, to consider his doings. Hear, ye afar off, &c. — So remarkable a judgment as this deserves to be known, and laid to heart, by all men, both far and near.

Ver. 10. Now will I arise, saith the Lord. The cries of the people, the tears and prayers of the king, who rent his robe at blasphemy, and spread the letter of Sennacherib before the Lord, moved at length the divine compassion: the Lord will not chide for ever.

10-12. This iniquity is now full. The day of judgment to Assyria has come. As though indifferently sitting still, Jehovah has looked on long enough, and says, Now will I rise… now… be exalted; now… lift up myself — The thrice repeated “now” denotes earnest business. On hearing this the prophet knows what is to come, and cries out as if to the enemy, Ye… conceive chaff, ye… bring forth stubble — Your vainglorious swell and threat amounts to utter nothing. Your furious, snorting menace is turned back to you, an inward, self-consuming flame. God’s purpose is to make the nations here represented in this your devouring army to become utterly consumed, as the burnings of lime; speedily consumed, as thorns, or dead brushwood, cut and dried for immediate heating.

V. 11. Stubble-Instead of solid corn. Your great hopes and designs, shall be utterly disappointed. Your breath-Your rage against my people shall bring ruin upon yourselves.

Verse 11. Your breath— “And my spirit”] “For רוחכם ruchechem, your spirit, read wmk yjwr ruchi kemo.” Secker. Which reading is confirmed by the Chaldee, where yrmym meywri, “my word,” answers to yjwr ruchi, “my spirit.”

Verses 10-13. Now will I rise — In this extremity I will appear on the behalf of my people and land. Ye shall bring forth stubble — Instead of solid corn. Your great hopes and designs, O ye Assyrians, shall be utterly disappointed. Your breath, as fire, shall devour you — Your rage against my people shall bring ruin upon yourselves. Or, the arrogance, pride, wrath, and blasphemies which you vent against God shall be your destruction. Dr. Waterland renders the clause, “Your breath shall be the fire that shall consume you.” The people shall be as the burnings of lime — Shall be perfectly consumed, as when chalk-stones are reduced to lime; calcining, or reducing to ashes, being one of the last effects of fire. Thus we learn from this period, that when the calamity of the people, as well as the insolence of their enemies, should be come to the height, God would delay no longer, but immediately interpose and severely punish the oppressors, and thereby exalt his glory before the eyes of the nations, whom he calls upon, in the next words, to consider his doings. Hear, ye afar off, &c. — So remarkable a judgment as this deserves to be known, and laid to heart, by all men, both far and near.

10-12. This iniquity is now full. The day of judgment to Assyria has come. As though indifferently sitting still, Jehovah has looked on long enough, and says, Now will I rise… now… be exalted; now… lift up myself — The thrice repeated “now” denotes earnest business. On hearing this the prophet knows what is to come, and cries out as if to the enemy, Ye… conceive chaff, ye… bring forth stubble — Your vainglorious swell and threat amounts to utter nothing. Your furious, snorting menace is turned back to you, an inward, self-consuming flame. God’s purpose is to make the nations here represented in this your devouring army to become utterly consumed, as the burnings of lime; speedily consumed, as thorns, or dead brushwood, cut and dried for immediate heating.

V. 12. The people-Shall be burnt as easily and effectually as chalk is burned to lime.

Verses 10-13. Now will I rise — In this extremity I will appear on the behalf of my people and land. Ye shall bring forth stubble — Instead of solid corn. Your great hopes and designs, O ye Assyrians, shall be utterly disappointed. Your breath, as fire, shall devour you — Your rage against my people shall bring ruin upon yourselves. Or, the arrogance, pride, wrath, and blasphemies which you vent against God shall be your destruction. Dr. Waterland renders the clause, “Your breath shall be the fire that shall consume you.” The people shall be as the burnings of lime — Shall be perfectly consumed, as when chalk-stones are reduced to lime; calcining, or reducing to ashes, being one of the last effects of fire. Thus we learn from this period, that when the calamity of the people, as well as the insolence of their enemies, should be come to the height, God would delay no longer, but immediately interpose and severely punish the oppressors, and thereby exalt his glory before the eyes of the nations, whom he calls upon, in the next words, to consider his doings. Hear, ye afar off, &c. — So remarkable a judgment as this deserves to be known, and laid to heart, by all men, both far and near.

Ver. 12. The people shall be as the burnings of lime. Some understand this of the anger of God against Jerusalem, burning them as lime to dust and death. Others consider it as referring to the appearance of the bodies of the Chaldeans, as though their breath had scorched their throats and tongues with fire, and have therefore thought they were destroyed by the sirocco or hotwind, as described in Job 27:21. Psalm 48:7. Be that as it may, the stroke was immediately inflicted by the angel of the Lord, and in answer to prayer.

10-12. This iniquity is now full. The day of judgment to Assyria has come. As though indifferently sitting still, Jehovah has looked on long enough, and says, Now will I rise… now… be exalted; now… lift up myself — The thrice repeated “now” denotes earnest business. On hearing this the prophet knows what is to come, and cries out as if to the enemy, Ye… conceive chaff, ye… bring forth stubble — Your vainglorious swell and threat amounts to utter nothing. Your furious, snorting menace is turned back to you, an inward, self-consuming flame. God’s purpose is to make the nations here represented in this your devouring army to become utterly consumed, as the burnings of lime; speedily consumed, as thorns, or dead brushwood, cut and dried for immediate heating.

Verses 10-13. Now will I rise — In this extremity I will appear on the behalf of my people and land. Ye shall bring forth stubble — Instead of solid corn. Your great hopes and designs, O ye Assyrians, shall be utterly disappointed. Your breath, as fire, shall devour you — Your rage against my people shall bring ruin upon yourselves. Or, the arrogance, pride, wrath, and blasphemies which you vent against God shall be your destruction. Dr. Waterland renders the clause, “Your breath shall be the fire that shall consume you.” The people shall be as the burnings of lime — Shall be perfectly consumed, as when chalk-stones are reduced to lime; calcining, or reducing to ashes, being one of the last effects of fire. Thus we learn from this period, that when the calamity of the people, as well as the insolence of their enemies, should be come to the height, God would delay no longer, but immediately interpose and severely punish the oppressors, and thereby exalt his glory before the eyes of the nations, whom he calls upon, in the next words, to consider his doings. Hear, ye afar off, &c. — So remarkable a judgment as this deserves to be known, and laid to heart, by all men, both far and near.

Ver. 13. Hear, ye that are far off, wide as the nations which compose the Assyrian empire, and far as the winds shall blow the ships of Tarshish. The Lord hath made bare his arm; his enemies have slept the sleep of death. In the morning they had armour, but no hands.

13-16. And then, as if this judgment were accomplished, the prophet turns to the sinners by whom himself, as counsellor to the pious king, has been so long baffled in Jerusalem. These he addresses as the near ones; those living to witness the power of the Almighty in breaking the Assyrian yoke. Hitherto they had scouted Isaiah’s theory of deliverance from such a source, and they sought aid from Egypt. The far-off peoples are also called to witness this almighty power in behalf of Israel. The sinners in Jerusalem are now struck dumb, and they are forced to say, Who among us shall — rather, can — dwell with the devouring fire… everlasting burnings — That is, in such a fire as that which has so signally destroyed the Assyrian forces? The parallel member states the same thing, only with more intense emotion. The answer is, in substance, the same as Psalm 15. He that walketh righteously, etc., in all the relations of life; despiseth the gain of oppressions, hazarding every thing to be just, absolutely just, etc.: only such can endure the presence and power of a just God, and they, seeking to be entirely righteous, shall, in all events, be secure. Spiritual plenty shall abound to them. Those who are of this character in Jerusalem now realize their own more exultant fortune over the sinners that have counselled opposition in civil affairs in Judah.

V. 14. The sinners-This is spoken of the Jews. The prophet having foretold the deliverance of God’s people, and the destruction of their enemies, gives a lively representation of the unbelieving condition, in which the Jews were, before their deliverance came. Who-How shall we be able to endure, or avoid the wrath of that God, who is a consuming fire; who is now about to destroy us utterly by the Assyrians, and will afterwards burn us with unquenchable fire?

Verse 14. The sinners in Zion are afraid] Zion has been generally considered as a type of the Church of God. Now all the members of God’s Church should be holy, and given to good works; sinners in Zion, therefore, are portentous beings! but, alas! where are they not? The Targum on this verse is worthy of notice: “The sinners in Zion are broken down; fear hath seized the ungodly, who are suffering for their ways. They say, Who among us shall dwell in Zion, where the splendour of the Divine Majesty is like a consuming fire? Who of us shall dwell in Jerusalem, where the ungodly are judged and delivered into hell for an eternal burning?” Everdurynge brennyngis. Old MS. Bible.

Verse 14. The sinners in Zion are afraid — This is spoken, not of the Assyrians, but of the Jews. The prophet, having foretold the deliverance of God’s people, and the destruction of their enemies, for the greater illustration of that wonderful work, may be here considered as returning to the description of the dismal condition in which the Jews, especially such of them as were unbelieving and ungodly, should be before this deliverance came. For, although the pious Jews would be, in some measure, supported by a sense of God’s favour, and by his promises, delivered to them by Isaiah, yet very many of them, probably the generality, he foresaw, would be filled with horrors, and expectations of utter destruction. Who among us shall dwell with the devouring fire? — How shall we be able to abide the presence, and endure, or avoid, the wrath of that God, who is a consuming fire; who is now about to destroy us utterly by the Assyrians, and will afterward burn us with unquenchable fire? Or, the prophet may be considered as describing, in these words, the consternation with which the sinners in Zion would be struck, when they should see the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, (verses 11, 12,) and they were conscious to themselves of having provoked this God, by their secret worshipping of other gods, as well as by many other sins. As if he had said, This miraculous destruction of the Assyrians shall strike even the most profane among the Jews, who used to scoff at God’s threatenings, with terror, lest he should proceed in wrath against themselves; so that they shall say, Who among us shall dwell with this devouring fire — Before which so vast an army is as thorns? Who shall dwell with these everlasting burnings — Which have made the Assyrians as the burnings of lime? How shall we be able to endure the wrath of this God, which, if it once seize upon us, will utterly consume us, and will also be a pledge and forerunner of eternal torments in hell, if not prevented by timely repentance? For, since it is sufficiently evident from both the Old and New Testaments, that the Jews, except the Sadducees, did generally believe in the rewards and punishments of a future life; it is not strange if their guilty consciences made them dread both present judgments here, and the terrible consequences of them hereafter.

Ver. 14. The sinners in Zion are afraid. They lose all their strength, the spirit of fortitude departs, the consciousness of guilt under the more tremendous visitations of heaven deprives them of energy. Those were the men that mocked the prophets while danger was at a distance. Fearfulness hath surprised the hypocrites. Tremour and shaking seize them; they are not only wicked, but as the LXX and the Chaldaic read, impious. They said in the terrors of their conscience, who can dwell with devouring fire? God is angry with us; he is a consuming fire. And if such be his present wrath, who can dwell in Gehenna with everlasting burnings? Such were the sentiments of men who had gone to daring lengths of crime, and had offered, or joined with those who had offered, children to Molech. Their guilty fears said, we shall soon see Jerusalem in flames, like the conquered cities of neighbouring nations.

13-16. And then, as if this judgment were accomplished, the prophet turns to the sinners by whom himself, as counsellor to the pious king, has been so long baffled in Jerusalem. These he addresses as the near ones; those living to witness the power of the Almighty in breaking the Assyrian yoke. Hitherto they had scouted Isaiah’s theory of deliverance from such a source, and they sought aid from Egypt. The far-off peoples are also called to witness this almighty power in behalf of Israel. The sinners in Jerusalem are now struck dumb, and they are forced to say, Who among us shall — rather, can — dwell with the devouring fire… everlasting burnings — That is, in such a fire as that which has so signally destroyed the Assyrian forces? The parallel member states the same thing, only with more intense emotion. The answer is, in substance, the same as Psalm 15. He that walketh righteously, etc., in all the relations of life; despiseth the gain of oppressions, hazarding every thing to be just, absolutely just, etc.: only such can endure the presence and power of a just God, and they, seeking to be entirely righteous, shall, in all events, be secure. Spiritual plenty shall abound to them. Those who are of this character in Jerusalem now realize their own more exultant fortune over the sinners that have counselled opposition in civil affairs in Judah.

V. 15. He-Who is just in all his dealings. From hearing-Who will not hearken to any counsels, tending to shed innocent blood. From seeing-That abhors the very sight of sin committed by others, and guards his eyes from beholding occasions of sin.

Verse 15. That stoppeth his ears from hearing of blood— “Who stoppeth his ears to the proposal of bloodshed”] A MS. reads בדמים bedamim, “in blood.”

Verses 15, 16. He that walketh righteously — He who, being first made righteous by the justification of his person, and the renovation of his nature, (see on Genesis 15:6, and Psalm 32:1, 2,) afterward practises righteousness in all its branches: (1 John 3:7, 8,) and particularly in all his dealings with men, of which the following clauses explain it; and speaketh uprightly — Hebrew, µyrvym, uprightnesses, who speaks what is true and right, and with an holiest intention. Who does not think one thing and speak another, but whose word is to him as sacred as his oath; that despiseth the gain of oppressions — Who is so far from coveting gain unjustly gotten, that he despises it; thinks it a mean and sordid, as well as a wicked thing, to enrich himself by any injustice done to, or hardship put upon, his neighbour; that shaketh his hands from holding of bribes — Or, from taking, or receiving them, as Ëmt is often rendered; who will not receive, much less will retain bribes; that stoppeth his ears, &c. — Who will not assent, or even hearken, to any counsels or practices tending to shed innocent blood; or to any kind of cruelty toward any one; or to any suggestions inciting him to revenge; and shutteth his eyes from seeing evil — That abhors the very sight of sin committed by others, and who himself watches against the occasions of it. Those that would preserve the purity of their souls, must keep a strict guard on the senses of their bodies; stop their ears to temptations, and turn away their eyes from beholding vanity. He shall dwell on high — Out of the reach of danger; his place of defence — the munitions of rocks — The divine power will keep him safe, as though he were in a tower, strong and impregnable, fortified by nature as well as art. God, the Rock of ages, will be his place of defence. Bread shall be given him, &c. — God will furnish him with all things needful. They that fear the Lord shall not want any thing that is good for them.

Ver. 15. He that walketh righteously. The obedience of the law is here summed up in six precepts; but no man could obtain the righteousness of God, without faith in the promised Messiah.

13-16. And then, as if this judgment were accomplished, the prophet turns to the sinners by whom himself, as counsellor to the pious king, has been so long baffled in Jerusalem. These he addresses as the near ones; those living to witness the power of the Almighty in breaking the Assyrian yoke. Hitherto they had scouted Isaiah’s theory of deliverance from such a source, and they sought aid from Egypt. The far-off peoples are also called to witness this almighty power in behalf of Israel. The sinners in Jerusalem are now struck dumb, and they are forced to say, Who among us shall — rather, can — dwell with the devouring fire… everlasting burnings — That is, in such a fire as that which has so signally destroyed the Assyrian forces? The parallel member states the same thing, only with more intense emotion. The answer is, in substance, the same as Psalm 15. He that walketh righteously, etc., in all the relations of life; despiseth the gain of oppressions, hazarding every thing to be just, absolutely just, etc.: only such can endure the presence and power of a just God, and they, seeking to be entirely righteous, shall, in all events, be secure. Spiritual plenty shall abound to them. Those who are of this character in Jerusalem now realize their own more exultant fortune over the sinners that have counselled opposition in civil affairs in Judah.

V. 16. On high-Out of the reach of danger. His waters-God will furnish him with all necessaries.

Verses 15, 16. He that walketh righteously — He who, being first made righteous by the justification of his person, and the renovation of his nature, (see on Genesis 15:6, and Psalm 32:1, 2,) afterward practises righteousness in all its branches: (1 John 3:7, 8,) and particularly in all his dealings with men, of which the following clauses explain it; and speaketh uprightly — Hebrew, µyrvym, uprightnesses, who speaks what is true and right, and with an holiest intention. Who does not think one thing and speak another, but whose word is to him as sacred as his oath; that despiseth the gain of oppressions — Who is so far from coveting gain unjustly gotten, that he despises it; thinks it a mean and sordid, as well as a wicked thing, to enrich himself by any injustice done to, or hardship put upon, his neighbour; that shaketh his hands from holding of bribes — Or, from taking, or receiving them, as Ëmt is often rendered; who will not receive, much less will retain bribes; that stoppeth his ears, &c. — Who will not assent, or even hearken, to any counsels or practices tending to shed innocent blood; or to any kind of cruelty toward any one; or to any suggestions inciting him to revenge; and shutteth his eyes from seeing evil — That abhors the very sight of sin committed by others, and who himself watches against the occasions of it. Those that would preserve the purity of their souls, must keep a strict guard on the senses of their bodies; stop their ears to temptations, and turn away their eyes from beholding vanity. He shall dwell on high — Out of the reach of danger; his place of defence — the munitions of rocks — The divine power will keep him safe, as though he were in a tower, strong and impregnable, fortified by nature as well as art. God, the Rock of ages, will be his place of defence. Bread shall be given him, &c. — God will furnish him with all things needful. They that fear the Lord shall not want any thing that is good for them.

13-16. And then, as if this judgment were accomplished, the prophet turns to the sinners by whom himself, as counsellor to the pious king, has been so long baffled in Jerusalem. These he addresses as the near ones; those living to witness the power of the Almighty in breaking the Assyrian yoke. Hitherto they had scouted Isaiah’s theory of deliverance from such a source, and they sought aid from Egypt. The far-off peoples are also called to witness this almighty power in behalf of Israel. The sinners in Jerusalem are now struck dumb, and they are forced to say, Who among us shall — rather, can — dwell with the devouring fire… everlasting burnings — That is, in such a fire as that which has so signally destroyed the Assyrian forces? The parallel member states the same thing, only with more intense emotion. The answer is, in substance, the same as Psalm 15. He that walketh righteously, etc., in all the relations of life; despiseth the gain of oppressions, hazarding every thing to be just, absolutely just, etc.: only such can endure the presence and power of a just God, and they, seeking to be entirely righteous, shall, in all events, be secure. Spiritual plenty shall abound to them. Those who are of this character in Jerusalem now realize their own more exultant fortune over the sinners that have counselled opposition in civil affairs in Judah.

V. 17. The king-First Hezekiah, and then Christ, triumphing over all enemies, and ruling his own people with righteousness. Very far-Thou shalt not be shut up in Jerusalem, but shalt have free liberty to go abroad with honour and safety.

Verses 17, 18. Thine eyes shall see the king in his beauty — Hezekiah, in a more prosperous condition than formerly. Having put off his sackcloth, and all the sadness of his countenance, he shall appear publicly in his beauty, in his royal robes, and with a pleasing aspect, to the great joy of all his loving subjects. Thine eyes shall see the King Messiah, (typified by Hezekiah,) triumphing over all his enemies, and ruling his own people with righteousness. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall see, by faith, the King of kings, in his beauty, the beauty of holiness, and that beauty shall be upon them. They shall behold the land that is very far off — The siege being raised, by which they were kept close within the walls of Jerusalem, they shall be at liberty to go abroad without danger of falling into the enemies’ hands, and they shall visit the utmost corners of the nation, and take a prospect of the adjacent country, which will be the more pleasant after so long a confinement. Bishop Lowth renders it, They (thine eyes) shall see thine own land far extended. We may apply the words to the heavenly Canaan, that land which is very far off, which believers behold by faith, and comfort themselves with the prospect of it in evil times. Thy heart shall meditate terror — Bishop Lowth reads, Thy heart shall reflect on the past terror. Thou shalt call to mind, with delight and thankfulness, the former troubles and distresses in which thou wast involved. Where is the scribe, &c. — Every one shall, with pleasure, reflect on the dangers they have escaped, and shall ask, in a triumphant manner, Where is the scribe, or muster-master, of the Assyrian army? Where is the receiver — Their weigher, or treasurer? Where is he that counted the towers — “That is,” says Bishop Lowth, “The commander of the enemy’s forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers; that he might know where to make the assault with the greatest advantage.” Thus understood, the words are considered as containing Jerusalem’s triumph over the vanquished army of the Assyrians; and the rather, because the apostle alludes to them in his triumphs over the learning of this world; when it was baffled by the gospel of Christ, 1 Corinthians 1:20. The virgin, the daughter of Zion, despises all their military preparations. Poole, however, with some others, thinks these words are rather to be considered as the language of the Jews in the time of their distress, and that they are here recorded to give a lively representation of it; the officers here mentioned not seeming to be those of the Assyrian army, but rather those of the Jews, who, upon the approach of the Assyrians, began to be more active in making military preparations for the defence of the city, and to choose such officers as were necessary and useful for that end, such as these, here mentioned were; namely, the scribe, or, muster-master, who was to make and keep a list of the soldiers, and to call them together as occasion required; the receiver, who received and laid out the money for the charges of the war, and he that counted the towers, who surveyed all the parts of the city, and considered what towers or fortifications were to be made or repaired for the security of it. And unto these several officers the people resorted with great distraction and confusion, to acquaint them with all occurrences, or to transact business with them, as occasion required.

Ver. 17. Thine eyes shall see the king in his beauty, in the peaceable worship of the temple restored. This was the one thing that David desired, that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and enquire in his temple. But the intervals of Israel’s peace were only glimmerings of that day, when the sun of Zion should set no more. The prophet Ezekiel saw a glory come and fix his throne in the sanctuary; then the tabernacle of God shall be with men, and he will dwell with them for ever. Ezekiel 43. Till that happy time we must pray, saying,

17. The good king, Hezekiah, hitherto so depressed by apparently inevitable destruction before him, puts on an aspect humble, yet cheerful and gladsome, and thine eyes — all eyes in Jerusalem — shall see him thus elevated to grander faith through Jehovah’s victory wrought for him and the people. The land that is very far off — Possibly a typical view, this, of the future oppressed Messiah’s victory and of the glorious land of promise yet to be seen extended over all lands, all cleared of enemies, and the sovereignty of Messiah remaining undisputed.

V. 18. Thine heart-This is a thankful acknowledgment of deliverance from their former terrors and miseries. Where-These words they spoke in the time of their distress. The scribe, whom we call muster-master, was to make and keep a list of the soldiers, and to call them together as occasion required: the receiver, received and laid out the money for the charges of the war; and he that counted the towers, surveyed all the parts of the city, and considered what towers or fortifications were to be made or repaired. And unto these several officers the people resorted, with great distraction and confusion.

Verse 18. Where is the scribe?] The person appointed by the king of Assyria to estimate their number and property in reference to their being heavily taxed.

Where is the receiver?] Or he who was to have collected this tribute. Where is he that counted the towers?] That is, the commander of the enemy’s forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage; as Capaneus before Thebes is represented in a passage of the Phœnissæ of Euripides, which Grotius has applied as an illustration of this place:— Ekeinov epta prosbaseiv tekmairetai

Purgwn, anw te kai katw teich metrwn.

Ver. 187.

“To these seven turrets each approach he marks;

The walls from their proud summit to their base

Measuring with eager eye.”

He that counted the towers— “Those who were ordered to review the fortified places in Judea, that they might be manned and provisioned for the king of Assyria. So sure was he of gaining Jerusalem and subduing the whole of Judea, that he had already formed all these arrangements.”— Dodd’s notes.

Verses 17, 18. Thine eyes shall see the king in his beauty — Hezekiah, in a more prosperous condition than formerly. Having put off his sackcloth, and all the sadness of his countenance, he shall appear publicly in his beauty, in his royal robes, and with a pleasing aspect, to the great joy of all his loving subjects. Thine eyes shall see the King Messiah, (typified by Hezekiah,) triumphing over all his enemies, and ruling his own people with righteousness. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall see, by faith, the King of kings, in his beauty, the beauty of holiness, and that beauty shall be upon them. They shall behold the land that is very far off — The siege being raised, by which they were kept close within the walls of Jerusalem, they shall be at liberty to go abroad without danger of falling into the enemies’ hands, and they shall visit the utmost corners of the nation, and take a prospect of the adjacent country, which will be the more pleasant after so long a confinement. Bishop Lowth renders it, They (thine eyes) shall see thine own land far extended. We may apply the words to the heavenly Canaan, that land which is very far off, which believers behold by faith, and comfort themselves with the prospect of it in evil times. Thy heart shall meditate terror — Bishop Lowth reads, Thy heart shall reflect on the past terror. Thou shalt call to mind, with delight and thankfulness, the former troubles and distresses in which thou wast involved. Where is the scribe, &c. — Every one shall, with pleasure, reflect on the dangers they have escaped, and shall ask, in a triumphant manner, Where is the scribe, or muster-master, of the Assyrian army? Where is the receiver — Their weigher, or treasurer? Where is he that counted the towers — “That is,” says Bishop Lowth, “The commander of the enemy’s forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers; that he might know where to make the assault with the greatest advantage.” Thus understood, the words are considered as containing Jerusalem’s triumph over the vanquished army of the Assyrians; and the rather, because the apostle alludes to them in his triumphs over the learning of this world; when it was baffled by the gospel of Christ, 1 Corinthians 1:20. The virgin, the daughter of Zion, despises all their military preparations. Poole, however, with some others, thinks these words are rather to be considered as the language of the Jews in the time of their distress, and that they are here recorded to give a lively representation of it; the officers here mentioned not seeming to be those of the Assyrian army, but rather those of the Jews, who, upon the approach of the Assyrians, began to be more active in making military preparations for the defence of the city, and to choose such officers as were necessary and useful for that end, such as these, here mentioned were; namely, the scribe, or, muster-master, who was to make and keep a list of the soldiers, and to call them together as occasion required; the receiver, who received and laid out the money for the charges of the war, and he that counted the towers, who surveyed all the parts of the city, and considered what towers or fortifications were to be made or repaired for the security of it. And unto these several officers the people resorted with great distraction and confusion, to acquaint them with all occurrences, or to transact business with them, as occasion required.

18, 19. Meditate terror — So joyous may the people now be, that the dreadful past is a fact to be thought of (meditated upon) as long since having transpired, and to be recalled by effort of memory. Thoughts recently so engrossing about the scribe, or manager of funds for the war — about the receiver, or the weigher of the moneys — or about him who counted, that is, examined the strength of the towers — are now all vanished amid the present joy. Not see a fierce people… stammering tongue — No more are the rough Assyrians, a people of barbarous dialect, or a wretched, ill sounding Semitic patois, to be seen around Jerusalem.

V. 19. A fierce-That fierce and warlike people, whom thou hast seen with terror, near the walls of Jerusalem, thou shalt see no more. A people-A foreign nation, whose language is unknown to thee.

Verse 19. Thou shalt not see a fierce people — As Moses said of the Egyptians, (Exodus 14:13,) The Egyptians, whom you have seen to-day, you shall see them again no more; so I say of the Assyrians, that fierce and warlike people, whom thou hast seen, with great terror, near the walls of Jerusalem, thou shalt see them again no more; a people of a deeper speech, &c. — A foreign nation whose language is unknown to thee. Of a stammering tongue, &c. — Of which see on Isaiah 28:11.

18, 19. Meditate terror — So joyous may the people now be, that the dreadful past is a fact to be thought of (meditated upon) as long since having transpired, and to be recalled by effort of memory. Thoughts recently so engrossing about the scribe, or manager of funds for the war — about the receiver, or the weigher of the moneys — or about him who counted, that is, examined the strength of the towers — are now all vanished amid the present joy. Not see a fierce people… stammering tongue — No more are the rough Assyrians, a people of barbarous dialect, or a wretched, ill sounding Semitic patois, to be seen around Jerusalem.

V. 20. Look upon-Contemplate Zion’s glorious and peculiar privileges. Solemnities-This was the chief part of Zion’s glory, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Quiet-This was but imperfectly fulfilled in the literal Zion; but clearly and fully in the mystical Zion, the church of God, in the times of the gospel.

Verse 20. Look upon Zion— “Thou shalt see Zion”] For hzj chazeh, “see,” read hzjt techezeh, “thou shalt see,” with the Chaldee.— Houbigant. At the end of this verse we find in the Masoretic Bibles this note, rpsh yxj chatsi hassepher, “the middle of the book;” that is the middle of the book of Isaiah.

Verses 20-22. Look upon Zion — Contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; the city of our solemnities — This was the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Thine eyes shall see Jerusalem a quiet habitation, &c. — What is here predicted was but very obscurely and imperfectly fulfilled in the literal Zion; but was, and will be, clearly and fully accomplished in the mystical Zion, the church of God, in the times of the gospel, against which we are assured the gates of hell shall not prevail, Matthew 16:18. There — In and about Zion, the glorious Lord will be a place of broad rivers — Though we have nothing but a small and contemptible brook to defend and refresh us, yet God will be as sure a defence, and source of consolation to us, as if we were surrounded with great rivers. Wherein shall go no galley — No ships of the enemies shall be able to come into this river to annoy us. For the Lord is our judge — To judge for us, to plead our cause against our enemies, as the ancient judges of Israel did. The Lord is our lawgiver, &c. — Our chief governor, to whom it belongs to give laws, and to defend his people.

Ver. 20. Look upon Zion, the city of our solemnities. Thine eyes shall see Jerusalem a quiet habitation, an unshaken tabernacle, whose stakes shall not be plucked up for ever, and whose cords shall not be broken. These promises are applied to the multitude of gentile nations converted to the crucified Redeemer: chap. 53. 54. There is no age, nor state of the church, to which they can otherwise be applied. Then the Lord, the glorious Lord, will be to us a place of confluent streams, of broad rivers, where no ship with oars, fitted for war, shall pass. Then Messiah will break the bow of Ephraim, and publish peace to the heathen. Then the inhabitants shall not say, I am sick; for the people that dwell there shall be forgiven their iniquities, with the full remission of all chastisements.

20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders. There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us.

V. 21. There-In and about Zion. Rivers-Tho’ we have nothing but a small and contemptible brook to defend us; yet God will be as sure a defence to us, as if we were surrounded with great rivers. No galley-No ships of the enemies shall be able to come into this river to annoy them.

Verse 21. The glorious Lord— “The glorious name of JEHOVAH”] I take שם shem for a noun, with the Septuagint and Syriac. See Psalm 20:1; Proverbs 18:10.

Verses 20-22. Look upon Zion — Contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; the city of our solemnities — This was the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Thine eyes shall see Jerusalem a quiet habitation, &c. — What is here predicted was but very obscurely and imperfectly fulfilled in the literal Zion; but was, and will be, clearly and fully accomplished in the mystical Zion, the church of God, in the times of the gospel, against which we are assured the gates of hell shall not prevail, Matthew 16:18. There — In and about Zion, the glorious Lord will be a place of broad rivers — Though we have nothing but a small and contemptible brook to defend and refresh us, yet God will be as sure a defence, and source of consolation to us, as if we were surrounded with great rivers. Wherein shall go no galley — No ships of the enemies shall be able to come into this river to annoy us. For the Lord is our judge — To judge for us, to plead our cause against our enemies, as the ancient judges of Israel did. The Lord is our lawgiver, &c. — Our chief governor, to whom it belongs to give laws, and to defend his people.

20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders. There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us.

V. 22. Is judge-To plead our cause against our enemies. Lawgiver-Our chief governor, to whom it belongs, to give laws, and to defend his people.

Verses 20-22. Look upon Zion — Contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; the city of our solemnities — This was the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Thine eyes shall see Jerusalem a quiet habitation, &c. — What is here predicted was but very obscurely and imperfectly fulfilled in the literal Zion; but was, and will be, clearly and fully accomplished in the mystical Zion, the church of God, in the times of the gospel, against which we are assured the gates of hell shall not prevail, Matthew 16:18. There — In and about Zion, the glorious Lord will be a place of broad rivers — Though we have nothing but a small and contemptible brook to defend and refresh us, yet God will be as sure a defence, and source of consolation to us, as if we were surrounded with great rivers. Wherein shall go no galley — No ships of the enemies shall be able to come into this river to annoy us. For the Lord is our judge — To judge for us, to plead our cause against our enemies, as the ancient judges of Israel did. The Lord is our lawgiver, &c. — Our chief governor, to whom it belongs to give laws, and to defend his people.

20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders. There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us.

V. 23. Tacklings-He directs his speech to the Assyrians; and having designed their army under the notion of a gallant ship, ver. 21, he here represents their undone condition, by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. The lame-They shall leave so many spoils behind them, that there shall be enough left for the lame, who come last to the spoil.

Verse 23. Thy tacklings are loosed] Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, “There are others of our rabbins who apply it all to the days of the Messiah.”

Their mast— “Thy mast”] For תרנם tornam, “their mast,” the Syriac reads Ëynrt torneycha, “thy mast;” the Septuagint and Vulgate, Ënrt tornecha, o istov sou eklinen, “thy mast is fallen aside.”—Septuagint. They seem to have read hcn natah or hnp panah, Ënrt tornecha, or rather, כנ al lo con, “is not firm,” the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable, as the present reading is to me extremely obscure.

Verses 23, 24. Thy tacklings are loosed — This apostrophe of the prophet is directed to the hostile nation. Having designed their army under the notion of a gallant ship, (verse 21,) he here represents their undone condition by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. They could not strengthen their mast — Namely, the Assyrians could not, of whom he still speaks, as in the first clause he spake to them. The lame take the prey — They who came to spoil and prey upon my people, shall become a prey to them, and shall be forced to flee away so suddenly that they shall leave so many spoils behind them, that, when strong and active men have carried away all that they desired, there shall be enough left for the lame, who come last to the spoil. Thus God would bring good out of evil; and not only deliver Jerusalem, but enrich it, and abundantly recompense the losses it had sustained. And the inhabitant shall not say, I am sick — As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp, and seize something for themselves. In this sense the clause is understood by Bishop Lowth, and many other interpreters. Or, the sense may be, There shall be such a universal transport of joy upon this occasion, that even the sick shall, for the present, forget their sickness, and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure: or, they shall have no cause to complain of any sickness or calamity; they shall be fully delivered from all their enemies and troubles; and shall enjoy perfect tranquillity and prosperity. The people that dwell therein shall be forgiven their iniquity — This may be added, either, 1st, As the reason of the foregoing privilege; their sins, the main causes of their distresses, shall be pardoned; and therefore their sufferings, the effects of sin, shall cease: or, 2d, As an additional favour. They shall not only receive from me a glorious temporal deliverance, but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings which attend upon that mercy. Observe here, reader, sin is the sickness of the soul: when God pardons sin, he heals the disease; and when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out, and the cause of it removed: so that either the inhabitant shall not be sick, or, at least, shall not say, I am sick — If iniquity be taken away, we have little reason to complain of outward affliction: Son, be of good cheer, thy sins are forgiven thee.

23, 24. Thy tacklings are loosed — By curious prophetic association again, the intuition of war galley and ship turns the mind back, as it were, to the wrecked Assyrian ship, which, with its broken ropes, (“tacklings,”) and loosened mast-base, can no more spread sail. But the Jews now have their opportunity. The heretofore plunderer is now the thoroughly plundered one. All the spoil of his ships the wreckers may seize. This is the view of most interpreters, but not of Drechsler or Delitzsch. The Jews need not now say I am sick; the oldest and most infirm may go after the enemy’s abandoned spoil and be enriched thereby. They may do so freely and with impunity, for their iniquities are forgiven. The calamities of the invasion are overpast.

V. 24. The inhabitant-Of Jerusalem. Sick-Shall have no cause to complain of any sickness or calamity. Forgiven-They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings, which attend upon that mercy.

Verse 24. And the inhabitant shall not say] This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above. The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God, a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist:—

“Who forgiveth all thy sin;

And healeth all thine infirmities.”

Psalm 103:3.

Where the latter line only varies the expression of the former. And our blessed Saviour reasons with the Jews on the same principle: “Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?” Mark 2:9. See also Matthew 8:17; Isaiah 53:4. Qui locus Isaiæ, 1 Peter 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiæ et bonitatis est utrumque præstare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. “Which passage of Isaiah has reference, in 1 Peter 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin.”—Wetstein on Matthew 8:17. That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he “had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones,” &c. 2 Chronicles 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army.—L. And thus, in the providence of God, he had the wealth which was exacted from him restored.

ISAIAH

Verses 23, 24. Thy tacklings are loosed — This apostrophe of the prophet is directed to the hostile nation. Having designed their army under the notion of a gallant ship, (verse 21,) he here represents their undone condition by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. They could not strengthen their mast — Namely, the Assyrians could not, of whom he still speaks, as in the first clause he spake to them. The lame take the prey — They who came to spoil and prey upon my people, shall become a prey to them, and shall be forced to flee away so suddenly that they shall leave so many spoils behind them, that, when strong and active men have carried away all that they desired, there shall be enough left for the lame, who come last to the spoil. Thus God would bring good out of evil; and not only deliver Jerusalem, but enrich it, and abundantly recompense the losses it had sustained. And the inhabitant shall not say, I am sick — As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp, and seize something for themselves. In this sense the clause is understood by Bishop Lowth, and many other interpreters. Or, the sense may be, There shall be such a universal transport of joy upon this occasion, that even the sick shall, for the present, forget their sickness, and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure: or, they shall have no cause to complain of any sickness or calamity; they shall be fully delivered from all their enemies and troubles; and shall enjoy perfect tranquillity and prosperity. The people that dwell therein shall be forgiven their iniquity — This may be added, either, 1st, As the reason of the foregoing privilege; their sins, the main causes of their distresses, shall be pardoned; and therefore their sufferings, the effects of sin, shall cease: or, 2d, As an additional favour. They shall not only receive from me a glorious temporal deliverance, but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings which attend upon that mercy. Observe here, reader, sin is the sickness of the soul: when God pardons sin, he heals the disease; and when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out, and the cause of it removed: so that either the inhabitant shall not be sick, or, at least, shall not say, I am sick — If iniquity be taken away, we have little reason to complain of outward affliction: Son, be of good cheer, thy sins are forgiven thee.

23, 24. Thy tacklings are loosed — By curious prophetic association again, the intuition of war galley and ship turns the mind back, as it were, to the wrecked Assyrian ship, which, with its broken ropes, (“tacklings,”) and loosened mast-base, can no more spread sail. But the Jews now have their opportunity. The heretofore plunderer is now the thoroughly plundered one. All the spoil of his ships the wreckers may seize. This is the view of most interpreters, but not of Drechsler or Delitzsch. The Jews need not now say I am sick; the oldest and most infirm may go after the enemy’s abandoned spoil and be enriched thereby. They may do so freely and with impunity, for their iniquities are forgiven. The calamities of the invasion are overpast.