Isaiah 10 commentary

These verses are to be joined with the foregoing chapter. Woe to the superior powers that devise and decree unrighteous decrees! And woe to the inferior officers that draw them up, and enter them on record! But what will sinners do? Whither will they flee?

See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?

By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, "because of the anointing;" for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, 28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.

1. Woe to them that decree. He now attacks the people more closely, as he did in the first and second chapters, to make them feel that they are justly afflicted; for men never acknowledge that they are justly punished till they have been manifestly convicted and constrained. Though they were sufficiently convicted by former proofs, still he found it necessary to come to particulars, that by means of them their hypocrisy might be exposed; for men are so brazen-faced as to think that any excuse shields them, and openly to accuse God. When they had become so shameless, it was impossible for him to rebuke them too sharply, or to carry his accusations beyond proper limits, so as to shut their mouths, whether they would or not.

עמל (gnamal) and און (aven) are often joined together in Scripture, as in Psalm 7:14 און signifies vanity and iniquity, but the latter meaning agrees better with this passage. עמל, (gnamal,) on the other hand, denotes vexation, and often the very cause of the vexation, that is, the oppression inflicted by the stronger on the weaker, when they abuse their authority and power. Having formerly shown that the wickedness originated from the governors themselves, (Isaiah 1:10,23,) he places them in the first rank, that they may undergo the punishment of the crimes which they had occasioned. This ought to be carefully observed, for they who are elevated to the highest rank imagine that they are exempted from the ordinary lot of other men, and that they are not bound to give account to God; and therefore he threatens that they will have this privilege, that they will be the first that are punished.

Some think that two classes are here described, and draw a distinction between חקקים, (chokekim,) those who decree, and מכתבים, (mechattebim,) those who write The prescribers. — Stock. “Not the scribes, who write vexatious decrees, but the judges, who cause them to be written.” — Rosenmuller. But I do not approve of this, for he attacks generally, and without distinction, princes and magistrates, who oppressed the people by unjust and tyrannical decrees, in such a manner that they approached to absolute robbery; and therefore he includes every class of magistrates and governors.

2. To keep back. To turn aside. — Eng. Ver. Others render it, to cause them to turn aside; but the true meaning is, to keep back the poor from judgment, or make them lose their cause. This is the iniquity and oppression which he had mentioned in the former verse, that the poor are deprived of their rights, and are robbed for the sake of the rich, and go away mocked from the judgment-seat, while everything is laid open to plunder. He chiefly mentions the poor, because for the most part they are destitute of help and assistance. While magistrates and judges ought to have assisted them more than others, they allow themselves greater liberty, and indulge more contemptuously in oppressing them. Those who have wealth, or friends, or favor, are less liable to be oppressed; for they have arms in their hands to defend, and even to revenge themselves. But the Lord says that he takes peculiar care of the poor, (Exodus 22:23; Deuteronomy 15:9, 24:15,) though they are commonly despised; and that he takes such care of them that he does not allow oppression inflicted on them to pass unpunished; for it is not without good ground that he calls himself the protector and defender of such persons. (Psalm 68:5.) From this consideration, therefore, the poor and weak ought to derive consolation, and more calmly to endure distresses and afflictions, because they learn that God takes care of them, and will not permit any injustice done to them to pass unpunished. The powerful and wealthy are at the same time warned not to take it as an incentive to sin that they have not been punished; for though no avenger be now seen, still the Lord will avenge, and will undertake the cause of those whom they imagined to be destitute of all assistance.

3. And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar

In the day of visitation. By visitation is here meant judgment, for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation, therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs.

Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble!

And when the desolation shall come from afar. When he says from afar, it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west.

To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men.

They will have judgment without mercy who have showed no mercy. (James 2:13.)

This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God.

Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, “What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?” But as this was a forced rendering, I rather think that Isaiah asks, “Where will they find a safe hiding-place in which they may deposit their glory?” Thus I consider the meaning to be, to leave, Where will ye leave your glory? — Eng. Ver. And where will ye deposit your things of value? — Stock. for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee? and, “Where will you find a refuge for your glory in order to preserve it?” But perhaps a preference will be given to a different view, which I have noted in the margin; This clause is rendered in Calvin’s version, Where will you deposit your glory? and, in the margin, Where will you secure your glory? — Ed. for the verb עזב (gnazab) signifies also to strengthen. Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. (Psalm 83:13.)

4. If they shall not fall down. As the meaning of the particle בלתי (bilti) is ambiguous, various interpretations of it have been given by commentators. Some take it in an exclusive sense, as in many other passages of Scripture; as if he had said, Only he shall fall down among the bound and slain; that is, because all will be condemned and given up either to captivity or to death. Others render it, Without me they shall fall. If this rendering be preferred, the Prophet shows that the cause of their destruction is, that they have revolted from God; and unquestionably the cause of all our distresses is, to forsake the fountain of life and of salvation, and of all blessings. In this manner he sharply reproves the madness of the ungodly, who vaunt of having been forsaken by God, as if nothing were more desirable or pleasant than to withdraw to the greatest distance from him; and thus it will be an ironical reproof, that their calamity will arise from no other source than from the absence of God, in whom, without any good ground, they had rejoiced.

Others consider it to be an elliptical expression, that they will have no hiding-place but by throwing themselves down under the captives and the slain. It might also be a form of an oath, If they shall not; For this form of an oath, See page 173, n. 1.— Ed. and the meaning would be highly appropriate, that God swears in wrath that he will spare none of them, but will abandon some to captivity, and will deliver up others to be put to death. In a word, this declaration shows what are the consequences that await all those who, after having been warned by the word of God, do not repent. From what immediately follows, we learn that a dreadful and alarming destruction is threatened; for he repeats what he had already said frequently, that the wrath of the Lord is not yet apparent, that he will find out more frightful punishments for avenging himself. This teaches us that nothing is more truly desirable than to be moved by a sincere feeling of repentance, and to acknowledge our fault, that we may obtain pardon from the Lord.

5. O Assyrian. What now follows relates to the threatening of punishment, but at the same time mingles some consolation for alleviating the distresses of the godly. Indeed, the greater part of the discourse is occupied with this doctrine, that all the afflictions which shall be brought upon them by the Assyrians are a temporary scourge inflicted by God, but that unbelievers, after having too freely indulged themselves, will at length be brought to submission. הוי (hoi) is sometimes an interjection expressive of lamentation, Ah! Sometimes it denotes addressing, O! Sometimes it means, as the old translator rendered it, Wo to. But here it cannot be explained in any other way than that God calls the Assyrians, or assumes the character of one who sighs, because he is compelled to inflict punishment on his people by means of the Assyrians

But when I more closely examine the whole matter, I rather come to this opinion, that here the Lord calls on the Assyrians, as if he armed them by his authority to carry on war. He had formerly said that they would come; but hypocrites are so careless that they are never moved by the fear of God, till his scourges are not only seen but felt. This is the reason why he now addresses them, Come; as if a judge called an officer and ordered him to put a malefactor in chains, or delivered him to the hangman to inflict capital punishment upon him. Thus the Lord calls the Assyrians to execute his vengeance by their hands.

And the staff in their hand is mine indignation. This may be viewed as referring to the Assyrian, and may be explained so as to be a repetition of the same statement, with a slight change of the words. But I distinguish between them in this manner, that the Assyrians are called the rod of God’s indignation; and next, that the swords and weapons with which they are furnished are nothing else than God’s anger; as if the Prophet had said, that God, according to his pleasure, made use of the Assyrians in the same manner as swords for the execution of his anger; and further, that although they bear swords, still there will be no reason to be afraid of them, except so far as the wrath of God shall be displayed against the Jews.

The general meaning is, “All the strength which the enemy shall possess proceeds from the wrath of God, and they are moved by his secret impulse to destroy the people, for otherwise he would not move a finger.” God declares that the staff which is carried in their hand is his anger, in order to inform the Jews that the blind attacks of the enemies are regulated by a heavenly providence. The phrase בידם (beyadam) In their hand. — Eng. Ver. is rendered by some, in place of them, or, into their country; but I do not approve of this, and it is too far-fetched. In a word, the Lord calls the Assyrians, as the ministers of his wrath, to punish the sins of his people by their hand, and declares that everything that is in their hand is his wrath

This doctrine has two objects in view; first, to terrify the ungodly, and to inform them that not in vain does the Lord threaten their destruction; next, he points out the reason why he punishes them. This was of the greatest importance for shaking off the sluggishness of the ungodly, who laughed to scorn all the discourses and threatenings of the Prophet. Secondly, this doctrine was of great importance when the people themselves began to be afflicted by the Assyrians; for then they actually saw that what the Prophets had foretold was not without foundation, and that these things did not happen by chance.

It will be objected, Why does he afterwards call the staff his anger, since he formerly said that the Assyrian is the rod of his indignation; for he ought rather to have spoken thus: “The Assyrian is my wrath, and the staff which he carries is the staff of my indignation.” But we need not solicitously detain ourselves with the words, when we understand the Prophet’s meaning. He calls men the staff of his anger, because he uses them like a staff. He calls men’s weapons the wrath of God, because they are not regulated by their own choice, but are proofs of the wrath of God. The Prophet therefore spoke appropriately, that we might not think that the wicked rush forward, without control, wherever their lawless passions lead them; but, on the contrary, that a bridle restrains and keeps them back from doing anything without the will of God.

Hence we ought to learn that the Lord acts even by the hand of the wicked. But here we must think and speak soberly; for it is proper to make a wise and judicious distinction between the work of God and the work of men. There are three ways in which God acts by men. First, all of us move and exist by him. (Acts 17:28.) Hence it follows that all actions proceed from his power. Secondly, in a peculiar manner he impells and directs the wicked according as he thinks fit; and although nothing is farther from their thoughts, still he makes use of their agency that they may kill and destroy one another, or that by their hand he may chastise his people. Of this method the Prophet speaks in this passage. Thirdly, when he guides by his Spirit of sanctification, which is peculiar to the elect. Whether, therefore, we are attacked by tyrants or robbers, or any other person, or foreign nations rise up against us, let us always plainly see the hand of God amidst the greatest agitation and confusion, and let us not suppose that anything happens by chance.

6. To a hypocritical nation. He proceeds with the former statement, by which he called the Assyrian the rod of God’s indignation; for as the father does not in vain take up the rod, but has this object in view, to chastise his son, so he declares that the Lord’s rod has no uncertain destination, but is appointed for the chastisement of the unthankful and wicked. He calls it a hypocritical or wicked nation, because it has no uprightness or sincerity. Uprightness is contrasted with hypocritical conduct, because uprightness is the chief of all the virtues; and in like manner hypocrisy is the mother of all the vices. It is therefore no light accusation which he brings against the Israelites; but he charges them with what is most of all to be abhorred, and therefore immediately afterwards he calls them the people of his indignation, as he elsewhere calls the Edomites the people of his curse. (Isaiah 34:5.) Though he means that he is displeased with the Jews, yet the Hebrew phraseology is much more emphatic; for it conveys the idea that the reason why this nation is devoted to destruction is, that nothing is to be found in it but grounds of anger. Indeed, God is never angry with us unless we have provoked him by our sins; but when wickedness has come to its greatest height, his indignation is kindled, and cannot be appeased. Thus he cuts off the hope of reconciliation from hypocrites and wicked men, who ceased not continually to add sin to sin.

I will command him to take the spoil and to take the prey. He says that he has given a loose rein to the fierceness of enemies, that they may indulge without control in every kind of violence and injustice. Now, this must not be understood as if the Assyrians had a command from God by which they could excuse themselves. There are two ways in which God commands; by his secret decree, of which men are not conscious; and by his law, in which he demands from us voluntary obedience. This must be carefully observed, that we may reply to fanatics, who argue in an irreligious manner about the decree of God, when they wish to excuse their own wickedness and that of others. It is of importance, I say, to make a judicious distinction between these two ways of commanding. When the Lord reveals his will in the law, I must not ascend to his secret decree, which he intended should not be known to me, but must yield implicit obedience.

Now, if any one allege that he obeys God, when he complies with his sinful passions, he is guilty of falsehood, by vainly attempting to involve God in the guilt of his crimes, to which he knows that he is led by the failings of his own heart; for on this point no other witness or judge is needed but a man’s own conscience. God does indeed make use of the agency of a wicked man, but the man has no such intention. It is therefore accidental, so far as relates to men, that he acts by the wicked and reprobate; for they neither know that they serve God, nor wish to do so. Accordingly if they seize on this pretext, it is easy to prove that, when they yield obedience to their own sinful passion, they are at the greatest possible distance from obeying God. They have the will of God declared in his law, so that it is in vain for them to seek it anywhere else. So far as they are concerned, they do not perform the work of God, but the work of the devil; for they serve their own lusts. (Ephesians 2:2.) Nothing certainly was farther from the intention of the Assyrians than to give their services to God, but they were hurried along by their lust and ambition and covetousness. Yet the Lord directed their exertions and plans to an object which was totally different, and which was unknown to themselves.

This passage may be thus summed up. “It will be an uncommon and extraordinary instance of God’s vengeance, when the Assyrians shall attack them with unrestrained liberty of action; for they will be sent by God, not to treat them with gentleness and moderation, but to plunder them in the manner of an invading army.” He likewise adds, to tread them down. Nothing can go beyond this, for it means that the vanquished are not spared, but that every possible species of abuse has been heaped upon then.

7. Yet he will not think so. Howbeit he meaneth not so. — Eng. Ver.

FT153 I will punish (margin, Heb. visit upon) the fruit of the stout heart. — Eng. Ver. When wicked men vomit out their rage, they disturb weak minds, as if it were not in the power of God to restrain their pride and fury. The Prophet therefore steps forth beforehand to meet them, and exhorts believers, whatever may be the excess to which wicked men indulge their insolence, still to feel that they are justly chastised by a secret judgment of God. He shows, as we lately noticed, that nothing will be farther from the intention of the Assyrians than to give their services to God, and to be the ministers of his wrath; but we must also consider what is their own motive of action.

Many would be ready to object, “Why dost thou, being God’s herald, threaten us with the Assyrian; as if that savage beast would submit to execute the commandments of God?” He therefore replies, that God works with such amazing skill that he brings men to yield obedience to him, even without their knowledge or will. “Although,” says he, “their attempts and plans are totally different, yet this will not prevent God from performing and carrying into execution, by means of them, whatever he has decreed.”

Many might likewise object, that it was a strange subversion of order, that God should place the elect people in subjection to the heathen nations; and that it was not just, however much the Jews had sinned, that their condition should be worse than that of those robbers who, on account of their wickedness and crimes, deserved the severest punishment. The Prophet therefore threatens that the Assyrians also will have their turn, and in due time will receive just punishment; and yet that it is not unreasonable that they should distress, plunder, devour, and slay other nations, because their own reward is reserved for them. Besides, the Prophet soothes the grief of the godly, and alleviates their solicitude and uneasiness, by declaring that God restrains the presumption of wicked men from carrying into effect whatever they think fit. He therefore shows that, however madly wicked men may rage, God mitigates his own judgments from heaven, so as to provide for the salvation of his Church. And thus, though the Assyrian, like a wild beast, may be eager to seize his prey, he bids them lift up their eyes to God, whose decree is far removed beyond the reach of that blind fury.

8. For he will say. He explains the reason why the Assyrian will not think that he is the rod of God. It is because, being blinded by pride, he acknowledges no authority superior to his own; for it is impossible for those who rely on their own superiority, and claim ability to do this or that, to submit to the providence of God. The authority which we ought justly to ascribe to God is, to believe that we cannot move even the smallest finger without his permission. On the other hand, whoever imagines that he can do anything, however small, assumes to himself, with blasphemous pride, the power of God.

Are not my princes altogether kings? The Prophet here gives a lively picture of the presumption of a heathen king in boasting that he had everything in his power. This is especially the case with eminent Princes who, abounding in wealth, resources, and power, are blinded in such a manner as hardly to know that they are men. The opportunities of learning this are too abundant; for what Prince is there at the present day, who knows or remembers that he is a man, and liable to the ordinary calamities of life? Their minds are so entirely intoxicated and deranged, that they believe that whatever they have undertaken they will at once accomplish, and will surmount every obstacle.

9. Is not Calno as Carchemish? Here he mentions by name certain cities, though others think that they were countries; but it is more probable that they were cities, or some fortified places. “Shall it not happen,” says he, “to those places which I have not yet subdued as it has happened to others that opposed me?” He therefore compares Calno, Arpad, and Samaria, which he afterwards subdued, to Carchemish, Hamath, and Damascus, which he had formerly subdued, and says that those will not be stronger than these. Thus wicked men are wont to boast and talk proudly of their former actions, so as to imagine that they will break through every obstruction, and that nothing can stand in the way of their plans and exertions, and even think that they will accomplish everything without the will or knowledge of God.

When we read this history, let us learn that we ought not to be proud of having been strong, or of having succeeded to our wish; for he who hath exalted us will be able to cast us down. And if he reproves the Assyrian for that haughtiness, how much more ought they to be reproved who ascribe to themselves the praise of righteousness and holiness, as if they could be regenerated by their own power; for it cannot be doubted that they rob God of his honor, and claim for themselves what belongs to him!

10. As my hand hath found the kingdoms of the idols. The Assyrian now breaks out into far more outrageous language; for not only does he insult men, but he insults God himself, and even the very gods whom he worshipped. He boasts that the gods, whose protection the other nations enjoyed, could not prevent him from subduing them; and that the God of Israel, in whom Jerusalem and Samaria trusted, would not prevent him any more than they. Wicked men are so proud that they attribute to their own strength the victories which they achieve, and do not hesitate to exalt themselves against God and all that is worshipped. They allege, indeed, that they pay homage to the objects of their own worship, that is, to the idols which they have contrived for themselves, and bow before them, and offer sacrifices to them, by which they give some indication that they ascribe their victories to the gods; but afterwards, as Habakkuk says of Nebuchadnezzar,

they burn incense to their own net, and sacrifice to their drag, (Habakkuk 1:16;)

that is, by boasting of their exploits, wisdom, sagacity, and perseverance. Their hypocrisy is exposed, and their secret thoughts, which lay concealed under those folds of hypocrisy, are revealed, when they immediately claim for themselves what they appeared to ascribe to the objects of their worship. We need not wonder, therefore, that Sennacherib exalted himself against all that is worshipped, for that is the result of ungodliness.

There are two ways in which his blasphemy is expressed. First, he exalts himself above God, and thinks that he will be stronger than God; and, secondly, he makes no distinction between God and the false gods. He sufficiently displayed his ungodliness, when he exalted himself alone even above idols; for although they are nothing but idols, yet as their worshippers ascribe to them some power and divinity, if they scoff at idols, they show that they despise every object of worship; for they treat idols with the same contempt as if they had had to do with God himself. Their own conscience testifies, therefore, that they carry on war against God, and they have no excuse arising from ignorance; for they think that God dwells in graven images. If that tyrant despised Apollo or Jupiter, he undoubtedly despised them, not as idols, but as having in them something divine. The second blasphemy of the tyrant was, that he placed the living God on the same level with the false gods of the heathen, and dared to scoff at him as well as at the others, and to ridicule the confidence of Israel, as if no greater power belonged to God than to idols.

12. But it shall come to pass. Hitherto the Prophet had explained what would be the pride of the Assyrian, after having obtained a victory over Israel; but now he foretells what will happen to the Assyrian himself, and what will be the purpose of God against him. Wicked men do everything in the same manner as if God were not in heaven, and could not frustrate their designs. What else is the meaning of those haughty words, My hand hath found the kingdoms of the idols, than this, that he thought that he would vanquish all the gods? But God opposes his designs, and, after having made use of his agency, punishes himself also.

This verse contains two clauses. First, he declares that God will punish a wicked king. Secondly, he suggests that the time is not yet come, in order to encourage believers to the exercise of patience. He foretells that the time which God regards as fit for doing it will be, when he shall have chastised the sins of his Church; in the same manner as if the master of a house were to settle the disturbances of his own family. The object which he has in view is, that believers may not give way to despondency, when they behold a wicked tyrant in such a state of exultation, and may not abandon the hope of salvation, as if it were impossible to restrain him.

I will visit upon the fruit of the stout heart of the king of Assyria. {Bogus footnote} God promises, in a word, that after having permitted the Assyrian to plume himself beyond measure, he will in his turn be an avenger; for it belongs to him to repress the pride of the flesh, which is connected with sacrilege. Accordingly, the preposition על (gnal) Upon. is emphatic, as if it declared that the Assyrian will not be protected by his loftiness from undergoing punishment. Fruit is here taken in a metaphorical sense, for wicked men think that they are happy and prosperous when they swell with pride, as if they gathered some fruit. He places in the foreground the heart, which is the seat of pride, and which, when it swells with haughtiness, pours out fierceness and cruelty. Afterwards, he adds the eyes, by which the inward feelings of the heart are manifested, and which, by being lifted up, are the heralds of secret vice. To whatever extent the Assyrian, in his pride, may elevate himself, God testifies that he has in his own power the means of suddenly changing his glory into dishonor and reproach. Accordingly, he includes contempt, scorn, disdain, and haughty looks, indicative of excessive confidence, which are usually beheld in proud men.

I will visit. He introduces God as speaking, because that which God utters with his own mouth is more impressive, (ἐμφατικώτερον,) than if he spoke by the mouth of the Prophet. Hence draw a general doctrine. God cannot endure the arrogance of proud men, without suppressing it; for he wages incessant war with the haughty and disdainful. (Proverbs 3:34; James 4:6; 1 Peter 5:5.)

When the Lord shall have finished his whole work. Observe how, in order to repress immoderate haste, the Prophet added this by way of limitation; for as soon as we see a proud man, we wonder that the Lord endures him. Isaiah here shows that God endures that proud tyrant, whatever may be the insolence with which he vaunts and exalts himself, because he chose to make use of his agency, and that the seasonable time for the Lord’s destruction of the wicked is not always at hand, but that we ought to wait patiently for it. When he shall have chastised the kingdom of Judah, as if he were bringing the members of the family into a state of submission, he will not be slow or sluggish in punishing a foreign enemy; as a father commonly throws away or breaks the rod with which he chastised his son.

His whole work on Mount Zion and on Jerusalem. By a figure of speech in which a part is taken for the whole, (συνεκδοχικῶς,) Mount Zion is here put for the Church, and Jerusalem is employed in the same sense, in order that by means of the Temple and the royal city, as the head, he might describe the whole body, and by means of the most important part might describe the whole kingdom. He calls it the whole work, because through our foolish haste we would draw away God from his work, though it were only begun. More especially, our wrath against wicked men rages so strongly, that it is difficult to restrain our impatience, if God do not instantly comply with our wish in punishing them. To mitigate this fervor, he bids them allow full and ample time for God’s fatherly chastisements.

The whole work denotes a proper measure. This is a useful and highly consolatory doctrine; for we see wicked men, in a wonderfully arrogant and seemingly triumphant manner, mocking God, and uttering reproaches and slanders against his doctrine, so that hardly any words can express their insolence. If the Lord would comply with our wish, he would immediately hasten to subdue and destroy them. But he wishes first to humble his Church by means of them.

On Mount Zion and on Jerusalem. He does not now speak of Syrians or Egyptians, but of the Jews, of Zion, of the Temple and the habitation which he was pleased to consecrate to himself. Thus, at the present day, there are various diseases of the Church, which the Lord determines to heal and remove. He has indeed begun to do so; but we are mistaken if we think that the work is finished; and he will not cease till he has subdued us, so that we may be moved by the true fear of him, and may submit to his yoke with becoming modesty and gentleness. We need not wonder, therefore, that he gives a loose rein to tyrants, and hitherto permits them to rage against the Church. But the consolation is at hand. When he shall have made use of their agency in chastising the Church, he will visit their pride and arrogance. And we need not wonder if God, by striking his elect first of all, expresses in this manner his peculiar regard for their salvation. Judgment must therefore begin at the house of God, and must afterwards extend to those who are without, who will endure chastisements still more severe.

13. For he hath said, By the strength of my hand I have done it. The Prophet again repeats the highly blasphemous words which the Assyrian uttered; for he ascribes to his power and wisdom all the victories which he obtained. By strength of hand he means vast armies collected out of various nations. Yet at the same time he boasts of being a warlike king, as those blusterers are wont to claim the praise of everything that was done under their direction, though they were enjoying the luxury and ease of a retired life. Afterwards he boasts that he was cautious and wary, to use an ordinary phrase of our own, (J’ay este bien entendu et expert,) I was very skillful and clever. But there can be no doubt whatever that he bestows this honorable appellation on the tricks and dishonest cunning by which he had gained advantage over his neighbors. For what are the stratagems of kings and princes? To disturb the peace by indirect methods, to invent pretences for quarrels, to sow the seeds of discord, and, in a word, by their artifices to level all distinctions.

I have removed the boundaries of the nations. This means, “I have extended the boundaries of my dominion, and have added other countries to my territories, so as to remove their boundary and limit.” Just as if we were to say that the King of France removed the boundaries of Brittany, Burgundy, Aquitaine, Provence, and other countries, when he united them to his own kingdom. He likewise adds, “that nothing was so secret or concealed as not to become his prey;” as if he had said that by his sagacity he drew the neighboring countries into his nets, fished their treasures, and brought into his possession all that lay concealed.

14. And my hand hath found as a nest. He adds, that it cost him no trouble to vanquish kings and amass their wealth; and he illustrates this by a comparison. As if one were to seek a nest and find one deserted by the birds, and consequently to take the eggs without difficulty; for if the parent birds were sitting on the eggs, having an instinctive desire to protect their nest, they would either fly at the robber, and attack him with their bill, or by loud and unpleasant noises endeavor to drive him away. But this tyrant boasts that there was no one who ventured so much as to open the mouth against him, and therefore that he had no difficulty in bringing all the kingdoms under his dominion. Accordingly, he lays claim to all these things, and attributes them to his wisdom, and makes no acknowledgment of the providence of God. These boastful pretensions the Prophet has purposely related as coming from the despot’s own mouth, in order to show that they were so many bellows to kindle the judgment of God; for among men this haughtiness could not be endured, and how would not God restrain it?

15. Shall the axe boast? He now ridicules more strongly the mad effrontery of the Assyrians in imagining that he could create mountains of gold; for he tells us that the case is the same as if an axe or a hammer should despise the hand which sets them in motion, and should be proud of their activity, though it is manifest that they have no power of their own to move. But before explaining the subject more fully, I shall touch briefly on the words.

Like the rising up of a rod against him that raiseth it. As if the rod should shake itself against them that lift it up. Margin, or, as if a rod should shake them that lift it up. — Eng. Ver. Our translators were uncertain whether את (eth) was the sign of the accusative or a preposition. — Ed This second class of the verse is somewhat obscure. The matter is plain enough, but in the form of expression there is some ambiguity, in consequence of which commentators greatly differ. Yet, when I examine the matter closely, the rendering which I have given appears to flow more naturally than the others. “What is this? If a staff rise against the hand of him that raiseth it, and forget that it is wood, what a shocking exhibition will it be!” For it is not uncommon that the particle את, (eth) which is the sign of the accusative, should mean against; and the copulative ו (vau) is often superfluous. We shall thus have a meaning which is not ambiguous, and which agrees with the words of the Prophet. He formerly reproached the Assyrian for ascribing to his schemes and his army the victories which he had gained. He now says, that in this manner he boasts against God, just as if an axe, reckoning as nothing the hand of him that cuts, claimed the praise of a workman, or a staff, as if it were not dead wood and without any strength of its own, rose up against him that wielded it.

Hence we learn that men rise up against God, whenever they ascribe to themselves more than is proper, and that in such cases they war not with men but with God himself. Away, then, with those proud and blasphemous expressions, “By my power and wisdom and perseverance I have done and contrived and accomplished these things;”

for the Lord is a jealous God, (Exodus 20:5,)

and does not permit his glory to be given to another! (Isaiah 42:8;48:11.)

We must attend to those comparisons by which he likens men to instruments; and we must not view it as referring to the universal providence by which all creatures are governed, as some do, who acknowledge that all the creatures are moved by God, because they cannot deny it, but add, that each of them is driven according to its nature, as the sun, the moon, the heavens, and such like. Thus they imagine that man is driven hither and thither by his own choice and by free-will; because God does nothing more than continue that power which he once bestowed at the beginning. Their false explanation amounts to this, that the whole machinery of the world is upheld by the hand of God, but that his providence is not interposed to regulate particular movements. Thus they ascribe to God the rain and the fair weather because he is the Author of nature, but contend that, strictly speaking, God commands nothing, that the rain is produced by vapours, and that fair weather also is produced by its natural causes. But this confused direction, which they leave to God, is hardly the thousandth part of that government which he claims for himself. Justly therefore, does Isaiah show that God presides over individual acts, as they call them, so as to move men, like rods, in whatever way he pleases, to guide their plans, to direct their efforts; and, in a word, to regulate their determinations, in order to inform us that everything depends on his providence, and not on the caprice of wicked men.

It is objected, that it would be absurd to call men axes and swords, so as to take away from them will and judgment, and everything that distinguishes them from inanimate creatures, and to make them, not men, but stocks and stones. But the answer is at hand. Though God compares men to stones, it does not follow that they resemble them in all respects. No one thing is exactly like another, but they agree in some points; for as a staff cannot move itself in any direction, and yet is fit for inflicting blows, so wicked men have something which belongs to them by nature, and yet they cannot be moved hither and thither, without being directed by the providence and secret decree of God. This fitness of things, if we may so call it, is no reason why the action should not be ascribed entirely to God alone.

But the question about the will of man is unseasonably introduced on the present occasion. If God controls the purposes of men, and turns their thoughts and exertions to whatever purpose he pleases, men do not therefore cease to form plans and to engage in this or the other undertaking. We must not suppose that there is a violent compulsion, as if God dragged them against their will; but in a wonderful and inconceivable manner he regulates all the movements of men, so that they still have the exercise of their will.

In this passage Isaiah chiefly shows that all the efforts of men are fruitless, if God do not grant them success; and therefore that the Assyrian, even if he had attempted everything, would not have succeeded, if the Lord had not bestowed the victories; and, consequently, that he had no reason for laying claim to the praise of those things in which his success was owing solely to God. This is confirmed by another metaphor, that the lifting up of a staff proceeds from the will of him who moves it, and not from the nature of the wood. “לא עף, (lo gnetz) ‘the no-wood;’ that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle לא (lo) to a noun, to signify in a strong manner a total negation of the thing expressed by the noun. “How hast thou given help ללא כח (lelo choach) to the no-strength? “And saved the arm, לא עז (lo gnoz), of the no-power? “How hast thou given counsel ללא חכמה (lelo chochmah) to the no-wisdom? “That is, to the man totally deprived of strength, power, and wisdom. (Job 26:2, 3.) So here לא עף (lo gnetz) means him who is far from being an inert piece of wood, but is an animated and active being; not an instrument, but an agent.” — Lowth

16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness. He proceeds with the former doctrine, declaring that the Lord will show to the Assyrian how undeservedly he exalts himself, and will throw down his arrogance, in which he foolishly takes delight. As he trusted in his wealth and his forces, Isaiah declares that the Lord will take them away; and he does so under the metaphor of fatness and leanness. By the word fatness he means both riches and warlike power, in which he placed too much confidence; as if he had said, “Everything fat and rich that he possesses, the Lord will make the whole of it lean.” It is not uncommon to compare prosperity to fatness; for as horses which are too fat become refractory, so as to throw the rider or kick when any one comes near them, so among men abundance produces fierceness of disposition, which is subdued by leanness

And under his glory he shall kindle a burning. There is great beauty in the comparison, that a fire will be laid under his glory; for it means, that the greater the splendor of his prosperity, so much the more abundant will be the fuel for the conflagration. Yet it likewise shows that he will be utterly reduced to nothing; as if one were to cut down a tree from the roots, or overturn a house from the foundation. If nothing more than the branches of a tree be cut down, it quickly sprouts again; or if the roof of a house be consumed by fire, the other parts of it remain uninjured. He therefore leaves him nothing, but asserts that he will be brought down by utter destruction.

As the burning of a fire. Like the burning of a fire. — Eng. Ver. The particle as, which points out the comparison, does not mean that the language is metaphorical, but rather that the burning will be such as to consume utterly the glory of the Assyrian.

17. And the light of Israel shall be for a fire. There is an elegant allusion to that burning by which he threatened that he would consume the Assyrians. In fire there are two things, light and heat. As the Lord consumes the enemies by his heat, so he enlightens the godly by his light. It is very customary that God is sometimes called a devouring fire, (Deuteronomy 4:24, 9:3; Hebrews 12:29,) and sometimes, in a different point of view, he is called light, (Isaiah 60:20; Micah 7:8,) because his power produces contrary effects on the godly and the ungodly. When he shines on the godly, he imparts life and nourishment to them, but he consumes and destroys the ungodly. In a word, while he threatens destruction to the Assyrians, he likewise brings comfort to the godly; and he does so in two ways, first, because they will see that God revenges the injuries which they have received, and, secondly, that they will be cheered by his light, and will thus receive a new life.

And his Holy One for a flame. What that light is he states plainly, and without a metaphor, when he adds, his Holy One, so that it is unnecessary to make a more lengthened exposition. The meaning is, that he determines to protect that people which he hath chosen, and which he hath separated from the rest of the nations to be a peculiar people to himself.

And it shall devour its thorns and briers in one day. He now shows that the favor of God, which shines in Israel, will be like a fire to consume enemies. In one day means, that he will burn them with a sudden and unexpected conflagration. It denotes an uncommon and dreadful burning, which usually overtakes the wicked suddenly, when they think that all is well with them, and that danger is at a great distance. He next shows that, whatever defences they may put forth, they will be like tow, which, as soon as it is set on fire, will instantly be consumed.

18. And shall consume the glory of his forest. He goes on with the same comparison of a burning, and declares that the fire will consume both the highest and the lowest, and will leave nothing uninjured. It is possible that a fire might destroy the higher parts of a building, and might leave the lower parts unaffected.

And of his fruitful field. I do not think that כרמל (Carmel) is here a proper name, but rather an appellative, denoting a rich and fertile soil; for to say that Carmel was held as belonging to the dominion of the king of Assyria, would have been inadmissible. The meaning therefore is, that not only will destruction overtake his forests, but the corn will be consumed by the same fire; for it will not only range over the heights, but will penetrate into the lowest places.

From the soul even to the flesh. This comparison is taken from man. As man consists of a body and a soul, so each part of him is liable to separate diseases. It frequently happens that, when the soul is healthy, the body is diseased; and often the reverse takes place; but when both are unhealthy at the same time, the case is most dangerous. By this comparison, therefore, he threatens that the Assyrians will have nothing safe or sound, but that they will be devoted to utter destruction, because they will perish from the flesh even to the soul; not that souls are mortal, but because the vengeance of God will fall upon them also. This is truly dreadful; for the design of chastisements is,

that the spirit may be saved, though the flesh be destroyed, (1 Corinthians 5:5;)

but when the spirit also is involved in the destruction, what can be said or imagined that is more miserable? The flame only scorches the godly, but does not consume them as it consumes the ungodly, in whom it finds nothing but fuel fit for burning.

And it shall be as the fainting of a standard-bearer. There is an allusion in the words of the Prophet, which cannot be conveyed in another language. The meaning is the same as in the other comparisons, that there will be utter destruction, like the complete rout of an army when the standard has been taken. When the ensigns have been taken, it is commonly followed by a great slaughter; and when historians describe a fearful carnage, they tell us that the ensigns were taken. He does not threaten these things against the Assyrians on their own account, that they may receive advantage from the warning or may be led to repentance, but to yield consolation to the godly, that they may not think that the Assyrians will pass unpunished when they raged so fiercely against the people of God, or entertain fears either that the Lord has forgotten his promise, or that he cannot frustrate their designs. If the Prophet had not put them on their guard, many scruples of this kind might have arisen in their minds.

19. And the remnant of the trees of his forest shall be a number. And the rest of the trees of his forest shall be few. (Margin, Heb. number.) — Eng. Ver. When he adds that the remnant of them will be a number, he employs a Hebrew idiom to express that they will be few; and thus he only confirms the former statement, that the devastation produced, after the calamity which God will bring on the Assyrians, will be so great that there will be no difficulty in counting them.

That a child may number them. He goes so far as to say, that they will be so few that those who are left of them may be counted even by a child; for children have difficulty in counting as far as three or four. Accordingly, the kingdom of the Assyrians was formerly like some vast forest; but when the trees have been hewn and thrown down, those which are left are few, and scattered at great distances from each other.

20 It shall be in that day. Returning now to the elect people, he describes the result of the chastisement which was at hand. As it is painful and disagreeable to us to endure calamities and afflictions, and as we refuse them so far as lies in our power, the Lord points out to us the result of them, that we may be taught to consider the design of them, and may thus bear more patiently: as if he had said, “You would wish that the Assyrians were driven to a great distance from you, and that you could live in comfort and safety. But consider, that this chastisement is as necessary as medicine would be for curing your diseases; for you do not acknowledge the power of God, and you withdraw your confidence from him to give it to wicked men. It is truly wretched to place the hope of salvation in enemies, and to rely on those who aim at nothing but your destruction.” In like manner, Israel relied sometimes on the Assyrians and sometimes on the Egyptians.

But shall stay upon the Lord We ought not to despise this compensation made for the diminished numbers of the people, that the small portion which survived the calamity learned to place their hope in God. Hence we see more clearly how necessary it was that God should chastise Israel. The mitigation which he holds out, that still a remnant is left, among whom the true worship of God is maintained, is fitted to yield very high consolation.

In truth. This phrase is not superfluous; for until the Lord had afflicted them, all wished to be accounted the children of Abraham — all made profession of the faith, and indiscriminately worshipped God; but it was mere pretense. Isaiah therefore reproves this hypocrisy, and says that their hope will afterwards be true and sincere when they shall have been cleansed from impostures; for although they very haughtily boasted of their confidence in God, still they continued to place their confidence in the assistance of the Assyrians. Consequently, when they shall be chastised by their hand, they will learn to trust in God alone, and will withdraw their heart from the assistance of men. Hence infer that we cannot place our confidence in God unless we altogether withhold our heart from creatures; for we ought to rely on God alone in such a manner as not to think it a hardship to renounce all other grounds of confidence. Where this perfect confidence does not exist, there is no room for truth; for the heart is divided and double. (Psalm 12:2.)

21. A remnant shall return. This is a confirmation of the former statement. Yet in the words שאר ישוב, (Shear Yashub,) a remnant shall return, there appears to be an allusion to that passage in which Isaiah’s son was called Shear-jashub. (Isaiah 7:3.) In our observations on it, we stated that this peculiar name was given him in reference to the event, that it might be regarded as a pledge of the future deliverance concerning which his father prophesied. It was necessary that the Jews should be confirmed in various ways, that they might be convinced that the Lord would at length bring them back. This is also the design of what he immediately adds —

To the mighty God; that is, to him whom the people, after having returned from their former apostasy, will acknowledge to be the guardian of their salvation. This attribute, mighty, is ascribed to God for the sake of the occasion on which the words were used. He might have thought it sufficient to have expressed power by the name אל, (El,) God, which also signifies mighty; but he chose likewise to add to it גבור, (gibbor,) that is, strong or mighty, in order to excite the people to greater confidence. How was it possible for the people to betake themselves to the Assyrians and Egyptians, but because they did not think that God was sufficient for them? This is the source of all evils, when we are not fully convinced that in God is everything that can be desired for our salvation.

22. For though thy people be. He casts down hypocrites from foolish confidence; for they reckoned it enough to be the descendants of holy Abraham according to the flesh, and, therefore, on the sole ground of their birth, they wished to be accounted holy. Yet he exhorts the godly to patience, that they may learn to await calmly that calamity and diminution of their number, lest, when it took place, it should be unexpected, and give them uneasiness. He therefore comforts them, that they may not be grieved at so great desolation; for the Lord will at least collect a remnant of it.

The consumption decreed. כלה (chalah) means to finish, and it means also to consume. The latter is more appropriate. He calls this diminution of the people a consumption, and one that is completed; for he employs exaggerated language, the import of which is, that they were not far from utter extermination, there being very few that were saved.

The word Israel may be taken either in the genitive case, of Israel, or in the vocative case, O Israel, That is, the passage may either be rendered, Though thy people of Israel be as the sand of the sea; or, Though thy people, O Israel, be as the sand of sea. — Ed. so that in this way he addresses the patriarch Jacob, or all the godly under his name. But it is of little importance, for the meaning is the same, in whichsoever of these ways it be taken; and therefore it may be read in the genitive case, of Israel. Yet I am more inclined to view it as a proper name, to denote the true, and not the spurious Israelite. The bold address to the patriarch has a striking effect; for God, addressing a dead man, declares to the living that what he had formerly promised, (Genesis 13:16, 22:17,) that the posterity of Abraham would be like the sand of the sea, did not apply to a promiscuous multitude, which had apostatized from godliness, but that there would be a kind of interruption in a corrupt nation, till shortly afterwards it should be renewed.

Overflowing with righteousness, or overflowing righteousness. Shall overflow with (Heb. in, or, among) righteousness — Eng. Ver. Another consolation is added, that this very small company will overflow righteousness. When we see the Church distressed by such heavy calamities, that we think that it cannot be far from destruction, we are in danger of giving way to despondency, and of entertaining doubts about the mercy of God. Those whose minds are impressed with just views of the judgment of God, feel that this is the severest of all temptations. It was therefore necessary that godly minds should be fortified against it, that they might soothe their grief by pondering the benefit which would result from this calamity. The benefit was, that righteousness would overflow the whole world like a river; and he had formerly noticed this, when he said (Isaiah 10:20) that the remnant would trust in God in truth

The word righteousness is explained in various ways. Some refer it to the preaching of the gospel, because by means of it, as Paul says,

the righteousness of God is revealed from faith to faith, (Romans 1:17;)

and by the agency of the Apostles, who were a small remnant of the Jews, it spread over the whole world. (Mark 16:15.) Others choose rather to view it as meaning that that consumption was an evidence and proof of the righteousness of God in inflicting punishments so severe on his own people. But I prefer a more general exposition of it, namely, “This consumption will be sufficient to fill the whole world with righteousness. The remnant which shall survive it, though small, will be sufficient to cause such rivers of righteousness to flow, that the whole world shall be overflowed by them.”

23. For the Lord God of hosts shall make a consumption. This repetition again wounds the self-complacency of those who proudly despised God. It was almost incredible that the Jews, to whom so many promises had been given, and with whom God had made an everlasting covenant, should perish, as it were, in an instant; and it appeared to be even inconsistent with the unchangeable nature of God. The Prophet therefore declares that the Lord is the author of this consumption, in order to repress the pride of wicked men, who, relying on their present prosperity, thought that they were beyond all danger, and, swelling with that confidence, ridiculed all threats and warnings. “God,” says he, “will reduce your land to a desert, so that in the very midst it will be desolate, and will resemble a wilderness.”

In the midst of all the land. By the midst of the land he means its very heart, that is, its most fortified and best defended places. Some think that the word נהרצה (neheratzah) is an adjective, determined; but for my part I view it as a substantive, consummation; The Author’s version is, because a consumption and consummation will the Lord Jehovah of hosts make. — Ed. and in this sense it is used by Daniel and in other passages. (Daniel 9:27.)

Paul quotes this passage, (Romans 9:28,) but in somewhat different words from what the Prophet uses; for he follows the ordinary translation which at that time was generally used. Though Paul wrote correctly and faithfully, and in accordance with the Prophet’s real meaning, yet the words which he quotes from the Greek translation have led many to depart from what the Prophet actually meant. The Greek translator having used the word λόγος, (logos,) that is, a discourse, many have entered into discussions about the Gospel, and have said that it denotes the repeal of the law, because it puts an end to ceremonies and figures, and therefore that it is a short and concise discourse, by which we are freed from the burden of the law under which the people groaned. But that has nothing to do with the Prophet’s meaning; for here he says that the consumption is a diminution, by which the people will be almost ruined. Paul’s design is not different, and the Greek translators meant nothing else; for by λόγος (logos) they meant what is expressed by the Hebrew word דבר, (dabar.) Though the Prophet does not make use of the word דבר, (dabar,) yet the word which he uses means a thing consumed, that is, consumption, and the meaning of both words is the same. In short, Paul there repeats (Romans 9:28) what Isaiah had said in this passage about the future consumption of the people, and shows that this prediction was chiefly fulfilled in his own time, when the Jews were cut off from the kingdom of God on account of their ingratitude, and but a small remnant (Isaiah 1:9, 10:22) was preserved.

24. Therefore, thus saith the Lord Jehovah of hosts. He goes on with the same consolation, which belongs to the godly alone, who at that time, undoubtedly, were few in number. A great number of persons gloried in the name of God, and wished to be accounted his people; but there were few who actually performed what they professed in words; and, therefore, he does not address all without reserve, but only those who needed consolation. The kingdom having been destroyed, they might entertain fears about themselves and their affairs, and might judge of their own condition from that of others, and therefore it was necessary to comfort them. This distinction ought to be observed, for otherwise it would be inconsistent to address to the same persons statements so different.

And shall lift up his staff against thee in the way of Egypt After the manner of Egypt. — Eng. Ver. He adds a ground of consolation, namely, that that calamity will be nothing else than the lifting up of a rod to chastise, but not to destroy them. The preposition ב (beth) denotes resemblance. דרך (derech) means a pattern, and therefore I render it, after the pattern of Egypt. As if he had said, “Though the Assyrian be cruel, and in many ways aim at thy destruction, yet he shall only wound, he shall not slay thee.” He therefore mentioned the pattern of the Egyptian bondage, which was indeed very wretched, but yet was not deadly. (Exodus 1:14, 12:51.) It is customary with the Prophets, amidst perplexity or disorder, to remind the people to contemplate that deliverance by which God miraculously rescued them from the hands of Pharaoh, who was a most cruel tyrant. The meaning therefore is, “As the Lord was at that time victorious, and destroyed the Egyptians who had leagued for your destruction, so now he will quickly vanquish the Assyrians.”

Others render it, in the way of Egypt, because the Assyrians made war against the Jews on account of the Egyptians. But that exposition cannot be admitted; and if we carefully examine the matter, it will be found that there is none more appropriate than that which I have proposed, and which is also approved by the most learned commentators. There are two clauses which form a contrast; the oppression which the Egyptians laid upon them, and the calamity which should be inflicted soon afterwards by the Assyrians. “As the oppression of the Egyptians was not deadly, so neither will the oppression of the Assyrians be. You have had experience of my strength and power against Pharaoh, and so will you find it on Sennacherib.” If we did not explain the clauses in this way, they would not agree with each other.

25. But yet a little while. He means not only the siege of Jerusalem, when Sennacherib surrounded it with a numerous army, (2 Kings 18:17,) but likewise the rest of the calamities, when Jerusalem was overthrown, (2 Kings 25:4,) the Temple razed, and the inhabitants taken prisoners; for against those dreadful calamities it was necessary that the godly should be fortified by these promises. This ought to be carefully observed; for if we neglect it, as other commentators do, we shall not be able to see how the statements agree. Accordingly, the captivity of the people might be called a consumption; for Babylon was like a grave, and banishment was like death. But when the danger was immediate and urgent, and Sennacherib attacked them with his army, and various straits were felt by them in that siege, this consolation was needful; for Judea seemed to be utterly ruined, and to outward appearance no hope of safety was left.

My fury and indignation shall be spent. The indignation shall cease, and mine anger. — Eng. Ver. The consolation corresponds to this state of things. “The Lord will spare thee. For a time, indeed, he will delay, and will keep his assistance as it were concealed; but he will at length rescue thee, and will revenge thy enemies whom he has determined utterly to destroy.” If it be thought better to interpret כלה (chalah) as meaning to consume or spend, then he says that he spends his anger, in the same way that we speak of spending years and our whole life; that is, “I will cherish my anger until I completely destroy the Assyrians.” But the word finish brings out the meaning more fully; as if he had said, “until I have discharged all my anger.” This is the destruction which he also threatens elsewhere (Isaiah 52:1) to the uncircumcised; for when the hope of mercy has been taken away, he executes his judgment against the ungodly.

26. And the LORD of hosts will stir up a scourge for him. Here Isaiah makes use of the word scourge, and not rod, meaning that the Lord will treat the enemies much more harshly and severely than they had treated the Jews. He threatens them with extermination, and makes it more evident by two examples; first, that of the Midianites, (Judges 7:25,) who were cut off by a dreadful slaughter in the valley of Oreb, which was so named from their leader, and, secondly, that of the Egyptians, whom the Lord, when they pursued after his people, sank in the Red Sea. (Exodus 14:27, 28.) In the former passage, he refers to a narrative which was somewhat more recent, and in the latter to one that was more ancient.

Hence we infer that the Lord hath displayed his power in defending his Church, in order that, when our affairs are in the most desperate state, we may remain steadfastly in the faith, and, relying on his grace, we still may cherish a pleasing hope. By means and in ways that are unexpected he often delivers his Church, as he did by the hands of Gideon and Moses. We ought always, therefore, to call to remembrance those benefits, that we may be excited more and more to confidence and perseverance.

Hence we ought also to infer that all the afflictions which we endure are the Lord’s rods with which he chastises us; and yet he does not permit Satan or his agents to inflict deadly chastisements upon us. On the other hand, an awful destruction awaits our enemies, as we see in the Midianites and Egyptians. It is therefore no small consolation that, when we compare our condition with theirs, we see them, for a time indeed, in all the madness of joy and of wickedness insulting the children of God, but at the same time learn what a dreadful sentence has been pronounced against them; for they are devoted to deadly and everlasting destruction.

27. And it shall come to pass in that day. It is uncertain whether he now speaks of the deliverance which took place under Zerubbabel, (2 Chronicles 36:22, 23; Ezra 1:2,) or of that wonderful overthrow of Sennacherib, (2 Kings 19:35,) when he besieged Jerusalem with a huge army. This latter opinion is almost universally preferred; and indeed it appears to be supported by what follows, for immediately afterwards he gives a description of the country, and enumerates the chief places through which Sennacherib should conduct his army, till he arrived at Jerusalem itself, so that there appeared to be nothing at all to hinder him from taking possession of the city. With this opinion I partly agree, but I extend the prediction farther.

Isaiah intends to comfort the godly who were involved in the present distress. It might be thought that the promise failed, and that the calamities which immediately followed were utterly at variance with it. For instance, if the Lord promise to give me food for next year, and yet leave me altogether destitute of it, what faith can I have in a promise so distant, if the Lord do not rescue me from the present distress? Thus, the Lord’s promise, in which he had said that he would deliver his people from Babylon, and would continually assist them, may be thought to have failed, when it was exposed to the jaws of that huge wild beast. With the view of meeting this objection, the Prophet includes both promises, that the Lord will be the guardian of his people, till at length he deliver them from death. Some limit it to the slaughter (2 Kings 19:35) of Sennacherib’s army; but as Isaiah promises the loosing, or breaking of the yoke, I have no doubt that he describes deliverance from captivity. Yet he confirms the promise, that God will not only rescue them from Babylon, but will also aid them against the besieging army of the tyrant, whom he will not suffer to go beyond what has been threatened.

That his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, He describes that tyranny in two ways, in order to illustrate more fully how great was the blessing of deliverance. If it be thought best to refer it to Sennacherib, he had not laid on the Jews so grievous a yoke. The people paid only some tribute, as we learn from sacred history. (2 Kings 23:33; 2 Chronicles 36:3.) Why then has he employed two names in describing this tyranny? It may be pleaded that he had in his eye the approaching danger; for that tyrant, like a huge beast of prey, had devoured the whole of Judea by his voraciousness, and had oppressed them to such an extent, that it appeared to be almost impossible that his yoke could ever be taken off. But I have already explained the view which I prefer, that he describes the uninterrupted course of the favor of God down to the time of redemption.

And the yoke shall be destroyed from the face of the anointing. Because of the anointing. — Eng. Ver. The phrase, the face of the anointing, is explained by some to mean the fatness with which the yoke is besmeared. But that interpretation is too farfetched. Others more correctly view שמן (shamen) as bearing its ordinary signification, and as denoting anointing or oil. He again reminds them of Christ, and shows that through his kindness they will be delivered from that tyranny. Anointing is the name given to that kingdom which the Lord had set apart for himself, and which he therefore wished to keep unspotted and undiminished. When the Prophets intend to applaud the majesty of that kingdom, they speak of the anointing which the Lord had bestowed on it as a distinguishing mark, because it was a type of Christ. (Psalm 45:7, 89:20; Isaiah 61:1; Daniel 9:24.) Though God established the rest of the kingdoms, still they were in some respects profane; this ranked above them as holy and sacred, because the Lord reigned over Judea in a peculiar manner, and because under this figure of a kingdom he held up Christ to their view. For this reason, also, it was promised to Solomon that his throne would be everlasting. (2 Samuel 7:13; ; 1 Chronicles 22:10Psalm 89:5.) As to the interpretation given by some, that שמן (shamen) denotes the king himself, not only is it too farfetched, but it conveys no solid instruction.

The Prophet therefore points out the means of overthrowing that tyranny; for it appeared as if there were no reason to believe that the yoke of so powerful a tyrant would be broken. He shows that this will arise from the heavenly anointing of that kingdom, that all may perceive that this benefit depends on the power of Christ, and not on the ability of man or on chance.

28. He is come to Aiath. The siege of the holy city being now at hand, Isaiah sets before their eyes the whole of Sennacherib’s march, that the hearts of the godly, by long and careful study of it, may remain steadfast. This delineation was powerfully calculated to allay their fears, when godly men saw that the Assyrians did not move a step but by the appointment of God; for by the mouth of the Prophet he had given a lively description of the whole of that march. “Here is a lively description of the march of Sennacherib’s army, not that related below in chapter 36:1-22, but in his first invasion of Judea, when he passed Jerusalem to the northward on his way to Egypt; for so the places here mentioned indicate, stretching in order from the north to the west and south of that capital.” — Rosenmuller. It is unnecessary to spend much time in explaining the relative position of the places here named, for it is enough if we understand that Sennacherib marched through those places of which the Jews had been informed.

At Michmash he will lay up his baggage. The words which we render, He will lay up his baggage or armor, are translated by some, He hath made a muster; for פקד (pakad) signifies also to number. I do not dislike this interpretation, but prefer the former; for I understand the Prophet to mean that the Assyrian will lay up his armor, that is, the provisions, and the rest of the implements of war, in Michmash. It is the custom of warriors not to lead forward an army without providing the means of support, which they lay up in a safe and convenient place, that the army may be supplied out of it with all that is needful. Under the word baggage or arms, he includes not only darts and swords, but all the supplies and provisions of war. The meaning of the word כלי (cheli) is extensive, and includes every kind of implements, and thus resembles the word (vasa) which denotes vessels in the Latin language.

29. They have crossed the ford. They are gone over the passage. — Eng. Ver. Some understand by this the passage of the Jordan, but I do not know if it could be crossed by a ford in that quarter. “They have passed the strait. The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1 Samuel 14:4, 5,) where a great army might have been opposed with advantage by a very inferior force. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city.” — Lowth. He describes how great will be the terror when they hear of the approach of the Assyrian, that the whole country will be struck with terror and alarm, so that the Assyrian will subdue it without any difficulty. When such dread has seized their hearts, they will freely surrender at the first attack of the enemy, so that the conquerors will be allowed to ravage at their pleasure. He passes from the singular to the plural number, because he speaks sometimes of the king and sometimes of the whole army.

Ramah is afraid; Gibeah of Saul is fled. He mentions Ramah in preference to the rest, because it was the nearest town; and he describes the flight of the inhabitants of some towns, as if the mere report had terrified them to such a degree that they gave up their country into the enemy’s hand. After having spoken of so great dismay, he adds. —

30. Neigh, Lift up thy voice. (Heb. Cry shrill with thy voice.) — Eng. Ver. O daughter of Gallim. By the word neigh he denotes the howling and cries which will be heard at a distance. It is very common, in the Hebrew language, to call cities daughters. He says that the howling will be so great that it will be heard even by the neighboring cities; for at Laish will be heard the groanings which will be uttered in Anathoth

31. Madmenah is removed. In exaggerated language he describes that city to have been shaken to such a degree, as if it had been removed to another place. This relates to the disorderly movements of a people in flight; as if he had said that the inhabitants of that city were thrown into as great a commotion as if the city had been razed to its foundations.

The inhabitants of Gebim have gathered themselves. This may be explained to mean that they are so terrified that they crowd together in a body. Others understand by it, that they rush out in a disorderly manner, as if there were not room for a free passage.

32. Yet a day. “Yet this day. One day longer shall the Assyrian be permitted to remain in the vicinity of Jerusalem, and to affright the daughter of Zion.” — Stock. Some interpret this, that the Assyrian will yet remain one day in Nob, which was a village contiguous to Jerusalem, as Jerome and others declare. But I rather agree with those who think that it means, that he will have a great part of the day before him when he halts there, in order to make preparations for besieging Jerusalem on the following day. He intends to describe the rapid march of the Assyrian, and how near Jerusalem was to utter destruction; as if he had said, that he had but a small part of the journey to perform, and that before the day was ended, he would arrive at that city.

He shall shake the hand. This contributes still more to show their terror; for Sennacherib, having conquered the whole country, will threaten Jerusalem, as if he could storm it by the slightest expression of his will.

Against the mountain of the daughter of Zion. By a figure of speech, in which a part is taken for the whole, (συνεκδοχικῶς,) he includes the whole city under the name of the mountain, because that part was higher, and commanded a view of the other quarters of the city. From this confidence of the tyrant, he shows that Jerusalem was not far from utter destruction; for the whole country, and even the city, was struck with such terror that none ventured to oppose him. By these details, therefore, the Prophet intended to give a more impressive view of the kindness of God, that it ought to be ascribed to the extraordinary favor and goodness of God, and not to human aid, of which there was none, that Jerusalem was preserved, as if a sheep had been rescued from the jaws of a lion.

Behold, the Lord Jehovah of hosts. Almost all explain this passage as referring to the Assyrians. (2 Kings 19:35.) They think that the Prophet threatens against them that slaughter with which the Lord destroyed them, after that they had besieged Jerusalem. As if he had spoken in this manner: The Assyrian will indeed be elated with such pride, that as soon as he has seen Jerusalem, he will think that it is in his power. All being struck with such dismay at his approach, that some shall flee and others shall freely surrender themselves, he will imagine that all are subdued under him; but the Lord will quickly reverse his condition, and lop off those lofty branches

But for my own part, when I examine closely the whole passage, and especially what he adds soon afterwards about Lebanon, and the consolation which immediately follows, I think that this passage ought to be referred to the Jews themselves. Isaiah therefore proceeds, in my opinion, to threaten the calamities which awaited the people. As if he had said, “Not only will he come to Nob, but he will spread devastation far and wide over the whole country. Everything in it that is excellent and lofty, he will completely waste and destroy, in the same manner as if one should cut off branches from a tree or cut down a tree from the root.”

This interpretation is confirmed by the following chapter, in which the Prophet offers consolation against that calamity; for the consolation agrees with this verse, and is added as an appropriate remedy for soothing grief. Nor do I attach any importance to the division of the chapter, which is often very absurd, and which perplexes the whole of the Prophet’s meaning. I think, therefore, that we ought to connect that consolation with these verses, as if there had been no such division.

34. And he will cut down the thick places of the forest with iron. There is no difficulty in explaining this metaphor, for it is plain enough that by tall and high trees is denoted all that is powerful, excellent, or lofty. Thus he foretells the destruction and ruin of Judea, which he compares to the cutting down of a forest; by which he means that there is nothing so valuable that the enemies will not destroy it, till they have stripped the whole land of its ornaments.

And Lebanon will fall violently. He mentions Lebanon, because that mountain, as we all know, was highly celebrated for fruitful and highly valuable trees. Now, if he had been speaking of the Assyrians, it would not have been appropriate to introduce the destruction of Lebanon. Hence we infer that the Prophet, in this passage, again threatens the Jews; and this agrees well with the introduction of the discourse, for it begins with a word which calls attention, Behold.

CHAPTER 11

Isaiah Chapter 11:1-16

1. And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

1. Sed prodibit virga ex trunco Isai; et surculus de radicibus ejus fructus edet.

2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;

2. Et requiescet super eum Spiritus Iehovae, spiritus sapientiae et intelligentiae, spiritus consilii et fortitudinis, spiritus scientiae et timoris Iehovae.

3. And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

3. Et sagacem illum reddet in timore Iehovae; non secundum aspectum oculorum suorum judicabit, neque ex auditu aurium suarum arguet.

4. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

4. Nam judicabit in justitia pauperes, et in aequitate arguet mansuetis terrae; et percutiet terram virga oris sui, et spiritu labiorum suorum interficiet impium.

5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

5. Et erit justitia balteus lumborum ejus, et fides balteus renum ejus.

6. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them.

6. Habitabit lupus cum agno, et pardus cum hoedo accubabit; vitulus, et leo, et pecus pingue pariter; et puer parvus reget eos.

7. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

7. Vacca et ursus pascentur; simul accubabunt foetus eorum. Et leo, quasi bos, comedet paleas.

8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den.

8. Et oblectabitur infans super foramine aspidis; et super speluncam cerastis qui ablactatus est manum suam mittet.

9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

9. Non nocebunt, neque injuriam inferent in toto monte sanctitatis meae; quoniam impleta erit terra scientia Iehovae, tanquam aquis mare operientibus.

10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

10. Et erit in die illa, Radix Isai, quae stabit in signum populorum, requiretur a Gentibus, et erit requies ejus gloria.

11. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

11. Et erit in die illa, adjiciet Dominus rursus manum suum ad possidendas reliquias populi sui, quae residuae erunt ab Assur, et ab AEgypto, a Parthia, ab Arabia, ab AEthiopia, a Perside, a Chaldaea, ab Hamath, et ab insulis maris.

12. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

12. Et levabit signum Gentibus, congregabitque ejectos Israel, et dispersiones Iuda congregabit a quatuor plagis terrae.

13. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

13. Et abscedet aemulatio Ephraim, et hostes Iuda excidentur. Ephraim non aemulabitur Iuda, nec Iuda anget Ephraim.

14. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

14. Involabunt autem in humeros Philistinorum ad occidentem; diripient pariter filios orientis, AEdom et Moab missio manus eorum, et filii Ammon obedientia eorum.

15. And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod.

15. Et in nihilum rediget Iehova linguam maris AEgypti; et eriget manum suam super fluvium in fortitudine venti sui; et percutiet illum in septem rivis, et faciet calcari cum calceamentis.

16. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.

16. Et erit semita reliquiis populi ejus, quae residuae erunt ab Assur, quemadmodum fuit Israel, in die qua ascendit e terra AEgypti.

CHAPTER 10

Is 10:1-4. Fourth strophe.

1. them that decree--namely, unrighteous judges.

write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [Maurer], (Is 1:10, 23).

2. To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."

take away the right--"make plunder of the right" (rightful claim) [Horsley].

3. what will ye do--what way of escape will there be for you?

visitation--of God's wrath (Is 26:14; Job 35:15; Ho 9:7).

from far--from Assyria.

leave ... glory--rather, "deposit (for safekeeping) your wealth" [Lowth]. So Psa 49:17.

4. Without me--not having Me to "flee to" (Is 10:3).

bow down--Bereft of strength they shall fall; or else, they shall lie down fettered.

under ... under--rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].

Is 10:5-34 and Is 11:12. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise.

Is 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Is 10:27).

5. O Assyrian, &c.--rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jr 51:20; Psa 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

6. send him--"Kings' hearts are in the hand of the Lord" (Pr 21:1).

hypocritical--polluted [Horsley].

nation--Judah, against whom Sennacherib was forming designs.

of my wrath--objects of My wrath.

give ... charge--(Jr 34:22).

and to tread, &c.--Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is 10:12; Is 33:1; Zec 10:5). But see Is 37:26.

7. meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes.

think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mi 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.

heart to destroy ... not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Is 20:1-6; Zec 1:15).

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.

princes ... kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

12. whole work--His entire plan is regard to the punishment of the Jews (Is 10:5-7).

Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.

fruit--the result of, that is, the plants emanating from.

stout--Hebrew, "greatness of," that is, pride of.

glory--haughtiness.

13. I am prudent--He ascribes his success to his own prudence, not to God's providence.

removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).

treasures--"hoarded treasures" [Horsley].

put down ... inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Is 36:1, 10), the inhabitants" [Maurer].

14. nest--implying the ease with which he carried off all before him.

left--by the parent bird.

none ... moved ... wing--image from an angry bird resisting the robbery of its "nest."

peeped--chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.

15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.

shaketh it--moves it back and forward.

staff ... lift ... itself ... no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Is 31:8 shows that God is meant here by "not wood" [Maurer].

16. fat ones--(Is 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).

leanness--carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Is 37:36).

his glory--Assyria's nobles. So in Is 5:13, Margin; Is 8:7.

kindle--a new image from fire consuming quickly dry materials (Zec 12:6).

17-18. light of Israel--carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

19. rest--those who shall survive the destruction of the host.

his forest--same image as in Is 10:18, for the once dense army.

child ... write--so few that a child might count them.

20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Is 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Is 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).

23. even determined--"A consumption, and whatever is determined," or decreed [Maurer].

midst--Zion, the central point of the earth as to Jehovah's presence.

land--Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."

24. Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.

O my people--God's tenderness towards His elect nation.

after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Is 10:26 requires this interpretation [Maurer].

25. For--Be not afraid (Is 10:24), for, &c.

indignation ... cease--The punishments of God against Israel shall be consummated and ended (Is 26:20; Da 11:36). "Till the indignation be accomplished," &c.

mine anger--shall turn to their (the Assyrians') destruction.

26. slaughter of--"stroke upon."

Midian--(Is 9:4; Jud 7:25).

as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Is 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Is 10:5).

after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.

27. his burden--the Assyrians' oppression (Is 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.

because of--(Ho 10:15).

the anointing--namely, "Messiah" (Da 9:24). Just as in Is 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. Maurer not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (De 32:15). So Is 10:16 above, and Is 5:17, "fat ones."

28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.

come to--come upon as a sudden invader (Ge 34:27).

Aiath--same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.

Michmash--nine miles northeast of Jerusalem.

laid up ... carriages--He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [Jerome and Maurer].

33. bough--literally, the "beauty" of the tree; "the beautiful branch."

high ones of stature--"the upright stem," as distinguished from the previous "boughs" [Horsley].

34. This verse and Is 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Is 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Is 10:21; Is 9:6).

My people - Instead of עמי ammi, my people, many MSS., and one of my own, ancient, read עמו ammo, his people. But this is manifestly a corruption.

Without me - That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. "The י yod in בלתי bilti is a pronoun, as in Hos 13:4." - Kimchi on the place. One MS. has לבלתי lebilti.

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

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

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

The Lord "Jehovah" - For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah.

The fruit "The effect" - "פרי peri, f. צבי tsebi, vid. Isa 13:19, sed confer, Pro 1:31; Pro 31:16, Pro 31:31." - Secker. The Chaldee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L.

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

No wood "Its master" - I have here given the meaning, without attempting to keep to the expression of the original, לא עץ lo ets, "the no-wood;" that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle לא lo to a noun, to signify in a strong manner a total negation of the thing expressed by the noun. "How hast thou given help (ללא כח lelo choach) to the no-strength?

And saved the arm (לא עז lo oz) of the no-power?

How hast, thou given counsel (ללא חכמה lelo chochmah) to the no-wisdom?" Job 26:2, Job 26:3.

That is, to the man totally deprived of strength, power, and wisdom. "Ye that rejoice (ללא דבר lelo dabar) in nothing." Amo 6:13.

That is, in your fancied strength, which is none at all, a mere nonentity. "For I am God, (ולא איש velo ish), and no-man;

The Holy One in the midst of thee, yet do not frequent cities." Hos 11:9. "And the Assyrian shall fall by a sword (לא איש lo ish) of no-man;

And a sword of (לא אדם lo adam) no-mortal, shall devour him." Isa 31:8. "Wherefore do ye weigh out your silver (בלוא לחם belo lechem) for the no-bread." Isa 55:2.

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

The Lord "Jehovah" - For אדני Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read יהוה, Yehovah, as in other cases.

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

And it shall burn and devour his thorns "And he shall burn and consume his thorn" - The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See note on Isa 9:17, and compare Eze 20:47. The fire of God's wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; "as a firebrand plucked out of the fire," Amo 4:11; ὡς δια πυρος, so as by fire, 1Cor 3:15; as a man when a house is burning is forced to make his escape by running through the midst of the fire.

I follow here the reading of the Septuagint, כמאש נסס kemash noses, ὡς ὁ φευγων απω φλογος χαιομενης, as he who flees from the burning flame. Symmachus also renders the latter word by φευγων, flying.

The remnant shalt return - unto the mighty God - אל גבור El gibbor, the mighty or conquering God; the Messiah, the same person mentioned in Isa 10:6 of the preceding chapter.

For though thy people Israel - I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Rom 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word שטף shoteph, overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. 1. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is שפט shophet, judging, with strict justice. The Septuagint might think this sufficiently expressed by εν δικαιοσυνῃ, in righteousness. One MS., with St. Paul and Septuagint Alex., omits בו bo in Isa 10:22; sixty-nine of Kennicott's and seventeen of De Rossi's MSS. and eight editions, omit כל col, all, in Isa 10:23; and so St. Paul, Rom 9:28.

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

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

The indignation "Mine indignation" - Indignatio mea, Vulg. ἡ οργη, Sept. μου η οργη κατα σου, MS. Pachom. Μου ἡ οργη ἡ κατα σου, MS. 1. D. 2. So that זעמי zaami, or הזעם hazzaam, as one MS. has it, seems to be the true reading.

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

From off thy shoulder - Bishop Lowth translates the whole verse thus: - "And it shall come to pass in that day,

His burden shall be removed from off thy shoulder;

And his yoke off thy neck:

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

On which he gives us the following note: I follow here the Septuagint, who for מפני שמן mippeney shamen read משכמיכם mishshichmeychem, απο των ωμων ὑμων, from your shoulders, not being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands." o. leg. שכם shakam; forte legend. מבני שמן mibbeney shamen, vide cap. Isa 5:1. Zac 4:14 : Et possunt intelligi Judaei uncti Dei, Psa 105:15, vel Assyrii, משמנים mishmannim, hic Psa 105:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi מפני שמי mippeney shami."

He is come to Aiath - A description of the march of Sennacherib's army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. The places here mentioned are all in the neighborhood of Jerusalem; from Ai northward, to Nob westward of it; from which last place he might probably have a prospect of Mount Sion. Anathoth was within three Roman miles of Jerusalem, according to Eusebius, Jerome and Josephus. Onomast. Loc. Hebr. et Antiq. Jud. 10:7, 3. Nob was probably still nearer. And it should seem from this passage of Isaiah that Sennacherib's army was destroyed near the latter of these places. In coming out of Egypt he might perhaps join the rest of his army at Ashdod, after the taking of that place, which happened about that time, (see Isa 20:1-6.); and march from thence near the coast by Lachish and Libnah, which lay in his way from south to north, and both which he invested till he came to the north-west of Jerusalem, crossing over to the north of it, perhaps by Joppa and Lydda; or still more north through the plain of Esdraelon.

They are gone over the passage "They have passed the strait" - The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1Sam 14:4, 1Sam 14:5), where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: "Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most," Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city.

Their lodging - The sense seems necessarily to require that we read למו lamo, to them, instead of לנו lanu, to us. These two words are in other places mistaken one for the other.

Thus Isa 44:7, for למו lamo, read לנו lanu, with the Chaldee; and in the same manner Psa 64:6, with the Syriac, and Psa 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense.

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

Shall lop the bough with terror - פארה purah; but פורה purah, wine-press, is the reading of twenty-six of Kennicott's and twenty-three of De Rossi's MSS., four ancient editions, with Symmachus, Theodotion, and the Chaldee.

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

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

Judgment - From obtaining a just sentence.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The rest - The remainder of that mighty host.

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

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

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

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

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

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

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

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

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

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

Shake - By way of comminution.

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

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

WO unto them that decree unrighteous decrees , and that write grievousness , which they have prescribed:

Unto those Magistrates who make unjust Laws, and give unjust Sentences.

Either, 1. the Scribes, who were assistant to the Magistrates, and oft▪times did promote or execute such Decrees; or, 2. the unjust Magistrates, whose Decrees were usually written. So the same thing is repeated in other Words. Onely this writing may note their Obstinacy or Perseverance in their unjust Decrees, and their proceeding to the Execution of them.

Grievous things, such unjust Decrees as cause Grief and Vexation to their Subjects.

Marginal references: Psal. 58. 1. & 94. 20.; Or, to the writers that write grievousness.

2 To turn aside the needy from Judgment , and to take away the right from the poor of my people , that widows may be their prey, and that they may rob the fatherless.

Or, from their right, as it is in the next Clause: or, from obtaining a just Sentence, because they either denied or delayed to hear their Causes, or gave a wrong Sentence.

Whom I have in a special manner committed to your Care.

Of Israelites, who profess themselves to be my People, and whom I did take into Covenant with my self; and therefore this is an injury not onely to them, but to me also.

3 And what will ye do in the day of visitation , and in the desolation which shall come from far , to whom will ye flee for help ? and where will you leave your glory ?

To save your selves.

When I shall come to visit you in wrath, as the next Words limit it, and as this Phrase is oft used; although sometimes it signifies a Visitation in mercy, as Luk. 19. 44. and elsewhere.

From the Ass[illegible: 1+ letters]rious. This he adds, because the Israelites, having weakned the Iews, and being in Amity with the Syrians their next Neighbours, were secure.

To the Syrians, as now you do? But they shall be destroyed together with you, as they were, 2 Kings 16.

To be kept safe for your use, and to be restored to you when you call for it.

Either, 1. your Power and Authority, which now you so wickedly abuse; or, 2. your Wealth, got by Injustice, as glory is taken, Gen. 31. 1. Psal. 49. 16, 17, &c.

Marginal references: Job 31. 14.

4 Without me they shall bow down under the prisoners, and they shall fall under the slain: For all this his anger is not turned away, but his hand is stretched out still.

The Words thus translated seem to contain an Answer to the foregoing Questions: In vain do you seek for a Refuge and Help from others; for without me, without my Favour and Help, which you have forfeited, and do not seek to recover, and which I shall withdraw from you; or, because you are without me, or forsaken by me, you shall bow down, notwithstanding all your Succours. In the Hebrew here is a change of the Person and Number, which is very usual in Prophetical Writings. The Seventy, and some others, joyn these Words to the foregoing Verse, and translate them thus, that you may not bow down: So the sence of the Place is, What will you do to prevent your Captivity or Slaughter? And it is true, that the first Word is elsewhere taken for a Negative Particle: But the former Translation seems more genuine.

Or rather, in the place (as this Particle signifies, and is rendred by Interpreters, Gen. 30. 2. & 50. 19. Exod. 16. 29. Ios. 5. 8. and elsewhere) of the prisoners, or among the prisoners: And so in the next Clause, among or in the place of the slain.

Marginal references: Ch. 5. 25. & [illegible: 1+ letters]. 12.

5 O Assyrian , the rod of mine anger , and the staff in their hand is mine indignation .

So it is God's Call or Invitation to him to take the Charge, and set upon the Work. Or, Wo to the Assyrian, because though he do my Work, yet he doth it in a wicked manner, and for wicked Ends, as we shall see.

The Instrument of mine Anger, wherewith I shall chastise my People.

Mine Anger against my People puts the Weapons of War into their Hand, and gives them Strength and Success in this Expedition.

Marginal references: Wo to the [illegible: 1 word].; [illegible: 1 word].; [illegible: 1 word]. 51. 20.; [illegible: 1 word] though.

6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets .

Not by express Commission, but by the secret yet powerful Conduct of my Providence, giving him both Occasion and Inclination to this Expedition.

See on ch. 9. 17.

The Objects of my just Wrath, devoted to Destruction.

By putting this Instinct into his Mind.

Which signifies that he should easily conquer them, and utterly destroy them, as he did after this time.

Marginal references: Heb. to lay them a treading.

7 Howbeit, he meaneth not so , neither doth his heart think so, but it is in his heart to destroy, and cut off nations not a few .

He doth not at all design the Execution of my Will, and the Glory of my Justice, in punishing mine Enemies; but onely to enlarge his own Empire, and satisfie his own Lusts. Which is seasonably added, to justifie God in his Judgments threatned to the Assyrian, notwithstanding this Service.

To sacrifice multitudes of People to his own Ambition and Covetousness; which is abominable Impiety.

Marginal references: Mic. 4. 12.; Heb. will not mean so, nor will his heart think so.

8 For he † saith, Are not my Princes altogether kings ?

Equal for Power, and Wealth, and Glory, to the Kings* Heb. will say. of other Nations, though my Subjects and Servants. See the like Vaunts, 2 Kings 20. 10, &c.

Marginal references: 2 Kin. 18. 24, 33. & 19. 10. &c.; * Heb. will say.

9 Is not Calno, as Carchemish ? is not Hamath, as Arpad ? is not Samaria as Damascus ?

Have not I conquered one Place as well as another, the stronger as well as the weaker? Have I not from time to time added new Conquests to the old? Calno seems to be the same with Calneh, Gen. 10. 10. Amos 6. 2. a great and strong City. Carchemish was a City upon Euphrates, of which 2 Chron. 35. 20. Ier. 46. 2.

Hamath was an eminent City of Syria, not far from Euphrates, called Hemath o[illegible: 1+ letters] Hamath the Great, Amos 6. 2. of which see 2 Kings 14. 28. & 17. 24. Ier. 49. 23, 27. Arpad seems to have been an obscure Place, not being elsewhere named. Is not that as soon conquered as this?

Or, Shall not Samaria be as Damascus? Shall I not take that, as I have done this City? For although Damascus possibly was not yet taken by the Assyrian, yet the Prophet speaks of it as actually taken, because these Words are Prophetically delivered, and supposed to be uttered by the King of Assyria, at or about the Siege of Samaria, when Damascus was taken.

10 As my hand hath found the kingdoms of the idols , and whose graven images did excel them of Jerusalem, and of Samaria:

i. e. Hath taken, as this Word is used Prov. 1. 13. and oft elsewhere, the Antecedent being put for the Consequent, because what men find they commonly take to themselves.

Which worshipped their own proper Idols, and vainly imagined that they could protect them from my Power. He calls the Gods of the several Nations, not excepting Ierusalem, Idols, by way of contempt, because none of them could deliver their People out of his hands, as he brags Isa. 37. 11, 12. and because he judged them to be but Petty▪Gods, far inferiour to the Sun, which was the great God of the Assyrians.

To wit, in Reputation and Strength. Which Blasphemy of his proceeded from his deep Ignorance of the True God.

11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols ?

I shall certainly do it, and neither God nor Man can hinder me.

12 Wherefore it shall come to pass, that when the LORD hath performed his whole work , upon mount Zion, and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks .

Because of this impudent Blasphemy.

Of chastising his People so long and so much as he sees fit and necessary for them.

Heb. visit, to wit, in wrath, as before on v. 3.

His insolent Words and Carriages, proceeding from intolerable Pride of Heart.

Marginal references: 2 Kin. 19. 31.; Heb. visit upon.; Heb. of the greatness of the heart.

13 For he saith , By the strength of my hand I have done it, and by my wisdom ; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures , and I have put down the inhabitants like a valiant man.

Not onely within himself, but before his Courtiers and others.

I owe all my Successes to my own Power, and Valour, and wise Conduct, and to no other God or Man.

I have invaded their Lands, and added them to my own Dominions, as this Phrase is used Prov. 22. 28. Hos. 5. 10.

Heb. their prepared things, their Gold, and Silver, and other precious things, which they had long been preparing and laying in store.

Deprived of their former Glory and Power.

Marginal references: Or, like many people.

14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left , have I gathered all the earth , and there was none that moved the Wing, or opened the mouth or peeped .

As one findeth young Birds in a Nest, the nest being put for the Birds in it, as Deut. 32. 11. No less easily do I both find and take them.

Which the Dam hath left in her Nest. This is more easie than the former; for the young Birds might possibly make some faint resistance, or flutter away; but the Eggs could do neither.

All the Riches of the Earth or World. An Hyperbole not unusual in the Mouths of such Persons, upon such Occasions.

As Birds do, which, when they see and cannot hinder the robbing of their Nests, express their Grief and Anger, by hovering about them, and by mournful Cries.

15 Shall the ax boast it self against him that heweth therewith ? or shall the saw magnifie it self against him that shaketh it? as if the rod should shake it self against them that lift it up , or as if the staff should lift up it self, as if it were no wood .

How absurd and unreasonable a thing is it, for thee, who art but an Instrument in God's hand, and canst do nothing without his leave and help, to blaspheme thy Lord and Master, who hath as great a power over thee, to manage thee as he pleaseth, as a Man hath over the Ax wherewith he heweth?

Or, as it is rendred in the Margin, and by other Interpreters, as if a rod should shake (i. e. shall pretend to shake, or, should boast that it would or could shake; which may easily be understood out of the foregoing words) them that lift it up.

As if a Staff should forget that it was Wood, and should pretend or attempt to lift up it self either without or against the man that moveth it. Which is absurd in the very supposition of it, and were much more unreasonable in the practice. Nor are thy Boasts less ridiculous.

Marginal references: Or, as if a rod should shake them that lift it up.; Or, that which is not wood.

16 Therefore shall the Lord, the Lord of hosts , send among his fat ones leanness , and under his glory he shall kindle a burning like the burning of a fire .

The Sovereign Lord and General of thine and all other Armies.

Strip him, and all his great Princes and Commanders, of all their Wealth, and Might, and Glory.

He will destroy his numerous and victorious Army, and that suddenly and irrecoverably, as the Fire doth those combustible things which are cast into it. Which was fulfilled 2 Kings 19. 25.

Marginal references: Heb. fatnesses.

17 And the light of Israel shall be for a fire , and his holy One for a flame: and it shall burn and devour his thorns and briers in one day:

That God who is and will be a comfortable Light to his People.

To the Assyrians, who shall have Heat without Light, as it is in Hell.

His vast Army, which is no more able to resist God, than dry Thorns and Briers are to oppose the Fire which is kindled among them.

18 And shall consume the glory of his forest , and of his fruitful field , both soul and body : and they shall be as when a standardbearer fainteth .

Of his great Army, which may not unfitly be compared to a Forest, either for the multitude of their Spears, which, when lifted up together, resemble the Trees of a Wood or Forest; or for the numbers of Men, which stood as thick as Trees do in a Forest.

Of his Soldiers, which stood as thick as Ears of Corn do in a fruitful Field. Heb. of his Carmel. Wherein it is not improbably conjectured by our late most Learned Mr. Gataker, that there is an Allusion to that Brag of the Assyrian, who threatens that he would go up to the sides of (Israels) Lebanon, and to the forest of his Carmel, and there cut down the tall cedars thereof. Which though it was not uttered by the Assyrian till some years after this time, yet was exactly foreknown to God, who understandeth mens thoughts, and much more their Words, afar off, Psal. 139. 2, 3, 4. and therefore might direct the Prophet to use the same Words, and to turn them against himself, Whereas thou threatnest to destroy Israel's Carmel, I will destroy thy Carmel.

i. e. Totally, both inwardly and outwardly, both Strength and Lise. Heb. from the soul even to the flesh. Which may possibly signifie the manner of their Death, which should be by a sudden Stroke of the destroying Angel upon their inward and vital Parts, which was speedily followed by the consumption of their Flesh. See Isa. 37. 35, 36.

The State of that King, and of his great and valiant Army, shall be.

Like that of an Army when their Standard-bearer either is slain, or rather flees away, which strikes a Panick Terrour into the whole Army, and puts them to flight.

Marginal references: Heb. from the soul, and even to the flesh. Job 14. 22.

19 And the rest of the trees of his forest , shall be few, that a child may write them .

The Remainders of that mighty Host.

That they may be easily numbred by the meanest Accomptant. A Child may be their Mustermaster.

Marginal references: Heb. number. Job 16. 22.

20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob , shall no more again stay upon him that smote them : but shall stay upon the LORD, the holy One of Israel in truth .

Such Ieus as shall be preserved from that sweeping Assyrian Scourge, by which great numbers both of Israel and Iudah were destroyed, and from their succeeding Calamities. For that this Place looks beyond the Deliverance from the Assyrian Army, and unto the Times of the New Testament, seems probable, 1. from the following Verses, which belong to that Time, as we shall see: 2. from the State of the Iewish Nation, which, after that Deliverance, continued to be very sad and corrupt, and averse from that Reformation which Hezekiah and Iosiah prosecuted with all their might; and therefore the Body of that People had not yet learned this Lesson of sincere Trusting in God alone: 3. from S. Paul's Explication and Application of these Words, Rom. 9. 27. of which more may be said when I come thither. And for the Words in that day, which may seem to restrain this to the time of the Assyrian Invasion, they are frequently used in the Prophets of the times of the Gospel, as Isa. 2. 11. & 4. 2. & 11. 10. &c.

Shall learn by this Judgment, and Experience, never to trust to the Assyrians for Help, as Ahaz and his People now did.

Not onely by profession, but sincerely.

21 The remnant shall return, even the remnant of Jacob, unto the mighty God .

Or, a remnant; or, but a remnant; or, a remnant onely. Which Particles are oft understood, as hath been formerly and frequently observed, and may be here supplied from the following Verses.

Unto the Messiah, expresly called the mighty God, Isa. 9. 6.

Marginal references: Chap. 7. 3.

22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness .

Or, O Israel: to whom by an Apostrophe he directeth his Speech.

Or, a remnant onely, as before: For that this is a Threatning in respect of some, as well a Promise in respect of others, is evident from the rest of this, and from the following Verse.

The Destruction of the People of Israel was already decreed or determined (as it is in the next Verse) by the fixed Counsel of God, and therefore must needs be executed, and like a Deluge overflow them.

As this Word is rendred Rom. 9. 28. the Preposition in or with being here understood, as it is every where. And this is added, to shew, that although this Judgment of God may seem very severe, yet it is most just, not onely by the Laws of strict and rigid Justice, but even by the Rules of Equity and Clemency, as this Word oft signifies, inasmuch as he hath spared a considerable Remnant of them, when he might have destroyed them utterly. And so this Word is added as a Reason why a Remnant, and why but a Remnant, should return; because God would both glorifie his Justice, and manifest his Mercy. And in this mixed sence the Apostle seems to expound this Place, Rom. 9. 27, 28.

Marginal references: Rom. 9. 27.; Heb. in, or amongst.; Chap. 28. 22.; Or, in.

23 For the Lord GOD of hosts shall make a consumption, even determined in the midst of all the land .

The same thing is repeated in other Words, with some addition: God will execute his own Decree concerning the Destruction of Israel, which he is well able to do, because he is the Lord of Hosts.

In all the Parts of the Land, not excepting Ierusalem, which was to be preserved in the Assyrian Invasion, when almost all the other fenced Cities of Iudah should be taken; but should afterwards be taken and destroyed, as it was, first by the Babylonians, and then by the Romans.

24 Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion , be not afraid of the Assyrian: he shall smite thee with a rod , and shall lift up his staff against thee, after the manner of Egypt .

This is an Inference, not from the Words immediately foregoing, but from the whole Prophecy. Seeing the Assyrian shall be destroyed, and a Remnant of my People preserved and restored.

In Ierusalem, which is frequently called Sion, as Psal. 48. 12. & 87. 2. Isa. 1. 8, 27. & 33. 20. &c. Which he mentions, because this was the principal Object of the Assyrians Design and Rage, and there were the Temple, and Thrones of Justice, and the King and his Princes; and Multitudes had fled thither from the Assyrian,

He shall afflict thee, but not destroy thee. Compare 1 Kings 12. 11.

As the Egyptians formerly did, and with the same ill Success to themselves, and comfortable Issue to you.

Marginal references: Or, but he shall lift up his staff for thee.; Exod. 14.

25 For yet a very little while, and the indignation shall cease , and mine anger in their destruction.

Mine Anger, as it is explained in the next Clause; either, 1. towards my People; which shall weaken the Assyrian, whose great Strength lay there; of which, see above, v. 5. or, 2. towards the Assyrian, with whom God was very angry, v. 12. &c. yea, so angry, as not to be satisfied without their Destruction, as it follows.

As Anger commonly doth, when Vengeance is fully executed.

26 And the LORD of hosts shall stir up a scourge for him, according to the slaughter of Midian at the rock of Oreb : and as his rod was upon the sea , so shall he lift it up after the manner of Egypt .

Shall send a destroying Angel, Isa 37. 36.

Whom God slew suddenly, and unexpectedly, and in the Night, as he did the Assyrians.

Upon which one of their Chief Princes was slain, and nigh unto which the Midianites were destroyed.

To smite and divide it, and so to make way both for thy Deliverance, and for the Destruction of the Egyptians.

As he did in Egypt, to bring his Plagues upon that Land and People.

Marginal references: Jud. 7. 25. Chap. 9. 4.

27 And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroy'd because of the anointing .

The Burden of the Assyrian; for so it was actively, because imposed by him; though passively it was Israel's Burden, as being laid upon him

Out of the respect which I bear to that Holy Unction, which I have established amongst you. And so this may relate either, 1. to the Body of the People, who were in some sort anointed, being made by God a kingdom of priests, and an holy nation, Exod. 19. 6. or, 2. to that Sacred Kingdom which God had, by his positive Precept, and solemn Covenant, established in David and his Posterity for ever. The Iews therefore, and some others, understand this of Hezekiah, to whom God had a singular respect, and upon whose Prayers God gave this Deliverance, as we read Isa, 37. 15, &c. Possibly it might be better understood of David, who is oft mentioned in Scripture by the name of God's anointed, as Psal. 20. 6. & 89. 20. & 132. 17. and elsewhere; and for whose sake God gave many Deliverances to the succeeding Kings and Ages, as is expresly affirmed 1 Kings 11. 32, 34. 2 Kings 8. 19. And, which is more considerable, God declareth, that he would give this very Deliverance from the Assyrian for Davids sake, 2 Kings 19. 34. and 20. 6. But the Messiah, I doubt not, is here principally intended, of whom David was but a Type; and who was in a peculiar manner anointed above all his fellows, as is said Psal. 45. 7. For he is the Foundation of all the Promises, 2 Cor. 1. 20. and of all the Deliverances and Mercies granted to God's People in all Ages; whence this very Prophet makes use of this great Promise of the Messiah, as an Assurance that God would make good his Promises of particular Deliverances from their present or approaching Calamities, as Isa. 7. 14. &c. and 9. 4, &c. And therefore the Prophet might well say, that God would grant this Deliverance for Christs sake: Especially if it be considered, that this was the very Reason why God had promised, and did so constantly perform his Mercy promised unto the Tribe of Iudah, and unto the House of David, until the coming of the Messiah, because the Messiah was to come of the Tribe of Iudah, and of the Posterity of David, and was to succeed David in his Throne and Kingdom; and he was to be known by this Character: and therefore this Tribe and House and Kingdom were to continue, and that in a visible manner, till Christ came.

Marginal references: Chap. 14. 25.; Heb. shall remove.

28 He is come to Ajath , he is passed to Migron: at Michmash he hath laid up his carriages .

Here the Prophet returns to his former Discourse concerning the Assyrian Inva[illegible: 1+ letters]ion into Iudah; which he describes, after the manner of the Prophets, as a thing present, and sets down the several Stages by which he marched towards Ierusalem. The Places here named are most of them Towns of Benjamin, and some of Iudah, as appears from other Scriptures; of which it is needless to say more in this place. He, to wit, Sennacherib King of Assyria, is come in his way to Ierusalem.

Leaving such things there as were less necessary, that so he might march with more expedition. Heb. he visited his vessels or instruments: which may be meant of his taking a Survey of his Army and Artillery, to see that all things were ready for his Enterprise.

29 They are gone over the passage : they have taken up their lodging at Geba, Ramah is afraid, Gibeah of Saul is fled .

Some considerable Passage then well known; possibly that 1 Sam. 14. 5.

The People fled to Ierusalem for fear of the Assyrian.

30 Lift up thy voice, O daughter of Gallim : cause it to be heard unto Laish, O poor Anathoth.

Ierusalem was the Mother-City, and lesser Towns are commonly called her daughters, as hath been oft noted.

Marginal references: Heb. Cry shrill with thy [illegible: 1 word].

32 As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem.

By way of Commination. But withal he intimates, that he should be able to do no more against it, and that there his proud Waves should be stayed, as it is declared in the following Verses, and in the History.

33 Behold the Lord, the LORD of hosts shall lop the bough with terrour : and the high ones of stature shall be hewn down, and the haughty shall be humbled.

The top-bough, [illegible: 1 word]; or, the loughs, his valiant Soldiers or Commanders of his Army, which he compareth to a Forest, v. 18. & 34.

With a most terrible and amazing Stroke by an Angel.

34 And he shall cut down the thickets of the forrest with iron , and Lebanon shall fall by a mighty one .

Or, as with iron, as the Trees of the Forest are cut down by Instruments of Iron.

Or, his Lebanon, the Pronoun being oft understood in the Hebrew Text: the Assyrian Army, which being before compared to a Forest or Wood, and being called his Ca[illegible: 1+ letters]mel in the Hebrew Text, v. 18. may very fitly, upon the same ground, be called his Lebanon here; especially considering that the King of Assyria is called a cedar of Lebanon, Ezek. 31. 3.

By a mighty Angel, Isa. 37. 36.

Marginal references: Or, mightily.

Isa 10:1-4

Strophe 4. “Woe unto them that decree unrighteous decrees, and to the writers who prepare trouble to force away the needy from demanding justice, and to rob the suffering of my people of their rightful claims, that widows may become their prey, and they plunder orphans! And what will ye do in the day of visitation, and in the storm that cometh from afar? To whom will ye flee for help? and where will ye deposit your glory? There is nothing left but to bow down under prisoners, and they fall under the slain. With all this His anger is not turned away, but His hand is stretched out still.” This last strophe is directed against the unjust authorities and judges. The woe pronounced upon them is, as we have already frequently seen, Isaiah’s Ceterum censeo. Châkak is their decisive decree (not, however, in a denominative sense, but in the primary sense of hewing in, recording in official documents, Isa 30:8; Job 19:23); and Cittēb (piel only occurring here, and a perfect, according to Gesenius, §126, 3) their official signing and writing. Their decrees are Chikekē 'aven (an open plural, as in Jdg 5:15, for Chukkē, after the analogy of גללי, עממי, with an absolute Chăkâkim underlying it: Ewald, §186-7), inasmuch as their contents were worthlessness, i.e., the direct opposite of morality; and what they wrote out was ‛âmâl, trouble, i.e., an unjust oppression of the people (compare πόνος and πονηρός).The current accentuation, ומכתבים mercha, עמל tiphchah, is wrong. The true accentuation would be the former with tiphchah (and metheg), the latter with mercha; for ‛âmâl cittēbu is an attributive (an elliptical relative) clause. According to its etymon, ‛âmâl seems to stand by the side of μῶλος, moles, molestus (see Pott in Kuhn’s Zeitschrift, ix. 202); but within the Semitic itself it stands by the side of אמל, to fade, marcescere, which coincides with the Sanscrit root mlâ and its cognates (see Leo Meyer, Vergleichende Grammatik, i. 353), so that ‛âmâl is, strictly speaking, to wear out or tire out (vulg. to worry).

Poor persons who wanted to commence legal proceedings were not even allowed to do so, and possessions to which widows and orphans had a well-founded claim were a welcome booty to them (for the diversion into the finite verb, see Isa 5:24; Isa 8:11; Isa 49:5; Isa 58:5). For all this they could not escape the judgment of God. This is announced to them in Isa 10:3, in the form of three distinct questions (commencing with ūmâh, quid igitur). The noun pekuddah in the first question always signifies simply a visitation of punishment; sho'âh is a confused, dull, desolate rumbling, hence confusion (turba), desolation: here it is described as “coming from afar,” because a distant nation (Asshur) was the instrument of God’s wrath. Second question: “Upon whom will ye throw yourselves in your search for help then” (nūs ‛al, a constr. praegnans, only met with here)? Third question: “Where, i.e., in whose hand, will ye deposit your wealth in money and possessions” (câbōd, what is weighty in value and imposing in appearance); ‛âzab with b'yad (Gen 39:6), or with Lamed (Job 39:14), to leave anything with a person as property in trust. No one would relieve them of their wealth, and hold it as a deposit; it was irrecoverably lost. To this negative answer there is appended the following bilti, which, when used as a preposition after a previous negation, signifies praeter; when used as a conjunction, nisi (bilti 'im, Jdg 7:14); and where it governs the whole sentence, as in this case, nisi quod (cf., Num 11:6; Dan 11:18). In the present instance, where the previous negation is to be supplied in thought, it has the force of nil reliquum est nisi quod (there is nothing left but). The singular verb (câra‛) is used contemptuously, embracing all the high persons as one condensed mass; and tachath does not mean aeque ac or loco (like, or in the place of), as Ewald (§217, k) maintains, but is used in the primary and local sense of infra (below). Some crouch down to find room at the feet of the prisoners, who are crowded closely together in the prison; or if we suppose the prophet to have a scene of transportation in his mind, they sink down under the feet of the other prisoners, in their inability to bear such hardships, whilst the rest fall in war; and as the slaughter is of long duration, not only become corpses themselves, but are covered with corpses of the slain (cf., Isa 14:19). And even with this the wrath of God is not satisfied. The prophet, however, does not follow out the terrible gradation any further. Moreover, the captivity, to which this fourth strophe points, actually formed the conclusion of a distinct period.

Isa 10:5-6

The law of contrast prevails in prophecy, as it does also in the history of salvation. When distress is at its height, it is suddenly brought to an end, and changed into relief; and when prophecy has become as black with darkness as in the previous section, it suddenly becomes as bright and cloudless as in that which is opening now. The hoi (woe) pronounced upon Israel becomes a hoi upon Asshur. Proud Asshur, with its confidence in its own strength, after having served for a time as the goad of Jehovah’s wrath, now falls a victim to that wrath itself. Its attack upon Jerusalem leads to its own overthrow; and on the ruins of the kingdom of the world there rises up the kingdom of the great and righteous Son of David, who rules in peace over His redeemed people, and the nations that rejoice in Him: - the counterpart of the redemption from Egypt, and one as rich in materials for songs of praise as the passage through the Red Sea. The Messianic prophecy, which turns its darker side towards unbelief in chapter 7, and whose promising aspect burst like a great light through the darkness in Isaiah 8:5-9:6, is standing now upon its third and highest stage. In chapter 7 it is like a star in the night; in Isaiah 8:5-9:6, like the morning dawn; and now the sky is perfectly cloudless, and it appears like the noonday sun. The prophet has now penetrated to the light fringe of Isa 6:1-13. The name Shear-yashub, having emptied itself of all the curse that it contained, is now transformed into a pure promise. And it becomes perfectly clear what the name Immanuel and the name given to Immanuel, El gibbor (mighty God), declared. The remnant of Israel turns to God the mighty One; and God the mighty is henceforth with His people in the Sprout of Jesse, who has the seven Spirits of God dwelling within Himself. So far as the date of composition is concerned, the majority of the more recent commentators agree in assigning it to the time of Hezekiah, because Isa 10:9-11 presupposes the destruction of Samaria by Shalmanassar, which took place in the sixth year of Hezekiah. But it was only from the prophet’s point of view that this event was already past; it had not actually taken place. The prophet had already predicted that Samaria, and with Samaria the kingdom of Israel, would succumb to the Assyrians, and had even fixed the years (Isa 7:8 and Isa 8:4, Isa 8:7). Why, then, should he not be able to presuppose it here as an event already past? The stamp on this section does not tally at all with that of Isaiah’s prophecy in the times of Hezekiah; whereas, on the other hand, it forms so integral a link in the prophetic cycle in chapters 7-12, and is interwoven in so many ways with that which precedes, and of which it forms both the continuation and crown, that we have no hesitation in assigning it, with Vitringa, Caspari, and Drechsler, to the first three years of the reign of Ahaz, though without deciding whether it preceded or followed the destruction of the two allies by Tiglath-pileser. It is by no means impossible that it may have preceded it.

The prophet commences with hoi (woe!), which is always used as an expression of wrathful indignation to introduce the proclamation of judgment upon the person named; although, as in the present instance, this may not always follow immediately (cf., Isa 1:4, Isa 1:5-9), but may be preceded by the announcement of the sin by which the judgment had been provoked. In the first place, Asshur is more particularly indicated as the chosen instrument of divine judgment upon all Israel. “Woe to Asshur, the rod of mine anger, and it is a staff in their hand, mine indignation. Against a wicked nation will I send them, and against the people of my wrath give them a charge, to spoil spoil, and to prey prey, to make it trodden down like street-mire.” “Mine indignation:” za‛mi is either a permutation of the predicative הוּא, which is placed emphatically in the foreground (compare the אתּה־הּוּא in Jer 14:22, which is also written with makkeph), as we have translated it, though without taking הוּא as a copula (= est), as Ewald does; or else בידם הוּא is written elliptically for בידם הוּא אשׁר, “the staff which they hold is mine indignation” (Ges., Rosenmüller, and others), in which case, however, we should rather expect הוא זעמי בידם ומטה. It is quite inadmissible, however, to take za‛mi as a separate genitive to matteh, and to point the latter with zere, as Knobel has done; a thing altogether unparalleled in the Hebrew language.In the Arabic, such a separation does occur as a poetical licence (see De Sacy, Gramm. t. ii. §270).

The futures in Isa 10:6 are to be taken literally; for what Asshur did to Israel in the sixty year of Hezekiah’s reign, and to Judah in his fourteenth year, was still in the future at the time when Isaiah prophesied. Instead of וּלשׂימו the keri has וּלשׂוּמו, the form in which the infinitive is written in other passages when connected with suffixes (see, on the other hand, 2Sa 14:7). “Trodden down:” mirmas with short a is the older form, which was retained along with the other form with the a lengthened by the tone (Ewald §160,c).

Isa 10:7-11

Asshur was to be an instrument of divine wrath upon all Israel; but it would exalt itself, and make itself the end instead of the means. Isa 10:7 “Nevertheless he meaneth not so, neither doth his heart think so; for it is in his heart to destroy and cut off nations not a few.” Asshur did not think so (lo'-cēn), i.e., not as he ought to think, seeing that his power over Israel was determined by Jehovah Himself. For what filled his heart was the endeavour, peculiar to the imperial power, to destroy not a few nations, i.e., as many nations as possible, for the purpose of extending his own dominions, and with the determination to tolerate no other independent nation, and the desire to deal with Judah as with all the rest. For Jehovah was nothing more in his esteem than one of the idols of the nations. Isa 10:8-11 “For he saith, Are not my generals all kings? Is not Calno as Carchemish, or Hamath as Arpad, or Samaria as Damascus? As my hand hath reached the kingdoms of the idols, and their graven images were more than those of Jerusalem and Samaria; shall I not, as I have done unto Samaria and her idols, do likewise to Jerusalem and her idols?” The king of Asshur bore the title of the great king (Isa 36:4), and indeed, as we may infer from Eze 26:7, that of the king of kings. The generals in his army he could call kings,The question is expressed in Hebrew phraseology, since sar in Assyrian was a superior title to that of melek, as we may see from inscriptions and proper names. because the satrapsSatrapes is the old Persian (arrow-headed) khshatra (Sanscr. xatra) pâvan, i.e., keeper of government. Pâvan (nom. pâvâ), which occurs in the Zendik as an independent word pavan (nom. pavao) in the sense of sentry or watchman, is probably the original of the Hebrew pechâh (see Spiegel, in Kohler on Mal 1:8). who led their several contingents were equal to kings in the extent and splendour of their government, and some of them were really conquered kings (cf., 2Ki 25:28). He proudly asks whether every one of the cities named has not been as incapable as the rest, of offering a successful resistance to him. Carchemish is the later Circesium (Cercusium), at the junction of the Chaboras with the Euphrates (see above); Calno, the later Ctesiphon, on the left bank of the Tigris; Arpad (according to Merâshid, i. p. 47, in the pashalic of Chaleb, i.e., Aleppo) and Hamath (i.e., Epiphania) were Syrian cities, the latter on the river Orontes, still a large and wealthy place. The king of Asshur had also already conquered Samaria, at the time when the prophet introduced him as uttering these words. Jerusalem, therefore, would be unable to resist him. As he had obtained possession of idolatrous kingdoms (ל מעא, to reach, as in Psa 21:9 : hâ-'elil with the article indicating the genus), which had more idols than Jerusalem or than Samaria; so would he also overcome Jerusalem, which had just as few and just as powerless idols as Samaria had. Observe there that Isa 10:11 is the apodosis to Isa 10:10, and that the comparative clause of Isa 10:10 is repeated in Isa 10:11, for the purpose of instituting a comparison, more especially with Samaria and Jerusalem. The king of Asshur calls the gods of the nations by the simple name of idols, though the prophet does not therefore make him speak from his own Israelitish standpoint. On the contrary, the great sin of the king of Asshur consisted in the manner in which he spoke. For since he recognised no other gods than his own Assyrian national deities, he placed Jehovah among the idols of the nations, and, what ought particularly to be observed, with the other idols, whose worship had been introduced into Samaria and Jerusalem. But in this very fact there was so far consolation for the worshippers of Jehovah, that such blasphemy of the one living God would not remain unavenged; whilst for the worshipers of idols it contained a painful lesson, since their gods really deserved nothing better than that contempt should be heaped upon them. The prophet has now described the sin of Asshur. It was ambitious self-exaltation above Jehovah, amounting even to blasphemy. And yet he was only the staff of Jehovah, who could make use of him as He would.

Isa 10:12

And when He had made use of him as He would, He would throw him away. “And it will come to pass, when the Lord shall have brought to an end all His work upon Mount Zion and upon Jerusalem, I will come to punish over the fruit of the pride of heart of the king of Asshur, and over the haughty look of his eyes.” The “fruit” (peri) of the heart’s pride of Asshur is his vainglorious blasphemy of Jehovah, in which his whole nature is comprehended, as the inward nature of the tree is in the fruit which hangs above in the midst of the branches; tiph'ereth, as in Zec 12:7, the self-glorification which expresses itself in the lofty look of the eyes. Several constructives are here intentionally grouped together (Ges. §114, 1), to express the great swelling of Asshur even to bursting. But Jehovah, before whom humility is the soul of all virtue, would visit this pride with punishment, when He should have completely cut off His work, i.e., when He should have thoroughly completed (bizza', absolvere) His punitive work upon Jerusalem (ma‛aseh, as in Isa 28:21). The prep. Beth is used in the same sense as in Jer 18:23, agere cum aliquo. It is evident that ma‛aseh is not used to indicate the work of punishment and grace together, so that yebazza‛ could be taken as a literal future (as Schröring and Ewald suppose), but that it denotes the work of punishment especially; and consequently yebazza‛ is to be taken as a futurum exactum (cf., Isa 4:4), as we may clearly see from the choice of this word in Lam 2:17 (cf., Zec 4:9).

Isa 10:13-14

When Jehovah had punished to such an extent that He could not go any further without destroying Israel - a result which would be opposed to His mercy and truth - His punishing would turn against the instrument of punishment, which would fall under the curse of all ungodly selfishness. “For he hath said, By the strength of my hand I have done it, and by my own wisdom; for I am prudent: and I removed the bounds of the nations, and I plundered their stores, and threw down rulersThronende, lit., those who sat (on thrones).like a bull. And my hand extracted the wealth of the nations like a nest: and as men sweep up forsaken eggs, have I swept the whole earth; there was none that moved the wing, and opened the mouth, and chirped.” The futures may be taken most safely as regulated by the preterites, and used, like German imperfects, to express that which occurs not once merely, but several times. The second of these preterites, שׁושׂיתי, is the only example of a poel of verbs ל ה; possibly a mixed form from שׁסס (poel of שסס) and שהסה (piel of שסה). The object to this, viz., ‛athidoth (chethib) or ‛athudoth (keri), is sometimes used in the sense of τὰ μέλλοντα ; sometimes, as in this instance, in the sense of τὰ ὑπάρχοντα . According to the keri, the passage is to be rendered, “And I, a mighty one, threw down kings” (those sitting on thrones), cabbir being taken in the same sense as in Job 34:17, Job 34:24; Job 36:5. But the chethib câ'abbı̄r is to be preferred as more significant, and not to be rendered “as a hero” (to which the Caph similitudinis is so little suitable, that it would be necessary to take it, as in Isa 13:6, as Caph veritatis), but “as a bull,” 'abbı̄r as in Psa 68:31; Psa 22:13; Psa 50:13. A bull, as the excavations show, was an emblem of royalty among the Assyrians. In Isa 10:14, the more stringent Vav conv. is introduced before the third pers. fem. The Kingdoms of the nations are compared here to birds’ nests, which the Assyrian took for himself ('âsaph, as in Hab 2:5); and their possessions to single eggs. The mother bird was away, so that there was not even a sign of resistance; and in the nest itself not one of the young birds moved a wing to defend itself, or opened its beak to scare the intruder away. Seb. Schmid has interpreted to correctly, “nulla alam movet ad defendendum aut os aperit ad terrendum.” Thus proudly did Asshur look back upon its course of victory, and thus contemptuously did it look down upon the conquered kingdoms.

Isa 10:15

This self-exaltation was a foolish sin. “Dare the axe boast itself against him that heweth therewith, or the saw magnify itself against him that useth it? As if a staff were to swing those that lift it up, as if a stick should lift up not-wood!” “Not-wood” is to be taken as one word, as in Isa 31:8. A stick is wood, and nothing more; in itself it is an absolutely motionless thing. A man is “not-wood,” an incomparably higher, living being. As there must be “not-wood” to lay hold of wood, so, wherever a man performs extraordinary deeds, there is always a superhuman cause behind, viz., God Himself, who bears the same relation to the man as the man to the wood. The boasting of the Assyrian was like the bragging of an instrument, such as an axe, a saw, or a stick, against the person using it. The verb hēnı̄ph is applied both to saw and stick, indicating the oscillating movements of a measured and more or less obvious character. The plural, “those that lift it up,” points to the fact that by Him who lifts up the stock, Jehovah, the cause of all causes, and power of all powers, is intended.

Isa 10:16

There follows in the next v. the punishment provoked by such self-deification (cf., Hab 1:11). “Therefore will the Lord, the Lord of hosts, send consumption against his fat men; and under Asshur’s glory there burns a brand like a firebrand.” Three epithets are here employed to designate God according to His unlimited, all-controlling omnipotence: viz., hâ'âdōn, which is always used by Isaiah in connection with judicial and penal manifestations of power; and adonâi zebâoth, a combination never met with again, similar to the one used in the Elohistic Psalms, Elohim zebaoth (compare, on the other hand, Isa 3:15; Isa 10:23-24). Even here a large number of codices and editions (Norzi’s, for example) have the reading Jehovah Zebaoth, which is customary in other cases.This passage is not included in the 134 vaddâ'ı̄n (i.e., “real”) adonai, or passages in which adonai is written, and not merely to be read, that are enumerated by the Masora (see Bär’s Psalterium, p. 133).Râzōn (Isa 17:4) is one of the diseases mentioned in the catalogue of curses in Lev 26:16 and Deu 28:22. Galloping consumption comes like a destroying angel upon the great masses of flesh seen in the well-fed Assyrian magnates: mishmannim is used in a personal sense, as in Psa 78:31. And under the glory of Asshur, i.e., its richly equipped army (câbōd as in Isa 8:7), He who makes His angels flames of fire places fire so as to cause it to pass away in flames. In accordance with Isaiah’s masterly art of painting in tones, the whole passage is so expressed, that we can hear the crackling, and spluttering, and hissing of the fire, as it seizes upon everything within its reach. This fire, whatever it may be so far as its natural and phenomenal character is concerned, is in its true essence the wrath of Jehovah.

Isa 10:17 “And the light of Israel becomes a fire, and His Holy One a flame; and it sets on fire and devours its thistles and thorns on one day.” God is fire (Deu 9:3), and light (1Jo 1:5); and in His own self-life the former is resolved into the latter. Kâdōsh (holy) is here parallel to 'ōr (light); for the fact that God is holy, and the fact that He is pure light, are essentially one and the same thing, whether kâdash meant originally to be pure or to be separate. The nature of all creatures, and of the whole cosmos, is a mixture of light and darkness. The nature of God alone is absolute light. But light is love. In this holy light of love He has given Himself up to Israel, and taken Israel to Himself. But He has also within Him a basis of fire, which sin excites against itself, and which was about to burst forth as a flaming fire of wrath against Asshur, on account of its sins against Him and His people. Before this fire of wrath, this destructive might of His penal righteousness, the splendid forces of Asshur were nothing but a mass of thistles and a bed of thorns (written here in the reverse order peculiar to Isaiah, shâmı̄r vâshaith), equally inflammable, and equally deserving to be burned. To all appearance, it was a forest and a park, but is was irrecoverably lost.

Isa 10:18-19 “And the glory of his forest and his garden-ground will He destroy, even to soul and flesh, so that it is as when a sick man dieth. And the remnant of the trees of his forest can be numbered, and a boy could write them.” The army of Asshur, composed as it was of many and various nations, was a forest (ya‛ar); and, boasting as it did of the beauty of both men and armour, a garden ground (carmel), a human forest and park. Hence the idea of “utterly” is expressed in the proverbial “even to soul and flesh,” which furnishes the occasion for a leap to the figure of the wasting away of a נסס (hap. leg. the consumptive man, from nâsas, related to nūsh, 'ânash, Syr. n‛sı̄so, n‛shisho, a sick man, based upon the radical notion of melting away, cf., mâsas, or of reeling to and fro, cf., mūt, nūt, Arab. nâsa, nâta). Only a single vital spark would still glimmer in the gigantic and splendid colossus, and with this its life would threaten to become entirely extinct. Or, what is the same thing, only a few trees of the forest, such as could be easily numbered (mispâr as in Deu 33:6, cf., Isa 21:17), would still remain, yea, so few, that a boy would be able to count and enter them. And this really came to pass. Only a small remnant of the army that marched against Jerusalem ever escaped. With this small remnant of an all-destroying power the prophet now contrasts the remnant of Israel, which is the seed of a new power that is about to arise.

Isa 10:20 “And it will come to pass in that day, the remnant of Israel, and that which has escaped of the house of Jacob, will not continue to stay itself upon its chastiser, and will stay itself upon Jehovah, the Holy One of Israel, in truth.” Behind the judgment upon Asshur there lies the restoration of Israel. “The chastiser” was the Assyrian. While relying upon this, Israel received strokes, because Jehovah made Israel’s staff into its rod. But henceforth it would sanctify the Holy One of Israel, putting its trust in Him and not in man, and that purely and truly (be'emeth, “in truth”), not with fickleness and hypocrisy. Then would be fulfilled the promise contained in the name Shear-yashub, after the fulfilment of the threat that it contained.

Isa 10:21 “The remnant will turn, the remnant of Jacob, to God the mighty.” El gibbor is God as historically manifested in the heir of David (Isa 9:6). Whilst Hosea (Hos 3:5) places side by side Jehovah and the second David, Isaiah sees them as one. In New Testament phraseology, it would be “to God in Christ.”

Isa 10:22-23

To Him the remnant of Israel would turn, but only the remnant. “For if thy people were even as the sea-sand, the remnant thereof will turn: destruction is firmly determined, flowing away righteousness. For the Lord, Jehovah of hosts, completes the finishing stroke and that which is firmly determined, within the whole land.” As the words are not preceded by any negative clause, ci 'im are not combined in the sense of sed or nisi; but they belong to two sentences, and signify nam si (for if). If the number of the Israelites were the highest that had been promised, only the remnant among them, or of them (bō partitive, like the French en), would turn, or, as the nearer definition ad Deum is wanting here, come back to their right position. With regard to the great mass, destruction was irrevocably determined (râchatz, τέμνειν, then to resolve upon anything, ἀποτόμως, 1Ki 20:40); and this destruction “overflowed with righteousness,” or rather “flowed on (shōtēph, as in Isa 28:18) righteousness,” i.e., brought forth righteousness as it flowed onwards, so that it was like a swell of the penal righteousness of God (shâtaph, with the accusative, according to Ges. §138, Anm. 2). That cillâyōn is not used here in the sense of completion any more than in Deu 28:65, is evident from Isa 10:23, where câlâh (fem. of câleh, that which vanishes, then the act of vanishing, the end) is used interchangeably with it, and necherâtzâh indicates judgment as a thing irrevocably decided (as in Isa 28:22, and borrowed from these passages in Dan 9:27; Dan 11:36). Such a judgment of extermination the almighty Judge had determined to carry fully out (‛ōseh in the sense of a fut. instans) within all the land (b'kereb, within, not b'thok, in the midst of), that is to say, one that would embrace the whole land and all the people, and would destroy, if not every individual without exception, at any rate the great mass, except a very few.

Isa 10:24

In these esoteric addresses, whoever, it is not the prophet’s intention to threaten and terrify, but to comfort and encourage. He therefore turns to that portion of the nation which needs and is susceptible of consolation, and draws this conclusion from the element of consolation contained in what has been already predicted, that they may be consoled. - “Therefore thus saith the Lord, Jehovah of hosts, My people that dwellest in Zion, be not afraid of Asshur, if it shall smite thee with the rod, and lift its stick against thee, in the manner of Egypt.” “Therefore:” lacēn never occurs in Hebrew in the sense of attamen (Gesenius and Hitzig), and this is not the meaning here, but propterea. The elevating appeal is founded upon what has just before been threatened in such terrible words, but at the same time contains an element of promise in the midst of the peremptory judgment. The very words in which the people are addressed, “My people that dwelleth on Zion,” are indirectly encouraging. Zion was the site of the gracious presence of God, and of that sovereignty which had been declared imperishable. Those who dwelt there, and were the people of God (the servants of God), not only according to their calling, but also according to their internal character, were also heirs of the promise; and therefore, even if the Egyptian bondage should be renewed in the Assyrian, they might be assured of this to their consolation, that the redemption of Egypt would also be renewed. “In the manner of Egypt:” b'derek Mitzraim, lit., in the way, i.e., the Egyptians’ mode of acting; derek denotes the course of active procedure, and also, as in Isa 10:26 and Amo 4:10, the course of passive endurance.

Isa 10:25-26

A still further reason is given for the elevating words, with a resumption of the grounds of consolation upon which they were founded. “For yet a very little the indignation is past, and my wrath turns to destroy them: and Jehovah of hosts moves the whip over it, as He smote Midian at the rock of Oreb; and His staff stretches out over the sea, and He lifts it up in the manner of Egypt.” The expression “a very little” (as in Isa 16:14; Isa 29:17) does not date from the actual present, when the Assyrian oppressions had not yet begun, but from the ideal present, when they were threatening Israel with destruction. The indignation of Jehovah would then suddenly come to an end (câlâh za‛am, borrowed in Dan 11:36, and to be interpreted in accordance with Isa 26:20); and the wrath of Jehovah would be, or go, ‛al-tabilthâm. Luzzatto recommends the following emendation of the text, יתּם על־תּבל ואפּי, “and my wrath against the world will cease,” tēbēl being used, as in Isa 14:17, with reference to the oikoumenon as enslaved by the imperial power. But the received text gives a better train of thought, if we connect it with Isa 10:26. We must not be led astray, however, by the preposition ‛al, and take the words as meaning, My wrath (burneth) over the destruction inflicted by Asshur upon the people of God, or the destruction endured by the latter. It is to the destruction of the Assyrians that the wrath of Jehovah is now directed; ‛al being used, as it frequently is, to indicate the object upon which the eye is fixed, or to which the intention points (Psa 32:8; Psa 18:42). With this explanation Isa 10:25 leads on to Isa 10:26. The destruction of Asshur is predicted there in two figures drawn from occurrences in the olden time. The almighty Judge would swing the whip over Asshur (‛orer, agitare, as in 2Sa 23:18), and smite it, as Midian was once smitten. The rock of Oreb is the place where the Ephraimites slew the Midianitish king 'Oreb (Jdg 7:25). His staff would then be over the sea, i.e., would be stretched out, like the wonder-working staff of Moses, over the sea of affliction, into which the Assyrians had driven Israel (yâm, the sea, an emblem borrowed from the type; see Kohler on Zec 10:11, cf., Psa 66:6); and He would lift it up, commanding the waves of the sea, so that they would swallow Asshur. “In the manner of Egypt:” b'derek Mitzraim (according to Luzzatto in both instances, “on the way to Egypt,” which restricts the Assyrian bondage in a most unhistorical manner to the time of the Egyptian campaign) signifies in Isa 10:24, as the Egyptians lifted it up; but here, as it was lifted up above the Egyptians. The expression is intentionally conformed to that in Isa 10:24 : because Asshur had lifted up the rod over Israel in the Egyptian manner, Jehovah would lift it up over Asshur in the Egyptian manner also.

Isa 10:27

The yoke of the imperial power would then burst asunder. “And it will come to pass in that day, its burden will remove from thy shoulder, and its yoke from thy neck; and the yoke will be destroyed from the pressure of the fat.” We have here two figures: in the first (cessabit onus ejus a cervice tua) Israel is represented as a beast of burden; in the second (et jugum ejus a collo tuo), as a beast of draught. And this second figure is divided again into two fields. For yâsūr merely affirms that the yoke, like the burden, will be taken away from Israel; but chubbal, that the yoke itself will snap, from the pressure of his fat strong neck against it. Knobel, who alters the text, objects to this on the ground that the yoke was a cross piece of wood, and not a collar. And no doubt the simple yoke is a cross piece of wood, which is fastened to the forehead of the ox (generally of two oxen yoked together: jumenta = jugmenta, like jugum, from jungere); but the derivation of the name itself, ‛ol, from ‛âlal, points to the connection of the cross piece of wood with a collar, and here the yoke is expressly described as lying round the neck (and not merely fastened against the forehead). There is no necessity, therefore, to read chebel (chablo), as Knobel proposes; chubbal (Arabic chubbila) indicates her a corrumpi consequent upon a disrumpi. (On p'nē, vid., Job 41:5; and for the application of the term mippenē to energy manifesting itself in its effects, compare Psa 68:3 as an example.) Moreover, as Kimchi has observed, in most instances the yoke creates a wound in the fat flesh of the ox by pressure and friction; but here the very opposite occurs, and the fatness of the ox leads to the destruction of the yoke (compare the figure of grafting employed in Rom 11:17, to which Paul gives a turn altogether contrary to nature). Salvation, as the double turn in the second figure affirms, comes no less from within (Isa 10:27) than from without (Isa 10:27). It is no less a consequence of the world-conquering grace at work in Isaiah, than a miracle wrought for Israel upon their foes.

The prophet now proceeds to describe how the Assyrian army advances steadily towards Jerusalem, spreading terror on every hand, and how, when planted there like a towering forest, it falls to the ground before the irresistible might of Jehovah. Eichhorn and Hitzig pronounce this prophecy a vaticinium post eventum, because of its far too special character; but Knobel regards it as a prophecy, because no Assyrian king ever did take the course described; in other words, as a mere piece of imagination, as Ewald maintains. Now, no doubt the Assyrian army, when it marched against Jerusalem, came from the southwest, namely, from the road to Egypt, and not directly from the north. Sennacherib had conquered Lachish; he then encamped before Libnah, and it was thence that he advanced towards Jerusalem. But the prophet had no intention of giving a fragment out of the history of the war: all that he meant to do was to give a lively representation of the future fact, that after devastating the land of Judah, the Assyrian would attack Jerusalem. There is no necessity whatever to contend, as Drechsler does, against calling the description an ideal one. There is all the difference in the world between idea and imagination. Idea is the essential root of the real, and the reality is its historical form. This form, its essential manifestation, may be either this or that, so far as individual features are concerned, without any violation of its essential character. What the prophet here predicts has, when properly interpreted, been all literally fulfilled. The Assyrian did come from the north with the storm-steps of a conqueror, and the cities named were really exposed to the dangers and terrors of war. And this was what the prophet depicted, looking as he did from a divine eminence, and drawing from the heart of the divine counsels, and then painting the future with colours which were but the broken lights of those counsels as they existed in his own mind.

Isa 10:28-34

Aesthetically considered, the description is one of the most magnificent that human poetry has ever produced. “He comes upon Ayyath, passes through Migron; in Michmash he leaves his baggage. They go through the pass: let Geba be our quarters for the night! Ramah trembles; Gibeah of Saul flees. Scream aloud, O daughter of Gallim! Only listen, O Laysha! Poor Anathoth! Madmenah hurries away; the inhabitants of Gebim rescue. He still halts in Nob today; swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, Jehovah of hosts, lops down the branches with terrific force; and those of towering growth are hewn down, and the lofty are humbled. And He fells the thickets of the forest with iron; and Lebanon, it falls by a Majestic One.” When the Assyrian came upon Ayyath (= Ayyah, 1Ch 7:28 (?), Neh 11:31, generally hâ-‛ai, or 'Ai), about thirty miles to the north-east of Jerusalem, he trod for the first time upon Benjaminitish territory, which was under the sway of Judaea. The name of this 'Ai, which signifies “stone-heap,” tallies, as Knobel observes, with the name of the Tell el-hagar, which is situated about three-quarters of an hour to the south-east of Beitîn, i.e., Bethel. But there are tombs, reservoirs, and ruins to be seen about an hour to the south-east of Beitin; and these Robinson associates with Ai. From Ai, however, the army will not proceed towards Jerusalem by the ordinary route, viz., the great north road (or “Nablus road”); but, in order to surprise Jerusalem, it takes a different route, in which it will have to cross three deep and difficult valleys. From Ai they pass to Migron, the name of which has apparently been preserved in the ruins of Burg Magrun, situated about eight minutes’ walk from Beitîn.I also find the name written Magrum (read Magrun), which is probably taken from a more correct hearsay than the Machrûn of Robinson (ii. 127).

Michmash is still to be found in the form of a deserted village with ruins, under the name of Muchmâs, on the eastern side of the valley of Migron. Here they deposit their baggage (hiphkid, Jer 36:20), so far as they are able to dispense with it - either to leave it lying there, or to have it conveyed after them by an easier route. For they proceed thence through the pass of Michmash, a deep and precipitous ravine about forty-eight minutes in breadth, the present Wady Suweinit. “The pass” (ma‛bârâh) is the defile of Michmash, with two prominent rocky cliffs, where Jonathan had his adventure with the garrison of the Philistines. One of these cliffs was called Seneh (1Sa 14:4), a name which suggests es-Suweinit. Through this defile they pass, encouraging one another, as they proceed along the difficult march, by the prospect of passing the night in Geba, which is close at hand. It is still disputed whether this Geba is the same place as the following Gibeah of Saul or not. There is at the present time a village called Geba' below Muchmâs, situated upon an eminence. The almost universal opinion now is, that this is not Gibeah of Saul, but that the latter is to be seen in the prominent Tell (Tuleil) el-Fûl, which is situated farther south. This is possibly correct.This is supported by Robinson in his Later Biblical Researches in Palestine (1857), by Valentiner (pastor at Jerusalem), and by Keil in the Commentary on Joshua, Judges, etc. (Jos 18:21-28), where all the more recent writings on this topographical question are given.

For there can be no doubt that this mountain, the name of which signifies “Bean-hill,” would be a very strong position, and one very suitable for Gibeah of Saul; and the supposition that there were two places in Benjamin named Geba, Gibeah, or Gibeath, is favoured at any rate by Jos 18:21-28, where Geba and Gibeath are distinguished from one another. And this mountain, which is situated to the south of er-Râm - that is to say, between the ancient Ramah and Anathoth - tallies very well with the route of the Assyrian as here described; whilst it is very improbable that Isaiah has designated the very same place first of all Geba, and then (for what reason no one can tell) Gibeah of Saul. We therefore adopt the view, that the Assyrian army took up its quarters for the night at Geba, which still bears this name, spreading terror in all directions, both east and west, and still more towards the south. Starting in the morning from the deep valley between Michmash and Geba, they pass on one side of Rama (the present er-Râm), situated half an hour to the west of Geba, which trembles as it sees them go by; and the inhabitants of Gibeath of Saul, upon the “Bean-hill,” a height that commands the whole of the surrounding country, take to flight when they pass by. Every halting-place on their route brings them nearer to Jerusalem. The prophet goes in spirit through it all. It is so objectively real to him, that it produces the utmost anxiety and pain. The cities and villages of the district are lost.

He appeals to the daughter, i.e., the population, of Gallim, to raise a far-sounding yell of lamentation with their voice (Ges. §138, 1, Anm. 3), and calls out in deep sympathy to Laysha, which was close by (on the two places, both of which have vanished now, see 1Sa 25:44 and Jdg 18:29), “only listen,” the enemy is coming nearer and nearer; and then for Anathoth (‛Anâtâ, still to be seen about an hour and a quarter to the north of Jerusalem) he utters this lamentation (taking the name as an omen of its fate): O poor Anathoth! There is no necessity for any alteration of the text; ‛anniyâh is an appeal, or rather an exclamation, as in Isa 54:11; and ‛anâthoth follows, according to the same verbal order as in Isa 23:12, unless indeed we take it at once as an adjective written before the noun - an arrangement of the words which may possibly have been admissible in such interjectional sentences. The catastrophe so much to be dreaded by Jerusalem draws nearer and nearer. Madmenah (dung-hill, see Comm. on Job, at Job 9:11-15) flees in anxious haste: the inhabitants of Gebim (water-pits) carry off their possessions (הּעיז, from עוּז, to flee, related to chush, hence to carry off in flight, to bring in haste to a place of security, Exo 9:19, cf., Jer 4:6; Jer 6:1; synonymous with hēnı̄s, Exo 9:20; Jdg 6:11; different from ‛âzaz, to be firm, strong, defiant, from which mâ‛oz, a fortress, is derived - in distinction from the Arabic ma‛âdh, a place of refuge: comp. Isa 30:2, to flee to Pharaoh’s shelter). There are no traces left of either place. The passage is generally understood as implying that the army rested another day in Nob. But this would be altogether at variance with the design - to take Jerusalem by surprise by the suddenness of the destructive blow. We therefore render it, “Even to-day he will halt in Nob” (in eo est ut subsistat, Ges. §132, Anm. 1) - namely, to gather up fresh strength there in front of the city which was doomed to destruction, and to arrange the plan of attack. The supposition that Nob was the village of el-'Isawiye, which is still inhabited, and lies to the south-west of Anât, fifty-five minutes to the north of Jerusalem, is at variance with the situation, as correctly described by Jerome, when he says: “Stans in oppidulo Nob et procul urbem conspiciens Jerusalem.” A far more appropriate situation is to be found in the hill which rises to the north of Jerusalem, and which is called Sadr, from its breast-like projection or roundness - a name which is related in meaning to nob, nâb, to rise. From this eminence the way leads down into the valley of Kidron; and as you descend, the city spreads out before you at a very little distance off. It may have been here, in the prophet’s view, that the Assyrians halted.This is the opinion of Valentiner, who also regards the march of the Assyrians as an “execution-march” in two columns, one of which took the road through the difficult ground to the east, whilst the other inflicted punishment upon the places that stood near the road. The text does not require this, however, but describes a march, which spread alarm both right and left as it went along.

It was not long, however (as the yenōphēph which follows ἀσυνδέτως implies), before his hand was drawn out to strike (Isa 11:15; Isa 19:16), and swing over the mountain of the daughter of Zion (Isa 16:1), over the city of the holy hill. But what would Jehovah do, who was the only One who could save His threatened dwelling-place in the face of such an army? As far as Isa 10:32, the prophet’s address moved on at a hurried, stormy pace; it then halted, and seemed, as it were, panting with anxiety; it now breaks forth in a dactylic movement, like a long rolling thunder. The hostile army stands in front of Jerusalem, like a broad dense forest. But it is soon manifest that Jerusalem has a God who cannot be defied with impunity, and who will not leave His city in the lurch at the decisive moment, like the gods of Carchemish and Calno. Jehovah is the Lord, the God of both spiritual and starry hosts. He smites down the branches of this forest of an army: sē‛ēph is a so-called piel privativum, to lop (lit. to take the branches in hand; cf., sikkēl, Isa 5:2); and pu'rah = pe'urah (in Ezekiel pō'rah) is used like the Latin frons, to include both branches and foliage - in other words, the leafy branches as the ornament of the tree, or the branches as adorned with leaves. The instrument He employs is ma‛arâtzâh, his terrifying and crushing power (compare the verb in Isa 2:19, Isa 2:21). And even the lofty trunks of the forest thus cleared of branches and leaves do not remain; they lie hewn down, and the lofty ones must fall. It is just the same with the trunks, i.e., the leaders, as with the branches and the foliage, i.e., with the great crowded masses. The whole of the forest thicket (as in Isa 9:17) he hews down (nikkaph, third pers. piel, though it may also be niphal); and Lebanon, i.e., the army of Asshur which is now standing opposite to Mount Zion, like Lebanon with its forest of cedars, falls down through a Majestic One ('addı̄r), i.e., through Jehovah (Isa 33:21, cf., Psa 76:5; Psa 93:4). In the account of the fulfilment (Isa 37:36) it is the angel of the Lord (mal'ach Jehovah), who is represented as destroying the hundred and eighty-five thousand in the Assyrian camp in a single night. The angel of Jehovah is not a messenger of God sent from afar, but the chosen organ of the ever-present divine power.

The Condemnation of Oppressors. (b. c. 740.)

1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; 2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! 3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? 4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.

Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy (for all this his anger is not turned away) is repeated here (v. 4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them—to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is,

I. The indictment drawn up against these oppressors, v. 1, 2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record—the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe." Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments so righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Eccl. iv. 1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite.

II. A challenge given them with all their pride and power to outface the judgments of God (v. 3): "What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?" Job xxxi. 14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer. v. 29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job xxxi. 21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will not know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: "Where will you leave your glory, to find it again when the storm is over?" The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.

III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them—those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, v. 4. "This it will come to," says God, "without me, that is, because you have deserted me and driven me away from you." Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.

And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.

The Pride of the King of Assyria; Sennacherib's Pride Rebuked; Destruction of the King of Assyria. (b. c.  740.)

5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6 I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7 Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. 8 For he saith, Are not my princes altogether kings? 9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus? 10 As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; 11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols? 12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. 13 For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: 14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. 15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. 16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. 17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth. 19 And the rest of the trees of his forest shall be few, that a child may write them.

The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2 Kings xviii. 10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2 Kings xviii. 13, 17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here,

I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (v. 5, 6): "O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath." Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amos iii. 2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Ps. xvii. 13, 14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above, John xix. 11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed.

II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Hab. i. 12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, v. 7.

1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts—he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Gen. l. 20. See Mic. iv. 11, 12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart.

2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations, Hab. ii. 5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking.

3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again.

(1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (v. 8): "My princes are altogether kings. Those that are now my princes are such as have been kings." Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Rev. i. 6. [2.] He had made himself master of their cities. He names several (v. 9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, v. 10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer. xlviii. 46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (v. 13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: "I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down."

(2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (v. 13): "By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent;" not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net, Hab. i. 16. "This wealth is all gotten by my might and the power of my hand," Deut. viii. 17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (v. 14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. "As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth." Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living.

(3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, v. 10, 11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: "Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?" But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him.

III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him.

1. He shows the vanity of his insolent and audacious boasts (v. 15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. "O what a dust do I make!" said the fly upon the cart-wheel in the fable. "What destruction do I make among the trees!" says the axe. Two ways the axe may be said to boast itself against him that hews with it:—(1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom, v. 13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Num. xxi. 18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Ps. ix. 20), the staff to know that it is but wood.

2. He foretels his fall and ruin.

(1.) That when God had done his work by him he would then do his work upon him, v. 12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, When God lets loose the enemies of his church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and, when that is done, then, and not till then, he will work deliverance for them. When God brings his people into trouble it is to try them (Dan. xi. 35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin, ch. xxvii. 9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Lev. xxvi. 41, 42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them, Job xl. 11, &c.

(2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, v. 16, 19. Observe,

[1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One, Hab. i. 12.

[2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, v. 17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. "Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (ch. xxvii. 4); they shall be devoured in one day, all cut off in an instant." When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. "Even the glory of his forest (v. 18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away." Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases.

[3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God?

Encouragement to Israel. (b. c. 740.)

20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord , the Holy One of Israel, in truth. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord God of hosts shall make a consumption, even determined, in the midst of all the land.

The prophet had said (v. 12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work:—

I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (v. 22), the remnant of Israel (v. 20), the remnant of Jacob (v. 21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer. xlv. 5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit—sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Hos. xiv. 3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, ch. ix. 6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, ch. vii. 3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom. ix. 27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen. xxii. 17), and yet only a remnant shall be saved.

II. The consumption of others: The Lord God of hosts shall make a consumption, v. 23. This is not meant (as that v. 18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.

Encouragement to Israel. (b. c. 740.)

24 Therefore thus saith the Lord God of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. 25 For yet a very little while, and the indignation shall cease, and mine anger in their destruction. 26 And the Lord of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. 27 And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. 28 He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages: 29 They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled. 30 Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. 31 Madmenah is removed; the inhabitants of Gebim gather themselves to flee. 32 As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 33 Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. 34 And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.

The prophet, in his preaching, distinguishes between the precious and the vile; for God in his providence, even in the same providence, does so. He speaks terror, in Sennacherib's invasion, to the hypocrites, who were the people of God's wrath, v. 6. But here he speaks comfort to the sincere, who were the people of God's love. The judgment was sent for the sake of the former; the deliverance was wrought for the sake of the latter. Here we have,

I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (ch. xxxiii. 14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, v. 24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Ps. xlviii. 13), need not be afraid of any enemy. Let their souls dwell at ease in God.

II. Considerations offered for the silencing of their fear.

1. The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: "He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Exod. xv. 9), but could not reach to do them any hurt." Note, We should not be frightened at those enemies that can do no more than frighten us.

2. The storm shall soon blow over (v. 25): Yet a very little while—a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (v. 5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Ps. xxx. 5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.

3. The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (v. 26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Ps. lxxxiii. 11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.

4. They shall be wholly delivered from the power of the Assyrian, and from the fear of it, v. 27. "They shall not only be eased of the Assyrian army, which is now quartered upon them and which is a grievous yoke and burden to them, but they shall no more pay that tribute to the king of Assyria which before this invasion he exacted from them (2 Kings xviii. 14), shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution." Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed. The enemy shall no more recover his strength, to do the mischief he has done; and this because of the anointing, for their sakes who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake. This is particularly given as the reason why God would defend Jerusalem from Sennacherib (ch. xxxvii. 35), For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old-Testament church, and hath still an eye to in all the favours he shows to his people. It is for his sake that the yoke is broken, and that we are made free indeed.

III. A description both of the terror of the enemy and the terror with which many were struck by it, and the folly of both exposed, v. 28, to the end. Here observe,

1. How formidable the Assyrians were and how daring and threatening they affected to appear. Here is a particular description of the march of Sennacherib, what course he steered, what swift advances he made: He has come to Aiath, &c. "This and the other place he has made himself master of, and has met with no opposition." At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or the store-cities of Judah, which were fortified for that purpose, had now become his magazines. Some remarkable pass, and an important one, he had taken: They have gone over the passage.

2. How cowardly the men of Judah were, the degenerate seed of that lion's whelp. They were afraid; they fled upon the first alarm, and did not offer to make any head against the enemy. Their apostasy from God had dispirited them, so that one chased a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard by lamentation, to discourage and weaken one another. And poor Anathoth, a priests' city, that should have been a pattern of courage, shrieks louder than any, v. 30. With respect to those that gathered themselves together, it was not to fight, but to flee by consent, v. 31. This is designed either, (1.) To show how fast the news of the enemy's progress flew through the kingdom: He has come to Aiath, says one; nay, says another, He has passed to Migron, &c. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Ps. cxii. 7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.

3. How impotent his attempt upon Jerusalem shall be: he shall remain at Nob, whence he may see Mount Zion, and there he shall shake his hand against it, v. 32. He shall threaten it, and that shall be all; it shall be safe, and shall set him at defiance. The daughter of Jerusalem, to be even with him, shall shake her head at him, ch. xxxvii. 22.

4. How fatal it would prove, in the issue, to himself. When he shakes his hand at Jerusalem, and is about to lay hands on it, then is God's time to appear against him; for Zion is the place of which God has said, This is my rest for ever; therefore those who threaten it affront God himself. Then the Lord shall lop the bough with terror and cut down the thickets of the forest, v. 33, 34. (1.) The pride of the enemy shall be humbled, the boughs that are lifted up on high shall be lopped off, the high and stately trees shall be hewn down; that is, the haughty shall be humbled. Those that lift up themselves in competition with God or opposition to him shall be abased. (2.) The power of the enemy shall be broken: The thickets of the forest he shall cut down. When the Assyrian soldiers were under their arms, and their spears erect, they looked like a forest, like Lebanon; but, when in one night they all became as dead corpses, the pikes were laid on the ground, and Lebanon was of a sudden cut down by a mighty one, by the destroying angel, who in a little time slew so many thousands of them: and, if this shall be the exit of that proud invader, let not God's people be afraid of him. Who art thou, that thou shouldst be afraid of a man that shall die?

CHAP. X.

Ver. 1. VVOe unto them that decree unrighteous decrees] Having denounced Woe to wicked of all ſorts, the Prophet here threatneth wicked Princes in particular; as the chief cauſes of Gods judgements by their miſgovernment. Periculoſiſſimum Prophetae factum, Sculter. & cui ſeditionis dica ſcribi poterat! This was boldly done of the Prophet: and there wanted not thoſe doubtleſs, that would ſay it was ſedition. Luther, for like cauſe, was called the Trumpet of rebellion, ſc. for declaring againſt the Popes decrees and decretals, though never ſo unrighteous and vexatious; not much ſhort of that made by Nero, Whoſoever confeſſeth himſelf a Chriſtian (ſo, a Proteſtant) let him, without further defence of himſelf, be put to death as a convicted enemy of mankind?

And that write grievouſneſs] Or, and to the writers that write grievous things, viz. the publike Notaries, regiſters, and other under-Officers; ſuch as were thoſe Perſian Scribes and Poſts, Eſth. 3.12, 13. who ſhould, in ſuch a caſe, have obeyed God rather then men.

Ver. 2. To turn away the needy from judgment] To put them beſide their right becauſe indigent, and overweighed by the wealthy ones, quorum aureae literae apud tales judices poſſunt omnia.

Judex injuſtus latro cum privilegio eſt. Columel. l. 1. And to take away the right] Heb. to tear it away by force.

And that they may rob the fatherleſs] rob the Spittle, as we uſe to ſay. Unrighteous ruledom is but robbery with authority.

Ver. 3. And what will ye do in the day of viſitation] that is, of vaſtation by the Aſſyrians.

To whom will ye flee for help] Who have denied help to the poor that fled unto you; but ſped no better then the Sheep that flieth to the Buſh for defence in weather, where he is ſure to loſe part of his fleece.

And where will ye leave your glory] Where will ye betruſt or beſtow your wealth, power, and worldly pomp, purchaſed by you at too dear a rate, who paid your honeſty to get it (O magno emptas, & parum proficuas divitias!) and muſt now loſe not it onely, but your liberties and lives alſo in the next verſe▪

Ver. 4. Without me they ſhall bow down under the priſoners] i. e. Without any fault of mine, as Hoſ. 13.9. Or as ſome render it, Ne corruat inter vinctos, & inter occiſos cadant: that it (your glory) ſhould not bow down under the priſoners, and they fall under the ſlain. i. e. that ye be not ſome of you captivated, and others ſlain by the enemy. And yet behold a worſe matter.

For all this his anger is not turned away] Endleſs torments will follow,Hoc oratione vir ſanctus impios cruentat, & vulnerat. Oſor. unleſs ye prevent them by repentance: and all your preſent ſufferings are nothing elſe but a typical hell. Ecce quot mala à contemptu Dei proveniunt.

Ver. 5. O Aſſyrian, the rod of mine anger] Or, Woe to the Aſſyrian: Or, Heu Aſſur, Alaſs, the Aſſyrian, q. d. Alaſs that I am forced by this ſharp and iron rod to correct my people whom I have bred ſo choicely. Dolentis vocem aſſumit Deus, ſaith Oecolamp.

The rod of mine anger] Or, my rod of anger. A rod of anger to beat the little ones, and a ſtaffe of indignation to baſtinado the bigger and more ſtubborn. Oecolamp. Ira Dei ego ſum, & orbit vaſtitas. Act. & Mon. fol. 1544. So Nebuchadnezzar is called the hammer of the whole earth, Jer. 50.23. Tamerlan called himſelf The wrath of God, and the Deſolation of the world. Attilas ſtiled himſelf King of Huns, Medes, Gothes, Dacians, the Terrour of the world, and Gods ſcourge. The wicked are Gods rod, ſaid that Martyr: whom when he hath worn to the ſtump, he will caſt into the fire.

Ver. 6. I will ſend him — I will give him a charge] Non patefactâ quidem voluntate, ſed arcanâ providentiâ, I will ſtir him up by a ſecret providence, which (being nothing elſe but the carrying on of the divine decree) is that Helm that turneth about the whole Ship of the Ʋniverſe.

Againſt an hypocritial nation] Pretenders only to religion (ſee chap. 9.17.) qui toti ex hypocriſi ſunt conflati, ſuch as are wholly made up of hypocriſie: God was near in their mouth, and far from their reins, Jer. 12.2. Nemo tam propè proculque Deo. Mat. 15.8. hot Meteors they are, ſaith One, ſhooting, yet ſhewing like ſtars: ſhaming goodneſs by ſeeming good; virtutis ſtragulam pudefaciunt, as Diogenes ſaid to Antipater, who, being vitious, wore a white cloke the enſign of innocency. Theſe are little better then Devils wrapt up in Samuels mantle: odious therefore to God, whom they would cozen of Heaven, if they could tell how.

And againſt the people of my wrath] Who are therefore the worſe (and ſhall fare the worſe) becauſe they ought to have been better. Indignation and wrath ſhall be upon the Jew firſt (becauſe of his priviledges) and then upon the Gentile, Rom. 2.9.

To take the ſpoil, and to take the prey] As had been foretold in Maher-ſhalal-haſh-baz his name, chap. 8.1.

And to tread them down like mire in the ſtreets] To make morter of them, as we uſe to ſay; Gens ſimulatrix tota terrena, is trodden under foot as unſavoury ſalt, which is not good enough for the dunghil.

Ver. 7. Howbeit he meaneth not ſo] He is otherwiſe minded and affected then I am; and doth my will merely beſide and againſt his own will. As in applying of leeches the Phyſician ſeeketh the health of his Patient, the leech only the filling of his gorge: ſo is it when God turneth looſe a bloody enemy upon his people. He hath excellent ends which they think not on.

But it is in his heart to deſtroy and cut off] This was to exceed his Commiſſion, which was only to take the ſpoil, and to take the prey, ver. 6. not to cut off Nations, and to make havock of all. How much better our King Edward the Confeſſor, Camd. Rem. p. 214. who when his Captains promiſed for his ſake, they would not leave one Dane alive, thought it better to lead a private and unbloody life, then to be a King by ſuch bloody butcheries? Of Charls 5. Emperour we read,Parei Hiſt. prof. Med. p. 895. that when Antonius Leva and other of his chief Commanders commended Alexander the Great, and Julius Caeſar for their great exploits in over-running and deſtroying nations not a few, to their great renown; and on the other ſide complained that Charls made not the like uſe of his power and victories as he might and ought to do for ſuch a purpoſe: he gravely replyed, that Alexander and Julius had in waging wars nothing elſe to aime at beſides Honour and glory: but that Chriſtian Princes were in all their enterprizes to mind the glory of God, and the ſalvation of their own ſouls.

Ver. 8. For he ſaith] Sennacherib ſaith, See Chap. 36.9, 15, 18, 20. and 37.10, 13, 24, 25. A great part of this whole book of Iſaiah concerneth Sennacherib.

Are not my Princes altogether Kings] Behold a right, Pyrgopolynices Perhaps he had made ſome of his chief commanders Kings: our Hen. 6. crowned Hen. Beauchamp, E. of Warw. King of the Iſle of Wight. , when as he was ſet a work by God, exalting himſelf both againſt God and man. And ſaith not the Pope the ſame when he claims to be Dominus feudi, Lord paramount in ſpirituals and temporals? And when in creating his Cardinals he uſeth theſe words, Eſtote confratres noſtri, & Principes mundi; Be ye fellow-brethren to us, and Princes of the world? The Aſſyrian ſtiled himſelf King of Kings, and accounted his Commanders Compters to Hezekiah, chap. 36.9. So Cardinal Bellarmine held himſelf King James his Mate.

Ver. 9. Is not Calno as Carchemiſh?] Here in a vaunt he reckoneth up ſix royal Cities vanquiſhed by himſelf and his anceſtors: and boaſteth how with a wet finger, as we ſay, he had taken in all the country betwixt Niniveh, and Jeruſalem. Of the deſtruction of Calno and Hamath, ſee Am. 6.2.

Is not Hamath] Afterwards called Antiochia.

As Arpad] Hear how this proud Braggad[illegible: 1 letter]chio

Projicit ampullas & ſeſquipedalia verba!

Is not Samaria as Damaſcus?] Have not I ſubdued them both pari fortitudine & felicitate?

Ver. 10. As my hand hath found] Nota faſtum tyranni, Note the arrogancy of this tyrant ſaith A Lapide. It was his hand did all, and not Gods (like as afterwards Timothaus, the victorious Athenian, into whoſe toyles cities were ſaid to fall even as he was ſleeping, telling his Countrymen of his great ſucceſſes, inſerted ever and anon theſe words Herein Fortune did nothing) and then, His hand only found thoſe Kingdomes, as an obvious prey, which he did no more but meet, and it was taken.

V[illegible: 1 letter]g.Dextra mihi Deus, & telum quod miſſile libro.

The Kingdomes of the idols] In deſpite of their Tutelary deities, which indeed were but deunculi petty-gods, as the word here uſed (Elil) ſignifieth.

And whoſe graven images did excel them of Jeruſalem] Os ferreum! vah ſcelus! Prodigious blaſphemy! this abſurd collation and prelation of dumb and dunghill idols before the true and living God, is omnium mortalium execratione digniſſima.

Ver. 11. Shall I not as I have done] God is not in all this mans thoughts: himſelf doth all that's done.

So do to Jeruſalem] Why, no: for their Rock is not as our Rock (might Gods people have replyed) our enemies themſelves being judges. Vere magnus eſt Deus Chriſtianorum, ſaid a certain Pagan truly. The God of the Chriſtians is a great God above all gods. But the Devil doth all he can to drive us to deſpair.

Ver. 12. Wherefore] Heb. And. A cloſe connection; where pride is in the ſaddle, there deſtruction is on the crupper. When the ſcum is at higheſt, it falls in the fire.

When the Lord hath performed] When he hath ſufficiently chaſtiſed his children by this rod of his wrath, he will caſt it into the fire. So Jer. 25. when other Nations have drunk deep of the cup of the divine diſpleaſure, Babylon ſhall ſuck up the dreggs. What became of the Primitive Perſecutors and of ſuch as were moſt active here in thoſe dog-dayes of Q. Mary? See the Acts and Monuments of the Church.

Ʋpon mount Sion] For there he uſually beginneth, Jer. 25.18. 1 Pet. 4.17. his own he leaſt of all ſpareth, Am. 3.2.

I will puniſh the fruit of the ſtout heart] His arrogant words and lofty looks, proceeding from the pride of his heart. But let himſelf tell what thoſe fruits are.

Ver. 13. For he ſaith, By the ſtrength of my hand, &c.] Viva haec eſt iſtius Vejovis Latialis, hoc eſt Pontificis pictura, ſaith Scultetus. i. e. Here we have a lively picture of Antichriſt, who ſpeaketh great things and blaſphemies, Rev. 13.5. arrogateth to himſelf all power and wiſdome, diſpoſeth of Kingdoms at his pleaſure, robbeth their treaſures, &c.

Ver. 14. And my hand had found] See ver. 10.

As a neſt] Or, as in a neſt, where a man need but only put in his hand and take out the birds or eggs, and hath none to withſtand him. Thraſonica Allegoria.

The riches of the people] Whereon they ſat abrood as it were; but I have unneſted and deſpoiled them: They meanwhile, as ſilly doves, ſaved themſelves by flight not fight: or elſe ſitting in their dove-coats ſaw their neſts deſtroyed, yong ones taken away and killed before their eyes, never offering to reſcue or revenge.

Ver. 15. Shall the ax boaſt it ſelf] Is not God the Architect and chief Agent? the Aſſyrian only the Inſtrument in his hand? What a madneſs then is it for him thus to vaunt and vapour? Is the man in his right mind, trow ye? How much better that victorious Emperour Charles 5. who inſtead of Caeſars Veni, Vidi, Vici, wrote Veni, Vidi, ſed Chriſtus vicit? Chriſt is the only Corquerour,

As if the ſtaffe ſhould lift up it ſelf] Or, When the rod is lift up, is it not wood, lignum inanime, ſorry wood?

Ver. 16. Therefore ſhall the Lord— ſend among his fat ones] i e. Pingues toroſos & validos milites, his luſty and maſtive ſouldiers, in whom he confided.

Leanneſs] i. e. Luem, a plague to tame them, and take them down: See this fullfilled, chap. 37.36.

And under his glory] i.e. His huge army wherein he glorieth.Turk. hiſt. fol. 206. What need we to fear the Turks, ſaid Sigiſmund the yong King of Hungary, who need not at all to fear the falling of the Heavens; which if they ſhould fall, yet were we able with our ſpears and halberds to hold them up for falling upon us?

He will kindle a burning] A plague parching up their vitals. The Hebrews ſay that the bodies of Sennacheribs ſouldiers were by the ſtroke of an Angel ſo conſumed and burnt up, as that their garments and weapons were not burnt at all.

Ver. 17. And the light of Iſrael ſhall be for a fire] To Iſrael he ſhall be a comfortable Light, to their enemies a conſuming fire, as Exod. 14.24.Aſſyrios, quibus ut ſentibus vepribuſque cohorrebat terra. Jun. Ecce idem juſtis & fidelibus ſuavis, impiis autem gravis.

His thorns and his briars] His army, which is ſo troubleſome and vexatious to Iſrael: God will go thorough them, he will burn them together, Iſai. 27.4.

In one day] i. e. In one night, being part of the natural day. So the Spaniſh Armada was quickly diſperſed, which had been ſo many years in rigging and ſetting forward.

Ver. 18. And he ſhall conſume the glory of his forreſt] i. e. Of his army, cutting his way thorough a wood of men, and felling the very glory of his glory, even his beſt ſouldiers. All this God ſhall do to his ſtout Warriers, and ſtately Princes.

Both ſoul and body] i. e. full and whole, both here and in hell.Ecce hic habes animam ardere. Oecolamp.

And they ſhall be as when a ſtandard-bearer fainteth] Heb. Melteth, i.e. through fear caſting away his colours: ſoon after which the whole regiment is routed, and cannot he rallied.

Ver. 19. And the reſt of the trees— ſhall be few] Heb. a number: methe miſpar, a poor few, and inconſiderable company, that may ſoon be told.

That a child may write them] The Hebrews ſay that Sennacherib eſcaped home with ten only in his company.Sculter.

Ver. 20. And it ſhall come to paſs in that day] Meras conſolationes hic loquitur Deus, ſaith Scultetus: Here God beginneth to ſpeak pure comforts to his poor people. Here he ſetteth forth how he will be a lively light to Iſrael; like as he had been a devouring fire to the Aſſyrians.

Shall no more again ſtay upon him that ſmote them] Piſcator ictus ſapiet: they had paid for their learning, ſmarted for their creature confidence: and now they would be better adviſed, viz. under Hezekiah, then they had been under Ahaz, 2 King. 16.10. Hoſ. 14.3.

Ver. 21. A remnant ſhall return] ſc. to the Lord by true repentance, from whom they had deeply revolted. But of theſe there is but as a remnant (a poor few) in compariſon of the whole piece of cloth.

Ver. 22. Yet a remnant of them ſhall return] i. e. Shall be ſaved from Senn[illegible: 1 letter]cherib, but eſpecially from Satan that old manſlayer, Rom. 9.27, 29. and 11.5. The greater part of the Jews were then cut off by the Aſſyrians; and ſo they are ſpiritually ſtill by the evil ſpirits, which hold them in their hardneſs of heart, and hinder them from embracing the Chriſtian faith. But this befalleth them by Gods holy decree, Rom. 9.27, 28. and juſt judgment.

The conſumption decreed ſhall overflow with righteouſneſs] i. e. The utter deſtruction of this perverſe people (both temporal and ſpiritual, Rom. 9.27. for the generality of them) is not to be accounted cruelty, but overflowing righteouſneſs. For God could not in juſtice but thus rigorouſly deal with them; and then, for his promiſe ſake to Abraham, Iſaac and Jacob, reſerving a remnant, ſhew favour to them again.

Ver. 23. For the Lord God of hoſts ſhall make, &c.] Here the ſame thing is repeated by way of aſſeveration; becauſe not eaſily believed or digeſted, but would lye heavy as hard meat. Behold the ſeverity of God, Rom. 11.22. and ſtoop to it.

Ver. 24. O my people that dwelleſt in Zion, be not afraid] Quàm paternè omnia! As a father beſpeaketh his little ſon paſſing with him thorow a dark entry, &c.

Non occidet te, quamvis vapules. Oecol. He ſhall ſmite thee with a rod] Chaſten thee, but not ſlay thee. Sinite virgam corripientem, ne ſentiatis malleum conterentem.

And ſhall lift up his ſtaffe againſt thee] Or, but he ſhall lift up his ſtaffe for thee (ſo ſome render it) i.e. God ſhall: and that, after the manner of Egypt, as of old he did for thy Fathers againſt Pharaoh.

Ver. 25. For yet a very little while] Heb. a little little, or a little of a little. Yet a little modicum, and wrath ſhall be at an end. Oecolampadius rendreth it, adhuc paululum, minus quàm paululum: Hold out therefore faith and patience.

Ver. 26. And the Lord of hoſts ſhall ſtir up a ſcourge for him] Far worſe then that rod, ver. 24. this ſcourge was that Angel that ſlew to many Aſſyrians in a night, according to that ſlaughter of Midian, Judg. 7.22. Pſal. 83.9, 11.

At the rock of Oreb] Where Oreb was ſlain; like as was Sennacherib after this, in his Temple at Niniveh.

And as his rod was upon the ſea] As Moſes by his rod or ſtaffe held over the red Sea made way for Iſrael, but brought deſtruction on the Egyptians, Exod. 14.26.

Ver. 27. And the yoke ſhall be deſtroyed, becauſe of the anointing] That is, becauſe or for the ſake of Meſſiah the Prince, Dan. 9.25. the Lord Chriſt our [non-Latin text not transcribed] and Soſpitator, the foundation of all the Churches deliverances. The whole 11th Chapter following is a comment on this ſweet promiſe.

Ver. 28. He is come to Aiath] Elegans hypotypoſis, a dainty deſcription of Sennacheribs ingreſs into the Land, and progreſs with his army toward Jeruſalem, thorough the tribe of Benjamin.

He is paſſed to Migron] 14. Cities are here ſet down in order, as diſtreſſed by this Poliorcetes, of whom it might be truly ſaid as it is now of the Grand Signior, that no graſs groweth on that ground where he hath ſet his foot once.

At Michmaſh he hath laid up his carriages] i.e. He ſhall: but the Prophet ſpeaketh of it, as if preſently done: or as if himſelf had been marching along with them.

Ver. 29. They are gone over the paſſages] i. e. The ſtreights, between two rocks, 1 Sam. 13.23.

Ver. 30. Lift up thy voice] Heb. Hinni, i. e. claram vocem ede, [illegible: 1 letter]amque lugubrem, make a grievous out-cry, ejula, quiritare: Nam certa tibi imminet vaſtitas, for thou art undone.

O poor Anathoth] Jeremies countrey, poor becauſe plundred.

Ver. 31. Madmena is removed] i.e. Fled for fear, as Gibeah, ver. 29.

Ver. 32. He ſhall ſhake his hand] Viz. at Jeruſalem, as threatning her deſtruction; but ſhe ſhall ſhake her head at him in contempt, chap. 37.21. God oft lets his enemies go to the utmoſt of their tedder, and then pulls them back to their tasks with ſhame enough, as he did Pharaoh.

Ver. 33. Behold, the Lord ſhall top the bough] i.e. Thoſe of greateſt ſtate and ſtature in the Aſſyrian army.

And the haughty ſhall be humbled] See chap. 2.11, 17.

Per Magnificum.Ver. 34. By a mighty one] That is, by an Angel, as chap. 37.36. See Pſal. 78.25. and 89.5, 6.