Matthew Poole and continuators on Isaiah 30

1. WO to the rebellious children , saith the LORD, that take counsel , but not of me , and that cover with a covering , but not of my spirit , that they may add sin to sin :

The Iews, who call themselves God's Children, though they are rebellious Ones, as was said, Isa. 1. 2.

That Consult together, and resolve to do what follows, ver. 2.

Not following, nor asking My Advice, which they had command and encouragement from Me to do.

That seek protection.

Not such as by My Spirit, speaking in My Word, I have directed, and required them to do; but such as I have severely forbidden to them; for the contrary Affirmative is frequently implied in the Negative; of which I have formerly given many instances.

That unto those Sins, by which they have deserved and procured my Judgments upon them, they may add distrust of my Power and Mercy to Save them, and confidence in an Arm of Flesh, which also is Rebellion against My express Command to the contrary.

Marginal references: Chap. 29. 15.

2. That walk to go down into Egypt (and have not asked at my mouth ) to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt.

That send Ambassadors to Egypt for succour, as we read, ver. 4. which the Iews were forward to do upon all occasions, and did now upon the Invasion of the King of Assyria, as is evident, from Isa. 20. 5, 6. and did the like against the King of Babylon, Ier. 37. 7. Ezek. 17. 15.

Either by the Priests or Prophets, as they were to do in weighty cases; of which, see Numb. 27. 21. Ios. 9. 14. 1 Sam. 23. 9, 10. 1 Kings 22. 7. Ier. 21. 2. and 42. 2, 20. or by studying my Word; which plainly directs them to another course, and forbids them this practice.

In their power (as it is in the foregoing Clause) and protection, which is oft signified by the shadow, as Iudg. 9. 15. Psal. 17. 8. and 91. 1, 4.

Marginal references: Chap. 31. 1.

3. Therefore shall the strength of Pharaoh be your shame , and the trust in the shadow of Egypt your confusion.

As being not onely unprofitable, but mischievous to you.

4. For his princes were at Zoan, and his ambassadours came to Hanes .

The Princes of Iudah, either sent by the King, or by the appointment of their Brethren.

An eminent City of Egypt, called more larg[illegible: 1+ letters] [illegible: 1 word] a[illegible: 1+ letters]apanes, and [illegible: 1 word], Ier. 2. 16. and 43. 3, 8.

5. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach.

Both the Messengers, and they who sent them.

Marginal references: Jer. 2. 36.

6. The burden of the beasts of the south : into the land of trouble and anguish , from whence come the young and old lion , the viper and fiery flying serpent , they will carry their riches upon the shoulders of young asses ▪ and their treasures upon the bunches of camels, to a people that shall not profit them.

Either 1. the Prophecy; which is oft called the burden: or rather 2. the burden of riches or treasures, as it is explained in the latter part of the Verse.

Which is carried upon Asses or Camels, as it follows, into Egypt, which lay southward from Iudea.

Into Egypt and Ethiopia, or Cush; for both are joyned together in this matter, Isa. 20. whose Land seems to be called a land of trouble and anguish prophetically, because they should distress them, and not help them; as was said of the Assyrians in the like case, 2 Chron. 28. 20. Some render it, by or through the land, &c. and understand it of the vast Wilderness which lay between Iudea and Egypt. But it was more proper, and important to speak of the Land, to which these Men and Beasts went, than of that, through which they were to pass; which it was needless so particularly to describe. Nor was the direct Road from Iudea to Egypt, such a place as is here described.

Which may be understood properly, because these and the following Creatures did abound, and were very fierce and mischievous in Egypt and Ethiopia: But withal, seems to design the craft and cruelty of that People, and the danger of their Confederacy with them, and the harm which they should have from them.

That there were flying Serpents in those parts, is affirmed, not onely in Scripture, but also by Herodotus, Cicero, Ammianus, and divers other Authors.

The Iews designed by the same pronoun, they, ver. 5.

Either 1. to secure them: or rather 2. to procure their assistance.

Much used there for carrying Burdens, as is evident from Gen. 32. 15. and 45. 23. &c.

y Upon the backs, which were strengthned with bunches, by a Synecdoche.

7. For the Egyptians shall help in vain, and to no purpose: therefore have I cryed concerning this , Their strength is to sit still .

Concerning this Counsel or Practice. Or, to her, to Ierusalem or Iudah.

It is safer and better for them to sit quietly at home, seeking to Me for help, than to go or send to Egypt for help. He seems industriously to use an ambignous Word, Rahab, which signifies both strength, as Iob. 9. 13. Psal. 90. 10. and Egypt, as Psal. 87. 4. Isa. 51. 9. So called from its singular Strength, to intimate, that if they did not go to Rahab; Rahab, or what they expected from Rahab or Egypt, which was powerful Succour, should come to them.

Marginal references: Or, to her.; Chap. 7. 4. ver. 15.

8. Now go, write it before them in a table, and note it in a book , that it may be for the time to come for ever and ever.

Write this Prophecy and Warning which I have now delivered.

In their presence, in the publick Assembly: For the Prophets were many times commanded to do such Actions, as well as to deliver their Messages.

So this was to be written twice over, once in a Table, to be hanged up in some publick place, that all that were then and there present, might read it; and again, in a Book, that it might be kept for the use of Posterity.

As a Witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own Ruine.

Marginal references: Heb. the latter day.

9. That this is a rebellious people, lying children , children that will not hear the law of the LORD :

Which profess one thing, and practise another.

The Commands of God, either contained in Scripture, or delivered by my Mouth, whereby these Practices are expresly forbidden to them.

10. Which say to the Seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits :

He speaks not of the words of their Mouths; for none could be so mad or impudent, as to have or profess a desire to be Cheated, but of the Language of their Actions. They do so discourage and threaten God's faithful Prophets; and so encourage their own false prophets, as if they had rather be deceived to their Destruction, than hear the Truth for their Preservation and Salvation. They prefer the pleasing of their Humours, before the Saving of themselves.

Marginal references: Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11.; Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11.

11. Get ye out of the way , turn aside out of the path, cause the holy one of Israel to cease from before us .

In which you now walk, out of your present course of Preaching unsavoury, and frightful things to us.

Do not trouble us with harsh and repeated Messages from God, as you use to do.

12. Wherefore thus saith the holy one of Israel, Because ye despise this word, and trust in oppression and perverseness , and stay thereon:

In the Wealth which you have gotten by Oppression, whereby you now think to procure Egyptian Succours; of which see on ver. 6.

And in your perverse and rebellious Course of sending to Egypt for help.

Marginal references: Or, fraud.

13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking▪ cometh suddenly at an instant .

Of sending and trusting to Egypt for Succour.

Like a Wall which is high, and seems to be strong, but swelling forth in some parts, which, upon the least Accident, falleth down suddenly to the Ground. Such shall be the issue of your high and towring Confidence in Egypt.

Marginal references: Psal. 62. 3.; Chap. 29. 5.

14. And he shall break it as the breaking of the potters vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a shread to take fire from the hearth, or to take water withal out of the pit.

He, either God, or he whom God shall send against them: Or, It shall be broken; for such Phrases are oft taken indefinitely and passively: it, this iniquity last mentioned, ver. 13. your carnal confidence, and all the grounds of it, and you that lean upon it.

Marginal references: Jer. 19. 11.; Heb. the bottle of potters.

15. For thus [illegible: 1+ letters]aith the Lord GOD, the holy one of Israel, In returning and rest shall ye be saved, in quietness and in confidence shall be your strength; and ye would not.

Either from your present purpose of sending to Egypt; or unto God, as the Seventy, and Syriack, and Arabick Translators render it. Or, In quietness; for the Verb, from which this word comes, is elsewhere used in that sence, as Psal. 23. 3. Ier. 30. 10. and 46. 27.

In sitting still, and quieting your own Minds.

To wit, rightly placed upon Me, and my promises for your deliverance.

Marginal references: Ver. 7.

16. But ye said, No, for we will flee upon horses, therefore shall ye flee: and we will ride upon the swift; therefore shall they that pursue you, be swift.

Out of this Land from the King of Assyria; which it is very probable, divers of the Richer sort did, having sent their Treasures before them, as we read, ver. 6.

17. One thousand shall flee at the rebuke of one: at the rebuke of five shall ye flee , till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill .

Which words are fitly supplied out of the following Clause.

Either 1. at his real Rebuke, upon his assault or on set: Or rather 2. at his verbal Rebuke, upon his meer Threats, as fearing that he will proceed from words to blows.

All of you, how numerous soever.

Till you be generally Destroyed, and but few of you left.

Marginal references: Lev. 26. 8. Deut. 28. 25. & 32. 30.; Or, a tree bereft of branches or boughs: or a mast.

18. And therefore will the LORD wait , that he may be gracious unto you, and therefore will he be exalted , that he may have mercy upon you: for the LORD is a God of judgment ; blessed are all they that wait for him .

Because of your general Destruction and great Misery; which is frequently mentioned in Scripture, as a motive to God's Mercy, as Deut. 32. 36. and in many other places, as hath been oft observed already. But some render this Hebrew particle, Yet or notwithstanding, as it is supposed to signify, Isa. 51. 21. Ier. 16. 14. Ezek. 39. 25. Hos. 2. 14.

Patiently expect your Repentance, and stop the course of His judicial Proceedings against you, that you may have an opportunity of making your Peace with Him, and of preventing your utter ruine.

He will lift up and bestir himself, and will Work gloriously on your behalf, as this Phrase is used, Psal. 21. 13. and 46. 10. Isa. 33. 10. and oft elsewhere; and as the following Verses explain it.

Who carrieth himself towards his People (for of them onely he speaks in this place) not with furious Passion, but with judgment and discretion, or with equity and moderation; for judgment is oft opposed to Fury and rigorous Justice, as Psal. 112. 5. Ier. 10. 24. and 30. 11.

This waiting upon God, in his way, with Faith and Patience, is a surer way to your Safety and Happiness, than seeking to Egypt, or any other carnal Remedies.

Marginal references: Psal. 7. 6. Ch. 33. 3, 10.; Psal. 2. 12. & 34. 8. Pro. 16. 20. Jer. 17. 7.

19. For the people shall dwell in Zion at Ierusalem: thou shalt weep no more : he will be very gracious unto thee, at the voice of thy cry: when he shall hear it, he will answer thee .

For although the time is coming, when this People shall be banished from Ierusalem, and carried Captives into Babylon; yet, after a set time, they shall return to Ierusalem, and have a fixed and comfortable Abode there. Which was in part accomplished upon their return from Babylon; but more fully in the times of the Gospel, when many of them were, and the whole Body of them shall be brought into Christ's Church, which is oft called Zion and Ierusalem, both in the Old and New-Testament.

Whereas now He seems to be deaf to thy Prayers.

20. And though the LORD give you the bread of adversity, and the water of affliction , yet shall not thy teachers be removed into a corner any more , but thine eyes shall see thy teachers :

And although in that time and state of the Church, you will be subject to many outward Straits and Afflictions. This Phrase is borrowed from Deut. 16. 3. and 1 Kings 22. 27. He seems to allude to the condition of besieged Cities, and particularly of Ierusalem, as it was straitned and distressed by Sennacherib; and as it should be far more straitned by the Chaldeans; of which see 2 Kings 25. 3. Heb. And the Lord will give, &c. Or, The Lord indeed will give, &c.

As they have been in former times, both in Israel and Iudah, when the Godly Prophets and Ministers were but few, and when they were persecuted and banished by their wicked Rulers. But in the New-Testament God hath made better provision for his Church, sending his Son, the great Teacher of the Church into the World; and pouring forth the Gifts and Graces of the Spirit in abundance, and increasing the number of able and faithful Ministers; and promising a continued Succession of them to the end of the World, Mat. 28. 19, 20.

Thou shalt have their presence, and their instruction and assistance.

Marginal references: Or, oppression.

21. And thine-ears shall hear a word behind thee , saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

As oft as need requires thou shalt hear the voice of God's Word and Spirit directing thee in thy Course.

A Metaphor borrowed either 1. from the custom of Shepherds, who use to follow their Sheep, and to recall them when they go out of the way. Or 2. from Travellers, who, when they are gone out of the right way, are oft-times recalled and admonished of their Errour, by some other Passenger or Person, who is behind them, and therefore discerns their mistake; which he could not so easily discover, if he were before them.

Marginal references: Josh. 1. 7.

22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth ; thou shalt say unto it, Get thee hence.

To shew your contempt of it, and to make it unfit for your own, or any others use,

The Leaves or Plates wherewith their wooden Images were frequently covered: of which see Exod. 38. 17, 19. Numb. 16. 38, 39.

Or, the coat or covering. Heb. the Ephod, as this very Word is rendred, Exod. 28. 8. and 39. 5. which was a costly and glorious Robe. The Idolaters spared no Cost in the making and adorning of their Idols: And, among others, the Image of Iupiter in Sicily, had a Coat put upon it made all of massy Gold.

Thou shalt so deeply abhor Idolatry, that thou shalt cast away, with indignation, all the Monuments and Instruments thereof.

Marginal references: Ch. 2. 20. & 31. 7.; Heb. the graven images of thy silver.; Heb. scatter.

23. Then shall he give the rain of thy seed that thou shalt sow the ground withal, and bread of the increase of the earth , and it shall be fat and plenteous : in that day shall thy cattel feed in large pastures.

Or rather, as others render it, to or for thy seed, when thou hast newly sown thy Seed, which was called the former rain; or such as thy Seed requires, which may include both the former, and the latter Rain. Their Sins, the cause of all God's judgments which had befallen them, being removed by their sincere Repentance, and God's gracious Pardon, God showreth down all his Blessings upon them.

Which shall be the Fruit of thy own Land and Labour: which is a great Mercy and Comfort.

Thy Bread shall be excellent for quality, which is called fat, Deut. 32. 14. and abundant for quantity.

24. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.

Or, as Learned Mr. Gataker renders it Threshed, which agrees well with the following Clause, Corn being first Threshed, and then winnowed. The Sence is, There should be such plenty of Corn, that their very Beasts, instead of Straw, should eat Corn; and that not in the Ear, or with the Straw, but the pure Grain.

Marginal references: Or, savoury.; Heb. leavened.

25. And there shall be upon every high mountain, and upon every high hill , rivers, and streams of waters, in the day of the great slaughter , when the towers fall.

Which are commonly dry and barren, and destitute of Rivers.

When God shall destroy the Enemies of His People, He will shower down his Blessings upon his Church.

Either properly, the Towers of Babylon; for which She was famous, or Metaphorically, the high and mighty Potentates, which fought against God's, people as Isa. 2. 15.

Marginal references: Heb. lifted up.

26. Moreover, the light of the moon shall be as the light of the sun , and the light of the sun shall be sevenfold, as the light of seven days , in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound .

For constancy and brightness: Which, as also the following Clause, is to be understood Metaphorically, of the most glorious and comfortable Condition of God's Church, for surpassing what it was in former Ages. And so this, as well as other passages in this Chapter, concerns the times of the Gospel.

As if the Light of seven days were combined together into one: Its Light shall then be transcendently more bright and glorious, than it hath hitherto been. Which magnificent Expressions seem to be too high for the deliverance of the Iews, either from Sennacherib, or out of Babylon: And do much better agree to the times of the Gospel, in which the Light is far more clear, and the grace of God much more abundant, than ever it was in former times. And this Exposition seems the more probable, because it is the manner of the Prophets; and especially of this, who is rightly called the Evangelical Prophet, to take all occasions to speak of the days of Messiah, and of the blessed Priviledges of that time and state of the Church, among which, they constantly reckon Light, whether you take it for Knowledge or for Comfort, to be one.

When God shall effectually Cure the Wounds and Breaches of his People, first making up the Breach between Him and them, then making Israel and Iudah to be one, who now are sadly divided; and making Iew and Gentile to be one Fold under one Shepherd, even the Messiah, which the Prophets foretell, that it shall be in the times of the Gospel.

27. Behold , the name of the LORD cometh from far , burning with his anger, and the burden thereof is heavy : his lips are full of indignation, and his tongue as a devouring fire .

Here begins the last part of the Chapter, wherein he gives them an earnest of those greater Mercies promised for times to come, by assuring them of the approaching Destruction of the Assyrian Forces.

The Lord himself: For as the names of Men are oft put for the Men themselves, as Numb. 26. 53. Act. 1. 15. Revel. 3. 4. and 11. 13. So the name of God is frequently put for God, as Gen. 4. 26. Deut. 28. 58. Psal. 20. 1, 7. &c.

From a very remote place; even from Heaven, whence God sent His Angel to destroy them, Isa. 37. 36. Possibly this Expression may respect the judgment of the Assyrians, who looked upon God as one afar of, not onely in his Presence, which they thought to be confined to Heaven, but in his care of, and affections to the Iews; and therefore, no more expected any opposition from Him, than from them who live in the ends of the Earth.

He will inflict heavy Judgments upon them.

He hath pronounced a severe Sentence against them, and will give Command for the Execution of it.

Marginal references: Or, and the grievousness of flam[illegible: 1+ letters].; Heb. heaviness.

28. And his breath as an overflowing stream , shall reach to the midst of the neck , to [illegible: 1+ letters]ift the nations with the sieve of vanity : and there shall be a bridle in the jaws of the people , causing them to err .

Either 1. The breath of his Nostrils, as it is called, I[illegible: 1+ letters]b. 4. 9. or The blast of the breath of his Nostrils, as Psal. 18. 15. in both which places it is mentioned, as a sign and effect of God's Anger, and the cause of the Destruction of those, against whom it is directed. And the Expression seems to be borrowed from hence, that Men discover their Anger by a strong and vehement breathing through their Nostrils. Or 2. The breath of his Lips or Mouth, to which the destruction of God's Enemies is elsewhere ascribed, as Iob. 15. 30. Isa. 11. 4. which may be the same thing with his Lips and Tongue in the foregoing Verse, or may design a strong blast coming out of his Mouth: for God is frequently said to destroy wicked Men, by blowing upon them, as Isa. 40. 7, 24. Ezek. 21. 31. and 22. 21.

Coming from Him as vehemently as a mighty Torrent of Waters.

Shall bring him into a most dangerous condition, as a Man, who is in deep Waters which reach to his Neck, is in danger of being drowned; and afterwards, as is related in the following Verses, will utterly Destroy him. And this was fulfilled in Sennacherih, who was highly endangered, when he lost so great a part of his Army, and shortly after Slain by his own Sons. Although these words may be added as a description of the overflowing stream now mentioned, and may be thus rendred, which Reacheth even to the midst of the Neck; for the relative Particle is frequently understood in Scripture.

To shake and scatter, as it were with a Sieve: or to try and vex, as this Metaphor signifies, Amos. 9. 9. Luk. 22. 31.

The Assyrian Army, which was made up of the People of several Nations.

Not with an ordinary Sieve, which casteth away the Chaff onely, and keepeth the Corn; but with a Sieve, which should shake them so long and so vehemently, as to cast away all together, and to make a full End of them.

God will restrai[illegible: 1+ letters] and over-rule them by His secret and powerful Providence.

Whereas other Bridles guide the bridled Creatures into the right way, this shall turn them out of the way, by giving them up to their own Mistakes, and foolish Counsels, and wicked Courses, which shall bring them to sore and certain Ruine.

Marginal references: Ch. 8. 8▪; [illegible: 1 word]. 9. 9.; Chap. 37. 20.

29. Ye shall have a song , as in the night, when a holy solemnity is kept , and gladness of heart, as when one goeth with a Pipe to come into the mountain of the LORD, to the mighty one of Israel

You shall have occasion of great Joy, and songs of Praise for your stupendious Deliverance from that formidable Enemy.

He mentions the Night, either because the Iewish Feasts begun at the Evening, and were Celebrated with great Joy in part of the Night-season, as well as on the following Day; or because He hath a particular respect to the solemnity of the Passover, in which they spent some considerable part of the Night in Feasting, and Rejoycing, and singing of Psalmes and Songs before the Lord.

Like the joy of one that is going up to the solemn Feasts with musick, and the voice of Joy and Praise, as they used to do, Psal. 42. 4. to cheer up themselves in the way, which to many of them was long, and would otherwise have been tedious.

Marginal references: Heb. rock. Deut. 32. 4.

30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm , with the indignation of his anger , and with the flame of a devouring fire, with scattering, and tempest, and hailstones.

His Thunder, which is called God's Voice, and said to be full of Majesty, Psal. 29. 4. But then Thunder is Metaphorically taken for some terrible Judgment, as it is in many places of Scripture.

Upon the Assyrian, whom He will smite with a deadly blow in the face of the World. The Phrase is taken from the gesture of a Man, who is about to smite another; who first lifts up his hand, and then lets it fall with great force upon him, whom he designs to strike.

With great wrath; which is signified by the heaping of so many words of the same signification together.

Marginal references: Heb. the glory of his voice.

31. For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod .

That Voice mentioned in the last Verse.

Which was the Rod wherewith God smote His and other people, Isa. 10. 5, 6. He who used to smite others, shall now be smitten himself. Or, as the words may be, and by others are rendred, He (the Lord last mentioned) shall smite him with a rod, or with his rod.

32. And in every place where the grounded staff shall pass, which the LORD shall Iay upon him , it shall be with tabrets and harps : and in battles of shaking will he fight with it .

Heb▪ the founded rod, the Judgment of God, which is frequently called a Rod in Scripture, and may be here called a founded Rod, or the Rod of Foundation; either because it was firmly established, and certainly to come by God's immutable Purpose and Appointment: or because the Rod should not slightly touch him, and pass over him, but strike deep, and be fixed; and as it were grounded or founded in his Flesh; and made to rest upon him, as it follows in the next Clause.

Upon the Assyrian, mentioned in the foregoing Verse.

The Sence is, Either 1. their Destruction shall be Celebrated, by God's People, with joy and musick, and songs of Praise, Or 2. the Victory shall be got, not by warlike Instruments and Atchievements, but as it were by Tabrets and Harps. Wherein He may possibly allude to the Victory which Iehoshaphat got against Moab and Ammon, not by fighting, but onely by singing, and praising God with the Voice, and with musical Instruments, 2 Chron. 20. 19, 21, 27, 28. God being pleased to Fight for them, by his own immediate Power; which also was the case here, which made the People of God sing a Triumph before the Fight, Isa. 37. 22.

Or, with battles or fightings of shaking, to wit, of shaking of the hand, of which kind of Shaking this Hebrew word is constantly used, such as are performed by the meer shaking of the hand; namely, by God's shaking His Hand against them, as He threatens to do against others, Isa. 11. 15. and 19. 16. in which last place this very word is used; and in the former, the Verb from whence it comes. For that this Shaking is an Act of God, seems more than probable, and from the following words, Will be, i. e. God, as all understand it, fight against it. And so the Sence of the place may be this, God will Fight against them, and destroy them by His own Hands,

To wit, the Lord, who declareth himself to be the Enemy of the Assyrian, both in the foregoing and following Verses.

With the Army of the Assyrians: Or, according to the other Hebrew reading, with them, with the Assyrians.

Heb. shall cause to rest; which is contrary to the manner of God's dealing with His People, upon whom He will Not suffer the rod of the wicked to rest, Psal. 125. 3.

Marginal references: Heb. every passing of the rod founded.; Heb. cause to rest upon him.; Or, against them

33. For Tophet is ordained of old : yea, for the king it is prepared, he hath made it deep and large : the pile thereof is fire and much wood , the breath of the LORD , like a stream of brimstone , doth kindle it .

This was a place near Ierusalem, in which the Idolatrous Israelites used cruelly to Offer up their Children to Moloch, 2 Chron. 28. 3. and 33. 6. See also Ier. 7. 31. and 19. 6. And it may be put Synecdochically, for any place of Torment or Misery: And particularly it is put for Hell, as well in the Writings of the ancient Iewish Doctors, as in holy Scripture, as Mat. 18. 8, 9. and 23. 15. Mark 9. 43. 44. And so this place may be understood: Either 1. literally of Tophet in the Valley of Hinnom, in which the Assyrian Host was, either slain by the Angel, as Iosephus reports, or buried, or burnt. For although the Assyrians did not make any great attempt upon Ierusalem, Isa. 37. 36. yet Rabshakeh came very near it with a great Army, Isa. 36. 2. Or 2. figuratively of Hell.

Or, was ordered or prepared. And it might be said, in some sort, to be Prepared by Hezekiah for this end, by the care which he took to Purge this and other places, abused to Idolatry, which made them more fit to receive so great a Favour and Deliverance from God. But for Hell, that doubtless was Ordained or Prepared by God, for the punishment of impenitent Sinners.

Heb. From yesterday: Which phrase is sometimes used of a time but lately past, as Iob. 8. 9. 2 Sam. 15. 20. and sometimes of any time past, without limitation.

For the King of Assyria, Either 1. for the Kings, the Singular Number being put for the Plural, whereby he may understand the Princes, or chief Commanders of the Host, by comparing Isa. 10. 8. Are not my Princes altogether Kings. Or 2. for Rabshakeh, the General of this Army, who, according to the style of Scripture, might very well be called King. Or 3. for Sennacherib; for whom this place might be said to be Ordained or Prepared: partly because it was Ordained for the Destruction of his Host; nothing being more ordinary, both in sacred and prophane Writers, than to intitle the King, or General of the Army, to all the Victories procured, or Losses and Slaughters sustained by his Army: And partly because the sudden Destruction of the Assyrian Army, supposed to be in this place, was the occasion of the Conspiracy of that King's Sons, and so of the King's Death. But if this Tophet design Hell, this is Emphatically den[illegible: 1+ letters]nced against him, to intimate, That although he escaped that sudden Plague which cut off his Army, yet there was a more terrible Judgment appointed for him, which he should be utterly unable to escape.

The Lord, who is oft designed by this Pronoun, as in the next foregoing Verse, and elsewhere; and who is expressed in the following words. Or it is an indefinite Expression; for, it is made deep and large.

Capable of receiving vast Numbers; whereby He intimates, That He designed to make a great and general Destruction of the Assyrians; and withal, that it was a vain and foolish Confidence which the Assyrians had in their numerous Host, seeing the greatest Numbers of God's Enemies are wholly unable, either to oppose Him, or to Save themselves from His Wrath and Power.

Whereby He further implies, That He intended to make a great Slaughter among them. And He alludes in this phrase, to the ancient Custome, either of burning▪ Sacrifices, and particularly burning Children to Moloch, or of burning the dead Bodies of Men.

The immediate Hand of God, or His Word of Anger: See on ver. 28.

He seems to allude to that shower of Fire and Brimstone, Gen. 19. 24.

The pile of Fire and Wood now mentioned.

Marginal references: Heb. from yesterday.; chap. 33. 11.