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], ). His "rod" on the Assyrian ([Is 10:24], ) 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]; ; [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], ; [Eze 31:3], , &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]).
Chapter 11
[Is 11:1-16].
From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare [Mi 4:11], &c.; 5:1, 2; [Jr 23:5], ; , ; [Ro 15:12]).
1. rod--When the proud "boughs" of "Lebanon" ([Is 10:33], , the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel ([Is 10:5], 6, 18, 19).
stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm ([Is 10:18], ), when Messiah should arise from it, to raise it to more than its pristine glory. [Lu 2:7] proves this ([Is 53:2]; compare [Job 14:7], ; see on [Is 8:6]).
Branch--Scion. He is nevertheless also the "root" ([Is 11:10]; [Re 5:5]; . "Root and offspring" combines both, [Zec 3:8]; ).
2. Spirit of the Lord--Jehovah. The Spirit by which the prophets spake: for Messiah was to be a Prophet ([Is 61:1]; [De 18:15], ). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" ([Re 1:4]), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God ([Joh 1:16]; 3:34; [Col 1:19]).
rest--permanently; not merely come upon Him ([Nu 11:25], ).
wisdom--([1Co 1:30]; [Ep 1:17]; [Col 2:3]).
understanding--coupled with "wisdom," being its fruit. Discernment and discrimination ([Mt 22:18]; [Joh 2:25]).
counsel ... might--the faculty of forming counsels, and that of executing them ([Is 28:29]). Counsellor ([Is 9:6]).
knowledge--of the deep things of God ([Mt 11:27]). The knowledge of Him gives us true knowledge ([Ep 1:17]).
fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" ([Job 28:28]; [Psa 111:10]).
3. make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner ([Mt 12:20]; Ac 10:1-48; 16:14) [Horsley]. But Maurer, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything ([Ex 30:38]; [Am 5:21]); "smell," that is, "delight in."
after ... sight--according to mere external appearances ([Joh 7:24]; ; [Jas 2:1]; [1Sa 16:7]). Herein Messiah is represented a just Judge and Ruler ([De 1:16], ).
reprove--"decide," as the parallelism shows.
after ... ears--by mere plausible hearsays, but by the true merits of each case ([Joh 6:64]; [Re 2:23]).
4. judge--see that impartial justice is done them. "Judge" may mean here "rule," as in [Psa 67:4].
reprove--or, "argue"; "decide." But Lowth, "work conviction in."
earth--Compare with [Mt 5:5], and [Re 11:15].
earth--its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious ([Mt 5:3]). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates ([Psa 2:9-12]; [Lu 18:8]; [Re 2:27]).