My fury and indignation shall be spent. 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. 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 22:10; Psalm 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. 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. 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. 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, 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. 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.