We see wonderful changes that have often taken place throughout the whole world, republics subverted, empires overthrown, very powerful nations subdued, their name extinguished, and their glory effaced. Where is now the majesty of the Roman Empire? Where is the grandeur of that nation which was mistress of the whole world? If there are any remains of it, (and they are few,) do they not aid the wretched bondage of that detestable monster, Antichrist, whose tyranny is exercised over the whole world? Where is now the liberty of Rome? Where is the beauty of that illustrious republic? May not Rome be justly called the workshop of iniquity, and the lodginghouse of every crime?
But amidst those frightful changes, the Lord declares that he will assist Jerusalem, that is, his Church, and that although amidst those changes she may be afflicted and tossed in various ways, yet she shall stand erect, or at least the shaking and oppression which she may suffer shall not hinder her from being renewed and multiplied from age to age by various resurrections. Although there are not always in the world the same members of the Church, yet it is the same body joined to the same head, that is, Christ. The Lord will therefore defend his city, and will cause
“the children of his servants to continue, that their seed may be established for ever.” (Psalm 102:28.)
27. For their inhabitants were maimed. Here the Prophet expresses more fully what he had formerly glanced at briefly, that we ought not to judge of the condition of the Church from the stability of this world; for although fortified cities are taken, and the strongest men lose courage and fall into the hands of their enemies, yet the Church shall stand and flourish, because it does not rest on its own strength, and has its foundation not on the earth but in heaven. There is thus an implied contrast between fortified cities, which alarmed and terrorstruck inhabitants are unable to defend, and the Church of God, which rests on his grace alone, and therefore resists every attack, so that it never fails; for the Church refers everything to God alone, from whom she receives the commencement of life, uninterrupted strength, perseverance, every part of salvation, and every blessing.
Hence we learn that all fortresses are of no avail, if the hand of the Lord do not assist. All human strength will be broken and decay, if it be not supported by his power; castles, bulwarks, and the most powerful armies will be of no use without him. This is expressed more fully by the following metaphors,
Like the grass of the field and the green herb. It is of importance that believers should be led to admire the wonderful grace which God exercises towards them, that they may not envy the earthly wealth possessed by irreligious men. Although their power be dazzling and magnificent, yet he shews that they are like “the green herb and the grass,” which indeed flourish for a time, but quickly wither. He dwarfs them still more by another metaphor which he adds,
The grass of the housetops. It is indeed lofty and seen by all, but the more elevated its position, it is the nearer to the heat, and withers more quickly, and is of no use whatever; and it is said also in the psalm, that
“they who pass by do not bless it.” (Psalm 129:8.)
Though the enemies of the Church are high, and as it were exalted to heaven, though they flourish and have abundant wealth, yet they quickly fall. In like manner, therefore, as the corn which lies on the ground at our feet is more valuable than the unfruitful herb that grows on the housetops; so the Lord shews that the low condition of his servants is far more desirable than that of those who, leaning on their own strength, vaunt themselves above others, and boast against God himself.
Which withereth before it is ripe. Some think that this is a fourth comparison, but I think that the Prophet added it for the sake of exposition; as if he had said, that grass of this kind withers before it come into the stalk, that is, before it is fully ripe; in the same manner as it is said in the psalm, “Before it is grown up, it withereth.” (Psalm 129:6.)
28. I know thy sitting down and thy rising up. He returns to the insufferable pride of that tyrant, who claimed everything for himself, as if he had not been subject to any one, and dared to despise God as compared to himself, and to load him with reproaches. He rebukes that man’s pride and insolence, “But I know thy sitting down.” This being the cause of the fierceness of wicked men, that they think that no one is above them, and that they are not even subject to the providence of God, he shews that they can absolutely do nothing except so far as he permits them. By sitting down, and rising up, are here denoted deliberations, plans, and schemes. Wicked and irreligious men enter into various deliberations how they may be able to oppress and destroy the people of God; but to whatever hand they turn, and which way soever they pursue, they will accomplish nothing without the will of God. The providence of God restrains them, and drives them hither and thither, so that frequently, contrary to their intention, they are conducted to a very good end, as God thinks fit, to whom it peculiarly belongs to “direct the steps of men.” (Proverbs 16:9.)
And thy indignation against me. He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought that he would not be punished for it, the Prophet expressly adds this, that believers may not think that this is new or unknown to God, or that he pays no attention to them.
29. Because thou wast angry against me. The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect.
Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, “I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast.” And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. חח (chach) is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast.
Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods.
30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, “Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;” that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.
But there is an apparent impropriety in putting as “a sign” an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,
“You shall sacrifice to me three days afterwards.” (Exodus 3:12, 18.)
The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God’s favours towards us, that we may consider how various they are.
When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.
The meaning therefore is, “After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing.” But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year.
31. And that which shall be preserved of the house of Judah. He follows out the former statement; for he declares that the Lord will deliver Jerusalem so as not to east away his care of her afterwards, but will be her savior to the end. And indeed all the blessings that the Lord bestows upon us are a sign and testimony of continued kindness towards us, that we may know that we shall never be forsaken by him. But here we ought chiefly to remember what we formerly remarked, that the defense of Jerusalem belonged to God, because he had chosen it to be his sanctuary, and because the Messiah would proceed from it.
And that which shall be left. פליטה (peletah) literally signifies deliverance; but here it is a collective noun for “men delivered,” in the same manner as in other passages, “captivity” is put for “captives.” (Psalm 14:7, and 53:6; Jeremiah 29:14.) And it is not without reason that he promises increase to a small remnant; for although the siege had been raised, still the people, being greatly diminished, had slight cause of joy, and full restoration could scarcely be expected by so small a number of persons. For the purpose of soothing this grief, therefore, he declares that the land will be full of inhabitants, as if a very abundant harvest would fill the granaries which had formerly been empty.
Nor was it merely the desolation of the land of Judah that might have discouraged the hearts of believers or pierced them with sorrow, but likewise that greater diminution which arose from the ten tribes being led into captivity. (2 Kings 15:29, and 17:6.) Although they have been thus cut down, Isaiah declares that the Lord will cause them to recover their former condition, and a vast multitude to spring up; for the Lord permits his people to be thus diminished and brought very low, that his glory may afterwards be illustriously displayed in their deliverance. What he accomplished at that time ought also to be expected in the present day; so that in proportion as we see the strength of the Church weakened and brought low, we may be more fully convinced that. God has in his power the means of multiplying a small number; for this restoration must not be measured by our powers of judging.
Shall strike root downward. He declares that there will be so great desolation that it shall seem as if the Church had been uprooted, and had utterly perished; and indeed the destruction of the kingdom of Israel was a very sad spectacle of cutting off. But the Prophet says, that there shall be such an increase that the tree which had been nearly torn up shall “strike its roots” deep; for although the Church does not make professions of towering greatness, as is commonly done by the rulers of this world, yet the Lord imparts a secret vigor which causes it to spring up and grow beyond human expectation. Let us not be terrifled, therefore, when no roots are seen, or when we think that they are dead; for he hath promised that he will cause it to “strike root downwards.”
And bear fruit upwards. This is added, because the Church does not only flourish like grass, (which was formerly said of the condition of the wicked, ) but brings forth abundant fruit; and thus the Lord completes in her what he hath once begun.
32. For out of Jerusalem shall go forth a remnant. Formerly by the metaphor of a root and of fruits he foretold the deliverance of the Church; he now declares the same thing without a figure. He alludes to the siege by which a small number of people, who had been left in the city, were shut up as in a prison and reduced to very great straits; he says that they shall now go out, and that the whole country shall be open to them, and that they shall be at liberty to move wherever they please without fear. The going forth is thus contrasted with the narrow limits within which the trembling Jews had been forced by the dread of enemies to confine themselves. Yet by this word he expresses not only liberty to go out, but the increase of the nation, which had been reduced to a small number. When not only was Judea again covered by a multitude of men, but from the remnant there sprung vast multitudes who were spread over the various countries of the world, this could not have been done, unless out of that small number the Lord had created not merely a single nation, but many nations.
The zeal of Jehovah of hosts will do this. Not only does he contrast “the zeal of God” with the purposes of men, in order to extol the excellence of the work, but he states that it is sufficient for every purpose, that God may give an astonishing demonstration of his power. At first sight, as we have said, the thing was incredible; there were obstacles on every side, and no means of relief; and therefore he declares that God regards his Church with such fervent love, that he does not hesitate to work in an extraordinary manner for promoting her salvation. The same mode of expression was employed by him on a similar occasion. (Isaiah 9:7.)
33. Therefore thus saith Jehovah. He now returns to the deliverance of which he had formerly spoken; for God proraised, first, that he would drive out Sennacherib; secondly, that he would grant food and nourishment for the sustenance of the people, though the country had been wasted and pillaged; and, thirdly, that he would cause flint small number to grow into a vast multitude. Having made these declarations, he returns to the first, because without it all the rest might appear to be useless; that is, if the people were not rescued from the hands, of that tyrant.
He shall not enter into the city. God threatens that he will be as a fortress, to hinder him from “entering into the city,” and that he will even meet him, so as to hinder him from coming nearer or fighting against it; for he says that he shall not cast an arrow nor a balister. I think that in this passage סללה (solelah) denotes a balister, or some such machine for throwing darts, rather than a mound; for “mounds” are not thrown or poured.
34. By the way that he came shall he return. We have formerly explained what it is to return by the same way, that is, to depar without having accomplished anything, as we commonly say, (Il s’en est retourne comme il est venu,) “he returned as he came,” when nothing has been accomplished, and the efforts are unsuccessful. To confirm this, he adds, that “thus hath the Lord spoken;” for as soon as he “who cannot lie” (Titus 1:2) hath spoken, we ought to embrace and kiss his word, as if the result were rendered certain by the removal of every obstruction.
35. And I will be a protector. This is the reason of the preceding statement, why Sennacherib should not enter into the city; because the Lord will protect it. The Prophet therefore bids Hezekiah and the whole nation turn their eyes towards God, because the sight of that tyrant was so alarming that they might tremble at it. In like manner, if we now contemplate the power of our enemies, we shall be overpowered by fear, and there will scarcely be any room for hope; but we ought to look directly to God, and embrace his promises, by which we are defended as by a shield; and since God is sufficiently powerful to restrain a mortal man, to him ought we to turn our eyes; for this promise must not be limited to that time, but ought to be extended to all times. Yet the expression used by the Prophet is more extensive, and conveys fuller meaning; for God affirms that he will be the guardian and protector of the city; that is, because he had pledged himself to defend it. Hence he infers that it will be preserved, because God’s protection renders its preservation certain.
For my own sake. When he says that he will do this “for his own sake,” he calls on Hezekiah and all believers to remember his gracious covenant For the Jews, though often and severely chastised, had obstinately provoked the wrath of God against them, and therefore deserved not only that he should deprive them of all assistance, but that he should execute against them the highest examples of dreadful vengeance. In order therefore to prevent them from despairing, he shews that God will be their defender, not because he finds any cause in them, but rather because he looks to himself first, that he may adhere firmly to his purpose, not to cast away the posterity of Abraham which he adopted, not to abolish religious worship, not to blot out the remembrance of his name on the earth by destroying his sanctuary; and, secondly, not to expose his name to the jeers and blasphemies of the nations. And these words contain an implied reproof which that nation ought to have felt to be severe, and justly; because the good king had more difficulty in pacifying them than in repelling the enemy; for they distrusted, and stormed, and thought that no hope of safety was left for them. The Lord, therefore, did not look at the merits of the people or of any other person, but only had regard to his own glory; for the contrast which is expressed by Ezekiel must here be understood, “Not for your sakes, O house of Israel, will I do this, but for my own sake.” (Ezekiel 36:22.) Now, since we have the same argument to plead in the present day, let us not hesitate to make use of this shield against our sins, “Though we most highly deserve a thousand deaths, yet it is enough for God to look to his goodness and faithfulness, that he may fulfill what he hath promised.” Though it is of no advantage to hypocrites that God is the continual protector of his Church, yet the elect will always have this as a very safe refuge, that although they bring nothing of their own to appease the wrath of God, yet since God, moved by nothing else than his infinite goodness, built his Church and determined to defend it, he will never suffer it to perish.
And for my servant David’s sake. This is highly worthy of observation; for although God needed not to seek in any one but in himself the reason why he embraced that nation with a gracious regard, yet it is not without good reason that he brings forward, as a very sure pledge of his love, David, by whose hand he had made a covenant, and to whom he, had promised to be a Father. (2 Samuel 7:12.) The Prophet does not speak of David as a private individual, but as a holy king whose throne was established by the hand of God, under whose guidance the Church would continue to be safe, and, in short, who would be the mediator between God and the Church; for in this capacity he surpassed even the angels themselves, so far as he represented the person of Christ. His throne was, indeed, soon afterwards cast down, and his crown torn in pieces, yet this was no unmeaning confirmation, that God intended to protect the city for a time, because he determined not to make void what he had testified to David concerning the eternity of his kingdom. And we know that the captivity of the people did not wholly set aside the kingly power in the posterity of David till at length Christ came, who on this account is called David in other passages. (Jeremiah 30:9; Ezekiel 37:24; Hosea 3:5.)
This shews the great absurdity of the Papists in alleging that it is through the merits of the saints that God pardons us; for here the case of David is widely different from that of other saints, on account of the promise which had been made to him. He might have named Abraham, or any other person, who possessed no small authority in the Church; but since he was now speaking of the preservation of the Church, and of the eternity of the kingdom of Christ, he named in a peculiar manner him who expressly, along with others, received that promise, “This is my rest, here will I dwell.” (Psalm 132:14.) Since therefore this passage has regard to the promise, and not to the person, the Papists are doubly foolish in thinking that it affords support to the intercession of the saints, which is of their own contrivance. On the contrary, what they plead in their own behalf absolutely contradicts their error; because David is here represented as the type of the only Mediator, who sets aside the intercessions which they have invented.
36. And the angel of Jehovah went out. The Prophet now relates what happened to the Assyrian, that we may not think that the Lord spoke in vain. He shews, therefore, that his prediction was proved by the event, that it might clearly appear that God had sent him, and that he had not uttered anything rashly. Yet we ought not to limit so remarkable a work of God to a single prediction; but the authority of the Prophet was sustained, and his calling sanctioned, as to the whole course of his doctrine. He has related a singular and wellknown event which had recently happened, in order to prove, by means of it, to the end of the world, that God had spoken by his mouth.
Where that slaughter was carried into effect by the angel is not very evident. The opinion generally entertained is, that it happened at the siege of Jerusalem; but it is also possible that it may have happened during the march of Sennacherib’s army; that is, while he was coming to besiege the city. I leave that matter uncertain, because it is of little importance. From the context, certainly, we may clearly learn that the tyrant did not approach so near as to be able to throw a dare into the city.
We must indeed reject that invention by which Satan, through profane historians, has attempted to obscure this extraordinary judgment of God, that, in consequence of a part of the army having been destroyed by a plague during the war in Egypt, Sennacherib returned into his own dominions. So great a number of persons dying in one night cannot be attributed to a plague; and the father of lies, with his wonted cunning, has turned aside into Egypt the blessing which God bestowed on his Church. The event itself cries aloud that Jerusalem was miraculously rescued, as it were, out of the midst of destruction; especially since Isaiah had already delivered that message by which God testified, in a manner which could not be mistaken, that God would bestow this deliverance on the Jews and not on the Egyptians.
And slew in the camp ofthe Assyrians. That no one may ascribe the miracle to natural causes, it is expressly added, that so great a multitude was slain by the hand of the angel. Nor is it a new thing for the Lord to make use of the ministractions of angels to promote the safety of believers, for whose advantage he appointed all the armies of heaven; and it tends greatly to confirm our faith when we learn that an infinite number of guardians keep watch over us. (Psalm 91:11.) The Lord alone, indeed, is of himself able, and undoubtedly he alone preserves us; for the angels may be regarded as his hand, and on that account they are called “principalities and powers.” (Romans 8:38; Ephesians 1:21.) But it contributes much to aid our weakness that he hath appointed heavenly messengers to be our defenders and guardians. Yet all the praise is due to God alone, of whom the angels are only instruments; and therefore we must beware of falling into the superstition of the Papists, who, by their absurd worship of angels, ascribe to them that power which belongs to God; an error with which we know that some very learned men in all ages have been chargeable. Whether it was done by the hand of one angel or of many angels, we cannot absolutely ascertain, nor is it a matter of great importance; for the Lord can do it as easily by one angel as by a thousand, and does not make use of their agency as if he needed the assistance of others, but rather, as we have formerly said, in order to support our weakness. Yet it is more probable, and agrees better with the words of the Prophet, that a single angel was commissioned to execute this judgment, as in the ancient redemption an angel passed through the whole of Egypt to slay the firstborn. (Exodus 12:29.) Although God sometimes executes his vengeance by means of evil angels, yet he chose one of his willing servants, that by means of him he might provide for the safety of the Church.
A hundred and eighty-five thousand. That the army was so vast need not make us wonder, as ignorant people do, who reckon it to be incredible and fabulous when they are told that so great a multitude went into the field of battle, because we are accustomed to carry on war with much smaller troops. But that the case was very different with eastern nations, is fully testified by historians and by wellknown transactions of the present day. Nor ought we to be astonished at the vast forces which they led into battle, for they are much more capable of enduring heat, and toil, and hunger, and are satisfied with a much smaller portion of food, and do not care about those luxuries by which our soldiers in the present day are corrupted.
As to the way and manner of the slaughter, this passage gives no definite statement. The Jews conjecture that the soldiers were struck by thunder, but they do so without any authority or probable evidence; for, being bold in contriving fables, they unwarrantably affirm as certain whatever comes into their mind, as if it were supported by some history.
Behold, they were all dead corpses. That the slaughter was not done so openly as the Jews allege is very evident from this narrative, which states that they were lying dead. Now, if they had been struck by a thunderbolt, every person must have known it, and it would not have been omitted by the Prophet. This might serve to refute the conjecture of the Jews, but I choose rather to leave the matter doubtful. It is enough that the Lord, having determined to save Jerusalem from the hand of the Assyrian, cut off his army by a sudden death, without any agency of man.
37. Then Sennacherib, king of Assyria, went away and returned. He now shows how disgraceful was the retreat of this haughty tyrant, who in the wishes of his heart had already devoured the whole of Judea, and formerly dared to pretend to be more powerful than God himself. By employing a variety of words to express his departure, the Prophet indirectly censures the shameful flight; for the repetition is not superfluous, “He set out, he went away, he returned.” The title of king is added for the sake of greater disgrace. “Lo, this is the great king of whose power Rabshakeh boasted so highly.”
And dwelt in Nineveh. He did not come into Judea, that: he might depart from it in that disgraceful manner; and therefore the hand of God throws him back, even as straw is driven by the wind. The circumstance of his dwelling in Nineveh reminds us also that he had lost his courage as well as his forces; for he would not willingly have remained at rest, if despair had not held him like a chain. This means, therefore, that he was satisfied with his ancient domains, of which Nineveh was the chief city and royal residence. At a later period, when the Assyrians were conquered by the Chaldeans, the seat of government was removed to Babylon, that is, ten years after the death of Sennacherib, and during the reign of Esarhaddon, his successor, who is here mentioned, for since parricides did not want defenders, a nation torn by factions was easily subdued and conquered by foreign enemies. Availing himself of this opportunity, Merodach invaded the Assyrians, and subjected them to his power.
38. While he was worshipping. Here the Jews allow themselves that liberty of conjecture in which they are always accustomed to indulge. They contrive a stow, that Sennacherib consulted an oracle, and asked why he could not conquer the Jews; that the answer was, that Abraham wished to sacrifice his son to God; that the tyrant, following that example, then determined to slay his son, in order to appease his god; and that his sons, enraged at the cruel design of their father, slew him in the temple of his idol. But it is unnecessary to spend time in such conjectures, in which the Jews display excessive impudence.