Annotations Upon Isaiah, Chapter 10
CHAP. X.
VERSE 1. WO unto them that decree unrighteous decrees, &c.] Here again the Prophet returns to mention ſome notorious Sins, for which the Judgments before threatned ſhould come upon them; as namely, the Oppreſſions of their Magiſtrates: which he the rather inſiſts on, to let them know, that as they had a chief hand in the Sins of the Land, ſo they ſhould be the firſt or the chief in the Puniſhment: Wo unto them that decree unrighteous decrees; that is, the Princes that make unrighteous Laws, and the Judges that pronounce unjuſt Sentences in Courts of Judgment. And the very ſame thing may be intended by the following Clauſe, And that write grievouſly what they have preſcribed; that is, That cauſe Laws, or Decrees, to be written down, entred and enrolled, that were very grievous and burdenſome to the poor Subjects, not being aſhamed that they ſhould be kept as a publick Monument of their Injuſtice. But yet there are divers Learned Expoſitors that do rather read the ſecond Clauſe, as it is in the Margin of our Bibles, And to the writers that write grievouſneſs which they have preſcribed, and ſo hold that Judgment is here denounced ſeverally; 1. Againſt thoſe that made ſuch unrighteous Laws, and pronounced ſuch unjuſt Decrees: And 2. againſt their Scribes or Regiſters, that were ſubſervient to them, in writing and enrolling theſe Decrees; which to me ſeems moſt probable.
Ver. 2. To turn aſide the needy from judgment, &c.] That is, To keep the poor from being able to proceed in a courſe of Law before their Tribunals againſt thoſe that wrong them, and ſo at laſt to get a day of hearing; or ſome way to obſtruct the courſe of Law, that Juſtice ſhall not be done them, nor a juſt Sentence pronounced for them; which laſt is more clearly expreſſed in the following words, And to take away the right from the poor of my people. Some would limit the Injuſtice of thoſe Laws and Decrees, whereby the Judgment of the poor was turned aſide, to their making the Fees and Charges of Law-ſuits ſo inſupportable, that a poor man could not in a way of Law ſeek at any time to right himſelf. But I ſee not why it ſhould be limited to this. Many other ways the poor might be kept from having Juſtice done them. As for that expreſſion, The poor of my people. See the Notes, Chap. 3.12, 15. That widows may be their prey, and that they may rob the fatherleſs. See the Notes, Chap. 1.17, 23.
Ver. 3. And what will ye do, &c.] This is ſpoken to the unjuſt Princes, reproved in the two foregoing verſes; And what will you do in the day of viſitation, and in the deſolation which ſhall come from far? That is, from the Land of Aſſyria. Even their coming from a Countrey ſo far off, did imply them to be a mighty Nation; becauſe elſe they could not have born the charge of ſo great an Expedition. But ſee the Notes, Chap. 5.26. and 7.17, 18. And ſee the Note alſo Job 31.14. To whom will ye flee for help? As if he had ſaid, You that would not be a refuge to the poor, when they fled to you for help, ſhall in that day find no refuge for your ſelves. Your great friend Rezin will then be cut off; and the Syrians, now your Confederates, ſhall then joyn with your Enemies againſt you (ſee the Note Chap. 9.12.) and your Idol-gods will be then found no way able to defend you, ſo that you will be left deſtitute of any help: And where will you leave your Glory? that is, your Riches and your Bravery, wherein you did ſo exceedingly glory? where will ye find a place wherein you may ſecure them? where will ye find any to whoſe truſt ye may commit them, that ſo afterwards ye may receive them back again? As if he ſhould have ſaid, Alas, there will be no ſaving them, the enmy will make a prey of them all. And could they be hidden in any place of ſafety, when you are carried away into captivity what benefit or advantage will the ſecuring of them be unto you? Or elſe by their Glory may be meant their Honour and Greatneſs, their Dignity and Eminency in the World: Where will ye leave your Glory? It is Ironically ſpoken; as if he had ſaid, And what will then become of your Glory? you will then be caſt down from your high ſtate and dignity. Now ye exalt your ſelves above the people like ſo many Demi-gods, and very glorious titles of honour are ſtill given you; but who will make any reckoning of your greatneſs and glory, or give you any ſuch titles in that day? The Sword of the enemy will put no difference betwixt you and the meaneſt of the people.
Ver. 4. Without me they ſhall bow down under the priſoners, and they ſhall fall under the ſlain, &c.] According to this Tranſlation of ours, the meaning muſt needs be, either 1. That were it not that God had reſpect to the glory of his Name, and to his faithfulneſs in making good his Promiſes, and did thereupon reſolve to remember mercy in the midſt of Judgment; they ſhould be all miſerably deſtroyed, either captivated or ſlain. Or 2ly. That they ſhould be all made Priſoners or ſlain, but without any fault in God; their deſtruction would be wholly of themſelves, Hoſ. 13.9. Or 3ly. That becauſe they had caſt off God, and God had juſtly caſt off them, therefore as a people that had no intereſt in God, nor hope of help from God, they ſhould be moſt miſerably deſtroyed. For this, They ſhall bow down-under the priſoners, and they ſhall fall under the ſlain, may be an Hyperbolical expreſſion, implying, either 1. That they ſhould humble themſelves, crouch and bow to their enemies, even beneath thoſe that are taken Priſoners, and thoſe that are ſlain; or rather, 2ly. That their miſery ſhould exceed the miſery of thoſe that were extreamly miſerable, that they ſhould be more hardly, cruelly, and reproachfully uſed, than other captives and ſlain men uſed to be. And this was done when Salmaneſer took Samaria, 2 King. 17.6. And obſervable it is alſo, that this is ſpoken to their wicked Princes and Judges; as if it had been ſaid, And this ſhall be the end of all your Glory. As for that which is again repeated, for all this his anger is not turned away, &c. See the Note above Chap. 9.25.
Ver. 5. O Aſſyrian, &c.] Here the Prophet begins to threaten the Aſſyrians with deſtruction, and that to ſupport and comfort his faithful ones amongſt his people, as giving them to underſtand hereby, that though for a time he might make uſe of the Aſſyrian by way of ſcourging his people for their ſins, yet it ſhould not be long ere he would call them to an account, and deſtroy them for all their wickedneſs. O Aſſyrian; it is in the Hebrew O Aſhur; for ſo it ſeems the land of Aſſyria or the Inhabitants thereof, were called, either from Aſhur, the ſon of Shem, Gen. 10.22. as it is moſt genera'ly thought, or from one of the poſterity of Ham, of the ſame name. See the Notes Gen. 10.11. and Pſal. 83.8. And hereby in this place is meant the King of Aſſyria, to wit, Sennacherib, (together with his army) as appears plainly, ver. 7. Are not my Princes altogether Kings? and in many other ſuch like paſſages. As for this expreſſion, O Aſſyrian the rod of mine anger, either it may be taken, as ſpoken by God in a way of calling the Aſſyrian to come and deſtroy the I…raelites, according to the Commiſſion which God in his anger againſt Iſrael had given him; or elſe as in a way of lamenting the ſad miſeries that were coming upon his people, when the Aſſyrian ſhould be uſed as his rod to puniſh them for their ſins: which is alſo repeated in the following words, and the ſtaff in their hand is mine indignation. The meaning whereof ſeems to be, That as the Aſſyrians were Gods Rod to correct his people, ſo the ſtaff in their hand, the weapons wherewith they came armed, and all the power which they had wherewith to fight againſt the Iſraelites, were but the Inſtruments of Gods Indignation for the puniſhing of the people. Indeed, if we read the firſt words, as they are in the margin of our Bibles, Wo to the Aſſyrian, the rod of mine anger; then the next clauſe may be read alſo, as it is there rendred, though the ſtaff in their hand is mine indignation. And then the drift of this clauſe, muſt be to imply, that though God in his juſt indignation would make uſe of the Aſſyrian for the puniſhing of his people; yet woful deſtruction would at laſt come upon the Aſſyrians for all that; ſo that this is clearly added for the comfort of Gods people, to whom the very name of the Aſſyrians muſt needs be dreadful, becauſe of ſome incurſions they had formerly made into the land of Iſrael.
Ver. 6. I will ſend him againſt an hypocritical Nation, and againſt the people of my wrath will I give him a charge, &c.] That is, againſt the people of Iſrael, that do continually and without ceaſing provoke me to wrath againſt them, and againſt whom therefore I am highly offended, and have determined to pour forth my wrath, upon them; yea, this expreſſion, the people of my wrath, may ſeem to imply that there was nothing in them, but what might juſtly ſtir up Gods indignation againſt them, to take the ſpoil, and to take the prey, &c. which is fully an explanation of what was ſignified by that Prophetick name given lately to the Prophets Son, Maher-ſhalal-haſh-baz, for which ſee the Note Chap. 8.1.
Ver. 7. Howbeit he meaneth not ſo, neither doth his heart think ſo, &c.] To wit, That he is imployed by me, as the Rod of mine anger, or that he is ſent by me to puniſh the wickedneſs of my people; no ſuch thought will ever come into his heart. All that he will mind, will be the ſatisfying of his cruel and ambitious deſires, by conquering Kingdoms, and deſtroying the people. As for that which may be objected, how then did Rabſhakeh ſay to Hezekiah, 2 Kin. 18.25. Am I now come up without the Lord againſt this place to deſtroy it? the Lord ſaid to me, Go up againſt this land, and deſtroy it; ſee how this may be anſwered in the Note there.
Ver. 8. For he ſaith, Are not my Princes altogether Kings? That is, Are not my Nobles and Princes, that attend upon me, every way equal to Kings in riches, glory, ſtate and power? Or, Are not the ſeveral King that I have ſubdued, become my Princes, holding me as their Soveraign, and ſerving under my command? And thus from the pride of the Aſſyrian, the confidence he had in his own greatneſs and power, the Prophet proves what he had ſaid in the foregoing verſe, that he minded not God in his expedition againſt the land of Iſrael, but went forth meerly in the proud confidence he had of his own unreſiſtible power.
Ver. 9. Is not Calno as Carchemiſh? Is not Hamath as Arpad? Is not Samaria as Damaſcus?] As if he ſhould have ſaid, Have not I, my Father and other Progenitors, ſubdued all theſe ſtrong Cities and Provinces, as well the one as the other? When any one of them ſtood out againſt us, were they not brought under our power, as the other before had been? And thus from his prevailing over theſe, he intends to infer, that he ſhould certainly prevail over others whom he had not yet ſubdued, and particularly over Jeruſalem. In 2 King. 18.34. we find a like vaunting ſpeech uttered by Rabſhakeh, wherein ſome of the places here named, are alſo mentioned. And becauſe that, and divers other of the vaunting and blaſphemous ſpeeches of his there recorded, are ſo like to theſe wherewith the Prophet doth here ſet forth the blaſphemous pride and ſelf-confidence of the Aſſyrian, it ſeems moſt probable that it is that Invaſion of Sennacherib that is here pointed at. Becauſe Calno, or Calneh, Amos 6.2. is ſaid to have been in the land of Shinar, Gen. 10.10. and Carchemiſh is expreſly ſaid to be a City lying by Euphrates, 2 Chron. 35.20. therefore it is thought the moſt of the places here named were in thoſe parts.
Ver. 10. As my hand hath found the Kingdoms of the Idols, &c.] That is, As I have ſubdued and gotten to my ſelf by my great power ſeveral Kingdoms that were under the patronage and protection of their ſeveral Gods, and whoſe graven Images did excel them of Jeruſalem and Samaria; that is, were mightier Gods than theirs. But for the better underſtanding of this paſſage, we muſt know, 1. That to ſet forth how eaſily he ſubdued theſe Kingdoms, he uſeth this expreſſion, As my hand hath found the Kingdoms of the Idols; he found it no harder work to take theſe Kingdoms, than it is for a man to take up a birds-neſt that he finds in his way, as he doth afterwards expreſs himſelf, ver. 14. 2ly. That his intention was blaſphemouſly to inſult, not only over the Nations whom he had vanquiſhed, and alſo over their Gods, whom he alſo eſteemed Gods not able to defend their people, purpoſely that he might in like manner reproach the God of Jeruſalem, on whoſe aid he knew Hezekiah and his people did with much confidence rely; for agreable hereto were theſe blaſphemous vauntings of Rabſhakeh, 2 King. 18.33, 34, 35. and 19.12. 3ly. That he calls their gods Idols and Graven-Images, either becauſe it was the conſtant courſe of the heathens to worſhip their gods in and before Idols and graven Images; or elſe as by way of contempt, as not accounting their gods worthy the name of gods in compariſon of their great God Nizrech, 2 King. 19.37. that had advanced the Aſſyrian Empire to ſuch a mighty height. 4ly. That the reaſon why he doth ſo peremptorily aver, that the graven Images of the Kingdoms whom he had vanquiſhed did excel them of Jeruſalem and of Samaria, was becauſe they judged of the greatneſe and power of their Gods, according to the multitude and greatneſs, the riches and proſperity, the ſucceſs and victories of the people that worſhipped them: and it may be to according to the multitude of Sacrifices that were offered them, and the Pomp and Solemnity uſed in their Worſhip. And obſervable alſo it is herein, with what horrid Blaſphemy, by preferring thoſe Idols before the God of Jeruſalem, this Miſcreant makes thr true God leſs than nothing; for an Idol is nothing, ſaith the Apoſtle, 1 Cor. 8.4, 5. That the words of this Verſe are an abrupt and imperfect kind of ſpeech, As my hand hath found the Kingdoms of the Idols, and whoſe graven Images did excel them of Jeruſalem and Samaria; as if he had ſaid, ſo ſhall my hand alſo much more find and ſubdue Jeruſalem too, as is more fully expreſſed in the following verſe.
Ver. 11. Shall I not, as I have done to Samaria and her Idols, ſo do to Jeruſalem and her Idols?] Hezekiah had demoliſhed all the Idols in Judah, when the Aſſyrian went up againſt Jeruſalem; but this Heatheniſh King after his manner ſpeaks no otherwiſe of the true God, the God of Jeruſalem, than of the Idols of other Nations.
Ver. 12. Wherefore it ſhall come to paſs, that when the Lord hath performed his whole work upon Mount Zion and on Jeruſalem, &c.] To wit, his Church and People; and ſee alſo the Note, Chap. 1.27. When the Lord hath fully done by the Aſſyrian what he means to do, by way of taking vengeance on his People for their wickedneſs, (for that is his work, as he is the juſt Judg of the world) and by way of Fatherly Correction, for the humbling, purging and reforming his choſen ones; when he hath ſufficiently quieted them under his hand, and brought them home by Repentance unto himſelf; then, ſaith the Lord, I will puniſh the fruit of the ſtout heart of the King of Aſſyria; that is, his blaſphemous and reproachful ſpeeches uttered againſt God, and againſt his Servants, his proud vaunting ſpeeches concerning himſelf, and all his hard and cruel uſage of God's people. It is in the Hebrew, I will viſit upon the fruit of the ſtout heart of the King of Aſſyria; an Expreſſion uſed with reſpect to God's forbearing, and not ſeeming to mind the wickedneſs of a people for a time, when yet afterward he appears againſt them to puniſh them; as likewilſe to imply, that God never puniſhes or corrects without a due cognizance of the Cauſe and Crime; ſee the Note, Gen. 11.5. As for the laſt words, And the glory of his high looks, thereby is meant all the Aſſyrian did proudly and contemptuouſly againſt God and his people.
Ver. 13. For he ſaith, By the ſtrength of my hand I have done it, &c.] That is, By my great Power, by the multitude and ſtrength of my Armies, and by my wiſdom, for I am prudent; that is, by my Craft and Policy, in ſowing Diſcords amongſt Nations, in raiſing occaſions amongſt them for my invading of them, and other ſuch-like State-ſtratagems, and by my wiſe managing of all my Deſigns when I did invade them: And I have removed the bounds of the people, to wit, by bringing them all as one people under my Dominion, and diſtributing them under the Government of my Viceroys after what manner I pleaſed: and have robbed their treaſures, that is, their ſecreteſt ſtores and treaſures, whether publick or private; and I have put down the Inhabitants like a valiant man, that is, like a man of extraordinary courage and ſtrength, I have deſtroyed the Inhabitants, though never ſo many, and never ſo ſtrongly fortified.
Ver. 14. And my hand hath found as a neſt the riches of the people, &c.] That is, I have as eaſily ſeized upon the riches of the people, in the ſeveral places that have been ſubdued by me, as a man may take eggs out of a Birds neſt, where all the labour indeed is in finding the Neſt; when a man hath once found it, he may eaſily put in his hand and take the eggs away with him: which is more fully expreſſed in the following words; and as one gathereth eggs that are left, to wit, the Dam not being there, or flying away for fear; have I gathered all the earth; that is, even with as much eaſe have I gathered together, and taken to my ſelf the wealth of the whole world; and ſo he ſpeaks in a proud vaunting manner: becauſe he had conquered the greateſt part of the Earth then known, and brought it under his Dominion. Some I know in this Phraſe, of his gathering all the Earth, would have his carrying away the Inhabitants of the Land included, as well as his ſurpriſing of their Treaſures. But I conceive that is not here, at leaſt principally, intended. And with how little difficulty he did this, is farther ſet forth in the following words, wherein proceeding ſtill in the ſame Similitude, he adds, And there was none that moved the wing, or opened the mouth, or peeped. Birds when they are in their Neſts, will ſometimes in defence of their eggs ſtrike with their wings, or peck with their bills, or make ſome kind of peeping noiſe, out of a kind of diſcontent againſt thoſe that diſturb them; or elſe they will fly about, and with ſome chattering or crying Note will expreſs their anger againſt thoſe that rob them. And therefore to expreſs how eaſily he took away the wealth of thoſe places where he prevailed, he compares himſelf to one that takes away the eggs out of a birds neſt, where there is no bird in the leaſt to ſtir againſt him; there was none that moved the wing, or opened the mouth, or peeped; that is, there was none that durſt in a manner make any reſiſtance againſt him. Such a terror fell upon them, that they ſcarce durſt lift up a hand, or mutter againſt me, or ſo much as expoſtulate the matter with me, or complain or cry to others for help.
Ver. 15. Shall the Ax boaſt, &c.] This is inſerted by the Prophet by way of diſcovering the abſurdity of the fore-recited vauntings of the Aſſyrian: Shall the ax boaſt it ſelf againſt him that heweth therewith? Or ſhall the ſaw magnifie it ſelf againſt him that ſh…keth it? That is, when the workman hath made a piece of work, ſhall the ax or ſaw, which he made uſe of, glory and vaunt, that it was they which made the work, and not the Artificer that made uſe of them? That were againſt all reaſon. It were abſurd enough, if an Ax or Saw of a better metal, and ſharper than another, ſhould advance it ſelf againſt one that were blunter and of a worſe metal; and that becauſe it is not from it ſelf, but merely from the pleaſure of him that made them, that they are better or ſharper than others; but much more abſurd it would be, if they ſhould advance themſelves againſt him that made uſe of them. And every way as abſurd it was for the Aſſyrian to advance himſelf againſt God, that made uſe of him for the hewing, and wounding, and cutting down the Nations, conſidering that he had all the Power he had from God; neither could he have done any thing againſt them, had not God been pleaſed to make uſe of …im herein. And to the ſame purpoſe is the following clauſe, 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; that is, as it were abſurd for a rod or ſtaff to advance themſelves againſt the man that ſhould ſmite with them, ſaying, It was we that gave the ſtrokes, and not you; ſo forgetting, as it were, that they are but pieces of dead wood, no way able of themſelves to ſtir or move themſelves; even ſo abſurd and ridiculous it was in the Aſſyrian, who was raiſed up by God, and inabled by him to do what he did, to exalt himſelf againſt God, and to aſcribe all that he did to himſelf; ſo forgetting what a poor contemptible creature he was in himſelf, unable to have done any thing, had not God been pleaſed to make uſe of him as a rod and a ſtaff, to ſcourge and beat his people. This laſt clauſe may be read, as it is in the Margin of our Bibles, As if a rod ſhould ſhake them that lift it up, or as if the ſtaff ſhould lift up that which is not wood; which implies the very ſame thing, that as it is againſt all ſenſe and reaſon to think that a rod or ſtaff ſhould have power over a living man, that is not a dead piece of wood, as that is; ſo it was a moſt unreaſonable thing for the Aſſyrian to exalt himſelf againſt God. But the Tranſlation which is in our Bibles is (I think) clearly the beſt.
Ver. 16. Therefore ſhall the Lord, the Lord of hoſts, ſend among his fat ones leanneſs, &c.] That is, Becauſe of this proud and blaſphemous boaſting of the Aſſyrian againſt the Lord, and becauſe of his rage and cruelty againſt his people, God will pull down his great ſtrength and power, in the confidence whereof he doth thus arrogantly exalt himſelf. In denouncing this judgment, he gives God the title, The Lord, the Lord of Hoſts, by way of oppoſing the Lords Almighty Power to the weakneſs and pride of the Aſſyrian; and the hoſts which God hath under his command both in Heaven and Earth, to Sennacherib's Army, which he deemed ſo invincible: and the Judgment intended is the dreadful deſtruction that was brought upon the Aſſyrian Army, whilſt it lay before Jeruſalem, by one of the Lord's Heavenly Hoſt. As for this Figurative expreſſion wherewith their deſtruction is ſet forth, The Lord ſhall ſend among his fat ones leanneſs; either that ſlaughter is meant that was made amongſt the Princes and great Commanders of his Army, of whom he had boaſted before, ver. 8. (for which ſee the Note 2 Kin. 19.35. and what is noted upon the like expreſſions, Job 15.27. and Pſal. 22.29.) Or more generally, that the vaſt and huge body of the Aſſyrian Army ſhould by the ſlaughter of ſo many thouſands be ſuddenly conſumed and brought down to a very poor and thin company. A Similitude therefore the fitter, becauſe the Aſſyrian in his exalting himſelf againſt God, is thereby covertly compared to ſome fat pamper'd horſe, that will not be under command, but kicks and flings, and at laſt caſts off the man that rides him. See the Note, Deut. 32.15. And then in the following words the ſame judgment is ſet forth under another Similitude, And under his glory he ſhall kindle a burning like the burning of a fire; whereby is meant, that his glorious and victorious Army, whereof he vaunted ſo greatly, and for which he was ſo glorious and dreadful amongſt all the Nations round about, ſhould be ſuddenly and utterly conſumed, even as ſo much wood would inſtantly be burnt up by a fire that ſhould be kindled under it. And herein it may well be there is an Alluſion either to that Cuſtome which was uſed in thoſe times, of burning the dead bodies of men upon piles of wood, whereon they were laid; or elſe to the manner of that miraculous deſtruction of Sennacherib's Army, which ſome ſay was done by a burning Peſtilence, and others by ſome ſtrange kind of blaſting, ſuch as was that of Nadab and Abihu, Levit. 10.2. and that of the Iſraelites, Numb. 11.1. But ſee the Note above, Chap. 9.5. and likewiſe Pſal. 21.9. and 83.14.
Ver. 17. And the light of Iſrael ſhall be for a fire, &c.] That is, The God of Iſrael who is uſually the enlightner and comforter of his people, both by chearing them up in their afflictions, and by delivering them out of the darkneſs of their tribulations, as he was to the Jews at that time of their great diſtreſs, when they were beſieged by the Aſſyrian Army, (the Prophet alludes to what he had ſaid before, Chap. 9.2. for which ſee the Note there) ſhall be as a fire to burn up their enemies, and his holy One for a flame; See the Note, Chap. 1.4. The meaning is, that the holy God, who had ſanctified Iſrael to be his peculiar people, would manifeſt himſelf to be ſuch, both by defending them and deſtroying their enemies; And it ſhall burn and devour his thorns and his briers; that is, the Souldiers of his Army, that as briers and thorns had ſorely galled and diſtreſſed God's people, in one day, that is altogether at one and the ſame time; the Army that was ſo long a time-gathering and forming, ſhould be all ſuddenly deſtroyed. And indeed though this were done in the night, 2 King. 19.35. yet it might be properly enough ſaid to have been done in one day; becauſe the night is a part of the natural day. Some would have the briers and thorns to be meant of the meaner ſort of the Aſſyrian Army. But I conceive that this, concerning the deſtruction of all ſorts amongſt them, great and ſmall, may rather be thought to be ſet forth in the following verſe.
Ver. 18. And ſhall conſume the glory of his foreſt, and of his fruitful field, &c.] That is, the Bravery and Pride of his glorious Army, (See the Note before, verſ. 16.) which by reaſon of the multitude of the Soldiers therein, and by reaſon of the Spears and Launces wherewith they were armed, ſeemed to reſemble ſome mighty foreſt, full of all ſorts of trees, as thick as they can ſtand one by another; or ſome rich field, wherein the ears of corn do lift up their heads as cloſe as they can poſſibly grow together: This ſeems to be the plain meaning of this Metaphorical Expreſſion. Yet it may alſo well be, which ſome think, that by the glory of his foreſt may be meant the great ones, his Princes and Commanders in the Army, that were as ſo many lofty and ſtately trees; and by the fruitful field, the meaner and inferior body of his Soldiery: Or elſe, that his Camp being of a very large extent, that part of his Army that lay encamped in the higher and more eminent places, is compared to the high trees of a Foreſt; and that part that lay in the plains and lower grounds, is compared to …corn in the Valleys. The greateſt difficulty is in the following words, Both Soul and Body, which is in the Hebrew, From the Soul, and even to the fleſh: And therefore it is ſo many ſeveral ways expounded; As 1. that the vengeance of God ſhould fall not upon their Bodies only, but upon their Souls too. Or 2. that both man and beaſt ſhould be deſtroyed. Or 3. that not only the Soul ſhould …e ſmitten, and the Life taken away, but alſo their Bodies ſhould be deſtroyed and conſumed. Or 4. that by ſmiting their Bodies, they ſhould be bereaved of their Souls, their Lives, and ſo they ſhould be utterly deſtroyed. Before they were threatned with a conſumption or leanneſs, verſ. 16. which might be without loſs of Life: but here it is expreſſed that they ſhould be ſlain and utterly deſtroyed, even as fire by burning the body doth take away the Life. Or 5. that the Commanders and Captains, who were as the Soul and Spirit of that vaſt body of their Army, ſhould be cut off; and withal the body, that was enlivened, as it were, and governed by the Soul, ſhould be deſtroyed. And theſe two laſt indeed I judge may moſt probably be here intended.
And they ſhall be as when a Standard-bearer fainteth.] That is, As when a Standard-bearers heart melteth away, becauſe he ſees his Souldiers forſake their Colours, and thereupon he flies with the reſt, and ſo the Standard is taken; or as when a Standard-bearer faints, and falls and dies, the whole Army is uſually then diſcouraged and routed; ſo it ſhall be with the Aſſyrian Army, upon this miraculous havock that ſhall by an Angel be made amongſt them, they ſhall be all diſmayed, and irrecoverably diſordered and forced to fly. But yet ſome do particularly apply this to the fainting and flight of Sennacherib their King, 2 King. 19.36, 37. and the terror that fell upon the Nations under his command, upon his deſtruction.
Ver. 19. And the reſt of the trees of his foreſt ſhall be few, that a Child may write them.] That is, of the Soldiers of that numberleſs Army, there ſhall be but a very few left alive. Some ſhall eſcape, that they may report in their own Country what the God of Iſrael had done to them; but they ſhall be but a poor ſmall number. In this expreſſion, A child may write them, there ſeems to be an Alluſion to the enrolling and liſting of the names of the Soldiers by the Muſter-maſters, or Clerks of their bands; and ſo it is all one in effect, as if the Prophet ſaid, that there would be no need of any ſuch Officer to keep a Roll of them; even a Child would be ſufficient to take an account of them. And indeed obſervable herein it is what was the iſſue of the proud boaſting of Rabſhakeh, 2 King. 18.23.
Ver. 20. And it ſhall come to paſs in that day, &c.] To wit, when the Lord hath finiſhed his whole work upon his people, and hath puniſhed the Aſſyrians, by whom he was pleaſed to correct them, That the remnant of Iſrael, and ſuch as are eſcaped of the houſe of Jacob, that is, the remnant that ſhall eſcape and not be deſtroyed in the Aſſyrian Invaſion, ſhall no more again ſtay upon him that ſmote them, that is, the Aſſyrian, but ſhall ſtay upon the Lord, the Holy One of Iſrael. See the Note, Chap. 1.4. In truth, that is, ſincerely, not hypocritically, as they had formerly done, when they made an outward profeſſion indeed of truſting in God, but did rely wholly upon the Aſſyrians. The meaning is, that when the remnant that were eſcaped had experimentally found the ſad fruit of their own folly, in calling in the Aſſyrian to their help, and in reſting upon him with ſo much confidence, in that he had proved a ſcourge to them inſtead of an help, and God had made them ſorely to ſmart for it; and when by God's deſtroying the Aſſyrian, they had learnt what a reed the Aſſyrian was to be leaned upon, and how Almighty and Merciful the Lord was, this ſhould make them reſolve never more to ſtay themſelves upon the Aſſyrians, or any ſuch as they were, but wholly and ſolely to rely upon the Lord.
Ver. 21. The remnant ſhall return, even the remnant of Jacob, unto the mighty God.] To wit, of whoſe infinite Power they ſhould have clear experience by that Deſtruction which God would bring upon the Aſſyrian Army, and the Deliverance which thereby ſhould be wrought for Jeruſalem, which they had ſtraitly beſieged. It is as if the Prophet had ſaid, And indeed ſo it ſhall be; that which I foretold by the Prophetick name of my Son Shear-jaſhah, which is, being interpreted, The remnant ſhall return, (concerning which ſee the Note, Chap. 7.3.) ſhall certainly come to paſs; a remnant ſhall eſcape, that ſhall not only come back to the places of their abode, from whence they had been driven by the Aſſyrian; but alſo return to God by unfeigned Repentance.
Ver. 22. For though thy people Iſrael be as the ſand of the Sea, yet a remnant of them ſhall return.] That is, only a ſmall remnant of them ſhall eſcape, and by Repentance return to the Lord their God. If we read theſe words, as if Iſrael were ſpoken to in the V…cative Caſe, For though thy people, O Iſrael, be as the ſand of the Sea, they may be taken as ſpoken by way of Apoſtrophe, either to the Patriarch Jacob. Though the Promiſe made to thee concerning the wonderful encreaſe of thy Poſterity ſhall be wonderfully made good to thee, yet but a remnant of them ſhall be ſaved: Or elſe to the people of Iſrael: Though thy people, O Iſrael, ſhall be as the ſand of the Sea, yet but a few of them ſhall be ſaved. But as they are expreſſed in our Bibles, they ſeem rather the words of God to the Prophet, For though thy people Iſrael be as the ſand of the Sea, yet a remnant of them ſhall return. And indeed when the Aſſyrian had not only carried away the ten Tribes of the Kingdom of Iſrael into Captivity, but alſo had ſo far impaired the number of the other Tribes that were of the Kingdom of Judah, by the havock he hade made amongſt them in the days of Hezekiah, this was then clearly accompliſhed concerning a remnant only that ſhould be preſerved. And becauſe this was a clear Type of thoſe few of the Jewiſh Nation that were in the Apoſtles time converted to the Faith of the Goſpel, therefore St. Paul ſpeaks of that, as an accompliſhment of that which the Prophet here ſaith, Rom. 9.27. Eſaias alſo crieth concerning Iſrael, Though the number of the children of Iſrael be as the ſand of the Sea, a remnant ſhall be ſaved.
The conſumption decreed ſhall overflow with righteouſneſs.] Or, in righteouſneſs, as it is in the Margin. The meaning is, that the deſtruction wherewith God had determined to conſume and waſte the Jews, ſhould as a mighty floud (ſee the Notes before, Chap. 8.7, 8.) overflow the Land, and thereby ſweep away the Inhabitants, to wit, ſo far as God had withal decreed it ſhould go; and that this ſhould be done with righteouſneſs, or in righteouſneſs, in that hereby he ſhould proceed with great Juſtice and Righteouſneſs for the puniſhing of the wickedneſs of his people, and withal approve himſelf faithful and juſt in reſerving a remnant according to the Promiſe he had formerly made for the preſervation of the ſeed of Abraham, and the raiſing of the Meſſiah out of his ſtock. This I conceive is the clear meaning of this clauſe; and that this is purpoſely added, to ſhew why he had ſaid in the foregoing words, that only a remnant of them ſhould return. But yet many others hold, that by the conſumption decreed is meant that little remnant that ſhould be left of the people thus waſted and deſtroyed; and that it is ſaid that this conſumption decreed ſhould overflow with righteouſneſs; becauſe this remnant being reclaimed and refined by their Afflictions, ſhould abound in Holineſs and Righteouſneſs; which they ſay was partly fulfilled in the remnant that returned unto the Lord in Hezekiah's days, when God had ſo miraculouſly delivered Jeruſalem from the Aſſyrian Army; but moſt remarkably in that eminent Grace that was ſo conſpicuous in that remnant of the Jews that embraced the Faith of Chriſt, the Apoſtles and other Chriſtians of the Primitive Church. Yea others would extend this further, namely, that this ſmall remnant left of the conſumption decreed, ſhould cauſe Holineſs and Righteouſneſs to overflow the whole world, to wit, by their ſpreading of the Goſpel amongſt all Nations.
Ver. 23. For the Lord God of Hoſts ſhall make a conſumption, even determined, in the midſt of all the Land.] That the Jews might not ſlight all the Prophet had ſpoken, either in the confidence of their own ſtrength, or as pretending it to be incredible, that God ſhould bring ſuch a conſumption and deſtruction upon his people, to whom he had made ſo many gracious Promiſes, and with whom he had made an everlaſting Covenant; the Prophet doth here yet once again aſſure them, that ſo it ſhould be; the Lord, even the Lord of Hoſts, would certainly bring this deſolation upon them, even in the midſt of all the Land, that is, all the Land over; or, even in the heart and inmoſt places of the Land. Where the Apoſtle Paul cites ſome part of the foregoing verſe, to prove that there would be only a remnant of the Jews converted and ſaved; he adds alſo the words of this verſe, but according to the Tranſlation of the Septuagint, Rom. 9.28. For he will finiſh the work, and cut it ſhort in righteouſneſs; becauſe a ſhort work will the Lord make upon the earth: wherein though the words ſeem to differ much from theſe here, which are rendred according to the Hebrew; yet the ſenſe is the ſame, the drift of the Apoſtle being thereby to ſhew, that what the Prophet did of old foretel, ſhould be fulfilled in thoſe times; becauſe God had propoſed to make a ſhort work of the buſineſs, even ſpeedily and within a ſhort time, to cut off in a manner the whole Nation of the Jews, to wit, by the Romans; and ſo then likewiſe only a remnant ſhould be ſaved.
Ver. 24. Therefore thus ſaith the Lord God of Hoſts, &c.] See the Note above, ver. 16. Becauſe the Prophet had ſpoken of ſuch an univerſal conſumption that ſhould be amongſt the people of the Land, leſt the faithful amongſt them ſhould be overmuch diſheartned and diſcouraged thereby, he now by commiſſion from God chears up them; and becauſe the immediate ſtorm that was coming, and was moſt likely to be dreadful to them, was the Siege of Jeruſalem, therefore he addreſſes his Speech particularly to the Inhabitants of that City, together with thoſe that had fled thither for refuge, O my my people that dwelleſt in Zion, be not afraid of the Aſſyrian, that is, be not extremely terrified when the Aſſyrian ſhall come to invade you and beſiege you, becauſe of this which I have ſaid; to which purpoſe obſervable it is, that in theſe words he owns them ſtill as his people, and hints to them the tender reſpect he had to Zion; which he had choſen to be his dwelling-place; He ſhall ſmite thee with a rod, and ſhall lift up a ſtaff againſt thee after the manner of Egypt. This hath reſpect to that which he had ſaid before, verſ. 5. O Aſſyrian the rod of mine anger, &c. for which ſee the Notes there: And the meaning is, that as formerly God ſuffered the Egyptians to oppreſs them ſorely, but did not ſuffer them to deſtroy them, or to keep them in perpetual bondage, but did at laſt deſtroy Pharaoh, and deliver them; ſo it ſhould be with the Aſſyrian; God would uſe him as a rod to ſcourge his people, and as a ſtaff to beat them, but not as a Sword to ſlay them; he ſhould not be able utterly to ruine them as he intended; but God would at laſt ſeaſonably deliver them, and deſtroy Sennacherib, as he did Pharaoh. And ſo likewiſe under this might be implyed, that at the near approaching Invaſion of the Aſſyrians by Sennacherib, they ſhould not take Jeruſalem, (he ſhould only lift up his ſtaff againſt them, and threaten them ſorely, as it is ſaid afterwards, ver. 32. He ſhall ſhake his hand againſt the mount of the daughter of Zion) and that they ſhould not carry away the people into Captivity, as they had carried away the ten Tribes of Iſrael. But now if we read this paſſage according to the Tranſlation that is ſet in the Margin of our Bibles, He ſhall ſmite thee with a rod, but he ſhall lift up his ſtaff for thee after the manner of Egypt; then the meaning muſt needs be clearly this, that though God would ſharply chaſtiſe them by the Aſſyrian, his rod, as he did their Forefathers by Pharoah, yet as then by the lifting up of Moſes's Rod upon the Red-Sea, he did ſave their Fathers, and deſtroy Pharaoh and all his mighty Army, ſo he would now lift up his ſtaff for the defence of Jeruſalem and his people, when they ſhould ſeem to be in as deſperate danger, as the Iſraelites were in at the Red-Sea; they ſhould only ſtand ſtill and ſee the Salvation of God; the Lord of Hoſts himſelf would lift up a ſtaff for the ſecuring of them, and for the utter deſtruction of Sennacherib and his terrible Army.
Ver. 25. For yet a very little while, and the indignation ſhall ceaſe, and mine anger in their deſtruction.] That is, It ſhall be but a very little while before I will utterly deſtroy the Aſſyrian, and ſo in his deſtruction there ſhall be an end of mine anger and indignation againſt mine own people. But now becauſe there was not an end of God's anger againſt the Jews, upon the deſtruction of Sennacherib's Army, therefore ſome would extend this very little while, to the deliverance of the Jews out of Babylon. But I conceive there is no neceſſity of that. Upon the deſtruction of Sennacherib's Army God did no more for a time afflict the Jews by the Aſſyrians; and this may be all that is intended in this Promiſe.
Ver. 26. And the Lord of Hoſts, &c.] See the Note before, ver. 16. Theſe words may be taken either as the words of God, ſpeaking of himſelf in a third perſon; or elſe rather as the words of the Prophet. And the Lord of Hoſts ſhall ſtir up a ſcourge for him, that is for the Aſſyrian; As if he had ſaid, When God hath chaſtiſed his people by the Aſſyrian, as a Father corrects his Child with a rod, he ſhall bring a ſorer judgment upon the Aſſyrian, beating them with a ſcourge, as a Maſter doth his Slave; according to the ſlaughter of Midian, that is, ſuddenly, even in one night, by the immediate hand of God, without the loſs of any one of God's people. See the Note before, Chap. 9.4. At the r…ck of Oreb, ſee the Note, Judg. 7.25. And as his rod was upon the Sea, ſo ſhall he lift it up after the manner of Egypt. See the Note above, ver. 24.
Ver. 27. And it ſhall come to paſs in that day, &c.] As above ver. 20. that his burd…n ſhall be taken away from off thy ſhoulder, and his yoke from off thy neck; ſee the Note, Chap. 9.4. for under this may be comprehended the deliverance of the Jews from their captivity in Babylon, (which the taking off the yoke from their neck doth moſt properly imply) but principally and moſt immediately I conceive it is meant of the freeing of the Jews from that tribute, and thoſe heavy preſſures and exactions which the Aſſyrians had impoſed upon them, and from that perpetual bondage under which Sennacherib intended to bring them, by Gods miraculous deſtroying of his mighty Army, wherewith he went up to beſiege Jeruſalem. 1. Becauſe the drift of the Prophet here, ſeems to be the comforting of Gods faithful Servants againſt the terrors of the near approaching invaſion; and 2ly, becauſe in the following verſes there ſeems to be a Deſcription of Sennacheribs going up againſt Jeruſalem. And though Hezekiah had aſſayed to ſhake off this yoke by refuſing to pay the Aſſyrian his tribute; yet it was not done till God deſtroyed Sennacheribs Army. And the yoke ſhall be deſtroyed, (that is, not only taken off and broken for the time, but alſo ſo marred and ſpoiled, that thou ſhalt be no more afflicted therewith, as thou haſt been) becauſe of the anointing, that is, becauſe of Chriſt the promiſed Meſſiah, Gods anointed; ſee the Notes, Pſal. 2.2. and 45.7. and 132.17. Or becauſe of the eternal Kingdom promiſed to Davids poſterity in Chriſt, whereof the anointing of the Kings of Judah was a type. So that hereby is implied, both that God would preſerve the Royal ſtock of David, with reſpect to the accompliſhment of his promiſe for the ſpringing up of the Meſſiah from thence (and ſo under this may be comprehended his reſpect to holy Hezekiah, in deſtroying the Aſſyrian Army upon his Prayer) and likewiſe that God would deliver his people for the ſake of his annointed, the Lord Chriſt. And thus way is made, as ſome conceive, to that glorious Prophecy concerning Chriſt, which is inſerted in the following Chapter.
Ver. 28. He is come to Aiath, &c.] That is, the Aſſyrian mentioned before, ver. 24. Here the Prophet begins to deſcribe the march of Sennacherib with his Army (to wit, the head-quarters of his Army, where himſelf was preſent; for his Army was no doubt ſpread abroad all the Countrey over) how he paſſed along from one place to another; and what Cities he took and plundred one after another by the way, as he went up to beſige Jeruſalem. And that which was deſigned hereby, was, That when all things came exactly to paſs, as is here foretold, the faithful might be aſſured hereby that the Aſſyrian moved not a foot, but according to the foreknowledge, and fore-appointment of God; and that therefore their deliverance foretold likewiſe by the Prophet, would be exactly accompliſhed, as this was; yea, and withall, the manner how the Prophet relates this is obſervable, to wit, as if he had ſeen all this done in a Prophetical rapture or viſion; or as if he were telling the rumours that were every where in the affrighted peoples mouths, concerning the raging and prevailing of the Aſſyrian Army; He is come to Aiath, or Ai, ſee the Note, Joſh. 7.2. He is paſſed to Migron, ſee the Note 1 Sam. 14.21. at Michmaſh he hath layed up his carriages; a place not far from Migron and Gibeah, 1 Sam. 13.2. and 14.5. and it is probable, that there he left his carriages, wherein he had his train of Artillery, and all kind of luggage and proviſion for his Army, purpoſely that he might march with the more ſpeed againſt Jeruſalem; and becauſe he looked upon that as a convenient place where he might lodge them ſafely under the cuſtody of ſome few of his forces, and ſupply his Army from thence as occaſion did require. Yet ſome would have it, that he did it out of confidence, That he ſhould preſently take Jeruſalem, and ſo ſhould then return thither again.
Ver. 29. They are gone over the paſſage, &c.] That is, Having left his Carriages at Michmaſh, as is ſaid in the foregoing verſe, he with his Army went over that ſtrait, rocky and difficult paſſage between the Mountains, which in 1 Sam. 13.23. is called The paſſage of Michmaſh, concerning which ſee alſo the Note, 1 Sam. 14.4. They have taken up their lodgings at Geba, which I take alſo to be the ſame that is called alſo Gibeah, 1 Sam. 14.5. becauſe the paſſage there ſpoken of is ſaid to lye between Michmaſh and Gibeah. But however, there was a Geba in the Tribe of Benjamin, (in whoſe lot all the reſt of the Cities here mentioned were) as we may ſee in Joſh. 21.17. and Neh. 11.31. And the mention that is here made of their lodging at Geba, may ſeem to be to imply, that the hard labour they had undergone in getting thorough the paſſage at Michmaſh, made them glad to ſtay a while to refreſh themſelves at Geba, or Gibeah; and yet that withal they were ſo eager to paſs on to Jeruſalem, that they lodged there but one night, and then preſently away they went. Ramah is afraid, as being near to Geba. Gibeah of Saul is fled; that is, the Inhabitants of that Gibeah where Saul of old dwelt: See 1 Sam. 10.26. and 11.4. And this I coneive is alſo added to ſhew how eaſily Sennacherib ſhould take theſe places, when the rumour of his approach ſhould ſtrike the Inhabitants with ſuch a terror, that multitudes of them ſhould immediately fly away to ſave their lives.
Ver. 30. Lift up thy voice, O daughter of Gallim, &c.] See the Notes, 1 Sam 25.44. and 2 King. 19.21. The meaning is, that there ſhould be a grievous outcry amongſt the Inhabitants in that City, upon the breaking in of the Aſſyrians upon them; and the ſame is intended in that which is added concerning Anathoth, one of the Towns in the Land of Benjamin that were given to the Prieſts, where the Prophet Jeremy was born and had his abode, Jer. 1.1. Cauſe it to be heard unto Laiſh, O poor Anathoth. That is, Do thou alſo, O poor Anathoth, lift up thy voice ſo, that it may be heard unto the utmoſt borders of the Land of Iſrael, (which is an Hyperbolical expreſſion, to ſet forth the extremity of her miſery, with reſpect whereto alſo he calls the Town, poor Anathoth.) For that Laiſh was in the utmoſt North-parts of Canaan nigh unto Zidon, ſee Joſh. 19.47. and Judg. 18.29.
Ver. 31. Madmenah is removed, &c.] That is, the Inhabitants of Madmenah (which was a City in Judah, Joſh. 15.31.) are fled and gone. See the Note above, ver. 29. yet ſome conceive there is an Hyperbole in the expreſſion the Prophet here uſeth; as if he had ſaid, That Madmenah was ſo ſhaken, as if it would have removed to ſome other place; Or, that the terrified Inhabitants were in ſuch a tumult, as if they would have carried the City away with them; the Inhabitants of Gebim gather themſelves to flee, that is, every man being afraid to flee apart by himſelf, they gather themſelves together to flee in companies, that they might the better defend themſelves, if they ſhould meet with any ſtragling Soldiers of the enemy by the way.
Ver. 32. As yet ſhall he remain at Nob that day, &c.] According to our Tranſlation, the meaning of theſe words ſeems to be this, That though the Aſſyrian with his Army got as far as Nob (a City of the Prieſts in the Tribe of Benjamin, ſee the Note 1 Sam. 21.1.) that day that he marched from Geba, where he lodged for a night, ver. 29. yea, as the words ſeem to import, ſome good time before night (ſo great ſpeed they made to get to Jeruſalem) yet being a… Nob, he ſhould remain there that day, to wit, to order his Affairs for the Siege of Jeruſalem. And becauſe at Nob he was ſo nigh to Jeruſalem, that he might ſee Mount Zion; therefore it followeth, he ſhall ſhake his hand againſt the Mount of the daughter of Zion (ſee the Note Chap. 1.8.) the hill of Jeruſalem, to wit, by way of contempt and threatning, as intimating that it ſhould not be long ere he would be with her. And now all this concerning the Aſſyrians carrying all this as a torrent before him, is thus ſet forth, purpoſely to ſhew, That it was meerly by the mighty hand of God, that the Jews were afterwards delivered from him. And indeed as much is covertly intimated in that which is ſaid here of his ſhaking of his hand againſt Jeruſalem; for this implieth, That this was all he ſhould be able to do to her. He might ſtraiten and affright her, but ſhe ſhould never come to aſſault her. And therefore, as in oppoſition to this ſhaking of the Aſſyrians hand againſt her, it was afterwards promiſed, That in a way of ſcorn and deriſion ſhe ſhould ſhake her head at him, 2 King. 19.21.
Ver. 33. Behold the Lord, the Lord of Hoſts, &c.] See the Note above ver. 16. Many learned Expoſitors hold, That here the Prophet proceeds to ſhew in this and the following verſe, what havock the Lord would make by this victorious Army of the Aſſyrian amongſt the Jews, both high and low, rich and poor. And the principal reaſon that induced them to think that this paſſage was thus to be underſtood, was, becauſe the mention that is made in the following verſe of the …elling of Lebanon, and the thickets of the foreſt, with iron, was not ſo proper to expreſs the deſtruction of the Aſſyrian Army, as the deſtruction of the Jews, to whom Lebanon did belong; and who were indeed hewn down with iron, that is, by the ſword of the Aſſyrian; whereas the Aſſyrians were deſtroyed by the ſtroke of an Angel. But theſe Objections may be eaſily anſwered. Neither ſeems it to me probable, That the Prophet ſhould thus largely ſet forth, as he hath in the foregoing verſes, how the Aſſyrian Army ſhould over-run all without any oppoſition, till he came to Jeruſalem; and yet then ſhould add nothing concerning the miraculous deſtruction of his Army there. And therefore I rather underſtand both theſe verſes, of the hewing down of the Aſſyrian Army. Behold, the Lord, the Lord of Hoſts ſhall lop the boughs with terror; as if he had ſaid, When the Aſſyrian is thus gotten to the very walls of Jeruſalem, behold ſuddenly and unexpectedly, and in a manner that ſhall bring great terror and affrightment with it, God ſhall hew down this ſtrong and mighty Army of the Aſſyrian, or, the ſtrong and mighty ones of this Army: and the high ones of ſtature ſhall be hewn down, and the haughty ſhall be humbled; that is, his Princes and Commanders ſhall be utterly deſtroyed.
Ver. 14. And he ſhall cut down, &c.] As before the Prophet had compared the deſtruction of Sennacheribs Army to the burning of a Wood or Foreſt, (ſee the Notes above ver. 17, 18.) ſo here he compares it to the hewing down of a Foreſt; And he ſhall cut down the thickets of the Foreſts with iron, that is, the Lord ſhall hew down the main body, the mixed multitude of the common Soldiers, in the Aſſyrians numerous Army, made up of many ſeveral Nations, even as a Wood is cut down with Axes and Hatchets; and Lebanon ſhall fall by a mighty one, that is, the mighty Army of the Aſſyrians that ſhall be like to Mount Lebanon for the tall Cedars and abundance of thick Woods that are thereon, ſhall fall by the immediate ſtroke of an Angel, 2 King. 19.35. Some I know, underſtand this literally of the waſte made in Mount Labanon by the Aſſyrians hewing down the trees there, according to that which is ſaid of him, 2 King. 19.23. With the multitude of my Chariots I am come up to the height of the Mountains, to the ſides of Lebanon, and will cut down the tall Cedars thereof, and the choice Fir-trees thereof. But for that ſee the Note there. Here the deſtruction of the Aſſyrian Army is rather intended by the felling of Lebanon, as is before ſaid, in the foregoing Note. And that there is no impropriety of ſpeech herein, is evident enough, becauſe elſewhere the Aſſyrian King is called a Cedar of Lebanon, to wit, Ezek. 31.3.