Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 14
CHAP. XIIII.
FOr the Lord will have mercy upon Jacob, and choose Israel, &c. How this was Vers. 1.fulfilled after Babylon subdued and Belshazzar the King slain, appears in Ezra, Cyrus before appointed by God by name, Isa. 44. who together with Darius subdued it, when the whole Empire fell to him by the death of Darius, as it did within one year, gave leave to the Jews to return and build the Temple, restoring the precious vessels thereof, and out of his Kingly munificence, adding divers other gifts for the furthering of this work. But whereas vers. 2. Vers. 2.it is said, That they should rule over their oppressours, and have of them for servants and maids, Ierom doubteth how it was fulfilled, unlesse by a Synecdoche, Hieron.the part being put for the whole, such of their enemies only be understood, as they converted in the time of their Captivity, who voluntarily submitted themselves unto them for their Religions sake. But specially he thinks this to have been fulfilled under Ahashuerosh, when many of their Heathen enemies turned Jews for fear of them, and by the power given them, they destroyed so many in all the Kings Provinces in the two dayes of Purim: see Hester.
Calvin saith, This was not fulfilled in their return from the Captivity of Calvin.Babylon, but meanly, and therefore it is to be referred to the time of the Gospel, when the Apostles went out subduing Countreys and Nations, and amongst them the Assyrians and Caldees, who had formerly been oppressours of their Nation. Whereas he saith, they shall rule over them, this, saith Musculus, is not properly to be understood, as being disclaimed 1 Pet. 5. 1. but because Muscul.the Gentiles converted should submit themselves to their precepts, even as they over whom masters rule to do what they command. And because this was never so fulfilled, as under the Gospel, but the Jews enemies round about opposed them in godly attempts, Adam Sasbont also stands for a spiritual subjection, Sasbont.as hath been said before. I take it, as fulfilled in part after their return, though not so remarkably at the first, yet afterwards when the Jews were so victorious under Mattathias and his sons, and their high-Priests successively reigned in so great glory, and their friendship was affected by forreign Nations, as appears more at large in my History at the end of Esther: But more fully under the Gospel, because it is not unusual with the Prophet to mix in his Prophecies things spiritual with temporal, as being indeed the chief wherein all true comfort lieth.
From hence to the end of the 20th verse, is shewed, what exulting there should be over Babylon thus brought down, and destroyed together with the Vers. 3.King thereof.
Even the Firre-trees, and the Cedars of Libanus rejoyced over thee. Ierom by Vers. 8. Hieron.these understands other Princes, and mighty men upon earth, who could not escape the King of Babylons power, but were cut down by him, as the mighty trees of the Forest, but now they are brought in as rejoycing at his ruine, there being none now to hinder other Kings of earth from reigning in quiet, which they could not do whilst he lived. Calvin and Musculus better. Here by a Calvin.Prosopopeia the insensible trees are brought in, speaking in way of rejoycing for the overthrow of the King of Babylon, which though they grew in Libanus afar off from him, yet they could not stand, but were cut down in abundance when that tyrant pleased. For the Prophet proceeds by degrees in shewing the common joy in all places for the King of Babels ruine, first beginning with the Jews, then bringing in the trees in their Land; and lastly, the Princes of all Lands rejoycing vers. 9, 10. Neither is it unusual in holy Scripture to ascribe to trees and inanimate things, affections and language before God, the more emphatically to set forth the thing spoken of, that men might be the more moved hereby.
Hell beneath was moved for thee, and stirred up her dead to meet thee coming, Vers. 9.even all the Captains of the earth, &c. This is also spoken for the greater emphasis, as if the Kings of the world slain formerly by the Babylonian, and in Hieron.hell, had some joy to see him to be brought down thither by the sword of another, as they had been by his sword, to shew, that his fall should be more Calvin.terrible then any of theirs, and derided both by the living and dead, who are brought in ironically rising from their places for reverence to receive him coming thither, as sometimes Diogenes is brought by Lucian deriding Alexander Luther.the Great. The word foreign rendred hell, setteth forth the grave, as appears Vers. 11.ver. 11. in that he saith, that worms shall be under him and cover him, and so it is commonly taken in other places.
How art thou fallen from heaven (O Lucifer) son of the morning, &c. The Vers. 12. Hieronym.word rendred Lucifer, signifieth also ulula, hereby Nebuchadnezzar the proud King of Babylon is meant, who thought no God to be above him, and therefore when he is brought down, his fall is spoken of, as being from Heaven, where he exalted his Throne above the stars of God, that is, above his chosen people. And I will sit in the Mount of the testimony in the sides of the North, Psal. 48. 2.that is, rule over the Temple of God, and the Mount Zion, where it stood in the sides of the North, as it is also elswhere described; so Jerom. This, saith Calvin.Calvin, hath been foolishly expounded by some of the Prince of devils, for neither is he ever called in any other place of Scripture Lucifer; nor can this be drawn to any, but the King of Babylon, of whom all things here are spoken, and he is set forth by Lucifer the bright morning star, saith Musculus, because he sometime shined in as great glory upon earth, as that star in Heaven, and thought himself as fixedly set in that high dignity. And he is said to have cast lots upon the Nations, because he accounted himself Lord of all, and so one that had power to divide the Nations subdued by him amongst his people by lot, as the Lord anciently divided the Land of Canaan amongst his people of Israel. The exposition understanding the Prince of devils by Lucifer, which Calvin rejects, is Origens, and herein Eusebius, Ambrose, Athanasius, and some other Ancients held with him; some understand Antichrist, as Cyprian. But because the whole Prophecie is of the proud King of Babylon, it cannot so well be drawn to any other, then Nebuchadnezzar, who was for his Cyprian. Epist. 55.pride driven from amongst men to live with the beasts, having before this caused his image made of gold to be worshipped; and Belshazzar the last King of Babylon, who was destroyed by the Medes and Persians, after that he had reigned a while as his true successour in worldly pomp and pride, and contempt of the true God, in token whereof he with his Princes and Concubines sat drinking in the precious vessels of the Lords house the same night that Babylon was taken. And this is the pride of every wicked King, he thinks himself above the condition of man, and is lifted up in his heart accordingly, if he prospereth and prevaileth to bring under all Nations against whom he warreth; and he thinks, that as God he hath power in his own hands to establish his throne, that it shall alwayes so flourish. But he doth hereby shew his pride and folly to be intollerable; and herein Antichrist is set forth to be like unto this King, 2 Thes. 2. 11.
I will ascend above the height of the clouds, and will be like the most High. It is Vers. 14. Calvin.not to be thought, saith Calvin, that any mortal could have such a thought, for there is some light in every one by nature, whereby he knoweth, that there is a God, and is affected with reverence towards him: but this Kings extreme pride is hereby set forth to be such, as if he had thus spoken, to render him odious, and to make all Princes in their greatest prosperity to take heed that they be not lifted up, but give all glory to God only. And especially let them take heed how they insult over Gods people; or machinate any thing against his true Religion and Church: for this is taken as doing against God himself, and this was Nebuchadnezzars case, who burnt the house of God, and took and carried away the spoils thereof; and when Sennacherib railed against Gods people, Chap. 38. the Lord saith, I know thy fury and rage against me.
But thou art drawn down to the grave, to the sides of the pit. He had said vers. Vers. 15.13. I will place my Throne in the Mount of the Testimony, and sit in the sides of the North; That is, in Mount Zion, a most conspicuous place, where stood the Temple, the glory of the whole earth. But here by an elegant Antit…esis to put him to the more shame, he threatneth, that he should be drawn down, and be placed in the sides of the infernal pit, that is, have the most base room therein, as the vilest of all others have in burying large place, such as be better accounted of having a better.
And opened not the house to his bound. Jerom, Opened not the prison] That they Vers. 17. Hieron. Vatabl.might have the comfort of the light, but keeping them in darknesse to aggravate their misery, so great was his cruelty. Vatablus. He would not open the prison doors to let any out, whom he had taken in warre, and bound in prison, but kept them all perpetually in bands; or would never release them, that the doors of their own houses might be opened to them, contrary to the manner of all Conquerours, that have any humanity in them, for they at length release their prisoners to win their hearts to love them; but this tyrant cared not for being loved, but feared altogether by all whom he had brought under.
To shew the judgement of God yet further upon the King of Babylon, he Vers. 19.compares his end with the end of other Kings, Vers. 18, 19. They had each one an honourable burial when they died in their own Sepulchres, But thou (saith the Prophet) shalt be cast out of thy Sepulchre, as a detestable branch. The Hebrews, saith Jerom, to explain this, tell this tale, that Evil-merodach the son Hieron.of Nebuchadnezzar having reigned seven years, whilst he lived amongst the beasts of the field, and then being upon his return put in prison whilst he lived after that, could not after his decease prevail with the Princes of the Empire to be accepted for King, till that he had caused his fathers dead body to be taken up out of the Sepulchre, drawing it forth with a rope and an hook, because they feared, that he might as well come again to reign after that he had been dead a certain time, or reported so to be, as he came after seven years departure formerly▪ when they thought that he had been dead. Others, saith he, expound it thus, Other Kings have some rest after death, but thou shalt have none, as being prest with the bloud of all. Symmachus renders it thus, With those that are slain in warre thou shalt deserve to have fellowship of burial. These words, As the garment of the slain with the sword, going down to the pit, as a carkasse troden under foot, Hebr. To the stones of the pit; that is, saith Vatablus, paved with stones; or rather, because it is a reproach, the pit, at the Vatablus.bottom whereof stones lie, or are cast in upon the dead carkasse, as upon Absoloms when he was slain, 2 Sam. 18. 17. This is spoken, saith Calvin, according Calvin.to the manner of the usage of their bodies, that are slain in the warre: for they are trodden under foot as contemptible to their enemies, and after a while some making a pit, drag them in their garments defiled with their bloud, and tumble them into it, least lying above ground they should cause an intollerable stink.
Abulensis makes mention of that of the Hebrews touching Nebuchadnezzars Tostatus. 2 Reg.body taken up by Evilmerodach, saying, That it was by the counsel of Jeconiah, whom he therefore advanced, and that to the end they might be sure he should never live any more to come and reign again, he cut his body into three hundred pieces, & gave them to three hundred Vulturs to be devoured. But this sounds like a fiction, therefore leaving it to the Authors thereof, occasioned by the Prophets saying, But thou art cast out of thy grave or sepulchre; as if this must necessarily be understood of one taken up again after burial, whereas it may well be understood of one neglected, and not buried with any solemnity to honour him, but used as the common sort of souldiers falling by the sword, as hath been already said, and as the comparison in further amplifying this is here made. For the words properly signifie, Thou wert sent from thy grave, and so most probably was Belshazzar a branch of Nebuchadnezzars stock, when he was amongst others slain at the taking of Babylon, for who, can we conceive, would then regard him, to bestow upon him a funeral after the manner of Kings? But as here followeth, rather abuse him as a detestable branch, which growing at the root of a Tree, the husbandman useth to cut off, and cast away with indignation, because it sucks away the sap and fatness of the Tree, if it be suffered. And that it is not meant that he or Nebuchadnezzar should be drawn out of the grave, as the Fable saith, the last words evince, As the garments of the slain going into the pit, after the manner of an under foot trodden carkasse. For if he went into the pit, how was he brought out of the sepulchre, and cut in pieces, and given to Vulturs? Wherefore he was first in stead of being honourably buried, trodden under mens and horses feet together with other slain at the same time, and then with them contemptuously tumbled into one common pit together.
If it be demanded, Why this is spoken of, as a great judgement, when as many Calvin.good servants of God are likewise used at their death, as is complained, Ps: 79. 2? Or what is there in a burial, that it should be made so much account of? Calvin answers, That in all Nations, and not amongst the people of God only, great account is made of burying their dead with solemnity; and to be cast out like a beast to rot as dung upon the earth, a dishonour; the light of nature teaching this, and so a difference betwixt men dying and beasts, because the one riseth again, but not the other. And amongst Gods people many fites were used about burying the dead under the Old Testament to figure this out, when the doctrine of the Resurrection was not so manifestly known. But under the New Testament it is superstition to use many, sith it is now known and manifested by the resurrection of Christ, and believed by all. And if any true Christian through the rage of tyrants be cast out and left unburied, it is no curse or ignominy to him any more then the crosse to Christ Jesus; yea it is a glory, there being the same reason of the head and of the members. But if any be left unburied, upon whom the signs of Gods wrath are, as it is with the wicked; this is a curse, and to be taken as the earth refusing to receive them and cover them up till the time of the resurrection, as most unworthy, being after death neglected as beasts, as in their lives they have been like them in sensuality.
Because thou hast wasted thy Land, and slain thy people, &c. The Septuagint Vers. 20. Hieronym.saith Jerom, reade it, My Land, and my people, but Hebr. it is, Thy Land, which makes the understanding more hard. But he resolves it, either as meaning the destruction by his pride and cruelty brought upon his own Kingdom and people, or of the Lands made his by conquest, the people whereof he cruelly destroyed. I prefer the former, for so it best agreeth with the Prophecie of Babylons ruine for ever before-going, which had it not been for the pride and other vices of the Kings thereof, might still have continued. And as Musculus hath it, we may conceive his cruelty even to his own people herein Musculus.taxed, whom he sore oppressed, and most probably in his rage tyrannically wasted.
Prepare slaughter for his sons in the iniquity of their fathers, &c. According to Vers. 21.this Prophecie it came to passe, for Belshazzar being slain, none of that race ever rose up again to royal dignity, set forth in the next words, To possesse the earth, and fill the world with Cities. Jerom, The world of Cities, or the face of the world; Cities, for it is Hebr. and neither with, nor of, and then Cities are added by apposition, to shew, what he means by the face of the world, because Cities chiefly represent the world by reason of the multitudes of people in them. But because the word foreign here rendred Cities, signifieth Adversaries, Hieron.there is another reading of the sentence in Jerom thus, They shall not rise up adversaries, and possesse the earth, and fill the face of the world; And this I take to be the best. So the Caldee, Septuagint, and Cyril by this word understand adversaries, but only they differ in reading it, They shall not fill the world with adversaries; That is, Armies of souldiers as the Babylonian Kings formerly did. Calvin also mentions this, yet understanding by their filling of Calvin.the world with adversaries, their filling it with the wicked, who as thorns and briars are enemies to the earth, and keep it from fruitfulness. But he followeth the other, and which hath not yet been spoken of, he moveth a Question, How the punishing of children for their fathers sins agreeth with Ezek. 18? and answereth, That it is not meant of guiltless children, but such as be like their fathers in wickedness, as all are, except God sanctifieth them by his grace.
For I will rise up against them, saith the Lord. In this and five Verses more Vers. 22.following, the Prophet proceedeth to confirm in the name of the Lord what he had hitherto threatned against Babylon, because it was so large, and strong, and stately, and sumptuous a City, that it might seem impossible it should be thus ruined. He cals us therefore here to look at it, as Gods act, to whom nothing is impossible. Vers. 21. He speaks to the Medes to do this, because he useth what instruments he pleaseth; and even Heathens are so subject to him, that they cannot but execute whatsoever his Prophets do in his name command. Whereas he threatneth to root out the name of Babel, it is meant of any honourable remembrance thereof, and the remnant is also named to shew the difference that should be betwixt Babel and Judah, a remnant whereof he promised to leave.
And I will sweep it with a broom. That is, As one that sweeps an house leaves Vers. 23.no dust in any part thereof, so God would leave none of the costly buildings undemolished there; so that it should from a City be turned into a wilderness for wilde beasts to keep in, no sign of the old inhabitants being left. And to shew further the desolate state thereof, he saith, That it shall be the habitation of the shell-fish, or night-owl, for the word foreign signifieth either, but because these words, Ponds of water, follow immediately, it is rather to be understood of a kinde of fish; yet Junius will have it meant of a kinde of Eagle, Junius.which frequents much watery places. How it might become ponds of water we may easily conceive, because the river Euphrates, which was wont to run thorow it, being drained otherwayes by Cyrus, sometimes overflowed into the old channel, thus making many ponds; so Calvin, who also saith, Whereas Calvin.the Lord is brought in, saying, I will rise up, vers. 22. it is not implied, that he lay idle before, but condescending to our capacity, he meaneth, that he would shew his power to effect all this against Babylon.
For further assurance he swears to do it, that if they would not believe him prophesying in his name, yet for the oath made by the Lord they might certainly Vers. 24.believe it.
To break Ashur in pieces in my Land, &c. Here, saith Jerom, the Prophet Vers. 25. Hieronym.gives them a sign of the destruction of Babylon, which should not come till long after, least they should sleight that judgement against them, that were not yet their enemies, and take no comfort in it through the fear in which they were for the present, of Sennacherib the Assyrian King. As if he had said, Thus will I do to enemies that shall come against you hereafter, when they have once punisht you by destroying your City, and carrying you away captive, viz. to the Babylonians; but that ye may believe this, and be the more comforted by that which the Lord will shortly do for you, I further promise you in his name, that your present enemy, the Assyrian, by whom ye have and are afraid that ye shall suffer much, shall come and be destroyed in your Land, so far shall he be from doing you the hurt he intends. Calvin Calvin.contrariwise by the Assyrian understands the Caldeans or Babylonians, of whom it hath been hitherto spoken. For, saith he, the Assyrians and Caldees were all under one King, and therefore he might sometime have his name from Ashur, and sometime from Babylon; and because he speaks of his yoke and burthen removing from them, whereas the Assyrian King never had them in subjection; and lastly, because it is not improbable, that the Assyrians overthrow was before this Prophecie, though it be related after. But these reasons are too sleighty to prove it. For, 1. the King of Babylon is no where set forth by the name of the Assyrian. 2. Jerusalem was burthened by the Assyrian King in Ahaz his time; and Hezekiah his son is said to have paid a great tribute unto him, 2 King. 18. 14. but he not satisfied with it, threatned him notwithstanding. The Assyrian King Sennacherib came not against Jerusalem till Anno 14. of Hezekiah, and this Prophecy was before the death of Ahaz, Isa. 37.as appears, v. 28. To say nothing of his threatning the Assyrians with perishing in his land and upon his mountains, whereas the Babylonish King and his forces were overthrown in Babylon. Therefore Junius leaving Calvin, assenteth Junius. Adam Sasbont.to this of Jerom, saying that the overthrow of the Assyrian Monarchy, which should shortly be, was given for a sign of the overthrow of the Babylonian.
This is the counsel against the whole land, and against all Nations. That is, Vers. 26.the whole Babylonish Dominion and the Nations pertaining thereunto, which were enemies to the Jews, and holp the King of Babylon against them, viz. the Syrians, Samaritans, Moabites, Edomites, &c. against whom are the Prophecies following, Chap. 15, 16, 17, &c.
In the year wherein King Achaz died, was this burthen. Rejoyce not thou (O Vers. 28, 29.Palestine.) From the 6th Chapter hitherto, the Prophecies in the daies of Jotham and Ahaz, of Jotham chap. 6. of Ahaz, 7, 8, 9, &c. to this verse: From hence to the end of the book, the Prophecies under Hezekiah. And he beginneth with one against Philistia, to which Ahaz was a great enemy; and therefore he being dead now, and a young King succeeding him, whom probably they less feared for his want of experience, they rejoyced. But Isaiah Hieronym.bids them not so to do; for though he that had smitten them were dead, yet from this snake a cockatrice, he saith, shall come, and his fruit a fiery serpent flying: For no King of Judah did ever so waste and subdue the Philistines as Hezekiah, 2 King. 18. 8. And he cals him a Basilisk, because it kils by seeing; and a fiery flying serpent, from whom death suddenly comes by stinging, as to Israel in the wilderness. To this effect Jerom. But because Ahaz smote not the Philistines, but they his Countrey, 2 Chron. 28. 18. Vatablus understands not him Vatablus.by the rod which smote Palestine, but Ʋzziah, and the body of the people of God, who had formerly smitten the Philistines often. And by the Cockatrice Calvin understandeth not so much Hezekiah, as the same body of the people, Calvin.ascribing the beginning only to him. But Junius best, by the Basilisk understands Hezekiah, and by the Snake out of whom he comes, Ʋzziah his great Junius.grandfather, because he was the last before Hezekiah that smote them, 2 Chron. 26. And although since they not being infested by the Kings of Judah, but invading Judah in the time of unworthy Ahaz, took spoils, whereat they greatly rejoyced: Yet now this their joy should have an end; a King was now come to the throne, that would be their great overthrow. The rod then smiting them was Ʋzziah, who was broken, as it were in Ahaz his grand childes daies, when the Philistines taking the opportunity of the low estate, to which he was brought, made a prey of some part of his dominion, as the Syrians and Israelites had done of others.
And the first-born of the poor shall be fed, &c. That the Philistines before threatned Vers. 30.might not comfort themselves by thinking, that if they suffered such grievous things, Judah should not escape long, but come to drink also of the same cup. These words are added, by the first-born of the poor the Jews being understood, who are so called for the extream miseries by them endured in the daies of Ahaz, for which they might well be called the first or chief of poor afflicted ones. But here is shewed, that when the Philistines should suffer, they should be in a prosperous estate: he that should be as a Basilisk or fiery flying serpent to them, being to these, as a good shepherd to his sheep, doing all things to them which conduce to a well-being, because in these two stands the well-being of a flock, to be fed sufficiently and to lie down in safety. And I will make thy root to perish with hunger. Although thou for thy great power art like a mighty tree most firmly rooted, yet thou shalt die at the root, thy principality being overthrown, as the root of a tree dieth, when it can suck no more fatness out of the earth; so the Cities and strong places of the Philistines, wherein the life of their power lay, being taken by Hezekiah, their root was laid bare, and then he shall easily destroy the residue, both body and branches, that is, the Villages.
Howl (O gate) cry (O City) all Palestine is melted or dissolved, because a Vers. 31. Hieronym.smoke comes from the north, &c. By gate, saith Jerom, understand such as sit in the gate, Princes and Judges; by the City the inhabitants; the destruction from the north, is from the Assyrian, who amongst other Countries destroyed Palestine in Hezekiah his time. Here the Prophet after the Metaphor of his root dying, useth another of being dissolved, as wax before the fire, for none other the strong places and Cities of the Philistines should be before the Assyrians, who he saith, should begin to come in a fume, that is, of the peoples rumour, and then should follow fire, as is usual. For first, saith he, the rumour should go abroad, that P…oenicia and Palestine should be destroyed, and then thelr destruction should come, which he confirmeth by the like in Jeremiah, under the similitude of a river saying, The waters shall ascend from the north, and shall be as an over-flowing floud, &c. Calvin so referres it to the Assyrian, as that he saith, it is spoken of Jerusalem also, which stood north from Calvin.Palestine. Junius and some others understand it only of the King of Judah, as Junius. Adam Sasbont.the former verse, and so it will appear to him that looks into the place, that one and another enemy to Palestina is not here spoken of and there, but in both one and the same. Hezekiah that shall destroy the Philistines, shall come as a smoak, which passeth into and filleth all places, neither can it be kept out: And it is meant, saith Sasbont, that as smoak annoyeth the eyes, so should Hezekiah and his forces Palestina. And none shall be alone amongst his constituted ones: So Hebr. verbatim. But Junius, None shall look backward of his companies. Jerom, None shall escape his troops. The meaning is, that the forces appointed by King Hezekiah to invade Palestine, shall come strongly on, none being left behinde alone, as not daring through faintheartedness to come forward to act his part in fighting against the Philistines.
And what shall they answer to the messengers of the Nations? That the Lord hath Vers. 32.founded Zion, &c. That is, after Palestina subdued by Hezekiah, other Nations about sending to enquire of this conquest, the faithfuls answer shall be, It is God, by whose power this is done for the more strengthening of his people, that hereafter a long time they might be the more free against their enemies round about. And the poor of the people shall trust in her. Jerom, in him, that is, the Lord, more respecting the sense, then the word foreign. For this indeed is the meaning, they having such experience of Gods goodness towards Zion, shall be confident, that through his power dwelling there she shall stand impregnable; and that they who keep in the Church hereby prefigured shall be so established, that the gates of hell shall not prevail against them, as is promised, Matth. 16. 16. Of Zion, saith Sasbont, properly understood, it Adam Sasbont.cannot be meant, for we know what came to it, and to the Jews inhabiting there long ago: To spiritual Sion, that is, the Church under the Gospel, it is and shall ever be verified. If it shall seem more properly to belong to the great deliverance of Jerusalem from Sannecherib in Hezekiahs time, because he attempted the overthrow of Zion, but the Philistines never did, although they invaded some parts of Judah. I answer, If with Jerom we understand v. 31. as a new Prophecie of the calamities suffered by the Philistines, (after that Hezekiah had smitten them) by Sannecherib, the sense will flow the better indeed: But taking it otherwise, as before, it may stand very well so. This is the cause why Zion now stands firm, which by the former invasion of enemies was sore shaken, God hath founded Zion, and therefore no marvail, though Palestine be subdued by the Jews, that she was not formerly subdued by all her enemies, for an arm of flesh founded Palestine, but the Lord Zion, Whose power none are able to overcome.