Read-Post Through the Bible

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II. A challenge given them with all their pride and power to outface the judgments of God (Isa_10:3): “What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?” Job_31:14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer_5:29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job_31:21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: “Where will you leave your glory, to find it again when the storm is over?” The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.

III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them - those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, Isa_10:4. “This it will come to,” says God, “without me, that is, because you have deserted me and driven me away from you.” Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.

And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment. — Henry 

Isa 10:5-19 

The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2Ki_18:10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2Ki_18:13, 2Ki_18:17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here,

I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (Isa_10:5, Isa_10:6): “O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath.” Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amo_3:2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Psa_17:13, Psa_17:14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above, Joh_19:11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed.

II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Hab_1:12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, Isa_10:7.

1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts - he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Gen_50:20. See Mic_4:11, Mic_4:12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart.

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2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations, Hab_2:5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking.

3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again.

(1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (Isa_10:8 ): “My princes are altogether kings. Those that are now my princes are such as have been kings.” Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Rev_1:6. [2.] He had made himself master of their cities. He names several (Isa_10:9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, Isa_10:10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer_48:46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (Isa_10:13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: “I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down.”

(2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (Isa_10:13): “By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent;” not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net, Hab_1:16. “This wealth is all gotten by my might and the power of my hand,” Deu_8:17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (Isa_10:14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. “As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth.” Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living.

(3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, Isa_10:10, Isa_10:11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: “Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?” But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him.

III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him.

1. He shows the vanity of his insolent and audacious boasts (Isa_10:15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. “O what a dust do I make!” said the fly upon the cart-wheel in the fable. “What destruction do I make among the trees!” says the axe. Two ways the axe may be said to boast itself against him that hews with it: - (1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom, Isa_10:13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Num_21:18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Psa_9:20), the staff to know that it is but wood.

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2. He foretels his fall and ruin.

(1.) That when God had done his work by him he would then do his work upon him, Isa_10:12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, When God lets loose the enemies of his church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and, when that is done, then, and not till then, he will work deliverance for them. When God brings his people into trouble it is to try them (Dan_11:35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin, Isa_27:9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Lev_26:41, Lev_26:42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them, Job_40:11, etc.

(2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, Isa_10:16, Isa_10:19. Observe,

[1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One, Hab_1:12.

[2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, Isa_10:17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. “Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (Isa_27:4); they shall be devoured in one day, all cut off in an instant.” When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. “Even the glory of his forest (Isa_10:18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away.” Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases.

[3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God? — Henry 

Isa 10:20-23 

The prophet had said (Isa_10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work: -

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I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa_10:22), the remnant of Israel (Isa_10:20), the remnant of Jacob (Isa_10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer_45:5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: “They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies.” Ictus piscator sapit - sufferings teach caution. “They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them.” It is part of the covenant of a returning people (Hos_14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa_9:6), to the Holy One of Israel: “The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa_7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives.” The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom_9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen_22:17), and yet only a remnant shall be saved.

II. The consumption of others: The Lord God of hosts shall make a consumption, Isa_10:23. This is not meant (as that Isa_10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further. — Henry 

Isa 10:24-34 

The prophet, in his preaching, distinguishes between the precious and the vile; for God in his providence, even in the same providence, does so. He speaks terror, in Sennacherib's invasion, to the hypocrites, who were the people of God's wrath, Isa_10:6. But here he speaks comfort to the sincere, who were the people of God's love. The judgment was sent for the sake of the former; the deliverance was wrought for the sake of the latter. Here we have,

I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (Isa_33:14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, Isa_10:24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Psa_48:13), need not be afraid of any enemy. Let their souls dwell at ease in God.

II. Considerations offered for the silencing of their fear.

1. The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: “He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Exo_15:9), but could not reach to do them any hurt.” Note, We should not be frightened at those enemies that can do no more than frighten us.

2. The storm shall soon blow over (Isa_10:25): Yet a very little while - a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (Isa_10:5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Psa_30:5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.

3. The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (Isa_10:26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Psa_83:11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.

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  (Isa 11)  "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: {2} And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; {3} And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: {4} But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. {5} And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. {6} The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. {7} And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. {8} And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. {9} They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. {10} And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

{11} And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. {12} And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. {13} The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. {14} But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. {15} And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. {16} And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt."

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Isaiah 11 - This chapter Isa. 11 is connected with the preceding as part of the same general prophecy. In that, the prophet bad described the invasion of Sennacherib, and had given the assurance that Jerusalem should be safe, notwithstanding the threatened invasion. The general design of that prophecy was “to console the people with the assurance of their deliverance from impending calamity.” But it was a general principle with the Hebrew prophets, and particularly with Isaiah, when “any” event tending to console the people, or to excite the nation’s gratitude, occurred, to east the eye forward to that great future deliverance which they anticipated under the Messiah; see the Introduction, Section 7, (3.) The contemplation of “present” objects dies away; the mind fixes more intently on the glories of the Messiah’s reign; the prophetic vision ranges over the beauties of his person, and the glories of his kingdom, until the prophet seems to have forgotten the subject with which he commenced.

This was perfectly natural. It was by an obvious law of association in the mind, by which the mention of deliverance, in any form, however humble, would suggest that great deliverance on which the eye of every Jew would rest. It hence follows, that wherever the prophet begins, he usually ends with a glowing description of the reign of the Messiah. However far from this central object of revealed religion he may commenee, yet there is a tendency everywhere “to it” in the prophetic writings; and the moment that, by any law of association, this object is suggested, or the eye catches a glimpse of it, the former object sinks out of view, and the person and reign of the Messiah becomes the sole theme of the prophetic description. This is the case here. Isaiah had commenced the prophecy with an account of the invasion of Sennacherib; Isa_10:5, ... He had described the deliverance from that danger; Isa_10:33-34. The mention of this deliverance directs his thoughts to that far greater deliverance which would take place under the Messiah; and immediately Isa. 11 he commences a glowing description of his coming and his reign. The “language” with which he commenced the prophecy, is retained; the illustrations are drawn from the subject “before” under consideration; but the description pertains to the glories of the reign of the Messiah. The proof of this will appear in the note at particular passages in the chapter. Its general design is, to console the people by the prospect of a great future deliverance under the Messiah, and by a prospect of the glosses of his reign. He describes,

(i) The certainty that he would come, and his character; Isa_11:1-5.
(ii) The peace and prosperity which would follow from his advent; Isa_11:6-9.
(iii) The fact that, the Gentiles would he called to partake of the privileges of his reign; Isa_11:10.
(iv) The restoration of the exiles to their native land under his reign; Isa_11:11-12.
(v) The fact, that his reign would put a period to dissensions and strifes between the contending nations of the Jews; Isa_11:13; and
(vi) The universal prevalence of his religion, and the deliverance of his people; Isa_11:14-16. — Barnes   

Isaiah 11 -

It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince.  I. His rise out of the house of David (Isa_11:1).  II. His qualifications for his great undertaking (Isa_11:2, Isa_11:3).  III. The justice and equity of his government (Isa_11:3-5).  IV. The peaceableness of his kingdom (Isa_11:6-9).  V. The accession of the Gentiles to it (Isa_11:10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (Isa_11:11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility. — Henry 

Isa 11:1-9 

The Messiah is called a Rod, and a Branch. The words signify a small, tender product; a shoot, such as is easily broken off. He comes forth out of the stem of Jesse; when the royal family was cut down and almost levelled with the ground, it would sprout again. The house of David was brought very low at the time of Christ's birth. The Messiah thus gave early notice that his kingdom was not of this world. But the Holy Spirit, in all his gifts and graces, shall rest and abide upon him; he shall have the fulness of the Godhead dwelling in him, Col_1:19; Col_2:9. Many consider that seven gifts of the Holy Spirit are here mentioned. And the doctrine of the influences of the Holy Spirit is here clearly taught. The Messiah would be just and righteous in all his government. His threatening shall be executed by the working of his Spirit according to his word. There shall be great peace and quiet under his government. The gospel changes the nature, and makes those who trampled on the meek of the earth, meek like them, and kind to them. But it shall be more fully shown in the latter days. Also Christ, the great Shepherd, shall take care of his flock, that the nature of troubles, and of death itself, shall be so changed, that they shall not do any real hurt. God's people shall be delivered, not only from evil, but from the fear of it. Who shall separate us from the love of Christ? The better we know the God of love, the more shall we be changed into the same likeness, and the better disposed to all who have any likeness to him. This knowledge shall extend as the sea, so far shall it spread. And this blessed power there have been witnesses in every age of Christianity, though its most glorious time, here foretold, is not yet arrived. Meanwhile let us aim that our example and endeavours may help to promote the honour of Christ and his kingdom of peace. — MHCC

Isa 11:10-16 

When the gospel should be publicly preached, the Gentiles would seek Christ Jesus as their Lord and Saviour, and find rest of soul. When God's time is come for the deliverance of his people, mountains of opposition shall become plains before him. God can soon turn gloomy days into glorious ones. And while we expect the Lord to gather his ancient people, and bring them home to his church, also to bring in the fulness of the Gentiles, when all will be united in holy love, let us tread the highway of holiness he has made for his redeemed. Let us wait for the mercy of our Lord Jesus Christ unto eternal life, looking to him to prepare our way through death, that river which separates this world from the eternal world. — MHCC

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Isa 11:1-9 

The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said (Isa_10:27) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,

I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said (Isa_4:2) should be excellent and glorious; the word is Netzer, which some think is referred to in Mat_2:23, where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Act_2:30. David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos_3:5. 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs (Isa_10:33), which will not, without great labour, be hewn down, but Christ to a tender branch (Isa_53:2); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account (1Sa_18:18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, 1Sa_22:7. (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field (Dan_4:15), yet it shall sprout again (Job_14:7); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.

II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, Isa_11:2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col_1:19; Col_2:9. He began his preaching with this (Luk_4:18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (Joh_5:22, Joh_5:27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Mat_11:27. What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, Joh_1:18. He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, Isa_42:4. He was famed for courage in his teaching the way of God in truth, and not caring for any man, Mat_22:16. (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant (Isa_42:1), and he was heard in that he feared (Heb_5:7), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.

III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him (Isa_11:3): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord - of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion, for that is both the foundation and top-stone of wisdom. 2. By this it will appear that we have the Spirit of God, if we have spiritual senses exercised, and are of quick understanding in the fear of the lord. Those have divine illumination that know their duty and know how to go about it. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.

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IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, Joh_7:24. 1. Not according to outward appearance (Isa_11:3): he shall not judge after the sight of his eyes, with respect of persons (Job_34:19) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men (Rom_2:16), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment (Isa_11:5): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth (Eph_6:14) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector (Isa_11:4): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor (Psa_82:3, Psa_82:4), and the honour of Christ that he is the poor man's King, Psa_72:2, Psa_72:4. He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Psa_38:13, Psa_38:14. Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors (Isa_11:4): But he shall smite the earth, the man of the earth, that doth oppress (see Psa_10:18), the men of the world, that mind earthly things only (Psa_17:14); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, Joh_18:6. Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one (2Th_2: whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.

V. That there should be great peace and tranquility under his government; this is an explication of what was said in Isa_9:6, that he should be the Prince of peace. Peace signifies two things: -

1. Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done (Eze_34:20, Eze_34:21), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus - man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.

2. Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, 1Pe_3:13. Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?

Lastly, Observe what shall be the effect, and what the cause, of this wonderful softening and sweetening of men's tempers by the grace of God. 1. The effect of it shall be tractableness, and a willingness to receive instruction: A little child shall lead those who formerly scorned to be controlled by the strongest man. Calvin understands it of their willing submission to the ministers of Christ, who are to instruct with meekness and not to use any coercive power, but to be as little children, Mat_18:3. See 2Co_8:5. 2. The cause of it shall be the knowledge of God. The more there is of that the more there is of a disposition to peace. They shall thus live in love, for the earth shall be full of the knowledge of the Lord, which shall extinguish men's heats and animosities. The better acquainted we are with the God of love the more shall we be changed into the same image and the better affected shall we be to all those that bear his image. The earth shall be as full of this knowledge as the channels of the sea are of water - so broad and extensive shall this knowledge be and so far shall it spread - so deep and substantial shall this knowledge be, and so long shall it last. There is much more of the knowledge of God to be got by the gospel of Christ than could be got by the law of Moses; and, whereas then in Judah only was God known, now all shall know him, Heb_8:11. But that is knowledge falsely so called which sows discord among men; the right knowledge of God settles peace. — Henry 

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Isa 11:10-16 

We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.

I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, Isa_11:10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (Isa_11:11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa_11:13, Isa_11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (Isa_11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa_11:16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.

II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies Isa_11:10, of which the following verses are a continuation. Rom_15:12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (Isa_11:1), a root out of a dry ground, Isa_53:2. He is the root of David (Rev_5:5), the root and offspring of David Rev_22:16.

1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, Joh_12:32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Son_1:4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (Joh_11:51), and in him they meet as the centre of their unity.

2. To him shall the Gentiles seek. We read of Greeks that did so (Joh_12:21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom_15:12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.

3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer_17:12.

4. Both Jews and Gentiles shall be gathered to him, Isa_11:11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa_106:47; Jer_16:15, Jer_16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (Isa_11:12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jam_1:1; 1Pe_1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, Joh_7:35.

5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa_11:13, Isa_11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer_3:18) and become one nation (Eze_37:22); so the Jews and Gentiles are made of twain one new man (Eph_2:15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.

6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa_63:11, Isa_63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (Isa_62:10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa_11:15, Isa_11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa_42:15, Isa_42:16; Isa_43:19, Isa_43:20. Converts shall be brought in chariots and in litters, Isa_66:20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev_16:12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, Isa_35:8. — Henry 

[daniel1212av]

Sorry for being late

  (Isa 12)  "And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. {2} Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. {3} Therefore with joy shall ye draw water out of the wells of salvation.

{4} And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. {5} Sing unto the LORD; for he hath done excellent things: this is known in all the earth. {6} Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee."

[daniel1212av]

Isaiah 12 - Prophetic hymn of praise for the great mercies vouchsafed to the children of Israel in their deliverance from the great Babylonish captivity, and for redemption by the Messiah, Isa_12:1-6.

This hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the use of the Christian Church than for the Jewish, in any circumstances, or at any time that can be assigned. The Jews themselves seem to have applied it to the times of Messiah. On the last day of the feast of tabernacles they fetched water in a golden pitcher from the fountain of Shiloah, springing at the foot of Mount Sion without the city: they brought it through the water-gate into the temple, and poured it, mixed with wine, on the sacrifice as it lay upon the altar, with great rejoicing. They seem to have taken up this custom, for it is not ordained in the law of Moses, as an emblem of future blessings, in allusion to this passage of Isaiah, “Ye shall draw waters with joy from the fountains of salvation,” expressions that can hardly be understood of any benefits afforded by the Mosaic dispensation. Our Savior applied the ceremony, and the intention of it, to himself, and the effusion of the Holy Spirit, promised, and to be given, by him. The sense of the Jews in this matter is plainly shown by the following passage of the Jerusalem Talmud: “Why is it called the place or house of drawing?” (for that was the term for this ceremony, or for the place where the water was taken up) “Because from thence they draw the Holy Spirit; as it is written, And ye shall draw water with joy from the fountains of salvation.” See Wolf. Curae Philol. in N.T. on Joh_7:37, Joh_7:39. - L. The water is Divine knowledge, says Kimchi, and the wells the teachers of righteousness. The Targum renders this in a very remarkable manner: “Ye shall receive with joy (אולפן חדת  ulephan chadath) a new doctrine from the chosen among the righteous.” Does not this mean the Gospel, the new covenant? And did not the Targumist speak as a prophet? — Clarke 

Isaiah 12 - This chapter Isa_12:1-6 is a part of the vision which was commenced in Isa_10:5. The prophet had foretold the deliverance of the nation from the threatened invasion of Sennacherib Isa. 10; he had then looked forward to the times of the Messiah, and described the certainty, the character, and the consequences of this reign Isa. 11. The eleventh chapter closes with a reference to the deliverance of the nation from the oppression of the Egyptians. That deliverance was celebrated with a beautiful ode, which was sung by Miriam and ‘all the women,’ who ‘went out after her with timbrels and with dances’ Exo. 15:1-21. In imitation of that deliverance, Isaiah says, in this chapter, that the deliverance of which he speaks shall be celebrated also with a song of praise; and this chapter; therefore, is properly an expression of the feelings office redeemed people of God, in view of his great mercy in interposing to save them.

It should be read in view of the great and glorious deliverance which God has performed for us in the redemption of his Son; and with feelings of lofty gratitude that he has brought us from worse than Egyptian bondage - the bondage of sin. The song is far better applied to the times of the Messiah, than it could be to anything which occurred under the Jewish dispensation. The Jews themselves appear to have applied it to his time. On the last day of the feast of tabernacles, they brought water in a golden pitcher from the fountain of Siloam, and poured it, mingled with wine, on the sacrifice that was on the altar, with great rejoicing (see the notes at Joh_7:14, notes at Joh_7:37). This custom was not required by Moses, and probably arose from the command in Isa_12:3 of this chapter. Our Saviour applied it to himself, to the benefits of his gospel, and to the influences of the Spirit John 7; and the ancient Jews so applied it also. ‘Why is it called the house of drawing? Because from thence they draw the Holy Spirit; as it is written, “and ye shall draw water with joy from the fountains of salvation.”’ - (“Jerusalem Talmud” as quoted by Lowth.) — Barnes   

Isaiah 12 - The salvation promised in the foregoing chapter was compared to that of Israel “in the day that he came up out of the land of Egypt;” so that chapter ends. Now as Moses and the children of Israel then sang a song of praise to the glory of God (Exo_15:1) so shall the people of God do in that day when the root of Jesse shall stand for an ensign of the people and shall be the desire and joy of all nations. In that day,  I. Every particular believer shall sing a song of praise for his own interest in that salvation (Isa_12:1, Isa_12:3). “Thou shalt say, Lord, I will praise thee.” Thanksgiving-work shall be closet-work.  II. Many in concert shall join in praising God for the common benefit arising from this salvation (Isa_12:4-6): “You shall say, Praise you the Lord.” Thanksgiving-work shall be congregation-work; and the praises of God shall be publicly sung in the congregations of the upright. — Henry 

Isa 12:1-6 

The song of praise in this chapter is suitable for the return of the outcasts of Israel from their long captivity, but it is especially suitable to the case of a sinner, when he first finds peace and joy in believing; to that of a believer, when his peace is renewed after corrections for backslidings; and to that of the whole company of the redeemed, when they meet before the throne of God in heaven. The promise is sure, and the blessings contained in it are very rich; and the benefits enjoyed through Jesus Christ, call for the most enlarged thanksgivings. By Jesus Christ, the Root of Jesse, the Divine anger against mankind was turned away, for he is our Peace. Those to whom God is reconciled, he comforts. They are taught to triumph in God and their interest in him. I will trust him to prepare me for his salvation, and preserve me to it. I will trust him with all my concerns, not doubting but he will make all to work for good. Faith in God is a sovereign remedy against tormenting fears. Many Christians have God for their strength, who have him not for their song; they walk in darkness: but those who have God for their strength ought to make him their song; that is, give him the glory of it, and take to themselves the comfort of it. This salvation is from the love of God the Father, it comes to us through God the Son, it is applied by the new-creating power of God the Spirit. When this is seen by faith, the trembling sinner learns to hope in God, and is delivered from fear. The purifying and sanctifying influences of the Holy Ghost often are denoted under the emblem of springing water. This work flows through the mediation of Christ, and is conveyed to our souls by means of God's ordinances. Blessed be God, we have wells of salvation opened on every side, and may draw from them the waters of life and consolation. In the second part of this gospel song, ver. Isa_12:4-6, believers encourage one another to praise God, and seek to draw others to join them in it. No difference of opinions about the times and seasons, and other such matters, ought to divide the hearts of Christians. Let it be our care that we may be placed amongst those to whom he will say, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. — MHCC

Isa 12:1-3 

This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church when God would work great deliverances for them, and of the Christian church when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee. The scattered church, being united into one body, shall, as one man, with one mind and one mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these great things for thee, thou shalt say, O Lord! I will praise thee. That is,

I. “Thou shalt have cause to say so.” The promise is sure, and the blessings contained in it are very rich, and, when they are bestowed, will furnish the church with abundant matter for rejoicing and therefore with abundant matter for thanksgiving. The Old Testament prophecies of gospel times are often expressed by the joy and praise that shall then be excited; for the inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged thanksgivings.

II. “Thou shalt have a heart to say so.” All God's other gifts to his people shall be crowned with this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In that day, when many are brought home to Jesus Christ and flock to him as doves to their windows, instead of envying the kind reception they find with Christ, as the Jews grudged the favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to rejoice in, and give thanks for, the grace of God to others as well as to ourselves.

[daniel1212av]

1. Believers are here taught to give thanks to God for the turning away of his displeasure from them and the return of his favour to them (Isa_12:1): O Lord! I will praise thee, though thou wast angry with me. Note, Even God's frowns must not put us out of tune for praising him; though he be angry with us, though he slay us, yet we must put our trust in him and give him thanks. God has often just cause to be angry with us, but we have never any reason to be angry with him, nor to speak otherwise than well of him; even when he blames us we must praise him. Thou was angry with us, but thy anger is turned away. Note, (1.) God is sometimes angry with his own people and the fruits of his anger do appear, and they ought to take notice of this, that they may humble themselves under his mighty hand. (2.) Though God may for a time be angry with his people, yet his anger shall at length be turned away; it endures but for a moment, nor will he contend for ever. By Jesus Christ, the root of Jesse, God's anger against mankind was turned away; for he is our peace. (3.) Those whom God is reconciled to he comforts; even the turning away of his anger is a comfort to them; yet that is not all: those that are at peace with God may rejoice in hope of the glory of God, Rom_5:1, Rom_5:2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them, Hos_2:14. (4.) The turning away of God's anger, and the return of his comforts to us, ought to be the matter of our joyful thankful praises.

2. They are taught to triumph in God and their interest in him (Isa_12:2): “Behold, and wonder; God is my salvation; not only my Saviour, by whom I am saved, but my salvation, in whom I am safe. I depend upon him as my salvation, for I have found him to be so. He shall have the glory of all the salvations that have been wrought for me, and from him only will I expect the salvations I further need, and not from hills and mountains: and if God be my salvation, if he undertake my eternal salvation, I will trust in him to prepare me for it and preserve me to it. I will trust him with all my temporal concerns, not doubting but he will make all to work for my good. I will be confident, that is, I will be always easy in my own mind.” Note, Those that have God for their salvation may enjoy themselves with a holy security and serenity of mind. Let faith in God as our salvation be effectual, (1.) To silence our fears. We must trust, and not be afraid, not be afraid that the God we trust in will fail us; no, there is no danger of that; not be afraid of any creature, though ever so formidable and threatening. Note, Faith in God is a sovereign remedy against disquieting tormenting fears. (2.) To support our hopes. Is the Lord Jehovah our salvation? Then he will be our strength and song. We have work to do and temptations to resist, and we may depend upon him to enable us for both, to strengthen us with all might by his Spirit in the inner man, for he is our strength; his grace is so, and that grace shall be sufficient for us. We have many troubles to undergo, and must expect griefs in a vale of tears; and we may depend upon him to comfort us in all our tribulations, for he is our song; he giveth songs in the night. If we make God our strength, and put our confidence in him, he will be our strength; if we make him our song, and place our comfort in him, he will be our song. Many good Christians have God for their strength who have him not for their song; they walk in darkness: but light is sown for them. And those that have God for their strength ought to make him their song, that is, to give him the glory of it (see Psa_68:35) and to take to themselves the comfort of it, for he will become their salvation. Observe the title here given to God: Jah, Jehovah. Jah is the contraction of Jehovah, and both signify his eternity and unchangeableness, which are a great comfort to those that depend upon him as their strength and their song. Some make Jah to signify the Son of God made man; he is Jehovah, and in him we may glory as our strength, and song, and salvation.

3. They are aught to derive comfort to themselves from the love of God and all the tokens of that love (Isa_12:3): “Therefore, because the Lord Jehovah is your strength and song and will be your salvation, you shall draw water with joy.” Note, The assurances God has given us of his love, and the experiences we have had of the benefit and comfort of his grace, should greatly encourage our faith in him and our expectations from him: “Out of the wells of salvation in God, who is the fountain of all good to his people, you shall draw water with joy. God's favour shall flow forth to you, and you shall have the comfort of it and make use of the blessed fruits of it.” Note, (1.) God's promises revealed, ratified, and given out to us, in his ordinances, are wells of salvation; wells of the Saviour (so some read it), for in them the Saviour and salvation are made known to us and made over to us. (2.) It is our duty by faith to draw water out of these wells, to take to ourselves the benefit and comfort that are treasured up for us in them, as those that acknowledge all our fresh springs to be there and all our fresh streams to be thence, Psa_87:7. (3.) Water is to be drawn out of the wells of salvation with a great deal of pleasure and satisfaction. It is the will of God that we should rejoice before him and rejoice in him (Deu_26:11), be joyful in his house of prayer (Isa_56:7), and keep his feasts with gladness, Act_2:46. — Henry 

Isa 12:4-6 

This is the second part of this evangelical song, and to the same purport with the former; there believers stir up themselves to praise God, here they invite and encourage one another to do it, and are contriving to spread his praise and draw in others to join with them in it. Observe,

I. Who are here called upon to praise God - the inhabitants of Zion and Jerusalem, whom God had in a particular manner protected from Sennacherib's violence, Isa_12:6. Those that have received distinguishing favours from God ought to be most forward and zealous in praising him. The gospel church is Zion. Christ is Zion's King. Those that have a place and a name in the church should lay out themselves to diffuse the knowledge of Christ and to bring many to him. Thou inhabitress of Zion; the word is feminine. Let the weaker sex be strong in the Lord, and out of their mouth praise shall be perfected.

II. How they must praise the Lord. 1. By prayer: Call upon his name. As giving thanks for former mercy is a decent way of begging further mercy, so begging further mercy is graciously accepted as a thankful acknowledgment of the mercies we have received. In calling upon God's name we give unto him some of the glory that is due to his name as our powerful and bountiful benefactor. 2. By preaching and writing. We must not only speak to God, but speak to others concerning him, not only call upon his name, but (as the margin reads it) proclaim his name; let others know something more from us than they did before concerning God, and those things whereby he has made himself known. Declare his doings, his counsels (so some read it); the work of redemption is according to the counsel of his will, and in that and other wonderful works that he has done we must take notice of his thoughts which are to us-ward, Psa_40:5. Declare these among the people, among the heathen, that they may be brought into communion with Israel and the God of Israel. When the apostles preached the gospel to all nations, beginning at Jerusalem, then this scripture was fulfilled, that his doings should be declared among the people and that what he has done should be known in all the earth. 3. By a holy exultation and transport of joy: “Cry out and shout; welcome the gospel to yourselves and publish it to others with huzzas and loud acclamations, as those that shout for victory (Exo_32:18) or for the coronation of a king,” Num_23:21.

III. For what they must praise the Lord. 1. Because he has glorified himself. Remember it yourselves, and make mention of it to others, that his name is exalted, has become more illustrious and more conspicuous; in this every good man rejoices. 2. Because he has magnified his people: He has done excellent things for them, which make them look great and considerable. 3. Because he is, and will be, great among them: Great is the Holy One, for he is glorious in holiness; therefore great, because holy. True goodness is true greatness. He is great as the Holy One of Israel, and in the midst of them, praised by them (Psa_76:1), manifesting himself among them, and appearing gloriously in their behalf. It is the honour and happiness of Israel that the God who is in covenant with them, and in the midst of them, is infinitely great. — Henry 

[nChrist]

Sorry for being late

Brother,

No apology is necessary. Life happens and we're all late from time to time (i.e. illness, family, injury, etc., etc.). I just give thanks that so many people are enjoying this thread.

Love In Christ,
Tom

[daniel1212av]

Glory to God, even though it is not that many. Good to know you are reading. Right now doing research on Is. 23, versus skeptic contentions. May God give us understanding and an obedient heart in all things.

(Isa 13)  "The burden of Babylon, which Isaiah the son of Amoz did see. {2} Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. {3} I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. {4} The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle. {5} They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land. {6} Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty. {7} Therefore shall all hands be faint, and every man's heart shall melt: {8} And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames. {9} Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. {10} For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. {11} And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. {12} I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. {13} Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger. {14} And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land. {15} Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. {16} Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished. {17} Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. {18} Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. {19} And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. {20} It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. {21} But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. {22} And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged."

[daniel1212av]

Isaiah 13 - Analysis of Isaiah 13; 14:1-27

The thirteenth chapter of Isaiah commences a new prophecy, and, according to the division of Vitringa, a new hook or part of his prophecies. The first book, according to him, extending from Isa. 1 to the close of Isa_12:1-6, is occupied with a series of prophecies respecting the Jews. The second portion, from Isa. 13 to Isa_35:1-10 inclusive, consists of a number of separate predictions respecting other nations, with which the Jews were in various ways more or less connected. See Introduction.
The thirteenth and the fourteenth chapters, with the exception of the last five verses of Isa. 14, contain one entire prophecy foretelling the destruction of Babylon. The main design is to predict the destruction of that city: but it is also connected with a design to furnish consolation to the Jews. They were to be carried captive there; and the purpose of the prophet was to assure them that the city to which they should yet be borne as exiles would be completely destroyed.

It is not easy to ascertain with certainty the precise time when this prophecy was delivered, nor is it very material. It is certain that it was delivered either during the reigns of Uzziah, Jotham, Ahaz, or Hezekiah Isa_1:1, the reign of the last of whom closed 710 years before the Christian era; and, since the Jews were carried captive to Babylon 586 years before that era, the prophecy must have been delivered 124 years before that event; and, as Babylon was taken by Cyrus 536 years before Christ, it must have been delivered at least 174 years before its accomplishment. Theodoret supposed that this prophecy was published during the latter part of the reign of Hezekiah. Cocceius and Lightfoot supposed that it was delivered about the same period as the former, and this also is the opinion of Vitringa. All that is of importance, is, that if it was a true prophecy of Isaiah, as there is the fullest demonstration, it must have been delivered at least 170 years before the event which it foretells was accomplished. The material points to settle in regard to the prophecies are:

(1) whether they were delivered before the event;
(2) whether the things predicted could have been foreseen by human sagacity;
(3) whether the prediction is so clear, and particular, as to correspond with the event, or not to be mere vague conjecture; and
(4) whether there is such an occurrence of events as to constitute in fact a fulfillment of the prophecy.
If these things meet, there is the fullest evidence that the prediction was from God.

At the time when this prophecy was delivered, the Jews were in the secure possession of their own capital and country. They were harassed, indeed, by surrounding nations, but they were still free. They had no controversy with Babylon; nor had they reason to apprehend danger from that distant people. Their being borne to that land, was itself, in the time of Isaiah, a distaut event, and one that then was not likely to occur. It is remarkable that Isaiah does not distinctly “foretell” that event here, but throws himself to a period of time “beyond” that, when they “would be” in captivity, and predicts their deliverance. His prophecy “supposes” that event to have occurred. It is a vision passing before his mind “after” that event had taken place; when they would be in Babylon; and when they would be sighing for deliverance Isa_14:1-2. The prophet, therefore, may be conceived in this vision as taking his “stand” beyond an event which had not yet occurred - the captivity of the Jews and their removal to Babylon - and predicting “another” event still more future, which would result in their deliverance - the complete overthrow of the city, and the consequent deliverance of the Jewish people. We are to conceive him standing, as it were, amidst the captive Jews, and directing his eye onward to the complete recovery of the nation by the destruction of Babylon itself. Isa_14:1-2. See Introduction, Section 7, III. (4.)

This prophecy of the destruction of Babylon was delivered, we have seen, at least 174 years before the event occurred. At the time when it was delivered, nothing was more improbable than the ruin of that city as described by Isaiah Isa_13:19-22. It was one of the largest, most flourishing, and perhaps the most strongly fortified city of the world. The prediction that it should be like ‘Sodom and Gomorrah;’ that it should ‘never be inhabited;’ that the wild beast of the desert should lie there; and that dragons should be in their pleasant palaces, was wholly improbable; and could have been foreseen only by God. There were no natural causes that were leading to this which man could perceive, or of which a stranger and a foreigner, like Isaiah, could have any knowledge. This will appear evident by a brief description of the condition of this celebrated city. babylon (derived from babel, and probably built on the same spot as the tower of Babel) was the capital of Babylonia, or Chaldea, and was probably built by Nimrod; but it was a long period before it obtained its subsequent size and splendor.

It was enlarged by Belus, and so greatly beautified and improved by Semiramis, that she might be called not improperly the foundress of it. It was subsequently greatly increased and embellished by Nebuchadnezzar. It stood in the midst of a large plain, and on a very deep and fertile soil. It was on both sides of the river Euphrates, and of course was divided by that river into two parts. The two parts were connected by a bridge near the center of the city; and there is also said to have been a tunnel, or subterranean passage, made from the palace on the east of the river to the palace on the west, made under the river. The old city was on the east, and the new city, built by Nebuchadnezzar, was on the west. Both these divisions were enclosed by one wall, and the whole formed a complete square, which Herodotus, who visited it, and who is the most ancient author who has written on it, says, was 480 furlongs in compass, or 120 furlongs on each side: that is, it was fifteen miles on each side, or sixty miles in compass.

Public belief has been greatly staggered by the accounts which are thus given of the size of Babylon. But the account of the extent of the walls given, by ancient authors, is nearly uniform. Thus Herodotus says it was 480 stadia, or furlongs, in circumference. Pliny and Solinus make it the same. Strabo says it was 385 stadia in circumference; Diodorus, 360; Clitarchus, who accompanied Alexander, says it was 365, and Curtius says it was 368. According to the lowest of these estimates, it could not have been less than twelve miles square, or forty-eight miles in circumference; and was at least eight times as large in extent as London and its appendages; and somewhat larger than the entire district of Columbia. - (Calmet, and “Edin. Ency.”) It is not to be inferred, however, that all this vast space was compactly built. It was enclosed with a wall; but a considerable portion of it might have been occupied with the public squares, with palaces, and with hanging gardens, or, possibly, might have been unoccupied.

The walls of Babylon are said by Herodotus to have been eighty-seven feet thick, and 350 high. They were built of brick, or clay dried in the sun, and not burned; and were cemented by a kind of glutinous earth, or bitumen, with which the adjacent region abounded. The whole city was surrounded by an immense ditch, from which this clay had been taken to make the walls of the city, and which, being always filled with water, contributed materially to its defense. There were 100 gates to the city, twenty-five on each side. These gates were ofsolid brass. Between every two of them there were three towers, raised ten feet above the walls. From the gates there were streets, each 151 feet in width, which ran through the city, so that there were fifty streets in all, cutting each other at right angles, and forming 676 squares in the city. A bridge sixty feet in width crossed the Euphrates in the center of the city, and at the extremities of the bridge were two palaces, the old palace on the east, and the new palace on the west.

The temple of Belus, which occupied almost a square, was near the old palace on the east. Babylon was celebrated for its hanging gardens, built on arches, near 400 feet square, and which were elevated one above another, by terraces, until they reached the height of the walls of the city. On the highest terrace was an aqueduct for watering the gardens, supplied with water by a pump, or probably by the “Persian wheel,” by which the water of the Euphrates was raised to this extraordinary height. In order to prevent the danger of being overflown by the rise in the Euphrates, two canals were cut from the river at a considerable distance above the town, by which the superabundant waters were carried into the Tigris. It is to be borne in mind, however, in order to a just view of this prophecy, that Babylon did not attain its highest splendor and magnificence until “after” the time of Isaiah. It was under Nebuchadnezzar, who ascended the throne of Babylon about 100 years after Isaiah died, that it rose to its highest degree of splendor and power. When Isaiah lived, though it was a city of great wealth and power, and distinguished for great commercial advantages, yet it was then dependent on Assyria. It did not become the capital of the vast kingdom of Chaldea until 680 years before Christ, according to the chronology of Hales, when Assaradon became master of Babylon, and reunited the empires of Assyria and Chaldea.