And in every place— The prophet here again, as in the 29th verse, subjoins the consequence of the fall of the Assyrian. The sum of the passage is, that in every place which the Assyrian, passing with his formidable army, had left desolate, or where he had rested with his army, his overthrow should be celebrated with the sound of tabrets and harps; since God himself, going forth against the Assyrians, should in such a manner shake and disperse them, that they should utterly disappear; for that this terrible punishment had been for a long time destined by God for this enemy in the land of Canaan: that pile, to be kindled by the anger of God, had been of old prepared for him, into which he was to be cast, as into a terrestrial Gehenna, and there to be utterly consumed. The 32nd verse should be rendered, And every place, where that grounded staff shall have passed, and upon which the Lord shall have laid it, [or caused it to rest] shall be [passed] with tabrets and harps: for in tremendous battles will he fight against them. The Assyrian is here called מוסדה מטה matteh musadah, a grounded staff, baculus fundatus, because the Assyrian empire had, by the permission of the Divine Providence, arrived at that strength and stability, as to be able to execute the divine judgments, as well upon other nations as upon his own people. See chap. Isaiah 14:5 and Habakkuk 1:12 and concerning Tophet, or the valley of Hinnom, Judges 15:8 and Jeremiah 19:6. Vitringa observes, that Tophet must here be understood not in a literal but in a figurative sense, for the place of punishment to be inflicted upon the Assyrians by the burning indignation of God; in the same manner as Gehenna denotes the place of punishment of the impenitent: and that the fire and much wood denote the matter of the punishment destined for the king of Assyria and his army, as well with respect to its nature and effect, as its cause. The making the valley deep and large, signifies the same as the pile constructed of much wood; namely, the greatness of the destruction to be spread through the extensive army of the Assyrian; and indeed it was necessary that this valley and this pile should be large, to contain 185,000 men. The meaning of the phrase ordained of old is, that God had absolutely fixed and determined this event. It was prepared for the king; whereby the prophet shews, that his army first, and Sennacherib himself afterwards, should become obnoxious to the divine judgment. And the last phrase, the breath of the Lord, &c. alludes to the destroying angel, the executor of his judgment. See ch. Isaiah 10:17. This is the literal interpretation of the words, wherein the prophet represents the Assyrian destruction as the type of that of all the enemies and persecutors of the church; and further, these destructions as a figure of the infernal fire, wherein the unbelieving and cruel persecutors of the church shall be tormented for ever, and which is said to be prepared for the devil and his angels, Matthew 25:41.
REFLECTIONS.—1st, It was the sin and folly of the Jews to leave the rock of ages, to trust on the broken reed of human supports; and they severely smarted for it.
1. A woe is pronounced on the rebellious children of Judah, and the cause of it declared. In the day of danger, instead of applying to God, and seeking his guidance and protection, they placed their confidence in the wisdom of their own measures, and the alliance they sought with Egypt, expecting from them a shelter against the impending storm of the Assyrians: and thus by sin not only provoked God to chastise them, but also, by their disregard of him under their corrections, filled up the measure of their iniquities; his children in profession, but rebels in their practice. Note; (1.) Distrust of God's providence is virtually to deny his government of the world, and to turn rebels; nay, atheists. (2.) If afflictions bring us not nearer to God, they will exceedingly harden, and drive us farther from him.
2. Their confidence would fail them, whatever cost they were at, whatever difficulties they were put to, in order to obtain the alliance of Egypt, or however fair the promises of Pharaoh to support them. God was near to be consulted and to help them, and required nothing from them but an humble and sincere application; yet they rather chose to encounter the dangers of the road which led to Egypt, through desarts abounding with lions and serpents; to burden the weary beasts with their choicest riches, as presents to purchase Pharaoh's aid; to go so far as Hanes and Zoan for help, and, though so long and cruelly their house of bondage, thence to seek relief: justly, therefore, doth God warn them, The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion, failing and deceiving them, and making them vexed at their own folly, so dearly to purchase an ally, who, instead of help or profit, should be their reproach, chap. Isaiah 36:6. Note; (1.) The self-righteous, like there Jews, grudge no expence or trouble in labouring to establish their own righteousness, which must prove their ruin, instead of accepting of Christ, his merit, intercession, and Holy Spirit, freely offered, and which would never fail them. (2.) When we leave God in our trials to trust on men, we deserve well to rue our folly and sin in shame and disappointment.
3. The prophet warns them of their only method of safety. Their strength is to sit still; instead of sending their ambassadors, or seeking foreign assistance, to keep at home, and patiently expect the salvation of God. Note; If we desire to extricate ourselves from distress, it must not be by the use of undue means, or impatient struggles, but by patient dependance and waiting upon God.
2nd, For a testimony against them, for a warning to others, and to vindicate God's justice in their punishment, the prophet is commanded to write their sins, and threatened destruction, on a table, that it might be hung up in some conspicuous place; and to note it in a book for future times, that this is, or because this is a rebellious people: this was either the substance of the writing, or the cause why God would have it recorded; they were rebels against God, lying children; who bore a relation to God in profession, but in practice they denied him; children that will not hear the law of the Lord, pay no regard to it, but cast the word behind their back. Two heavy charges are particularly laid against them, and each has a terrible threatening annexed thereto.
1. They said to the seers, See not, as if they wanted them to connive at their sins, endeavouring to discountenance the freedom of their reproofs, or to silence them utterly; and to the prophets, Prophesy not unto us right things, the truths of God's word, the evil and guilt of their conduct, and the threatened judgments; speak unto us smooth things, prophesy deceits, not the harsh words of wrath and damnation, but visions of peace and prosperity: get ye out of the way, turn aside out of the path, so as not to obstruct them in their sinful courses by remonstrating against their iniquities; cause the Holy One of Israel to cease from before us, by no more urging their awful mission from him, or prefacing their threatenings with the view of the character of God, as the jealous and sin-avenging Jehovah. Note; (1.) They are in a dangerous way, who are disgusted at the fidelity, plainness, and seriousness with which God's ministers reprove their sins. (2.) Though men's ears are offended at the harsh terms, damnation, hell, eternity of torments, and unquenchable fire, the faithful preacher may not please them by softening those terrors, with which he is commanded to persuade men. (3.) A zealous minister is a burdensome stone in the sinner's way, and robs him of the peace that he seeks in his delusions. (4.) They who prophesy smooth things to lull the sinner asleep, and flatter the confidence of the formal, will be indeed highly acceptable to the world, but must expect from God the doom of perfidy and falsehood. (5.) If a prophet can be seduced to turn aside, sinners then securely transgress, countenanced by such an example.
God denounces their doom; that Holy One of Israel, whose name was burdensome to them, will execute it, and that word which they have despised shall rise in judgment against them; because they rejected his warnings, and trusted in oppression and perverseness, in their wealth got by such wicked methods, or their allies purchased thereby. Their destruction should come sudden and terrible, as a breach ready to fall, swelling out in a high wall, which rushes suddenly down before the storm, and crushes under its ruins those who fled thither for shelter; and should be as irreparable as the potter's vessel, dashed in pieces by an iron rod, that never can be reunited. Note. (1.) Whether men will hear or whether they forbear, we must not cease to warn them solemnly from God. (2.) The confidence of the sinner, and the self-righteous, is like the tottering wall: in the day of wrath it will overwhelm them, and their damnation be not only unexpected and terrible, but irrecoverable and eternal.
2. They opposed the plainest and most salutary advice. For thus saith the Lord God, the Holy One of Israel, whose burdensome name they could not bear, though his holiness was the great security of his promises, In returning and rest shall ye be saved: this is the path of safety, to return from their evil ways; and instead of trusting on Egypt, to wait patiently on God; in quietness, expecting help from above: and in confidence in the salvation of God shall be your strength; for thus no enemy could prevail against them; and ye would not; they obstinately refused to leave the matter in God's hand. But ye said, No; bent on their own devices; for we will flee upon horses, to secure their persons or treasures, or to seek foreign assistance; therefore shall ye flee, be left to their own folly, and be chased by their foes: and we will ride upon the swift, in hopes to escape, but in vain; therefore shall they that pursue you be swift, and arrest you in your flight. Utterly dispirited, one thousand shall flee at the rebuke of one. See Leviticus 26:7-8 at the rebuke of five; before the most inconsiderable number of enemies shall ye flee, till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill; scattered and solitary, and almost utterly consumed. Note; (1.) When we truly return to God, we may assuredly expect his salvation. (2.) In every trial it should be much more our concern to have our heart brought to quietness and rest in God, than to be anxious about the means of our deliverance. (3.) They who are enabled wholly to place their confidence in Christ can then do all things, he strengthening them. (4.) They who will not make use of the medicine which never fails to cure, deserve to die of their disease. (5.) When the sinner seeks to fly from God's vengeance, he will quickly feel how vain is the attempt.
3rdly, After the former threatenings, consolation is promised to the faithful, though he may a little delay.
1. In the midst of judgment God would remember mercy: and therefore will the Lord wait that he may be gracious unto you* his faithful people, whom, as the word may signify, he pants to deliver out of their troubles; and therefore will ye be exalted, or will exalt his Son as a prince and Saviour in the midst of them, that he may have mercy upon you: for the Lord is a God of judgment, as faithful to his promises as he is just in his corrections; and therefore blessed are all they that wait for him; they will in the issue be made happy in his salvation, and their patient hope be crowned with deliverance. For the people shall dwell in Zion at Jerusalem, safe amidst all the threatenings of Sennacherib: thou shalt weep no more, as they did in the day of their distress: he will be very gracious unto thee, exceeding thy most sanguine hopes, at the voice of thy cry; when he shall hear it, he will answer thee, as he did Hezekiah's prayer, when he spread their afflicted case before the Lord. Note; (1.) God waits to be gracious: no sooner does the sinner return, than he is ready to receive him. (2.) Persevering prayer ever brings an answer of peace. (3.) We shall find every trial which has exercised our faith, and quickened our application to God, a rich blessing to us in the issue.
* In general, as I have once before observed, I make it a rule, in my Reflections, to consider the Text according to our common English Translation.
2. The Lord will provide them with the rich means of grace, to preserve them in the path of duty. In the times of persecution, probably under Ahaz, their faithful teachers were driven into obscurity; but God promises now to restore them, that they might publicly and quietly enjoy the benefit of their ministrations. And they should hear a voice behind them, the spirit of truth, who should be sent to guide them into all truth, saying, This is the way, walk ye in it; directing them to the written word as their rule, enlightening their minds to see it, and inviting them to follow it, when they turned to the right hand, or the left from the strait way of God's commandments. And this is particularly applicable to the times of Christ, when he raised up his zealous servants; and sent his Spirit to direct his faithful people in the way of life and glory, and to bring them to himself, who is the way, the truth, and the life. Note; (1.) Among the greatest afflictions that God's people lament, and which is worse than a famine of bread and water, is the famine of the word. (2.) Though the church may be under persecution, and faithful ministers especially driven into a corner, yet God will rebuke the storm, and bring them from their concealment again, to the joy of his people. (3.) It becomes us to be attentive to the voice of conscience, and the secret warnings of God, when tempted and in doubt how to act.
3. They should then renounce their idolatry, their besetting and most provoking sin. Their idols now, though made of richest metal, nicely engraved, and curiously adorned, with abhorrence should be cast away, as polluted and nauseous. And this was fulfilled on their deliverance from Sennacherib, see 2 Kings 18:4. 2 Chronicles 29:16 and after the Babylonish captivity this evil was radically cured. Note; (1.) Nothing engages the heart so much to God as a sense of his goodness. (2.) True penitents abhor their sins, and put from them as far as possible whatever they have found a means of temptation to them in the time past.
4. Plenty shall be restored to them. Their ground, watered with the dew of heaven, should yield abundant increase, see chap. Isaiah 37:30. Their cattle should fatten in rich pastures, and eat provender winnowed, such plenty being in the land. The rain descending as rivers from the hills, should make their valleys fruitful, that they might stand thick with corn, and add to the joy of their deliverance from the Assyrian army slaughtered by the sword of the destroying angel. And this may well be applied to the abundance of Gospel grace, which will be dispensed in the latter day, when the high towers of Babylon mystical shall fall, and the earth be filled with the knowledge of the Lord, as the waters cover the sea. Note; The minister, like the husbandman, may sow the seed, but it is God alone who giveth the increase; yet this must not supersede, but quicken our labours.
5. Uncommon light and joy would then be diffused. The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days; expressive of their exultation on the destruction of the Assyrians, when their breaches made by that army should be repaired, and the wounds of their state healed: and may be referred to the day of Christ, at present, when every awakened sinner, brought out of darkness into God's marvellous light, rejoices with joy unspeakable, and full of glory, at seeing the breach which sin had made bound up by the sacrifice of a Redeemer, and experiences the healing of this blessed Saviour's grace in his soul: and perhaps it looks forward to the expected glorious spread of the Gospel, when all afflictions of God's people will be at an end, and the nations of the faithful shall walk in the light of the Lord.
4thly, The happiness of God's people being intimately connected with the destruction of their foes, the prophet foretels the utter ruin of the latter.
The great agent in this, is God himself, from heaven sending forth his terrible wrath against the army of Sennacherib, swallowing up the hosts of Assyria as a deluge, and sifting them in the sieve of vanity; the whole being chaff, dispersed with the breath of his displeasure: his bridle in their jaws should cause them to err, turned backwards from their designs of destroying Jerusalem, as a horse is governed by its rider. At his voice his minister of flame shall go forth armed with lightning, tempest, and hail-stones; and stretching forth his more than mortal arm, spread universal destruction around. The rod which smote God's people, shall now be broken, before the grounded staff; the judgment of God lying so heavy on the Assyrians, that none should be able to withstand it in that night of terror. Tophet, in the valley of the son of Hinnom, where they encamped, is ordained for their slaughterhouse, deep and large; so often defiled with the abominable idolatries of those who passed their children through the fire to Moloch; rendered abominable, as covered with the blood of the corpses of the slain, which the lightning of God scorched; or where the Jews burnt the bodies which they found dead in the morning. Note; (1.) It is a fearful thing to fall into the hands of the living God. (2.) The burnings of Tophet represent the eternal punishment of impenitent sinners. Our Saviour calls the place of the damned, Gehenna, in allusion to this valley of Hinnom; there the greater kings, as well as the meanest slaves, whose guilt provokes the wrath of God, lie down in flames which never can be quenched; and there the multitude of sinners, with the devil and his angels, are tormented day and night in those everlasting burnings, which the breath of the Lord, like a stream of brimstone, doth kindle. Note; However now the wicked triumph, the time is short, and their ruin terrible.