BibleTools.info

The Lord "Jehovah" - For אדני Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read יהוה , Yehovah, as in other cases.

And under his glory - That is, all that he could boast of as great and strong in his army, (Sal. ben Melec in loc.), expressed afterwards, Isaiah 10:18, by the glory of his forest, and of his fruitful field.

Therefore shall the Lord - Hebrew, אדון 'ādôn The Lord of hosts - In the present Hebrew text, the original word is also אדני 'ădonāy but fifty-two manuscripts and six editions read Jehovah. On the meaning of the phrase, “the Lord of hosts,” see the note at Isaiah 1:9. This verse contains a threatening of the punishment that would come upon the Assyrian for his insolence and pride, and the remainder of the chapter is mainly occupied with the details of that punishment. The punishment here threatened is, that while he appeared to be a victor, and was boasting of success and of his plunder, God would send leanness - as a body becomes wasted with disease.

His fat ones - That is, those who had fattened on the spoils of victory; his vigorous, prosperous, and flourishing army. The prophet here evidently intends to describe his numerous army glutted with the trophies of victor, and revelling on the spoils.

Leanness - They shall be emaciated and reduced; their vigor and strength shall be diminished. In Psalm 106:15, the word “leanness,” רזון râzôn is used to denote destruction, disease. In Micah 6:10, it denotes diminution, scantiness - ‹the scant ephah.‘ Here it denotes, evidently, that the army which was so large and vigorous, should waste away as with a pestilential disease; compare Isaiah 10:19. The “fact” was, that of that vast host few escaped. The angel of the Lord killed 185,000 men in a single night; 2 Kings 18:35; see the notes at Zechariah 12:6:

In that day I shall make the governors of Judah

Like a hearth of fire among the wood,

And like a torch of fire in a sheaf;

And they shall devour all the people round about.

See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?