should give way to that fear which has torment and amazement. They 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, (Ps. xlviii. 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 beforehand what he should 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, (Exod. xv. 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 will soon blow over; (v. 25.) Yet a very little while, a little, little while, (so the word is,) and the indignation shall cease, even mine anger, which is the staff in their hand, (v. 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; (Ps. xxx. 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 lift up his staff against Zion, but God shall stir up a scourge for him; (v. 26) he is a terror of God's people, but God will bea 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, that 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 done 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, Ps. lxxxiii. 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's 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.
4. They shall be wholly delivered from the power of the Assyrian, and from the fear of it; (v. 27.) they shall not only be eased of the Assyrian army, which now quartered upon them, and which was a grievous yoke and burthen to them, but they shall no more pay that tribute to the king of Assyria, which, before this invasion, he had exacted from them, (2 Kings xviii. 14.) shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution. Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed; the enemy shall no more recover his strength, to do the mischief he has done. And this, because of the anointing, for their sakes, who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake; that is particularly given them as the reason why God would defend Jerusalem from Sennacherib, (ch. xxxvii. 35.) For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old Testament church, and hath still an eye to in all the favours he shows to his people; it is for his sake that the yoke is broken, and that we are made free indeed.
III. A description both of the terror of the enemy, and the terror with which many were struck by it, and the folly of both exposed, v. 28, to the end. Where observe,
1. How formidable the Assyrians were, and how daring and threatening they affected to appear. Here is a particular description of his march, what course he steered, what swift advances he made; He is come to Aiath, &c. This and the other place he has made himself master of, and has met with no opposition; At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or, the store-cities of Judah, which were fortified for that purpose, were now become his magazines. Some remarkable pass, and an important one, he had taken, they are gone over the passage.
2. How cowardly the men of Judah were, the degenerate seed of that lion's whelp; they are afraid, they are fled upon the first alarm, and did not offer to make any head against the enemy; their apostacy from God had dispirited them, so that one chases a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard but lamentation, to discourage and weaken one another. And poor Anathoth, a priest's city, that should have been a pattern of courage, shrieks louder than any; (v. 30.) with respect to those that gathered themselves together, it was not to fight, but to flee by consent, v. 31. This is designed either, (1.) To show how fast the news of the enemies progress flew through the kingdom; He is come to Aiath, says one; nay, says another, He is passed to Migron, &c. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Ps. cxii. 7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it, and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.
3. How impotent his attempt upon Jerusalem shall be; He shall remain at Nob, whence he may see mount Zion, and there he shall shake his hand against it; (v. 32.) he shall threaten it, and that shall
