which he had come (vers. 28, 29).

* From the Mesopotamian sculptures, it appears that in the case of distinguished prisoners,

literally a ring was passed, in Assyria, through the lower lip, and in Babylonia through t he nose, to

which a thong or rope was attached, by which the prisoner was led (comp. Rawlinson ad loc. in

the Speaker's Commentary).

In its second part (vers. 30-32) the prophetic utterance turns from Sennacherib to Hezekiah and to

Judah. We cannot fail t o recognize the internal connection between this and the former utterance

in Isaiah 7 in regard to the Syro -Israelitish invasion in the time of Ahaz. Once more we have "a

sign" of the certainty of promised deliverance in an event as yet future. The absolute deliverance

of Judah from the invasion of Assyria is guaranteed by this sign, that in the present year, when the

ordinary operations of sowing had been interrupted, they would have sufficient for their support in

that which sprang from the grains that had accidentally fallen out of the corn reaped at the former

harvest. Similarly, as regarded the next year's harvest, for which it was impossible to make

preparation, partly from the presence of the Assyrian army, and partly from the depopulation of

the country, there would be sufficiency from the corn which sprang of itself (either on the old

stems or from what dropped from unreaped ears). Lastly, in the third year, the ordinary

agricultural operations would be resumed, because the Assyrian host would be gone without

retaining occupation of the land, and because such as were left of the population would have

returned to their homes from Jerusalem and the other fenced cities where they had sought refuge.

Thus "the sign" lay in the promised certainty of their s upport through the Divine blessing on the

land which Assyria boasted to have laid waste* (vers. 23, 24).

* Generally "the sign" is sought in the prediction of what would happen in those years, of which

various - more or less unsatisfactory - explanations are given. We would lay the emphasis on the

verb "ye shall eat," as a promise of sufficient support.

Nor is it uncommon in fruitful districts of Palestine for a second harvest to spring from the ears of

corn left standing in the fields. Thus the provisio n for their present wants, and that for the

agricultural year on which they had already entered, coming to them through the direct blessing of

God on a land over which the Assyrian claimed absolute power, would in those two years be a

constant sign that the relation between Jehovah and Sennacherib was what had been told, and that

they had not to fear any return of the enemy. And so would this prophetic "sign" - "natural" by the

special blessing of God, but "supernatural" when viewed by itself - be alike for comfort and the

strengthening of faith, but also for the constant exercise of it.

From another point of view also this prophetic utterance connects itself with the earlier prediction

in Isaiah 7. Like the latter, it affords insight into the general character and structure of prophecy.

Taking its departure from the present condition of things, it points to the full meaning of the

prophecy, viewing it in its widening bearing, till in the dim distance it descries its fulfillment in

what is the final goal of all prophecy - the Messianic kingdom. Thoughts of the growth of the

seemingly scanty yet sufficient fruit left on the fields of Judah, but which in due time, when Judah

was restored to quiet homes, would be followed by rich harvests, suggest the higher application to

the "remnant escaped," which was yet again to "take root downward, and bear fruit upward." And

with yet wider and final application (2 Kings 19:31) does it point forward to "the remnant"

according to the election of grace, the faithful remnant, the true Israel (comp. Isaiah 4:2; 6:13;

10:20 -23) in the Messianic day, when "the zeal of Jehovah of hosts" should "perform this" (Isaiah

9:7). Lastly, the third part of Isaiah's utterance (vers. 32-34)is a direct prediction with reference to

the threats of Sennacherib and the issue of this war.

Nor was the Divine judgment on Sennacherib long delayed. "In that night"* "the angel of

Jehovah" went forth to smite in the Assyrian host - probably that which still lay before Jerusalem -

"all the mighty men of valor, and the leaders and captains" (2 Chronicles 32:21).