(20) The remnant of Israel . . .--For the remnant of Assyria there is as yet no word of hope. (See, however, Isaiah 19:23.) For that of Israel, the prophet, falling back on the thought embodied in the name Shear-jashub (see Note on Isaiah 7:3), predicts a brighter future.

Shall no more again stay upon him that smote them.--The smiter is the king of Assyria, whose protection Ahaz and his counsellors had courted instead of trusting in the Holy One of Israel. Their experience of the failure of that false policy should lead them to see that faith in God was, after all, the truest wisdom.

Verses 20-34. - CONSOLATION FOR THE FAITHFUL IN ISRAEL. The destruction of Assyria shall be followed - how soon, is not said - by the return of a "remnant of Israel," not so much to their own land, as to God (vers. 20, 21). The remnant, however, shall be but a remnant - judgment shall have overtaken the balk of the people (vers. 22, 23). Still, there is reason for the faithful to take courage and be of good heart; Assyria will shortly receive a check (vers. 24-27) - when her armies swoop upon Jerusalem, God will swoop down on her (vers. 28-34). Verse 20. - In that day; i.e. "at that time" - the time of the destruction of Assyria. The remnant of Israel (see Isaiah 1:9). Isaiah had indicated his firm belief in the existence of this faithful remnant and its return, in the name which he had given to his son, Shear-Jashub (see note on Isaiah 7:3). The escaped. Those who escape from the destruction to be caused by the Assyrian invasion. Shall no more again stay upon him that smote them. We are told in the Second Book of Chronicles (2 Chronicles 28:23) that Abaz "sacrificed to the gods of Damascus which smote him" - and we know that he also trusted to Tiglath-Pileser, who "distressed him and strengthened him not" (2 Chronicles 28:21). Among the "remnant" there shall be no such mistaken confidences. But shall stay upon the Lord; i.e. "shall put their trust in God; and him only" (comp. 2 Samuel 22:19; Psalm 18:18).

10:20-34 By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, because of the anointing; for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, ver. 28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.And it shall come to pass in that day,.... Here begins a prophecy relating to the people of Israel, and concerns things that should befall them after the destruction of the Babylonish monarchy, which after Nebuchadnezzar did not last long; there were but two kings after him mentioned in Scripture, Evilmerodach, and Belshazzar; so that its tall trees, its kings, were very few, so few that a child might count them; and what is after said is for the comfort of that people, and seems to refer to the times of the Gospel, as appears by some words in the context cited by the Apostle Paul:

that the remnant of Israel, and such as are escaped of the house of Jacob; who should return from the Babylonish captivity, and be settled in their own land:

shall no more again stay upon him that smote them; either on the kings of Egypt, who were originally their oppressors, and in whom they had been so foolish as to put their trust and confidence, they being but a broken staff and reed, Isaiah 30:2 or on the king of Assyria, in the time of Ahaz, who made him pay tribute, and afterwards fought against him:

but shall stay upon the Lord, the Holy One of Israel, in truth; that is, upon Christ, the Lord of all, and King of saints; the Lord their righteousness, and from whom they have their holiness: to stay or lean on him is expressive of faith in him, of reliance and dependence on him, and trust in him; which is done in sincerity and uprightness of soul, unfeigned and without dissimulation; not in profession only, but in reality, and as nakedly revealed in the Gospel, without type and figure; for this respects Gospel times, in which the shadows of the law are gone, and Christ, as the object of faith, appears unveiled, being come a High Priest of good things to come. The Targum is they

"shall no more lean on the people whom they served; but they shall lean upon the Word of the Lord, the Holy One of Israel, in truth;''

that is, on the essential Word, the Messiah: this was the case of a few of them, a remnant according to the election of grace, as the following words show.