(27) The yoke shall be destroyed because of the anointing . . .--The English, as it stands, is scarcely intelligible, but suggests the idea that the "anointing" was that which marked out the kings and priests of Judah as a consecrated people, and the remembrance of which would lead Jehovah to liberate them from bondage. Most commentators, however, render "by reason of the fat," the implied figure being that of a bullock which grows so fat that the yoke will no longer go round his neck, as the symbol of a people waxing strong and asserting its freedom. Comp. "Jeshurun waxed fat and kicked" (Deuteronomy 32:15).

Verse 27. - The yoke shall be destroyed because of the anointing; literally, before the oil; i.e. "the Anointed One" - primarily Hezekiah, "the anointed of the Lord" (2 Samuel 19:21; 2 Kings 11:12; Lamentations 4:20) for the time being, but with a further refer-once to the Messiah, who breaks all the bands of the wicked asunder, and casts away their cords from him (Psalm 2:2, 3); and who is represented by each prince of the house of David, as he was by David himself.

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, that his burden shall be taken away from off thy shoulder,.... The tax or tribute imposed upon Hezekiah by the king of Assyria, 2 Kings 18:14,

and his yoke from off thy neck; the same with the burden; unless it means also the subjection of the cities of Judah, which were taken by the Assyrian; and indeed it may be extended further, and be considered as a prophecy not merely of deliverance from the present distress, but from the future captivity in Babylon; and which was a type of the deliverance and redemption by Christ, when the Lord's people were delivered from the burden of sin, the guilt and punishment of it; from the yoke of the law, the yoke of bondage; and from the tyranny of Satan, and out of the hand of every enemy; and this seems to be hinted at in the next clause:

and thy yoke shall be destroyed, because of the anointing; or, "be corrupted, because of fatness" (u); through the multitude of riches and honours, with which the Assyrian monarchy abounded; which fill with pride, introduce luxury, and so bring ruin, on a state. Jarchi and Kimchi interpret the anointing of Hezekiah, the anointed king of Israel, for whose sake the Assyrian yoke was destroyed. The Rabbins say, that this deliverance was wrought on account of the large quantity of oil which Hezekiah consumed in the schools and synagogues, for the study of the law, and the explanation of it; but the Targum much better refers it to the Messiah,

"the people shall be broken from before the Messiah;''

who was anointed with the oil of gladness above his fellows, and for whose sake, and by whom, the yoke of sin, Satan, and the law, has been destroyed. Vitringa interprets it of the Spirit of God, and his powerful operations, whose gifts and graces are often compared to oil and ointment; and makes the words parallel to Zechariah 4:6.

(u) "et corrumpetur jugum propter oleum", Cocceius; "prae pinguedine", Quidam in Munster.