(28) He is come to Aiath . . .--There is an obvious break between this and the preceding verse, and a new section begins, connected with the former by unity of subject, both referring to Sargon's invasion of Judah. That such an invasion took place at or about the time of that king's attack on Ashdod (Isaiah 20:1) the inscriptions leave no doubt. The Koujunyik cylinder names the king of Judah as having joined with the king of Ashdod; and in another, Sargon speaks of himself as "the subduer of the lands of Judah" (Layard, Inscriptions, xxxiii. 8). There is nothing in the passage itself to determine whether Isaiah 10:28-32 are predictive or historical, or when they were first uttered. Assuming that the Messianic prophecy of chap 11 is in close connection with them, it seems most probable that now, as in the earlier attack of Pekah and Rezin (Isaiah 7), as in the later invasion of Sennacherib (Isaiah 37), the bright vision of the future came to sustain the people when they were at their lowest point of depression. This would obviously be when Sargon's armies were actually encamped round the city, when they had reached the last halting-place of the itinerary which Isaiah traces out. We may infer accordingly that the Assyrian armies were then at or near Nob, and that the prophet, supplied, either by human agency or supernaturally, with a knowledge of the movements of the Assyrian armies, describes their progress to a terrified and expectant people, and fixes the final goal. That progress we now have to trace. (1) Aiath is probably identical with the Ai of Joshua 7:2, the Aija of Nehemiah 11:31, in the tribe of Benjamin, not far from Bethel. (2) Migron. The route taken was not the usual one, but passed over three valleys, probably with a view to surprise Jerusalem by an unexpected attack. The modern name, Bure Magrun, survives, a short distance from Bethel. (3) Michmash. Now Muchmas, on the east side of the Migron valley. Here the carriages, i.e., the baggage (Acts 21:15; 1Samuel 17:22), the impedimenta, of the Assyrian army was left behind that the host might advance with greater rapidity to immediate action. (4) Geba, in the tribe of Benjamin (1Chronicles 6:60). Here, after defiling through the "passages," probably the gorge of Wady Suweinit memorable for Jonathan s adventure (1Samuel 14:4-5), the army halted and encamped. (5) The panic spread rapidly to Ramah, memorable as the chief residence of Samuel (1Samuel 7:17). (6) The inhabitants of Gibeah, still retaining in its name its old association with the hero-king of Israel (1Samuel 11:4), left their town deserted and undefended. (7) Gallim, not now identifiable, but mentioned in 1Samuel 25:44. (8) Laieh, not the northern city of that name (Judges 18:29), but near Jerusalem. Read, Listen, O Laish, as if to the tramp of the armies as they passed. (9) Anathoth; about four miles north of Jerusalem, the birth-place of Jeremiah (Jeremiah 1:1). There is a special pathos in the prophet's accents, aniyah Anathoth. A various reading adopted by many critics gives, Answer, O Anathoth. (10) Madmenah, or Madmen, appears in Jeremiah 48:2, as a Moabite city. The name ("dung-hill") was, however, not an uncommon one. It is named (Joshua 15:31) as one of the south-eastern cities of Judah. (11) The people of Gebim ("water-pits;" locality not identified) gather their goods for flight. (12) At last the army reaches Nob, memorable as having been one of the resting-places of the Tabernacle in the time of Saul (1Samuel 21:1). The site has not been identified with certainty, but it was obviously a position that commanded Jerusalem, between it and Anathoth, probably not far from the hill Scopos ("watch-tower") where Titus and his troops encamped during the siege of Jerusalem. The prophet's narrative leaves the invader there shaking his hand, as with defiant menace, against the holy city. For "that day," read this very day, fixing, as it were, the very hour at which Isaiah spoke.

Verses 28-32. - This graphic portraiture of the march of an Assyrian army on Jerusalem is probably not historic, but prophetic. Isaiah sees it in vision (Isaiah 1:1), and describes it like an eye-witness. There are at present no sufficient means of deciding to what particular attack it refers, or indeed whether the march is one conducted by Sennacherib or Sargon. Sargon calls himself in one inscription "conqueror of the land of Judah" (Layard, 'Inscriptions,' 33:8), and the details of the present prophecy, especially ver. 9, suit the reign of Sargon rather than that of his son, so that on the whole it is perhaps most probable that some expedition of Sargon's is portrayed. Verse 28. - He is come to Aiath. "Aiath" is probably Ai (Joshua 8:1-28), with a feminine termination. It lay about three miles south of Bethel, which had become Assyrian with the conquest of Samaria. If an Assyrian army mustered at Bethel, it would naturally enter Judaean territory at Ai. He is passed to Migron; rather, he has passed through Migron. "Migron" is mentioned as a village in the territory of Gibeah of Benjamin (1 Samuel 14:2); but the Migron of this passage must have been further to the north. He hath laid up his carriages; i.e. "has left his baggage-train." Michmash was about seven miles nearly due north of Jerusalem. The heavy baggage might conveniently be left there, especially as it was difficult of attack (1 Samuel 14:4-13), while a lightly equipped body of troops made a dash at Jerusalem.

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.He is come to Aiath,.... In this and the following verses is prophetically described the expedition of Sennacherib to Jerusalem, when he either went from Assyria, or returned from Egypt thither; and the several places are mentioned, through or by which he passed, or near to which he came, the tidings of which greatly distressed the inhabitants of them; and the first that is named is Ajath, thought to be the same with Ai, which was beside Bethaven, and on the east side of Bethel, Joshua 7:2 and though it was burnt, and made desolate by Joshua, Joshua 8:28 yet it was afterwards rebuilt, for it was in being in Nehemiah's time; or at least there was a place of this name, which was upon or near the spot where this stood, since it is mentioned with Geba, Michmash, and Bethel, Nehemiah 11:31 according to the ancient Jewish writers (w), it lay three miles from Jericho. Jerom (x) calls it Agai, and says that in his time there was scarce any remains of it, only the place was shown.

He is passed to Migron; this place, as the former, was in the tribe of Benjamin; mention is made of it, as in the uttermost part of Gibeah, 1 Samuel 14:2. Sennacherib seems not to have stayed either in this, or the former place:

at Michmash he hath laid up his carriages; here was a passage, called the passage of Michmash, where was the garrison of the Philistines; and on each side of it were two rocks, one called Bozez, and the other Seneh; one of which fronted Michmash to the north, and the other Gibeah to the south, 1 Samuel 13:23 by Josephus (y) it is called Mechmas, a city; and so it is in the Apocrypha:

"Thus the sword ceased from Israel: but Jonathan dwelt at Machmas, and began to govern the people; and he destroyed the ungodly men out of Israel.'' (1 Maccabees 9:73)

In Jerom's time it was a very large village, who says it was nine miles from Jerusalem (z): mention is made of it in the Misna (a), as famous for the best fine flour; and this the king of Assyria made his magazine, and in it laid up his provisions and warlike stores, from whence he might be supplied upon occasion. The words may be rendered, "he hath laid up his arms"; and Kimchi thinks he left the greatest part of his arms here, and went in haste to Jerusalem, imagining he should have no occasion for them, but should easily take it. The Targum is,

"at Micmas he shall appoint the princes of his army;''

the generals of it: perhaps the sense is, that here he made a muster of his army, examined the arms of his soldiers, appointed the proper officers, and gave them their instructions.

(w) Shemot Rabba, sect. 32. fol. 135. 2.((x) De locis Hebraicis, fol. 87. E. (y) Antiqu. l. 6. c. 6. sect. 1. & l. 13. c. 1. sect. 6. (z) De locis Hebraicis, fol. 93. F. (a) Menachot, c. 8. sect. 1.