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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 support 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 provision 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.
(^)