13. For now will I break his yoke from off thee, and will burst thy bonds in sunder.

13. Et nunc conteram (vel, confringam) jugum ejus ab te, et vincula tua disrumpam.

He confirms what the former verse contains, -- that God would now cease from his rigor; for he says, that the deliverance of this chosen people was nigh, when God would break down and reduce to nothing the tyranny of that empire. This verse clearly shows, that a clause in the preceding verse ought not to be so restricted as it is by some interpreters, who regard it as having been said of the slaughter of the army of Sennacherib. But the Prophet addresses here in common both the Israelites and the Jews, as it is evident from the context; and this verse also sufficiently proves, the Prophet does not speak of the Jews only; for they had not been so subdued by the Assyrians as the Israelites had been. I indeed allow that they became tributaries; for when they had broken their covenant, the Assyrian, after having conquered the kingdom of Israel and the kingdom of Syria, extended his arms at length to Judea. It is then certain, that they had been in some measure under the yoke; but it was not so hard a servitude that the words of the Prophet could be applied to it. I therefore take the expression generally, that God would free from the tyranny of Nineveh his own people, both the Israelites and the Jews. If any one objects and says, that the Israelites were never delivered. This indeed is true; but as to Nineveh, they were delivered when the empire was transferred to the Chaldeans, and Babylon became the seat of the empire.

We now then see, that the meaning of our Prophet is simply this, -- that though God by the Assyrians chastised his people, he yet did not forget his covenant, for the Assyrians were punished. It was then sufficient for his purpose to say that the Jews as well as the Israelites were no longer under the yoke of Nineveh, how much soever they might have afterwards suffered under other tyrants. And what is said about the yoke being broken, belongs also in some measure to the Jews; for when we extend this to both, the Israelites and also the Jews, it would not be unsuitable to say, that they were both under the yoke and bound with chains. For though the servitude of Israel was hard, yet the Jews had also been deprived of their liberty. It is then right that this which is said should be taken generally, I will now break his yoke from thee, and thy bonds will I burst

Now this verse teaches us, that the people were not so subdued by the tyranny of their enemies, but that their deliverance was always in the hand and power of God. For how came it, that the Assyrians prevailed against the Israelites, and then subjugated the Jews, except that they were as a rod in the hand of God? So Isaiah teaches us in the tenth chapter. Though they armed themselves, they were yet but as the weapons and arms of God, for they could not have made any movement, except the Lord had turned their course, wherever he pleased, as when one throws a javelin or a dart with his hand. It follows --