Holy One of Israel.
It is singular to find the holiness of God introduced here rather than his majesty or his power. Yet it is significant. The sublime greatness of God is his character, and this is expressed in the word "Holy One." The insults of Assyria are not levelled so much against God's throne, or God's rule, as against God himself. It is the insult offered to the Divine Name. The contrast between Jehovah and the gods created by heathen imaginations is very striking in this particular—they are embodiments of powers; he is a moral Being. They imply force; his Name involves character. Our security lies in this. The possibility of a reasonable trust lies in this. Our conviction of Jehovah's sensitiveness to what troubles us lies in this. The full suggestions of this most suggestive name for God may be drawn out under these divisions.
I. THE GOD WHO ALWAYS DOES THE MORALLY RIGHT.
II. THE GOD WHO ALWAYS RESPONDS TO TRUST.
III. THE GOD WHO IS EVER FAITHFUL TO HIS PROMISE.
IV. THE GOD WHO IS JEALOUS OF HIS PERSONAL HONOUR.
V. THE GOD WHO REQUIRES TO BE SERVED WITH OUR GOODNESS.
On the jealousy of the Divine Name, see Ezekiel 36:22, Ezekiel 36:23; and show how the views of God, thus unfolded, become the basis for the great atonement, whereby the world is redeemed. The "just God" is also the "Saviour."—R.T.
God s agents are never beyond his restrainings.
He used Assyria, but he holds Assyria in with bit and bridle. The horse may plunge, and rear, and trample, and seem to be beyond all restraint; but God never looses the rein, and draws it in when he pleases. The figures used are even more striking. He puts "a hook in the nose," which Michaelis explains in this way: "The Orientals make use of a contrivance for curbing their work-beasts, which is not adopted among us. They bore the nose through both sides, and put a ring through it, to which they fasten two cords. When a beast becomes unruly, they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that, after a few repetitions, he fails not to become quite tractable, whenever he begins to feel it. To this contrivance the Arabian poets often allude." It illustrates two points.
I. THE ANXIETIES WE SUFFER WHEN WE FIX OUR GAZE ON SECOND CAUSES.
II. THE RESTFULNESS WE GAIN WHEN WE LOOK, BEHIND AND WITHIN, TO THE GREAT, OVERRULING FIRST CAUSE.—R.T.