This (the King being now introduced) is the judgment of the Assyrian. In his latter approach he spoiled, but had not been spoiled—the circumstances of Zion—the detail of all that had passed, or allusion to it, but the Lord arises. The Remnant are preserved, they see "the King in his beauty," and have their portion now, even to the end of the Land. The Assyrian could not prevail, nor strengthen "his mast"; how could he pass the Lord as a defense? Then there is a great judgment on the nations which has place in Idumea. It is the day of the Lord's vengeance. His recompenses for Zion. Then the universal joy, and consequence of blessing. Antichrist has nothing to do with all this. The only place he can be supposed to be mentioned is, if it be, where it is added, "Yea, also for the king it is prepared" (gam-hu lammelek). Otherwise it is the historic connection between Israel, Zion, the inroad of the nations, Egypt, the Lord, the Assyrian, the King, and the full joy thereon—their complete deliverance and security—and, in a word, everlasting joy upon their heads, seeing "the King in his beauty," possessing the Land, the desert blossoming, and holiness their way.
I also gather from this, that Edom and Bozrah in chapter 63, is not the destruction of Antichrist, but that which is spoken of in these chapters, the nations there, after the former had passed, by the coming of Christ with all His saints, from the scene. The controversy with the nations when Zion is taken up—the prostrate, because disobedient, lion of God.