Isaiah 10
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566
Isaiah 10
Woe to Them That Decree Unrighteous Decrees
1Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
Jamieson-Fausset-Brown
CHAPTER 10
Is 10:1-4. Fourth strophe.
1. them that decree--namely, unrighteous judges.
write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [Maurer], (Is 1:10, 23).
CHAPTER 10
Is 10:1-4. Fourth strophe.
1. them that decree--namely, unrighteous judges.
write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [Maurer], (Is 1:10, 23).
The Pulpit Commentary
The prophecy begun in Isa_9:8 terminates with this stanza, which contains a warning against injustice and oppression, addressed to Israel and Judah equally, and accompanied by the threat of a "day of desolation," when those who have refused to make God their Refuge will have no resource, but to go into captivity with the "prisoners," or to perish with the "slain." A foreign conquest, accompanied by slaughter, and the deportation of captives, is not obscurely intimated.
Woe unto them that decree unrighteous decrees (comp. Isa_1:17, Isa_1:20, Isa_1:26; Isa_5:23, etc.). The perversion of judgment from the judgment-seat is the sin rebuked. It was certainly prevalent in Judah, it may also have been practiced in Israel. And that write grievousness, etc. Translate, and unto the writers that enregister oppression. The decrees of courts were, it is clear, carefully engrossed by the officials, probably upon parchment, every outward formality being observed, while justice itself was set at naught.
The prophecy begun in Isa_9:8 terminates with this stanza, which contains a warning against injustice and oppression, addressed to Israel and Judah equally, and accompanied by the threat of a "day of desolation," when those who have refused to make God their Refuge will have no resource, but to go into captivity with the "prisoners," or to perish with the "slain." A foreign conquest, accompanied by slaughter, and the deportation of captives, is not obscurely intimated.
Woe unto them that decree unrighteous decrees (comp. Isa_1:17, Isa_1:20, Isa_1:26; Isa_5:23, etc.). The perversion of judgment from the judgment-seat is the sin rebuked. It was certainly prevalent in Judah, it may also have been practiced in Israel. And that write grievousness, etc. Translate, and unto the writers that enregister oppression. The decrees of courts were, it is clear, carefully engrossed by the officials, probably upon parchment, every outward formality being observed, while justice itself was set at naught.
2To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
Jamieson-Fausset-Brown
2. To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."
take away the right--"make plunder of the right" (rightful claim) [Horsley].
2. To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."
take away the right--"make plunder of the right" (rightful claim) [Horsley].
The Pulpit Commentary
The poor … the widow … the fatherless. These were the classes who were the chief sufferers by the perversion of justice (comp. Isa_1:17, Isa_1:23). They were exactly the classes for whom God had most compassion, and whom he had commended in the Law to the tender care of his people (see note on Isa_9:17).
The poor … the widow … the fatherless. These were the classes who were the chief sufferers by the perversion of justice (comp. Isa_1:17, Isa_1:23). They were exactly the classes for whom God had most compassion, and whom he had commended in the Law to the tender care of his people (see note on Isa_9:17).
3And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
Jamieson-Fausset-Brown
3. what will ye do--what way of escape will there be for you?
visitation--of God's wrath (Is 26:14; Job 35:15; Ho 9:7).
from far--from Assyria.
leave ... glory--rather, "deposit (for safekeeping) your wealth" [Lowth]. So Psa 49:17.
3. what will ye do--what way of escape will there be for you?
visitation--of God's wrath (Is 26:14; Job 35:15; Ho 9:7).
from far--from Assyria.
leave ... glory--rather, "deposit (for safekeeping) your wealth" [Lowth]. So Psa 49:17.
The Pulpit Commentary
What will ye do in the day of visitation? "The day of visitation" is the day when God reckons with his servants, and demands an account from each of the work done in his vineyard, being prepared to recompense the good and punish the bad (comp. Hos_9:7). It is oftenest used in a bad sense because, unhappily, so many more are found to deserve punishment than reward. The desolation which shall come from far; rather, the crashing ruin (Cheyne). It is sudden, and complete destruction, rather than mere desolateness, that is threatened. Previous prophecies, especially Isa_7:17-20, had informed the Jews that it was to "come from far," "by them that were beyond the river." To whom will ye flee? The prophet speaks in bitter irony. Is there any one to whom ye can flee? any one who can protect you from the wrath of God? Ye well know there is no one. Where will ye leave your glory? With whom will ye deposit your riches, your magnificence, your jewels, your grand apparel? You cannot save them. They will all make to themselves wings, and "fly away like a bird" (Hos_9:11).
What will ye do in the day of visitation? "The day of visitation" is the day when God reckons with his servants, and demands an account from each of the work done in his vineyard, being prepared to recompense the good and punish the bad (comp. Hos_9:7). It is oftenest used in a bad sense because, unhappily, so many more are found to deserve punishment than reward. The desolation which shall come from far; rather, the crashing ruin (Cheyne). It is sudden, and complete destruction, rather than mere desolateness, that is threatened. Previous prophecies, especially Isa_7:17-20, had informed the Jews that it was to "come from far," "by them that were beyond the river." To whom will ye flee? The prophet speaks in bitter irony. Is there any one to whom ye can flee? any one who can protect you from the wrath of God? Ye well know there is no one. Where will ye leave your glory? With whom will ye deposit your riches, your magnificence, your jewels, your grand apparel? You cannot save them. They will all make to themselves wings, and "fly away like a bird" (Hos_9:11).
4Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
Jamieson-Fausset-Brown
4. Without me--not having Me to "flee to" (Is 10:3).
bow down--Bereft of strength they shall fall; or else, they shall lie down fettered.
under ... under--rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].
Is 10:5-34 and Is 11:12. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise.
Is 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Is 10:27).
4. Without me--not having Me to "flee to" (Is 10:3).
bow down--Bereft of strength they shall fall; or else, they shall lie down fettered.
under ... under--rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].
Is 10:5-34 and Is 11:12. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise.
Is 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Is 10:27).
The Pulpit Commentary
Without me. That this is a possible rendering of the word used seems proved by Hos_13:4. But here it scarcely suits the context. God does not speak directly, in the first person, elsewhere in the entire prophecy (Isa 9:8-10:4), but is spoken of in the third person throughout, as even in the present verse, where we have "his anger," "his hand." It is better, therefore, to give the word its ordinary meaning—"unless," "except." Have they anywhere to flee to, unless they shall crouch amid the captives that are being carried off, or fall amid the slain? In other words, there is no escape for them; they must either submit to captivity or death. For all this, etc. Even when the two kingdoms were destroyed, and the captivity of both was complete, God's wrath was not fully appeased, his anger was not wholly turned away. Both peoples suffered grievous things in their captivity, as appears from the Book of Daniel (Isa_3:1-26; Isa_6:1-13.) and other places. It took seventy years for God's anger to be appeased in the case of Judah (2Ch_36:21), while in the case of Israel it was never appeased. Crushed beneath the iron heel of their conquerors, Israel ceased to exist as a nation.
Without me. That this is a possible rendering of the word used seems proved by Hos_13:4. But here it scarcely suits the context. God does not speak directly, in the first person, elsewhere in the entire prophecy (Isa 9:8-10:4), but is spoken of in the third person throughout, as even in the present verse, where we have "his anger," "his hand." It is better, therefore, to give the word its ordinary meaning—"unless," "except." Have they anywhere to flee to, unless they shall crouch amid the captives that are being carried off, or fall amid the slain? In other words, there is no escape for them; they must either submit to captivity or death. For all this, etc. Even when the two kingdoms were destroyed, and the captivity of both was complete, God's wrath was not fully appeased, his anger was not wholly turned away. Both peoples suffered grievous things in their captivity, as appears from the Book of Daniel (Isa_3:1-26; Isa_6:1-13.) and other places. It took seventy years for God's anger to be appeased in the case of Judah (2Ch_36:21), while in the case of Israel it was never appeased. Crushed beneath the iron heel of their conquerors, Israel ceased to exist as a nation.
Assyria, the Rod of Mine Anger
5O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
Jamieson-Fausset-Brown
5. O Assyrian, &c.--rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jr 51:20; Psa 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.
5. O Assyrian, &c.--rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jr 51:20; Psa 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.
The Pulpit Commentary
SECTION V. PROPHECIES OF WOE UPON FOREIGN NATIONS (Isa_10:5-23)
ASSYRIA, AFTER BEING GOD'S INSTRUMENT TO PUNISH ISRAEL, SHALL HERSELF BE PUNISHED IN HER TURN. The wicked are a sword in the hand of God (Psa_17:13), wherewith he executes his judgments; but this fact is hid from them, and they imagine that they are successful through their own strength and might. So it was with Assyria (Isa_10:5-14), which its long career of victory had made proud and arrogant above measure. God now, by the mouth of Isaiah, makes known his intention of bringing down the pride of Assyria, and laying her glory in the dust, by a sudden and great destruction (verses 15:19), after she has served his purposes.
O Assyrian; literally, Ho! Asshur. "Asshur" is the nation personified, and is here addressed as an individual. The transition from Isa_10:1-4 is abrupt, and may be taken to indicate an accidental juxtaposition of two entirely distinct prophecies. Or Assyria may be supposed to have been in the prophet's thought, though not in his words, when he spoke of "prisoners" and "slain" in the first clause of Isa_10:4. The rod of mine anger (comp. Jer_51:20, where it is said of Babylon, "Thou art my battle-axe and weapons of war; for with thee will I break in pieces the nations, and with thee will I destroy the kingdoms"). So Assyria was now the "rod" wherewith God chastised his enemies. The true "staff" in the hand of Assyria, wherewith she smote the peoples, was "God's indignation."
SECTION V. PROPHECIES OF WOE UPON FOREIGN NATIONS (Isa_10:5-23)
ASSYRIA, AFTER BEING GOD'S INSTRUMENT TO PUNISH ISRAEL, SHALL HERSELF BE PUNISHED IN HER TURN. The wicked are a sword in the hand of God (Psa_17:13), wherewith he executes his judgments; but this fact is hid from them, and they imagine that they are successful through their own strength and might. So it was with Assyria (Isa_10:5-14), which its long career of victory had made proud and arrogant above measure. God now, by the mouth of Isaiah, makes known his intention of bringing down the pride of Assyria, and laying her glory in the dust, by a sudden and great destruction (verses 15:19), after she has served his purposes.
O Assyrian; literally, Ho! Asshur. "Asshur" is the nation personified, and is here addressed as an individual. The transition from Isa_10:1-4 is abrupt, and may be taken to indicate an accidental juxtaposition of two entirely distinct prophecies. Or Assyria may be supposed to have been in the prophet's thought, though not in his words, when he spoke of "prisoners" and "slain" in the first clause of Isa_10:4. The rod of mine anger (comp. Jer_51:20, where it is said of Babylon, "Thou art my battle-axe and weapons of war; for with thee will I break in pieces the nations, and with thee will I destroy the kingdoms"). So Assyria was now the "rod" wherewith God chastised his enemies. The true "staff" in the hand of Assyria, wherewith she smote the peoples, was "God's indignation."
6I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
Jamieson-Fausset-Brown
6. send him--"Kings' hearts are in the hand of the Lord" (Pr 21:1).
hypocritical--polluted [Horsley].
nation--Judah, against whom Sennacherib was forming designs.
of my wrath--objects of My wrath.
give ... charge--(Jr 34:22).
and to tread, &c.--Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is 10:12; Is 33:1; Zec 10:5). But see Is 37:26.
6. send him--"Kings' hearts are in the hand of the Lord" (Pr 21:1).
hypocritical--polluted [Horsley].
nation--Judah, against whom Sennacherib was forming designs.
of my wrath--objects of My wrath.
give ... charge--(Jr 34:22).
and to tread, &c.--Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is 10:12; Is 33:1; Zec 10:5). But see Is 37:26.
The Pulpit Commentary
I will send him against an hypocritical nation; or, against a corrupt nation. Israel in the wider sense, inclusive of Judah, seems to be intended. The people of my wrath; i.e. "the people who are the object of my wrath." Will I give him a charge. In 2Ki_18:25 Sennacherib nays, "Am I come up without the Lord (Jehovah) against thin, lace, to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (compare below, Isa_36:10). It has been usual to consider Sennacherib's words a vain boast; but if God instructed Nebuchadnezzar through dreams, may he not also by the same means have "given charges" to Assyrian monarchs? To take the spoil, and to take the prey; rather, to gather spoil, and seize prey. The terms used carry the thoughts back to Isa_8:1-4, and to the symbolic name, Maher-shalal-hash-baz. And to tread them down; literally, to make it a trampling. "It" refers to "nation" in the first clause.
I will send him against an hypocritical nation; or, against a corrupt nation. Israel in the wider sense, inclusive of Judah, seems to be intended. The people of my wrath; i.e. "the people who are the object of my wrath." Will I give him a charge. In 2Ki_18:25 Sennacherib nays, "Am I come up without the Lord (Jehovah) against thin, lace, to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (compare below, Isa_36:10). It has been usual to consider Sennacherib's words a vain boast; but if God instructed Nebuchadnezzar through dreams, may he not also by the same means have "given charges" to Assyrian monarchs? To take the spoil, and to take the prey; rather, to gather spoil, and seize prey. The terms used carry the thoughts back to Isa_8:1-4, and to the symbolic name, Maher-shalal-hash-baz. And to tread them down; literally, to make it a trampling. "It" refers to "nation" in the first clause.
7Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.
Jamieson-Fausset-Brown
7. meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes.
think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mi 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.
heart to destroy ... not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Is 20:1-6; Zec 1:15).
7. meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes.
think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mi 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.
heart to destroy ... not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Is 20:1-6; Zec 1:15).
The Pulpit Commentary
Howbeit he meaneth not so. "Assyria," i.e; "does not view the matter in this light—is not aware that she is merely God's instrument in working out his will. On the contrary, it is in her heart to destroy the nations for her own advantage, and she imagines that she is doing it by her own strength."
Howbeit he meaneth not so. "Assyria," i.e; "does not view the matter in this light—is not aware that she is merely God's instrument in working out his will. On the contrary, it is in her heart to destroy the nations for her own advantage, and she imagines that she is doing it by her own strength."
8For he saith, Are not my princes altogether kings?
Jamieson-Fausset-Brown
8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.
princes ... kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).
8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.
princes ... kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).
The Pulpit Commentary
Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the 'Eponym Canon'), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs. These are the "princes" who were "altogether kings."
Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the 'Eponym Canon'), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs. These are the "princes" who were "altogether kings."
9Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
The Pulpit Commentary
Is not Calno as Carehemish? A further proof of superiority, and ground of confidence, lay in the further fact, that the strongest cities had, one and all, succumbed to the Assyrian arms, and been laid in ruins to punish them for offering resistance. Six such cities are mentioned—Calneh, probably Niffer, in Lower Mesopotamia; Carchemish, on the right bank of the Euphrates in Lat. 36° 30' nearly; Hamath, the "great Hamath" of Amos (Amo_6:2), in Coelesyria on the routes; Arpad, perhaps Tel-Erfad, near Aleppo; Damascus, and Samaria. Calneh was one of the cities of Nimrod (Gen_10:10), and, according to the LXX; was "the place where the tower was built." It may have been taken by Tiglath-Pileser in one of his expeditious into Babylonia. Amos (Amo_6:2) speaks of it as desolate in his day. Carchemish (Assyrian Gargamis) was a chief city of the Hittites, and has been called "their northern capital." Long confounded by geographers with Circesium at the junction of the Khabour with the Euphrates, it has recently been proved to have occupied a far more northern position, and is now generally identified with the ruins discovered by Mr. George Smith at Jerabis or Jerabhs. It was conquered by Sargon in B.C. 717, when "its people were led captive, and scattered over the Assyrian empire, while Assyrian colonists were brought to people the city in their place; Carchemish being formally annexed to Assyria, and placed under an Assyrian governor". Hamath was originally a Canaanite city (Gen_10:18). By the time of David it had become the scat of an independent monarchy (2Sa_8:9, 2Sa_8:10), and so continued until its reduction by the Assyrians. We find it leagued with the Hittites, the Syrians of Damascus, and the Israelites against Assyria about B.C. 850. About B.C. 720 it was taken by Sargon, who beheaded its king, and probably reduced it to ruins. The name remains in the modern Hamah, where many curious inscriptions have been recently dug up. Arpad was attacked by Tiglath-Pileser in the early part of his reign, and reduced to subjection. It revolted in conjunction with Hamath from Sargon, and was severely punished ('Ancient Monarchies,' l.s.c.). Is not Samaria as Damascus? This mention of Samaria among the subjugated and ruined cities may undoubtedly be prophetic; but the connection with Carchemish, Hamath, and Arpad all of them towns reduced by Sargon within the years B.C. 720-717—points rather to the verse being historical, and would seem to indicate that the date of the entire prophecy—verses 5-19—is subsequent to the capture of the cities, and so not earlier than B.C. 716.
Is not Calno as Carehemish? A further proof of superiority, and ground of confidence, lay in the further fact, that the strongest cities had, one and all, succumbed to the Assyrian arms, and been laid in ruins to punish them for offering resistance. Six such cities are mentioned—Calneh, probably Niffer, in Lower Mesopotamia; Carchemish, on the right bank of the Euphrates in Lat. 36° 30' nearly; Hamath, the "great Hamath" of Amos (Amo_6:2), in Coelesyria on the routes; Arpad, perhaps Tel-Erfad, near Aleppo; Damascus, and Samaria. Calneh was one of the cities of Nimrod (Gen_10:10), and, according to the LXX; was "the place where the tower was built." It may have been taken by Tiglath-Pileser in one of his expeditious into Babylonia. Amos (Amo_6:2) speaks of it as desolate in his day. Carchemish (Assyrian Gargamis) was a chief city of the Hittites, and has been called "their northern capital." Long confounded by geographers with Circesium at the junction of the Khabour with the Euphrates, it has recently been proved to have occupied a far more northern position, and is now generally identified with the ruins discovered by Mr. George Smith at Jerabis or Jerabhs. It was conquered by Sargon in B.C. 717, when "its people were led captive, and scattered over the Assyrian empire, while Assyrian colonists were brought to people the city in their place; Carchemish being formally annexed to Assyria, and placed under an Assyrian governor". Hamath was originally a Canaanite city (Gen_10:18). By the time of David it had become the scat of an independent monarchy (2Sa_8:9, 2Sa_8:10), and so continued until its reduction by the Assyrians. We find it leagued with the Hittites, the Syrians of Damascus, and the Israelites against Assyria about B.C. 850. About B.C. 720 it was taken by Sargon, who beheaded its king, and probably reduced it to ruins. The name remains in the modern Hamah, where many curious inscriptions have been recently dug up. Arpad was attacked by Tiglath-Pileser in the early part of his reign, and reduced to subjection. It revolted in conjunction with Hamath from Sargon, and was severely punished ('Ancient Monarchies,' l.s.c.). Is not Samaria as Damascus? This mention of Samaria among the subjugated and ruined cities may undoubtedly be prophetic; but the connection with Carchemish, Hamath, and Arpad all of them towns reduced by Sargon within the years B.C. 720-717—points rather to the verse being historical, and would seem to indicate that the date of the entire prophecy—verses 5-19—is subsequent to the capture of the cities, and so not earlier than B.C. 716.
10As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
The Pulpit Commentary
As my hand hath found the kingdoms of the idols. "Found" here means "reached," "punished … subjugated." It is quite in accordance with Assyrian ideas that the conquered countries should be called "kingdoms of the idols" (literally, "no gods"). The Assyrian monarchs regarded their own gods as alone really deserving of the name, and made war very much with the object of proving the superiority of their deities over those of their neighbors. Hence their practice of carrying off the idols from the various cities which they conquered, or else of inscribing on them "the praises of Asshur." And whose graven images; rather, and their graven images. Did excel. In preciousness of material or in workmanship, or both. The Assyrians went near to identifying the idols with the gods themselves. Those of Jerusalem and of Samaria. The chief Samaritan idols were the golden calves at Dan and Bethel; but, in addition to these, "images and groves were set up in every high hill and under every green tree" (2Ki_17:10), images of Baal, and Ashtoreth, and perhaps Beltis, and Chemosh, and Moloch. Even in Judah and in Jerusalem itself there were idols. Ahaz "made molten images for Baalim" (2Ch_28:2). The brazen serpent was worshipped as an idol at Jerusalem until Hezekiah destroyed it; and probably, even after the reformation of Hezekiah (2Ki_18:4), many Jews retained privately the images, which he required them to destroy (2Ch_31:1). Isaiah had already declared, speaking of Judah rather than of Israel, "Their land is full of idols; they worship the work of their own hands, that which their own fingers have made" (Isa_2:8).
As my hand hath found the kingdoms of the idols. "Found" here means "reached," "punished … subjugated." It is quite in accordance with Assyrian ideas that the conquered countries should be called "kingdoms of the idols" (literally, "no gods"). The Assyrian monarchs regarded their own gods as alone really deserving of the name, and made war very much with the object of proving the superiority of their deities over those of their neighbors. Hence their practice of carrying off the idols from the various cities which they conquered, or else of inscribing on them "the praises of Asshur." And whose graven images; rather, and their graven images. Did excel. In preciousness of material or in workmanship, or both. The Assyrians went near to identifying the idols with the gods themselves. Those of Jerusalem and of Samaria. The chief Samaritan idols were the golden calves at Dan and Bethel; but, in addition to these, "images and groves were set up in every high hill and under every green tree" (2Ki_17:10), images of Baal, and Ashtoreth, and perhaps Beltis, and Chemosh, and Moloch. Even in Judah and in Jerusalem itself there were idols. Ahaz "made molten images for Baalim" (2Ch_28:2). The brazen serpent was worshipped as an idol at Jerusalem until Hezekiah destroyed it; and probably, even after the reformation of Hezekiah (2Ki_18:4), many Jews retained privately the images, which he required them to destroy (2Ch_31:1). Isaiah had already declared, speaking of Judah rather than of Israel, "Their land is full of idols; they worship the work of their own hands, that which their own fingers have made" (Isa_2:8).
11Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
The Pulpit Commentary
Shall I not … so do to Jerusalem and her idols? The speaker ignores the fact of any difference in kind between the religion of Judaea and that of the neighboring countries. He speaks as if he knew nothing of any religion without idols. No doubt Assyrian ideas on the subject of the religion of the Jews were at this time, as they were even later (2Ki_18:22), exceedingly vague and incorrect.
Shall I not … so do to Jerusalem and her idols? The speaker ignores the fact of any difference in kind between the religion of Judaea and that of the neighboring countries. He speaks as if he knew nothing of any religion without idols. No doubt Assyrian ideas on the subject of the religion of the Jews were at this time, as they were even later (2Ki_18:22), exceedingly vague and incorrect.
Assyria Punished for Its Pride
12Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
Jamieson-Fausset-Brown
12. whole work--His entire plan is regard to the punishment of the Jews (Is 10:5-7).
Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
fruit--the result of, that is, the plants emanating from.
stout--Hebrew, "greatness of," that is, pride of.
glory--haughtiness.
12. whole work--His entire plan is regard to the punishment of the Jews (Is 10:5-7).
Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
fruit--the result of, that is, the plants emanating from.
stout--Hebrew, "greatness of," that is, pride of.
glory--haughtiness.
The Pulpit Commentary
Wherefore; rather, but. The final result shall be such as "the Assyrian" little expected. When the Lord hath performed his whole work. The "work" assigned to Assyria was the destruction of the kingdom of Israel, and a share in the trial, punishment, and discipline of Judah. The last task seems to have been the humiliation of Manasseh, which brought about his repentance (2Ch_33:11-13). Soon after this the troubles began which led to her destruction. I will punish. The sudden change from the third to the first person is harsh and abnormal, but not without parallels in other passages of Isaiah (see Isa_3:1-4; Isa_5:3, Isa_5:4, etc.). The fruit of the stout heart; i.e. the actions, language, etc; which flowed from the stoutness of heart—such language, e.g; as that of verses 8-11 and 13, 14. Of the King of Assyria. The menace is not leveled against any one particular king, as Sargon, or Sennacherib; but against the monarchy itself, which from first to last was actuated by the same spirit, and breathed the same tone, of pride, selfishness, and cruelty. (See the royal inscriptions, passim, which become more revolting as time goes on.)
Wherefore; rather, but. The final result shall be such as "the Assyrian" little expected. When the Lord hath performed his whole work. The "work" assigned to Assyria was the destruction of the kingdom of Israel, and a share in the trial, punishment, and discipline of Judah. The last task seems to have been the humiliation of Manasseh, which brought about his repentance (2Ch_33:11-13). Soon after this the troubles began which led to her destruction. I will punish. The sudden change from the third to the first person is harsh and abnormal, but not without parallels in other passages of Isaiah (see Isa_3:1-4; Isa_5:3, Isa_5:4, etc.). The fruit of the stout heart; i.e. the actions, language, etc; which flowed from the stoutness of heart—such language, e.g; as that of verses 8-11 and 13, 14. Of the King of Assyria. The menace is not leveled against any one particular king, as Sargon, or Sennacherib; but against the monarchy itself, which from first to last was actuated by the same spirit, and breathed the same tone, of pride, selfishness, and cruelty. (See the royal inscriptions, passim, which become more revolting as time goes on.)
13For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:
Jamieson-Fausset-Brown
13. I am prudent--He ascribes his success to his own prudence, not to God's providence.
removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).
treasures--"hoarded treasures" [Horsley].
put down ... inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Is 36:1, 10), the inhabitants" [Maurer].
13. I am prudent--He ascribes his success to his own prudence, not to God's providence.
removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).
treasures--"hoarded treasures" [Horsley].
put down ... inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Is 36:1, 10), the inhabitants" [Maurer].
The Pulpit Commentary
For he saith. Neither this speech nor that in Isa_10:8-11, nor again that given in Isa_37:24, Isa_37:25, is to be regarded as historical in the sense of being the actual utterance of any Assyrian monarch. All are imaginary, speeches, composed by the prophet, whereby he expresses in his own language the thoughts which Assyrian kings entertained in their hearts. I have removed the bounds of the people; rather, of peoples. Assyrian monarchs take as one of their titles "the remover of boundaries and landmarks". And have robbed their treasures. The plunder of conquered countries is constantly recorded by the Assyrian monarchs as one of the most important results of each successful expedition. It is not infrequently represented in the sculptures. I have put down the inhabitants like a valiant man. The passage is obscure; and many different renderings have been given. Perhaps the best is that of Mr. Cheyne, "I have brought down, like a mighty one, those that sat on thrones." Abbir, however, the word translated "a mighty one," as often means "a bull" (see Psa_22:12; Psa_50:13; Psa_68:30; Isa_34:7; Jer_1:11).
For he saith. Neither this speech nor that in Isa_10:8-11, nor again that given in Isa_37:24, Isa_37:25, is to be regarded as historical in the sense of being the actual utterance of any Assyrian monarch. All are imaginary, speeches, composed by the prophet, whereby he expresses in his own language the thoughts which Assyrian kings entertained in their hearts. I have removed the bounds of the people; rather, of peoples. Assyrian monarchs take as one of their titles "the remover of boundaries and landmarks". And have robbed their treasures. The plunder of conquered countries is constantly recorded by the Assyrian monarchs as one of the most important results of each successful expedition. It is not infrequently represented in the sculptures. I have put down the inhabitants like a valiant man. The passage is obscure; and many different renderings have been given. Perhaps the best is that of Mr. Cheyne, "I have brought down, like a mighty one, those that sat on thrones." Abbir, however, the word translated "a mighty one," as often means "a bull" (see Psa_22:12; Psa_50:13; Psa_68:30; Isa_34:7; Jer_1:11).
14And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
Jamieson-Fausset-Brown
14. nest--implying the ease with which he carried off all before him.
left--by the parent bird.
none ... moved ... wing--image from an angry bird resisting the robbery of its "nest."
peeped--chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.
14. nest--implying the ease with which he carried off all before him.
left--by the parent bird.
none ... moved ... wing--image from an angry bird resisting the robbery of its "nest."
peeped--chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.
The Pulpit Commentary
My hand hath found as a nest the riches of the people; rather, of the peoples. The Assyrians are fond of comparing their enemies to birds; but the exact metaphor here used does not, I believe, occur in the inscriptions. The nations' treasures are like eggs found in deserted nests, which the hunter gathers without any, even the slightest, risk. All the earth. Oriental hyperbole. Assyrian monarchs often say that they "have subdued all the races of men," or "carried the glory of their name to the ends of the earth," or "overthrown the armies of the whole world in battle." Peeped; rather, chirped (see note on Isa_8:19). None of the inhabitants offered even such feeble resistance as a bird makes when its nest is robbed.
My hand hath found as a nest the riches of the people; rather, of the peoples. The Assyrians are fond of comparing their enemies to birds; but the exact metaphor here used does not, I believe, occur in the inscriptions. The nations' treasures are like eggs found in deserted nests, which the hunter gathers without any, even the slightest, risk. All the earth. Oriental hyperbole. Assyrian monarchs often say that they "have subdued all the races of men," or "carried the glory of their name to the ends of the earth," or "overthrown the armies of the whole world in battle." Peeped; rather, chirped (see note on Isa_8:19). None of the inhabitants offered even such feeble resistance as a bird makes when its nest is robbed.
15Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.
Jamieson-Fausset-Brown
15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
shaketh it--moves it back and forward.
staff ... lift ... itself ... no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Is 31:8 shows that God is meant here by "not wood" [Maurer].
15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
shaketh it--moves it back and forward.
staff ... lift ... itself ... no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Is 31:8 shows that God is meant here by "not wood" [Maurer].
The Pulpit Commentary
Shall the axe boast itself? Here the prophet takes the word, and rebukes Assyria for her folly in forgetting, or not perceiving, that she is a mere instrument, like an axe, a saw, a rod, or a stuff. The saw … him that shaketh it; rather, him that moveth it to and fro. The action of sawing is alluded to. As if the rod should shake itself against them that lift it up; rather, as if a rod were to move them to and fro that lift it up. For Assyria to assert herself as if she were independent of God is like a rod attempting to sway the hand that holds it. It is a complete inversion of the natural order of things. Or as if the staff should lift up itself, as if it were no wood. Translate, or as if d staff should lift up that which is not wood; i.e. "as if a staff should take action and lift up its holder, who is not wood, but flesh and blood."
Shall the axe boast itself? Here the prophet takes the word, and rebukes Assyria for her folly in forgetting, or not perceiving, that she is a mere instrument, like an axe, a saw, a rod, or a stuff. The saw … him that shaketh it; rather, him that moveth it to and fro. The action of sawing is alluded to. As if the rod should shake itself against them that lift it up; rather, as if a rod were to move them to and fro that lift it up. For Assyria to assert herself as if she were independent of God is like a rod attempting to sway the hand that holds it. It is a complete inversion of the natural order of things. Or as if the staff should lift up itself, as if it were no wood. Translate, or as if d staff should lift up that which is not wood; i.e. "as if a staff should take action and lift up its holder, who is not wood, but flesh and blood."
16Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
Jamieson-Fausset-Brown
16. fat ones--(Is 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
leanness--carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Is 37:36).
his glory--Assyria's nobles. So in Is 5:13, Margin; Is 8:7.
kindle--a new image from fire consuming quickly dry materials (Zec 12:6).
16. fat ones--(Is 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
leanness--carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Is 37:36).
his glory--Assyria's nobles. So in Is 5:13, Margin; Is 8:7.
kindle--a new image from fire consuming quickly dry materials (Zec 12:6).
The Pulpit Commentary
Therefore shall the Lord … send among his fat ones leanness. A continuation of Isa_10:12, showing what the nature of Assyria's punishment shall be. The prophet expresses it by two images—first, that of a wasting sickness; and secondly, that of a fire. The first image expresses that gradual decay of national spirit which saps the vital strength of a nation; the second is more suited to denote some external attack under which the weakened nation should succumb. There are traces, in the later history of Assyria, both of increasing internal weakness through luxury and effeminacy, and of violent external attacks culminating in the combined Median and Babylonian invasion, before which her power collapsed.
Therefore shall the Lord … send among his fat ones leanness. A continuation of Isa_10:12, showing what the nature of Assyria's punishment shall be. The prophet expresses it by two images—first, that of a wasting sickness; and secondly, that of a fire. The first image expresses that gradual decay of national spirit which saps the vital strength of a nation; the second is more suited to denote some external attack under which the weakened nation should succumb. There are traces, in the later history of Assyria, both of increasing internal weakness through luxury and effeminacy, and of violent external attacks culminating in the combined Median and Babylonian invasion, before which her power collapsed.
17And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
Jamieson-Fausset-Brown
17-18. light of Israel--carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).
17-18. light of Israel--carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).
The Pulpit Commentary
The light of Israel. A new name of God. The idea on which it is based may be found in the Psalms (Psa_27:1; Psa_84:11), and again in Isaiah (Isa_60:19). God enlightens his people, cheers them, comforts them spiritually, as the light of the sun enlightens, cheers, and comforts men physically. Christ, as true God, is "the true Light, which lighteth every man that cometh into the world" (Joh_1:9). Shall be for a fire. As the same material fire which gives light, warmth, and comfort may burn and destroy, so the spiritual light, finding fit material, scorches and consumes. The fire which devours Assyria is to be kindled by God. His Holy One; i.e. "the Holy One of Israel" (see Isa_1:4). It shall burn and devour his thorns and his briers. The destruction of Assyria shall resemble that of Israel, in which Assyria was the instrument (Isa_9:18). It shall be as complete, as terrible, and as final. In one day. Scarcely "in one battle" (Cheyne); for the destruction of Assyria was effected by many battles, many sieges, and much exhausting ravage. "In one day" rather means "at one and the same time," "within a brief space." It is not to he taken literally.
The light of Israel. A new name of God. The idea on which it is based may be found in the Psalms (Psa_27:1; Psa_84:11), and again in Isaiah (Isa_60:19). God enlightens his people, cheers them, comforts them spiritually, as the light of the sun enlightens, cheers, and comforts men physically. Christ, as true God, is "the true Light, which lighteth every man that cometh into the world" (Joh_1:9). Shall be for a fire. As the same material fire which gives light, warmth, and comfort may burn and destroy, so the spiritual light, finding fit material, scorches and consumes. The fire which devours Assyria is to be kindled by God. His Holy One; i.e. "the Holy One of Israel" (see Isa_1:4). It shall burn and devour his thorns and his briers. The destruction of Assyria shall resemble that of Israel, in which Assyria was the instrument (Isa_9:18). It shall be as complete, as terrible, and as final. In one day. Scarcely "in one battle" (Cheyne); for the destruction of Assyria was effected by many battles, many sieges, and much exhausting ravage. "In one day" rather means "at one and the same time," "within a brief space." It is not to he taken literally.
18And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth.
The Pulpit Commentary
Forest … fruitful field. "Forest" and "fruitful field" (carmel) are sometimes united together, sometimes contrasted. Literally, they denote wild and cultivated woodland. Used symbolically, as here, they are not so much intended to designate different parts of Assyria's glory, as to convey the idea that the destruction will be universal. Both soul and body. Here metaphor is suddenly dropped, and Isaiah shows that he is speaking of the Assyrian people, not of the land or its products. Their destruction, wicked as they were, would be one both of body and soul. As when a standard-bearer fainteth; rather, as when one that is faint fainteth. Utter prostration and exhaustion is indicated, whichever way the passage is translated.
Forest … fruitful field. "Forest" and "fruitful field" (carmel) are sometimes united together, sometimes contrasted. Literally, they denote wild and cultivated woodland. Used symbolically, as here, they are not so much intended to designate different parts of Assyria's glory, as to convey the idea that the destruction will be universal. Both soul and body. Here metaphor is suddenly dropped, and Isaiah shows that he is speaking of the Assyrian people, not of the land or its products. Their destruction, wicked as they were, would be one both of body and soul. As when a standard-bearer fainteth; rather, as when one that is faint fainteth. Utter prostration and exhaustion is indicated, whichever way the passage is translated.
19And the rest of the trees of his forest shall be few, that a child may write them.
Jamieson-Fausset-Brown
19. rest--those who shall survive the destruction of the host.
his forest--same image as in Is 10:18, for the once dense army.
child ... write--so few that a child might count them.
19. rest--those who shall survive the destruction of the host.
his forest--same image as in Is 10:18, for the once dense army.
child ... write--so few that a child might count them.
The Pulpit Commentary
The rest of the trees; i.e. these that escape the burning—shall be few; literally, a number; i.e. so few that their number shall be apparent.
The rest of the trees; i.e. these that escape the burning—shall be few; literally, a number; i.e. so few that their number shall be apparent.
The Remnant Shall Return
20And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
Jamieson-Fausset-Brown
20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Is 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Is 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).
20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Is 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Is 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).
The Pulpit Commentary
CONSOLATION FOR THE FAITHFUL IN ISRAEL. The destruction of Assyria shall be followed—how soon, is not said—by the return of a "remnant of Israel," not so much to their own land, as to God (Isa_10:20, Isa_10:21). The remnant, however, shall be but a remnant—judgment shall have overtaken the balk of the people (Isa_10:22, Isa_10:23). Still, there is reason for the faithful to take courage and be of good heart; Assyria will shortly receive a check (Isa_10:24-27)—when her armies swoop upon Jerusalem, God will swoop down on her (Isa_10:28-34).
In that day; i.e. "at that time"—the time of the destruction of Assyria. The remnant of Israel (see Isa_1:9). Isaiah had indicated his firm belief in the existence of this faithful remnant and its return, in the name which he had given to his son, Shear-Jashub (see note on Isa_7:3). The escaped. Those who escape from the destruction to be caused by the Assyrian invasion. Shall no more again stay upon him that smote them. We are told in the Second Book of Chronicles (Isa_28:23) that Abaz "sacrificed to the gods of Damascus which smote him"—and we know that he also trusted to Tiglath-Pileser, who "distressed him and strengthened him not" (2Ch_28:21). Among the "remnant" there shall be no such mistaken confidences. But shall stay upon the Lord; i.e. "shall put their trust in God; and him only".
CONSOLATION FOR THE FAITHFUL IN ISRAEL. The destruction of Assyria shall be followed—how soon, is not said—by the return of a "remnant of Israel," not so much to their own land, as to God (Isa_10:20, Isa_10:21). The remnant, however, shall be but a remnant—judgment shall have overtaken the balk of the people (Isa_10:22, Isa_10:23). Still, there is reason for the faithful to take courage and be of good heart; Assyria will shortly receive a check (Isa_10:24-27)—when her armies swoop upon Jerusalem, God will swoop down on her (Isa_10:28-34).
In that day; i.e. "at that time"—the time of the destruction of Assyria. The remnant of Israel (see Isa_1:9). Isaiah had indicated his firm belief in the existence of this faithful remnant and its return, in the name which he had given to his son, Shear-Jashub (see note on Isa_7:3). The escaped. Those who escape from the destruction to be caused by the Assyrian invasion. Shall no more again stay upon him that smote them. We are told in the Second Book of Chronicles (Isa_28:23) that Abaz "sacrificed to the gods of Damascus which smote him"—and we know that he also trusted to Tiglath-Pileser, who "distressed him and strengthened him not" (2Ch_28:21). Among the "remnant" there shall be no such mistaken confidences. But shall stay upon the Lord; i.e. "shall put their trust in God; and him only".
21The remnant shall return, even the remnant of Jacob, unto the mighty God.
The Pulpit Commentary
The mighty God (comp. Isa_9:6). The name is not, however, Messianic in this place.
Isa_10:22, Isa_10:23
These verses are exegetical of the term "remnant," and bring out its full force. The promise had been made to Abraham that his seed should be "like the sand of the sea for multitude" (Gen_22:17). This promise had been fulfilled (1Ki_4:20); but now the sins of the people would produce a reversal of it. It would be a remnant, and only a remnant, of the nation that would escape. Judah would have to make a fresh start as from a new beginning (see Ezr_2:64).
The mighty God (comp. Isa_9:6). The name is not, however, Messianic in this place.
Isa_10:22, Isa_10:23
These verses are exegetical of the term "remnant," and bring out its full force. The promise had been made to Abraham that his seed should be "like the sand of the sea for multitude" (Gen_22:17). This promise had been fulfilled (1Ki_4:20); but now the sins of the people would produce a reversal of it. It would be a remnant, and only a remnant, of the nation that would escape. Judah would have to make a fresh start as from a new beginning (see Ezr_2:64).
22For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
The Pulpit Commentary
The consumption decreed shall overflow with righteousness; rather, the consummation (Dan_9:27) determined on is one that overflows with righteousness (comp. Isa_28:22). The prophet means that God is about to visit the land in such a spirit of severe justice that it cannot be expected that more than a remnant will survive the awful visitation.
The consumption decreed shall overflow with righteousness; rather, the consummation (Dan_9:27) determined on is one that overflows with righteousness (comp. Isa_28:22). The prophet means that God is about to visit the land in such a spirit of severe justice that it cannot be expected that more than a remnant will survive the awful visitation.
23For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
Jamieson-Fausset-Brown
23. even determined--"A consumption, and whatever is determined," or decreed [Maurer].
midst--Zion, the central point of the earth as to Jehovah's presence.
land--Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."
23. even determined--"A consumption, and whatever is determined," or decreed [Maurer].
midst--Zion, the central point of the earth as to Jehovah's presence.
land--Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."
The Pulpit Commentary
The Lord … shall make a consumption; rather, a consummation—a final and decisive end of things. Even determined; i.e. "determined on beforehand." In the midst of all the land. "Throughout the entire land," not merely in some portions of it.
The Lord … shall make a consumption; rather, a consummation—a final and decisive end of things. Even determined; i.e. "determined on beforehand." In the midst of all the land. "Throughout the entire land," not merely in some portions of it.
24Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
Jamieson-Fausset-Brown
24. Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people--God's tenderness towards His elect nation.
after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Is 10:26 requires this interpretation [Maurer].
24. Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people--God's tenderness towards His elect nation.
after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Is 10:26 requires this interpretation [Maurer].
The Pulpit Commentary
O my people … be not afraid. God now addresses those who are faithful to him among the people; they have no need to fear—he will bring them safely through all the coming troubles. He shall smite thee; rather, if he smite thee; or, though he smite thee. After the manner of Egypt; i.e. as the Egyptians did in the oppression that preceded the Exodus. The yoke of Assyria was heavy even upon the nations that submitted to her. She claimed to march her armies through their territories at her pleasure, and probably pressed men and cattle into her service. She exacted a heavy tribute, and otherwise "distressed" her many vassals.
O my people … be not afraid. God now addresses those who are faithful to him among the people; they have no need to fear—he will bring them safely through all the coming troubles. He shall smite thee; rather, if he smite thee; or, though he smite thee. After the manner of Egypt; i.e. as the Egyptians did in the oppression that preceded the Exodus. The yoke of Assyria was heavy even upon the nations that submitted to her. She claimed to march her armies through their territories at her pleasure, and probably pressed men and cattle into her service. She exacted a heavy tribute, and otherwise "distressed" her many vassals.
25For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
Jamieson-Fausset-Brown
25. For--Be not afraid (Is 10:24), for, &c.
indignation ... cease--The punishments of God against Israel shall be consummated and ended (Is 26:20; Da 11:36). "Till the indignation be accomplished," &c.
mine anger--shall turn to their (the Assyrians') destruction.
25. For--Be not afraid (Is 10:24), for, &c.
indignation ... cease--The punishments of God against Israel shall be consummated and ended (Is 26:20; Da 11:36). "Till the indignation be accomplished," &c.
mine anger--shall turn to their (the Assyrians') destruction.
The Pulpit Commentary
The indignation shall cease; rather, there shall be an end of wrath; i.e. "my wrath against Israel shall come to an end"—Israel having been sufficiently punished. And mine auger in their destruction; rather, and my anger shall be to their destruction; i.e. to the destruction of the Assyrians.
The indignation shall cease; rather, there shall be an end of wrath; i.e. "my wrath against Israel shall come to an end"—Israel having been sufficiently punished. And mine auger in their destruction; rather, and my anger shall be to their destruction; i.e. to the destruction of the Assyrians.
26And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt.
Jamieson-Fausset-Brown
26. slaughter of--"stroke upon."
Midian--(Is 9:4; Jud 7:25).
as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Is 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Is 10:5).
after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.
26. slaughter of--"stroke upon."
Midian--(Is 9:4; Jud 7:25).
as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Is 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Is 10:5).
after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.
The Pulpit Commentary
The Lord … shall stir up a scourge for him; or, lift up a scourge over him. Isaiah uses the metaphor of the "scourge" again in Isa_28:16, Isa_28:18. It is rare in Scripture, though common among the Greek and Latin writers. According to the slaughter of Midian at the rock of Oreb (comp. Isa_9:4). The "slaughter of Midian at the rock of Oreb" was that great destruction of the Midianites which was begun by the three hundred under Gideon, and completed by the men of Ephraim, whereof we have an account in Jdg_7:19-25. Its counterpart in Assyrian history would seem to be the destruction of Sennacherib's army, as related in 2Ki_19:35. As his rod was upon the sea. An allusion to the drowning of Pharaoh's host in the Red Sea. This was a nearer parallel to the destruction of Sennacherib's army than the slaughter of the Midianites, since it was wholly miraculous. By "his rod" we may understand the rod of Moses, endued by God with miraculous powers (Exo_4:3, Exo_4:4; Exo_14:16, Exo_14:27). After the manner of Egypt; i.e. "after the manner of his action in Egypt."
The Lord … shall stir up a scourge for him; or, lift up a scourge over him. Isaiah uses the metaphor of the "scourge" again in Isa_28:16, Isa_28:18. It is rare in Scripture, though common among the Greek and Latin writers. According to the slaughter of Midian at the rock of Oreb (comp. Isa_9:4). The "slaughter of Midian at the rock of Oreb" was that great destruction of the Midianites which was begun by the three hundred under Gideon, and completed by the men of Ephraim, whereof we have an account in Jdg_7:19-25. Its counterpart in Assyrian history would seem to be the destruction of Sennacherib's army, as related in 2Ki_19:35. As his rod was upon the sea. An allusion to the drowning of Pharaoh's host in the Red Sea. This was a nearer parallel to the destruction of Sennacherib's army than the slaughter of the Midianites, since it was wholly miraculous. By "his rod" we may understand the rod of Moses, endued by God with miraculous powers (Exo_4:3, Exo_4:4; Exo_14:16, Exo_14:27). After the manner of Egypt; i.e. "after the manner of his action in Egypt."
27And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
Jamieson-Fausset-Brown
27. his burden--the Assyrians' oppression (Is 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.
because of--(Ho 10:15).
the anointing--namely, "Messiah" (Da 9:24). Just as in Is 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. Maurer not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (De 32:15). So Is 10:16 above, and Is 5:17, "fat ones."
27. his burden--the Assyrians' oppression (Is 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.
because of--(Ho 10:15).
the anointing--namely, "Messiah" (Da 9:24). Just as in Is 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. Maurer not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (De 32:15). So Is 10:16 above, and Is 5:17, "fat ones."
The Pulpit Commentary
The yoke shall be destroyed because of the anointing; literally, before the oil; i.e. "the Anointed One"—primarily Hezekiah, "the anointed of the Lord" (2Sa_19:21; 2Ki_11:12; Lam_4:20) for the time being, but with a further refer-once to the Messiah, who breaks all the bands of the wicked asunder, and casts away their cords from him (Psa_2:2, Psa_2:3); and who is represented by each prince of the house of David, as he was by David himself.
The yoke shall be destroyed because of the anointing; literally, before the oil; i.e. "the Anointed One"—primarily Hezekiah, "the anointed of the Lord" (2Sa_19:21; 2Ki_11:12; Lam_4:20) for the time being, but with a further refer-once to the Messiah, who breaks all the bands of the wicked asunder, and casts away their cords from him (Psa_2:2, Psa_2:3); and who is represented by each prince of the house of David, as he was by David himself.
The Assyrian's Advance on Jerusalem
28He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
Jamieson-Fausset-Brown
28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to--come upon as a sudden invader (Ge 34:27).
Aiath--same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
Michmash--nine miles northeast of Jerusalem.
laid up ... carriages--He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [Jerome and Maurer].
28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to--come upon as a sudden invader (Ge 34:27).
Aiath--same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
Michmash--nine miles northeast of Jerusalem.
laid up ... carriages--He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [Jerome and Maurer].
The Pulpit Commentary
This graphic portraiture of the march of an Assyrian army on Jerusalem is probably not historic, but prophetic. Isaiah sees it in vision (Isa_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,' Isa_33:8), and the details of the present prophecy, especially verse 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.
He is come to Aiath. "Aiath" is probably Ai (Jos_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 (1Sa_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 (1Sa_14:4-13), while a lightly equipped body of troops made a dash at Jerusalem.
This graphic portraiture of the march of an Assyrian army on Jerusalem is probably not historic, but prophetic. Isaiah sees it in vision (Isa_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,' Isa_33:8), and the details of the present prophecy, especially verse 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.
He is come to Aiath. "Aiath" is probably Ai (Jos_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 (1Sa_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 (1Sa_14:4-13), while a lightly equipped body of troops made a dash at Jerusalem.
29They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
The Pulpit Commentary
They are gone over the passage. The "passage of Michmash" (1Sa_13:23)—the deeply sunken valley, called now the Wady Sutveinit, between Michmash (Mukkmas) and Geba (Jeba). They have taken up their lodging at Geba; or, at Geba they rest for the night. Having crossed the wady, they bivouac on the crest of the hills enclosing it on the south. Ramah … Gibeah of Saul. Ramah is, no doubt, Er-Ram, a village on an eminence, as the name implies, about six miles north of Jerusalem, and on the direct road from Beitin. Gibeah of Saul is thought to have occupied the site of the modern Tuleil-el-Ful, two miles nearer Jerusalem. It is certainly a distinct place from Geba. The inhabitants evacuate these two places during the night.
They are gone over the passage. The "passage of Michmash" (1Sa_13:23)—the deeply sunken valley, called now the Wady Sutveinit, between Michmash (Mukkmas) and Geba (Jeba). They have taken up their lodging at Geba; or, at Geba they rest for the night. Having crossed the wady, they bivouac on the crest of the hills enclosing it on the south. Ramah … Gibeah of Saul. Ramah is, no doubt, Er-Ram, a village on an eminence, as the name implies, about six miles north of Jerusalem, and on the direct road from Beitin. Gibeah of Saul is thought to have occupied the site of the modern Tuleil-el-Ful, two miles nearer Jerusalem. It is certainly a distinct place from Geba. The inhabitants evacuate these two places during the night.
30Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
The Pulpit Commentary
Lift up thy voice, O daughter of Gallim. Gallim and Laish must have been villages between Geba and Jerusalem; but it is impossible to fix their site. Anathoth (now Aaata) obtains mention in Joshua as a city of refuge in the territory of Benjamin (Jos_21:18). It was Jeremiah's birthplace (Jer_1:1). Gallim was the birthplace of the man who became the second husband of Michal, Saul's daughter. Laish is not elsewhere mentioned. Cause it to be heard unto Laish; rather, hearken, O Laisha.
Lift up thy voice, O daughter of Gallim. Gallim and Laish must have been villages between Geba and Jerusalem; but it is impossible to fix their site. Anathoth (now Aaata) obtains mention in Joshua as a city of refuge in the territory of Benjamin (Jos_21:18). It was Jeremiah's birthplace (Jer_1:1). Gallim was the birthplace of the man who became the second husband of Michal, Saul's daughter. Laish is not elsewhere mentioned. Cause it to be heard unto Laish; rather, hearken, O Laisha.
31Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
The Pulpit Commentary
Madmenah …Gebim. These are, like Gallim and Laisha, villages otherwise unknown. They must have been within a mile or two of Jerusalem, towards the north. Their inhabitants fly as the Assyrians approach.
Madmenah …Gebim. These are, like Gallim and Laisha, villages otherwise unknown. They must have been within a mile or two of Jerusalem, towards the north. Their inhabitants fly as the Assyrians approach.
32As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem.
The Pulpit Commentary
As yet shall he remain at Nob that day; literally, yet that day (is he) at Nob to halt. The Assyrians pitch their camp at Nob, the priestly city destroyed by Saul (1Sa_22:19), 1 which was evidently within sight of Jerusalem. Major Wilson's conjecture, that it occupied the site of the later Scopus, is probable.
As yet shall he remain at Nob that day; literally, yet that day (is he) at Nob to halt. The Assyrians pitch their camp at Nob, the priestly city destroyed by Saul (1Sa_22:19), 1 which was evidently within sight of Jerusalem. Major Wilson's conjecture, that it occupied the site of the later Scopus, is probable.
33Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.
Jamieson-Fausset-Brown
33. bough--literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature--"the upright stem," as distinguished from the previous "boughs" [Horsley].
33. bough--literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature--"the upright stem," as distinguished from the previous "boughs" [Horsley].
The Pulpit Commentary
The Lord … shall lop the bough with terror. A check to the Assyrian arms is intended, but of what nature is not clear. The "lopping of the bough with terror" might indicate a panic, such as that which seized the Syrians and made Benhadad II. raise the siege of Samaria (2Ki_7:6, 2Ki_7:7). But the expressions used later on," hewn down," "cut down," "shall fall," rather imply a defeat.
The Lord … shall lop the bough with terror. A check to the Assyrian arms is intended, but of what nature is not clear. The "lopping of the bough with terror" might indicate a panic, such as that which seized the Syrians and made Benhadad II. raise the siege of Samaria (2Ki_7:6, 2Ki_7:7). But the expressions used later on," hewn down," "cut down," "shall fall," rather imply a defeat.
34And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
Jamieson-Fausset-Brown
34. This verse and Is 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Is 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Is 10:21; Is 9:6).
34. This verse and Is 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Is 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Is 10:21; Is 9:6).
The Pulpit Commentary
He shall cut down; or, one shall eat down; Jehovah being, no doubt, intended. Lebanon (comp. Eze_31:3, "Behold, the Assyrian was a cedar in Lebanon"). Here the comparison is enlarged, and Assyria appears as Lebanon itself with all its cedar woods. By a mighty one; rather, a glorious one (comp. Isa_33:21, where the word here used—adir—is an epithet of Jehovah).
He shall cut down; or, one shall eat down; Jehovah being, no doubt, intended. Lebanon (comp. Eze_31:3, "Behold, the Assyrian was a cedar in Lebanon"). Here the comparison is enlarged, and Assyria appears as Lebanon itself with all its cedar woods. By a mighty one; rather, a glorious one (comp. Isa_33:21, where the word here used—adir—is an epithet of Jehovah).
THE HOLY BIBLE
Isaiah
Chapter 10
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105