Text -- Isaiah 10:16-34 (NET)

10:16 For this reason the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. His majestic glory will go up in smoke. 10:17 The light of Israel will become a fire, their Holy One will become a flame; it will burn and consume the Assyrian king’s briers and his thorns in one day. 10:18 The splendor of his forest and his orchard will be completely destroyed, as when a sick man’s life ebbs away. 10:19 There will be so few trees left in his forest, a child will be able to count them. 10:20 At that time those left in Israel, those who remain of the family of Jacob, will no longer rely on a foreign leader that abuses them. Instead they will truly rely on the Lord, the Holy One of Israel. 10:21 A remnant will come back, a remnant of Jacob, to the mighty God. 10:22 For though your people, Israel, are as numerous as the sand on the seashore, only a remnant will come back. Destruction has been decreed; just punishment is about to engulf you. 10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. 10:24 So here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. 10:25 For very soon my fury will subside, and my anger will be directed toward their destruction.” 10:26 The Lord who commands armies is about to beat them with a whip, similar to the way he struck down Midian at the rock of Oreb. He will use his staff against the sea, lifting it up as he did in Egypt. 10:27 At that time the Lord will remove their burden from your shoulders, and their yoke from your neck; the yoke will be taken off because your neck will be too large. 10:28 They attacked Aiath, moved through Migron, depositing their supplies at Micmash. 10:29 They went through the pass, spent the night at Geba. Ramah trembled, Gibeah of Saul ran away. 10:30 Shout out, daughter of Gallim! Pay attention, Laishah! Answer her, Anathoth! 10:31 Madmenah flees, the residents of Gebim have hidden. 10:32 This very day, standing in Nob, they shake their fist at Daughter Zion’s mountain– at the hill of Jerusalem. 10:33 Look, the sovereign master, the Lord who commands armies, is ready to cut off the branches with terrifying power. The tallest trees will be cut down, the loftiest ones will be brought low. 10:34 The thickets of the forest will be chopped down with an ax, and mighty Lebanon will fall.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 10:16

The sovereign Lord of thine and all other armies, shall strip him and all his princes, of their wealth, and might, and glory; and destroy his numerous army, as the fire doth those combustible things which are cast into it.

Wesley: Isa 10:17

That God who is and will be a comfortable light to his people.

Wesley: Isa 10:17

To the Assyrians.

Wesley: Isa 10:17

His vast army, which is no more able to resist God, than dry thorns and briars are to oppose the fire.

Wesley: Isa 10:18

Of his great army, which may not unfitly be compared to a forest, for the numbers of men, who stood as thick as trees do in a forest.

Wesley: Isa 10:18

Of his soldiers, who stood as thick as ears of corn in a fruitful field.

Wesley: Isa 10:18

Totally, both inwardly and outwardly.

Wesley: Isa 10:18

Like that of an army when their standard - bearer is slain or flees away, which strikes a panic into the whole army.

Wesley: Isa 10:19

The remainder of that mighty host.

Wesley: Isa 10:20

Such Jews as shall be preserved from that sweeping Assyrian scourge.

Wesley: Isa 10:20

Shall no more trust to the Assyrians for help.

Wesley: Isa 10:22

Or, a remnant only.

Wesley: Isa 10:22

The destruction of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them.

Wesley: Isa 10:22

With justice, and yet with clemency, inasmuch as he has spared a considerable remnant of them, when he might have destroyed them utterly.

Wesley: Isa 10:23

In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion.

Wesley: Isa 10:24

This is an inference, not from the words immediately foregoing, but from the whole prophecy. Seeing the Assyrian shall be destroyed.

Wesley: Isa 10:24

He shall afflict, but not destroy thee.

Wesley: Isa 10:24

As the Egyptians formerly did.

Wesley: Isa 10:25

Mine anger towards the Assyrian.

Wesley: Isa 10:25

As anger commonly does when vengeance is fully executed.

Wesley: Isa 10:26

Shall send a destroying angel.

Wesley: Isa 10:26

Whom God slew suddenly and unexpectedly, in the night.

Wesley: Isa 10:26

Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed.

Wesley: Isa 10:26

To divide it, and make way for thy deliverance, and for the destruction of the Egyptians.

Wesley: Isa 10:27

The burden of the Assyrian.

Wesley: Isa 10:27

Possibly this may be understood of David, who is often mentioned in scripture by the name of God's anointed; and for whose sake, God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 1Ki 11:32, 1Ki 11:34. God declares that he would give this very deliverance from the Assyrian, for David's sake, 2Ki 19:34, 2Ki 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said, Psa 45:7. For he is the foundation of all the promises, 2Co 1:20, and of all the deliverances and mercies granted to God's people in all ages.

Wesley: Isa 10:28

Here the prophet returns to the Assyrian invasion; which he describes, after the manner of the prophets, as a thing present, and sets down the several stages by which he marched towards Jerusalem. He, Sennacherib, king of Assyria, is come, in his way to Jerusalem.

Wesley: Isa 10:28

Leaving such things there as were less necessary, that so he might march with more expedition.

Wesley: Isa 10:29

The people fled to Jerusalem for fear of the Assyrian.

Wesley: Isa 10:30

Jerusalem was the mother city, and lesser towns are commonly called her daughters.

Wesley: Isa 10:32

By way of comminution.

Wesley: Isa 10:33

The top - bough, Sennacherib, with a most terrible stroke.

Wesley: Isa 10:34

Or, as with iron, as the trees of the forest are cut down with instruments of iron.

Wesley: Isa 10:34

Or, his Lebanon, the Assyrian army, which being before compared to a forest, and being called his Carmel in the Hebrew text, Isa 10:18, may very fitly upon the same ground, be called his Lebanon here.

JFB: Isa 10:16

(Isa 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).

JFB: Isa 10:16

Carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Isa 37:36).

JFB: Isa 10:16

Assyria's nobles. So in Isa 5:13, Margin; Isa 8:7.

JFB: Isa 10:16

A new image from fire consuming quickly dry materials (Zec 12:6).

JFB: Isa 10:17-18

Carrying out the image in the end of Isa 10:16. Jehovah, who is a light to Israel, shall be the "fire" (Deu 4:24; Heb 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

JFB: Isa 10:18

The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Isa 9:18).

JFB: Isa 10:18

(Isa 37:36).

JFB: Isa 10:18

Literally, "Carmel," a rich mountain in the tribe of Asher. Figurative for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (Isa 37:24), "I will enter the forest of his Carmel."

JFB: Isa 10:18

Proverbial for utterly; the entire man is made up of soul and body.

JFB: Isa 10:18

Rather, "they shall be as when a sick man" (from a Syriac root) wastes away." Compare "leanness," that is, wasting destruction (Isa 10:16) [MAURER]. Or, "there shall be an entire dissipation, like a perfect melting" (namely, of the Assyrian army) [HORSLEY].

JFB: Isa 10:19

Those who shall survive the destruction of the host.

JFB: Isa 10:19

Same image as in Isa 10:18, for the once dense army.

JFB: Isa 10:19

So few that a child might count them.

JFB: Isa 10:20-22

The effect on the "remnant" (contrasted with the Assyrian remnant, Isa 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; 2Ki 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 Rom 9:27-28 (compare "short work" with "whole work," Isa 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 (Isa 6:13; Isa 7:3; Zec 12:9-10; Zec 14:2-3; Zep 3:12).

JFB: Isa 10:21

(Isa 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning "remnant" cannot mainly refer to this time.

JFB: Isa 10:22

Rather in the sense in which Paul quotes it (Rom 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"--the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Isa 30:28; Isa 8:8) with justice"; that is, the infliction of just punishment (Isa 5:16) [MAURER].

JFB: Isa 10:23

"A consumption, and whatever is determined," or decreed [MAURER].

JFB: Isa 10:23

Zion, the central point of the earth as to Jehovah's presence.

JFB: Isa 10:23

Israel. But the Septuagint, "in the whole habitable world." So English Version (Rom 9:28), "upon the earth."

JFB: Isa 10:24

Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.

JFB: Isa 10:24

God's tenderness towards His elect nation.

JFB: Isa 10:24

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 Isa 10:26 requires this interpretation [MAURER].

JFB: Isa 10:25

Be not afraid (Isa 10:24), for, &c.

JFB: Isa 10:25

The punishments of God against Israel shall be consummated and ended (Isa 26:20; Dan 11:36). "Till the indignation be accomplished," &c.

JFB: Isa 10:25

Shall turn to their (the Assyrians') destruction.

JFB: Isa 10:26

"stroke upon."

JFB: Isa 10:26

(Isa 9:4; Jdg 7:25).

JFB: Isa 10:26

Rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Exo 14:16, Exo 14:26). His "rod" on the Assyrian (Isa 10:24, Isa 10:26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Isa 10:5).

JFB: Isa 10:26

As He lifted it up against Egypt at the Red Sea.

JFB: Isa 10:27

The Assyrians' oppression (Isa 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.

JFB: Isa 10:27

(Hos 10:15).

JFB: Isa 10:27

Namely, "Messiah" (Dan 9:24). Just as in Isa 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 (Deu 32:15). So Isa 10:16 above, and Isa 5:17, "fat ones."

JFB: Isa 10:28-32

Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.

JFB: Isa 10:28-32

Come upon as a sudden invader (Gen 34:27).

JFB: Isa 10:28-32

Same as Ai (Jos 7:2; Neh 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.

JFB: Isa 10:28-32

Nine miles northeast of Jerusalem.

JFB: Isa 10:28-32

He has left his heavier baggage (so "carriages" for the things carried, Act 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 1Sa 25:13; 1Sa 30:24 [JEROME and MAURER].

JFB: Isa 10:29

The jaws of the wady or defile at Michmash (1Sa 13:23; 1Sa 14:4-5).

JFB: Isa 10:29

Their quarters for the night, after having passed the defile which might have been easily guarded against them.

JFB: Isa 10:29

Near Geba; seven miles from Jerusalem.

JFB: Isa 10:29

His birthplace and residence, in Benjamin (1Sa 11:4), distinct from Gibeah of Judah (Jos 15:57).

JFB: Isa 10:30

Gallim and her sons (see on Isa 1:8; 2Ki 19:21). "Cry aloud in consternation."

JFB: Isa 10:30

Not the town in Dan (Jdg 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9).

JFB: Isa 10:30

Three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.

JFB: Isa 10:31

Not the city in Simeon (Jos 15:31), but a village near Jerusalem.

JFB: Isa 10:31

Fled from fear.

JFB: Isa 10:31

"put their goods in a place of safety" [MAURER].

JFB: Isa 10:32

Literally, "As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of the priests (Neh 11:32).

JFB: Isa 10:32

Rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.

JFB: Isa 10:33

Literally, the "beauty" of the tree; "the beautiful branch."

JFB: Isa 10:33

"the upright stem," as distinguished from the previous "boughs" [HORSLEY].

JFB: Isa 10:34

This verse and Isa 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Isa 10:18-19; Eze 31:3, Eze 31:14, &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 (Isa 10:21; Isa 9:6).

JFB: Isa 10:34

The everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Mic 4:11, &c.; Mic 5:1-2; Jer 23:5-6; Jer 33:15-16; Rom 15:12).

Clarke: Isa 10:16

The Lord "Jehovah"- For אדני Adonai , fifty-two MSS., eleven editions, and two of my own, ancient, read יהוה, Yehovah , as in other cases

And under his glory - That is, all that he could boast of as great and strong in his army, (Sal. ben Melec in loc.), expressed afterwards, Isa 10:18, by the glory of his forest, and of his fruitful field.

Clarke: Isa 10:17

And it shall burn and devour his thorns "And he shall burn and consume his thorn"- The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See note on Isa 9:17, and compare Eze 20:47. The fire of God’ s wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; "as a firebrand plucked out of the fire,"Amo 4:11; ὡς δια πυρος, so as by fire, 1Co 3:15; as a man when a house is burning is forced to make his escape by running through the midst of the fire

I follow here the reading of the Septuagint, כמאש נסס kemash noses , ὡς ὁ φευγων απω φλογος χαιομενης, as he who flees from the burning flame. Symmachus also renders the latter word by φευγων, flying.

Clarke: Isa 10:21

The remnant shalt return - unto the mighty God - אל גבור El gibbor , the mighty or conquering God; the Messiah, the same person mentioned in Isa 10:6 of the preceding chapter.

Clarke: Isa 10:22

For though thy people Israel - I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Rom 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word שטף shoteph , overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. 1. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is שפט shophet , judging, with strict justice. The Septuagint might think this sufficiently expressed by εν δικαιοσυνῃ, in righteousness. One MS., with St. Paul and Septuagint Alex., omits בו bo in Isa 10:22; sixty-nine of Kennicott’ s and seventeen of De Rossi’ s MSS. and eight editions, omit כל col , all, in Isa 10:23; and so St. Paul, Rom 9:28

The learned Dr. Bagot, dean of Christ Church, Oxford, afterwards Bishop of Bristol and Norwich, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word כליון kilayon by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people, both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is, The accomplishment determined overflows with justice; for it is accomplished, and that which is determined the Lord God of hosts doeth in the midst of the land. - L. Some think that the words might be paraphrased thus: The determined destruction of the Jews shall overflow with righteousness, ( צדקה tsedakah ), justification, the consequence of the Gospel of Christ being preached and believed on in the world. After the destruction of Jerusalem this word or doctrine of the Lord had free course, - did run, and was glorified.

Clarke: Isa 10:24

After the manner of Egypt "In the way of Egypt"- I think there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the attack and the deliverance, בדרך bederech , or כדרך kederech , as a MS. has it in each place, in the way, or after the manner, of Egypt.

Clarke: Isa 10:25

The indignation "Mine indignation"- Indignatio mea , Vulg. ἡ οργη, Sept. μου η οργη κατα σου, MS. Pachom. Μου ἡ οργη ἡ κατα σου, MS. 1. D. 2. So that זעמי zaami , or הזעם hazzaam , as one MS. has it, seems to be the true reading.

Clarke: Isa 10:26

And as his rod was upon the sea "And like his rod which he lifted up over the sea"- The Jewish interpreters suppose here an ellipsis of כ ke , the particle of similitude, before מטהו mattehu , to be supplied from the line above; so that here are two similitudes, one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other to that of the Egyptians at the Red Sea. Aben Ezra, Kimchi, Sal. ben Melec.

Clarke: Isa 10:27

From off thy shoulder - Bishop Lowth translates the whole verse thus: -

"And it shall come to pass in that day

His burden shall be removed from off thy shoulder

And his yoke off thy neck

Yea, the yoke shall perish from off your shoulders.’

On which he gives us the following note: I follow here the Septuagint, who for מפני שמן mippeney shamen read משכמיכם mishshichmeychem , απο των ωμων ὑμων, from your shoulders, not being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands."o. leg. שכם shakam ; forte legend. מבני שמן mibbeney shamen , vide cap. Isa 5:1. Zec 4:14 : Et possunt intelligi Judaei uncti Dei , Psa 105:15, vel Assyrii , משמנים mishmannim , hic Psa 105:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi מפני שמי mippeney shami ."

Clarke: Isa 10:28

He is come to Aiath - A description of the march of Sennacherib’ s army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. The places here mentioned are all in the neighborhood of Jerusalem; from Ai northward, to Nob westward of it; from which last place he might probably have a prospect of Mount Sion. Anathoth was within three Roman miles of Jerusalem, according to Eusebius, Jerome and Josephus. Onomast. Loc. Hebr. et Antiq. Jud. 10:7, 3. Nob was probably still nearer. And it should seem from this passage of Isaiah that Sennacherib’ s army was destroyed near the latter of these places. In coming out of Egypt he might perhaps join the rest of his army at Ashdod, after the taking of that place, which happened about that time, (see Isa 20:1-6.); and march from thence near the coast by Lachish and Libnah, which lay in his way from south to north, and both which he invested till he came to the north-west of Jerusalem, crossing over to the north of it, perhaps by Joppa and Lydda; or still more north through the plain of Esdraelon.

Clarke: Isa 10:29

They are gone over the passage "They have passed the strait"- The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1Sa 14:4, 1Sa 14:5), where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: "Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most,"Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city

Their lodging - The sense seems necessarily to require that we read למו lamo , to them, instead of לנו lanu , to us. These two words are in other places mistaken one for the other

Thus Isa 44:7, for למו lamo , read לנו lanu , with the Chaldee; and in the same manner Psa 64:6, with the Syriac, and Psa 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense.

Clarke: Isa 10:30

Cause it to be heard unto Laish, O poor Anothoth "Hearken unto her, O Laish; answer her, O Anathoth!"- I follow in this the Syriac Version. The prophet plainly alludes to the name of the place, and with a peculiar propriety, if it had its name frown its remarkable echo. " ענתות anathoth , responsiones: eadem ratio nominis, quae in בית ענת beith anath , locus echus; nam hodienum ejus rudera ostenduntur in valle, scil. in medio montium, ut referent Robertus in Itiner. p. 70, et Monconnysius, p. 301."Simonis Onomasticon Vet. Test. - L. Anathoth - Answers, replies; for the same reason that Bethany, בית ענת berth anath , had its name, the house of echo; the remains of which are still shown in the valley, i.e., among the mountains.

Clarke: Isa 10:33

Shall lop the bough with terror - פארה purah ; but פורה purah , wine-press, is the reading of twenty-six of Kennicott’ s and twenty-three of De Rossi’ s MSS., four ancient editions, with Symmachus, Theodotion, and the Chaldee.

Clarke: Isa 10:34

Lebanon shall fall by a mighty one - באדיר beaddir , the angel of the Lord, who smote them, Kimchi. And so Vitringa understands it. Others translate, "The high cedars of Lebanon shall fall:"but the king of Assyria is the person who shall be overthrown.

Calvin: Isa 10:16

16.Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness He proceeds with the former doctrine, declaring that the Lord will show to the Assyrian how undeservedly he exalts himself, and will throw down his arrogance, in which he foolishly takes delight. As he trusted in his wealth and his forces, Isaiah declares that the Lord will take them away; and he does so under the metaphor of fatness and leanness. By the word fatness he means both riches and warlike power, in which he placed too much confidence; as if he had said, “Everything fat and rich that he possesses, the Lord will make the whole of it lean. ” It is not uncommon to compare prosperity to fatness; for as horses which are too fat become refractory, so as to throw the rider or kick when any one comes near them, so among men abundance produces fierceness of disposition, which is subdued by leanness

And under his glory he shall kindle a burning There is great beauty in the comparison, that a fire will be laid under his glory; for it means, that the greater the splendor of his prosperity, so much the more abundant will be the fuel for the conflagration. Yet it likewise shows that he will be utterly reduced to nothing; as if one were to cut down a tree from the roots, or overturn a house from the foundation. If nothing more than the branches of a tree be cut down, it quickly sprouts again; or if the roof of a house be consumed by fire, the other parts of it remain uninjured. He therefore leaves him nothing, but asserts that he will be brought down by utter destruction.

As the burning of a fire ¹⁶⁶ The particle as, which points out the comparison, does not mean that the language is metaphorical, but rather that the burning will be such as to consume utterly the glory of the Assyrian.

Calvin: Isa 10:17

17.And the light of Israel shall be for a fire There is an elegant allusion to that burning by which he threatened that he would consume the Assyrians. In fire there are two things, light and heat. As the Lord consumes the enemies by his heat, so he enlightens the godly by his light. It is very customary that God is sometimes called a devouring fire, (Deu 4:24,) and sometimes, in a different point of view, he is called light, (Isa 60:20; Mic 7:8,) because his power produces contrary effects on the godly and the ungodly. When he shines on the godly, he imparts life and nourishment to them, but he consumes and destroys the ungodly. In a word, while he threatens destruction to the Assyrians, he likewise brings comfort to the godly; and he does so in two ways, first, because they will see that God revenges the injuries which they have received, and, secondly, that they will be cheered by his light, and will thus receive a new life.

And his Holy One for a flame What that light is he states plainly, and without a metaphor, when he adds, his Holy One, so that it is unnecessary to make a more lengthened exposition. The meaning is, that he determines to protect that people which he hath chosen, and which he hath separated from the rest of the nations to be a peculiar people to himself.

And it shall devour its thorns and briers in one day He now shows that the favor of God, which shines in Israel, will be like a fire to consume enemies. In one day means, that he will burn them with a sudden and unexpected conflagration. It denotes an uncommon and dreadful burning, which usually overtakes the wicked suddenly, when they think that all is well with them, and that danger is at a great distance. He next shows that, whatever defences they may put forth, they will be like tow, which, as soon as it is set on fire, will instantly be consumed.

Calvin: Isa 10:18

18.And shall consume the glory of his forest He goes on with the same comparison of a burning, and declares that the fire will consume both the highest and the lowest, and will leave nothing uninjured. It is possible that a fire might destroy the higher parts of a building, and might leave the lower parts unaffected.

And of his fruitful field I do not think that כרמל ( Carmel) is here a proper name, but rather an appellative, denoting a rich and fertile soil; for to say that Carmel was held as belonging to the dominion of the king of Assyria, would have been inadmissible. The meaning therefore is, that not only will destruction overtake his forests, but the corn will be consumed by the same fire; for it will not only range over the heights, but will penetrate into the lowest places.

From the soul even to the flesh This comparison is taken from man. As man consists of a body and a soul, so each part of him is liable to separate diseases. It frequently happens that, when the soul is healthy, the body is diseased; and often the reverse takes place; but when both are unhealthy at the same time, the case is most dangerous. By this comparison, therefore, he threatens that the Assyrians will have nothing safe or sound, but that they will be devoted to utter destruction, because they will perish from the flesh even to the soul; not that souls are mortal, but because the vengeance of God will fall upon them also. This is truly dreadful; for the design of chastisements is,

that the spirit may be saved, though the flesh be destroyed,
(1Co 5:5;)

but when the spirit also is involved in the destruction, what can be said or imagined that is more miserable? The flame only scorches the godly, but does not consume them as it consumes the ungodly, in whom it finds nothing but fuel fit for burning.

And it shall be as the fainting of a standard-bearer There is an allusion in the words of the Prophet, which cannot be conveyed in another language. The meaning is the same as in the other comparisons, that there will be utter destruction, like the complete rout of an army when the standard has been taken. When the ensigns have been taken, it is commonly followed by a great slaughter; and when historians describe a fearful carnage, they tell us that the ensigns were taken. He does not threaten these things against the Assyrians on their own account, that they may receive advantage from the warning or may be led to repentance, but to yield consolation to the godly, that they may not think that the Assyrians will pass unpunished when they raged so fiercely against the people of God, or entertain fears either that the Lord has forgotten his promise, or that he cannot frustrate their designs. If the Prophet had not put them on their guard, many scruples of this kind might have arisen in their minds.

Calvin: Isa 10:19

19.And the remnant of the trees of his forest shall be a number ¹⁶⁷ When he adds that the remnant of them will be a number, he employs a Hebrew idiom to express that they will be few; and thus he only confirms the former statement, that the devastation produced, after the calamity which God will bring on the Assyrians, will be so great that there will be no difficulty in counting them.

That a child may number them He goes so far as to say, that they will be so few that those who are left of them may be counted even by a child; for children have difficulty in counting as far as three or four. Accordingly, the kingdom of the Assyrians was formerly like some vast forest; but when the trees have been hewn and thrown down, those which are left are few, and scattered at great distances from each other.

Calvin: Isa 10:20

20.It shall be in that day Returning now to the elect people, he describes the result of the chastisement which was at hand. As it is painful and disagreeable to us to endure calamities and afflictions, and as we refuse them so far as lies in our power, the Lord points out to us the result of them, that we may be taught to consider the design of them, and may thus bear more patiently: as if he had said, “You would wish that the Assyrians were driven to a great distance from you, and that you could live in comfort and safety. But consider, that this chastisement is as necessary as medicine would be for curing your diseases; for you do not acknowledge the power of God, and you withdraw your confidence from him to give it to wicked men. It is truly wretched to place the hope of salvation in enemies, and to rely on those who aim at nothing but your destruction.” In like manner, Israel relied sometimes on the Assyrians and sometimes on the Egyptians.

But shall stay upon the Lord We ought not to despise this compensation made for the diminished numbers of the people, that the small portion which survived the calamity learned to place their hope in God. Hence we see more clearly how necessary it was that God should chastise Israel. The mitigation which he holds out, that still a remnant is left, among whom the true worship of God is maintained, is fitted to yield very high consolation.

In truth This phrase is not superfluous; for until the Lord had afflicted them, all wished to be accounted the children of Abraham — all made profession of the faith, and indiscriminately worshipped God; but it was mere pretense. Isaiah therefore reproves this hypocrisy, and says that their hope will afterwards be true and sincere when they shall have been cleansed from impostures; for although they very haughtily boasted of their confidence in God, still they continued to place their confidence in the assistance of the Assyrians. Consequently, when they shall be chastised by their hand, they will learn to trust in God alone, and will withdraw their heart from the assistance of men. Hence infer that we cannot place our confidence in God unless we altogether withhold our heart from creatures; for we ought to rely on God alone in such a manner as not to think it a hardship to renounce all other grounds of confidence. Where this perfect confidence does not exist, there is no room for truth; for the heart is divided and double. (Psa 12:2.)

Calvin: Isa 10:21

21.A remnant shall return This is a confirmation of the former statement. Yet in the words שאר ישוב , ( Shear Yashub,) a remnant shall return, there appears to be an allusion to that passage in which Isaiah’s son was called Shear-jashub. (Isa 7:3.) In our observations on it, we stated that this peculiar name was given him in reference to the event, that it might be regarded as a pledge of the future deliverance concerning which his father prophesied. It was necessary that the Jews should be confirmed in various ways, that they might be convinced that the Lord would at length bring them back. This is also the design of what he immediately adds —

To the mighty God; that is, to him whom the people, after having returned from their former apostasy, will acknowledge to be the guardian of their salvation. This attribute, mighty, is ascribed to God for the sake of the occasion on which the words were used. He might have thought it sufficient to have expressed power by the name אל , ( El,) God, which also signifies mighty; but he chose likewise to add to it גבור , ( gibbor,) that is, strong or mighty, in order to excite the people to greater confidence. How was it possible for the people to betake themselves to the Assyrians and Egyptians, but because they did not think that God was sufficient for them? This is the source of all evils, when we are not fully convinced that in God is everything that can be desired for our salvation.

Calvin: Isa 10:22

22.For though thy people be He casts down hypocrites from foolish confidence; for they reckoned it enough to be the descendants of holy Abraham according to the flesh, and, therefore, on the sole ground of their birth, they wished to be accounted holy. Yet he exhorts the godly to patience, that they may learn to await calmly that calamity and diminution of their number, lest, when it took place, it should be unexpected, and give them uneasiness. He therefore comforts them, that they may not be grieved at so great desolation; for the Lord will at least collect a remnant of it.

The consumption decreed כלה ( chalah) means to finish, and it means also to consume. The latter is more appropriate. He calls this diminution of the people a consumption, and one that is completed; for he employs exaggerated language, the import of which is, that they were not far from utter extermination, there being very few that were saved.

The word Israel may be taken either in the genitive case, of Israel, or in the vocative case, O Israel, ¹⁶⁸ so that in this way he addresses the patriarch Jacob, or all the godly under his name. But it is of little importance, for the meaning is the same, in whichsoever of these ways it be taken; and therefore it may be read in the genitive case, of Israel. Yet I am more inclined to view it as a proper name, to denote the true, and not the spurious Israelite. The bold address to the patriarch has a striking effect; for God, addressing a dead man, declares to the living that what he had formerly promised, (Gen 13:16,) that the posterity of Abraham would be like the sand of the sea, did not apply to a promiscuous multitude, which had apostatized from godliness, but that there would be a kind of interruption in a corrupt nation, till shortly afterwards it should be renewed.

Overflowing with righteousness, or overflowing righteousness. ¹⁶⁹ Another consolation is added, that this very small company will overflow righteousness. When we see the Church distressed by such heavy calamities, that we think that it cannot be far from destruction, we are in danger of giving way to despondency, and of entertaining doubts about the mercy of God. Those whose minds are impressed with just views of the judgment of God, feel that this is the severest of all temptations. It was therefore necessary that godly minds should be fortified against it, that they might soothe their grief by pondering the benefit which would result from this calamity. The benefit was, that righteousness would overflow the whole world like a river; and he had formerly noticed this, when he said (Isa 10:20) that the remnant would trust in God in truth

The word righteousness is explained in various ways. Some refer it to the preaching of the gospel, because by means of it, as Paul says,

the righteousness of God is revealed from faith to faith, (Rom 1:17;)

and by the agency of the Apostles, who were a small remnant of the Jews, it spread over the whole world. (Mar 16:15.) Others choose rather to view it as meaning that that consumption was an evidence and proof of the righteousness of God in inflicting punishments so severe on his own people. But I prefer a more general exposition of it, namely, “This consumption will be sufficient to fill the whole world with righteousness. The remnant which shall survive it, though small, will be sufficient to cause such rivers of righteousness to flow, that the whole world shall be overflowed by them.”

Calvin: Isa 10:23

23.For the Lord God of hosts shall make a consumption This repetition again wounds the self-complacency of those who proudly despised God. It was almost incredible that the Jews, to whom so many promises had been given, and with whom God had made an everlasting covenant, should perish, as it were, in an instant; and it appeared to be even inconsistent with the unchangeable nature of God. The Prophet therefore declares that the Lord is the author of this consumption, in order to repress the pride of wicked men, who, relying on their present prosperity, thought that they were beyond all danger, and, swelling with that confidence, ridiculed all threats and warnings. “God,” says he, “will reduce your land to a desert, so that in the very midst it will be desolate, and will resemble a wilderness.”

In the midst of all the land By the midst of the land he means its very heart, that is, its most fortified and best defended places. Some think that the word נהרצה ( neheratzah) is an adjective, determined; but for my part I view it as a substantive, consummation; ¹⁷⁰ and in this sense it is used by Daniel and in other passages. (Dan 9:27.)

Paul quotes this passage, (Rom 9:28,) but in somewhat different words from what the Prophet uses; for he follows the ordinary translation which at that time was generally used. Though Paul wrote correctly and faithfully, and in accordance with the Prophet’s real meaning, yet the words which he quotes from the Greek translation have led many to depart from what the Prophet actually meant. The Greek translator having used the word λόγος, ( logos,) that is, a discourse, many have entered into discussions about the Gospel, and have said that it denotes the repeal of the law, because it puts an end to ceremonies and figures, and therefore that it is a short and concise discourse, by which we are freed from the burden of the law under which the people groaned. But that has nothing to do with the Prophet’s meaning; for here he says that the consumption is a diminution, by which the people will be almost ruined. Paul’s design is not different, and the Greek translators meant nothing else; for by λόγος ( logos) they meant what is expressed by the Hebrew word דבר , ( dabar.) Though the Prophet does not make use of the word דבר , ( dabar,) yet the word which he uses means a thing consumed, that is, consumption, and the meaning of both words is the same. In short, Paul there repeats (Rom 9:28) what Isaiah had said in this passage about the future consumption of the people, and shows that this prediction was chiefly fulfilled in his own time, when the Jews were cut off from the kingdom of God on account of their ingratitude, and but a small remnant (Isa 1:9) was preserved.

Calvin: Isa 10:24

24.Therefore, thus saith the Lord Jehovah of hosts He goes on with the same consolation, which belongs to the godly alone, who at that time, undoubtedly, were few in number. A great number of persons gloried in the name of God, and wished to be accounted his people; but there were few who actually performed what they professed in words; and, therefore, he does not address all without reserve, but only those who needed consolation. The kingdom having been destroyed, they might entertain fears about themselves and their affairs, and might judge of their own condition from that of others, and therefore it was necessary to comfort them. This distinction ought to be observed, for otherwise it would be inconsistent to address to the same persons statements so different.

And shall lift up his staff against thee in the way of Egypt ¹⁷¹ He adds a ground of consolation, namely, that that calamity will be nothing else than the lifting up of a rod to chastise, but not to destroy them. The preposition ב ( beth) denotes resemblance. דרך ( derech) means a pattern, and therefore I render it, after the pattern of Egypt. As if he had said, “Though the Assyrian be cruel, and in many ways aim at thy destruction, yet he shall only wound, he shall not slay thee.” He therefore mentioned the pattern of the Egyptian bondage, which was indeed very wretched, but yet was not deadly. (Exo 1:14.) It is customary with the Prophets, amidst perplexity or disorder, to remind the people to contemplate that deliverance by which God miraculously rescued them from the hands of Pharaoh, who was a most cruel tyrant. The meaning therefore is, “As the Lord was at that time victorious, and destroyed the Egyptians who had leagued for your destruction, so now he will quickly vanquish the Assyrians.”

Others render it, in the way of Egypt, because the Assyrians made war against the Jews on account of the Egyptians. But that exposition cannot be admitted; and if we carefully examine the matter, it will be found that there is none more appropriate than that which I have proposed, and which is also approved by the most learned commentators. There are two clauses which form a contrast; the oppression which the Egyptians laid upon them, and the calamity which should be inflicted soon afterwards by the Assyrians. “As the oppression of the Egyptians was not deadly, so neither will the oppression of the Assyrians be. You have had experience of my strength and power against Pharaoh, and so will you find it on Sennacherib.” If we did not explain the clauses in this way, they would not agree with each other.

Calvin: Isa 10:25

25.But yet a little while He means not only the siege of Jerusalem, when Sennacherib surrounded it with a numerous army, (2Kg 18:17,) but likewise the rest of the calamities, when Jerusalem was overthrown, (2Kg 25:4,) the Temple razed, and the inhabitants taken prisoners; for against those dreadful calamities it was necessary that the godly should be fortified by these promises. This ought to be carefully observed; for if we neglect it, as other commentators do, we shall not be able to see how the statements agree. Accordingly, the captivity of the people might be called a consumption; for Babylon was like a grave, and banishment was like death. But when the danger was immediate and urgent, and Sennacherib attacked them with his army, and various straits were felt by them in that siege, this consolation was needful; for Judea seemed to be utterly ruined, and to outward appearance no hope of safety was left.

My fury and indignation shall be spent ¹⁷² The consolation corresponds to this state of things. “The Lord will spare thee. For a time, indeed, he will delay, and will keep his assistance as it were concealed; but he will at length rescue thee, and will revenge thy enemies whom he has determined utterly to destroy.” If it be thought better to interpret כלה ( chalah) as meaning to consume or spend, then he says that he spends his anger, in the same way that we speak of spending years and our whole life; that is, “I will cherish my anger until I completely destroy the Assyrians.” But the word finish brings out the meaning more fully; as if he had said, “until I have discharged all my anger.” This is the destruction which he also threatens elsewhere (Isa 52:1) to the uncircumcised; for when the hope of mercy has been taken away, he executes his judgment against the ungodly.

Calvin: Isa 10:26

26.And the LORD of hosts will stir up a scourge for him Here Isaiah makes use of the word scourge, and not rod, meaning that the Lord will treat the enemies much more harshly and severely than they had treated the Jews. He threatens them with extermination, and makes it more evident by two examples; first, that of the Midianites, (Jud 7:25,) who were cut off by a dreadful slaughter in the valley of Oreb, which was so named from their leader, and, secondly, that of the Egyptians, whom the Lord, when they pursued after his people, sank in the Red Sea. (Exo 14:27.) In the former passage, he refers to a narrative which was somewhat more recent, and in the latter to one that was more ancient.

Hence we infer that the Lord hath displayed his power in defending his Church, in order that, when our affairs are in the most desperate state, we may remain steadfastly in the faith, and, relying on his grace, we still may cherish a pleasing hope. By means and in ways that are unexpected he often delivers his Church, as he did by the hands of Gideon and Moses. We ought always, therefore, to call to remembrance those benefits, that we may be excited more and more to confidence and perseverance.

Hence we ought also to infer that all the afflictions which we endure are the Lord’s rods with which he chastises us; and yet he does not permit Satan or his agents to inflict deadly chastisements upon us. On the other hand, an awful destruction awaits our enemies, as we see in the Midianites and Egyptians. It is therefore no small consolation that, when we compare our condition with theirs, we see them, for a time indeed, in all the madness of joy and of wickedness insulting the children of God, but at the same time learn what a dreadful sentence has been pronounced against them; for they are devoted to deadly and everlasting destruction.

Calvin: Isa 10:27

27.And it shall come to pass in that day It is uncertain whether he now speaks of the deliverance which took place under Zerubbabel, (2Ch 36:22; Ezr 1:2,) or of that wonderful overthrow of Sennacherib, (2Kg 19:35,) when he besieged Jerusalem with a huge army. This latter opinion is almost universally preferred; and indeed it appears to be supported by what follows, for immediately afterwards he gives a description of the country, and enumerates the chief places through which Sennacherib should conduct his army, till he arrived at Jerusalem itself, so that there appeared to be nothing at all to hinder him from taking possession of the city. With this opinion I partly agree, but I extend the prediction farther.

Isaiah intends to comfort the godly who were involved in the present distress. It might be thought that the promise failed, and that the calamities which immediately followed were utterly at variance with it. For instance, if the Lord promise to give me food for next year, and yet leave me altogether destitute of it, what faith can I have in a promise so distant, if the Lord do not rescue me from the present distress? Thus, the Lord’s promise, in which he had said that he would deliver his people from Babylon, and would continually assist them, may be thought to have failed, when it was exposed to the jaws of that huge wild beast. With the view of meeting this objection, the Prophet includes both promises, that the Lord will be the guardian of his people, till at length he deliver them from death. Some limit it to the slaughter (2Kg 19:35) of Sennacherib’s army; but as Isaiah promises the loosing, or breaking of the yoke, I have no doubt that he describes deliverance from captivity. Yet he confirms the promise, that God will not only rescue them from Babylon, but will also aid them against the besieging army of the tyrant, whom he will not suffer to go beyond what has been threatened.

That his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, He describes that tyranny in two ways, in order to illustrate more fully how great was the blessing of deliverance. If it be thought best to refer it to Sennacherib, he had not laid on the Jews so grievous a yoke. The people paid only some tribute, as we learn from sacred history. (2Kg 23:33; 2Ch 36:3.) Why then has he employed two names in describing this tyranny? It may be pleaded that he had in his eye the approaching danger; for that tyrant, like a huge beast of prey, had devoured the whole of Judea by his voraciousness, and had oppressed them to such an extent, that it appeared to be almost impossible that his yoke could ever be taken off. But I have already explained the view which I prefer, that he describes the uninterrupted course of the favor of God down to the time of redemption.

And the yoke shall be destroyed from the face of the anointing ¹⁷³ The phrase, the face of the anointing, is explained by some to mean the fatness with which the yoke is besmeared. But that interpretation is too farfetched. Others more correctly view שמן ( shamen) as bearing its ordinary signification, and as denoting anointing or oil. He again reminds them of Christ, and shows that through his kindness they will be delivered from that tyranny. Anointing is the name given to that kingdom which the Lord had set apart for himself, and which he therefore wished to keep unspotted and undiminished. When the Prophets intend to applaud the majesty of that kingdom, they speak of the anointing which the Lord had bestowed on it as a distinguishing mark, because it was a type of Christ. (Psa 45:7.) Though God established the rest of the kingdoms, still they were in some respects profane; this ranked above them as holy and sacred, because the Lord reigned over Judea in a peculiar manner, and because under this figure of a kingdom he held up Christ to their view. For this reason, also, it was promised to Solomon that his throne would be everlasting. ( 2 Samuel 7:13; 1Ch 22:10; Psa 89:5.) As to the interpretation given by some, that שמן ( shamen) denotes the king himself, not only is it too farfetched, but it conveys no solid instruction.

The Prophet therefore points out the means of overthrowing that tyranny; for it appeared as if there were no reason to believe that the yoke of so powerful a tyrant would be broken. He shows that this will arise from the heavenly anointing of that kingdom, that all may perceive that this benefit depends on the power of Christ, and not on the ability of man or on chance.

Calvin: Isa 10:28

28.He is come to Aiath The siege of the holy city being now at hand, Isaiah sets before their eyes the whole of Sennacherib’s march, that the hearts of the godly, by long and careful study of it, may remain steadfast. This delineation was powerfully calculated to allay their fears, when godly men saw that the Assyrians did not move a step but by the appointment of God; for by the mouth of the Prophet he had given a lively description of the whole of that march. ¹⁷⁴ It is unnecessary to spend much time in explaining the relative position of the places here named, for it is enough if we understand that Sennacherib marched through those places of which the Jews had been informed.

At Michmash he will lay up his baggage. The words which we render, He will lay up his baggage or armor, are translated by some, He hath made a muster; for פקד ( pakad) signifies also to number. I do not dislike this interpretation, but prefer the former; for I understand the Prophet to mean that the Assyrian will lay up his armor, that is, the provisions, and the rest of the implements of war, in Michmash. It is the custom of warriors not to lead forward an army without providing the means of support, which they lay up in a safe and convenient place, that the army may be supplied out of it with all that is needful. Under the word baggage or arms, he includes not only darts and swords, but all the supplies and provisions of war. The meaning of the word כלי ( cheli) is extensive, and includes every kind of implements, and thus resembles the word ( vasa ) which denotes vessels in the Latin language.

Calvin: Isa 10:29

29.They have crossed the ford ¹⁷⁵ Some understand by this the passage of the Jordan, but I do not know if it could be crossed by a ford in that quarter. ¹⁷⁶ He describes how great will be the terror when they hear of the approach of the Assyrian, that the whole country will be struck with terror and alarm, so that the Assyrian will subdue it without any difficulty. When such dread has seized their hearts, they will freely surrender at the first attack of the enemy, so that the conquerors will be allowed to ravage at their pleasure. He passes from the singular to the plural number, because he speaks sometimes of the king and sometimes of the whole army.

Ramah is afraid; Gibeah of Saul is fled He mentions Ramah in preference to the rest, because it was the nearest town; and he describes the flight of the inhabitants of some towns, as if the mere report had terrified them to such a degree that they gave up their country into the enemy’s hand. After having spoken of so great dismay, he adds. —

Calvin: Isa 10:30

30.Neigh, ¹⁷⁷ O daughter of Gallim. By the word neigh he denotes the howling and cries which will be heard at a distance. It is very common, in the Hebrew language, to call cities daughters. He says that the howling will be so great that it will be heard even by the neighboring cities; for at Laish will be heard the groanings which will be uttered in Anathoth

Calvin: Isa 10:31

31.Madmenah is removed In exaggerated language he describes that city to have been shaken to such a degree, as if it had been removed to another place. This relates to the disorderly movements of a people in flight; as if he had said that the inhabitants of that city were thrown into as great a commotion as if the city had been razed to its foundations.

The inhabitants of Gebim have gathered themselves This may be explained to mean that they are so terrified that they crowd together in a body. Others understand by it, that they rush out in a disorderly manner, as if there were not room for a free passage.

Calvin: Isa 10:32

32.Yet a day ¹⁷⁸ Some interpret this, that the Assyrian will yet remain one day in Nob, which was a village contiguous to Jerusalem, as Jerome and others declare. But I rather agree with those who think that it means, that he will have a great part of the day before him when he halts there, in order to make preparations for besieging Jerusalem on the following day. He intends to describe the rapid march of the Assyrian, and how near Jerusalem was to utter destruction; as if he had said, that he had but a small part of the journey to perform, and that before the day was ended, he would arrive at that city.

He shall shake the hand This contributes still more to show their terror; for Sennacherib, having conquered the whole country, will threaten Jerusalem, as if he could storm it by the slightest expression of his will.

Against the mountain of the daughter of Zion By a figure of speech, in which a part is taken for the whole, (συνεκδοχικῶς,) he includes the whole city under the name of the mountain, because that part was higher, and commanded a view of the other quarters of the city. From this confidence of the tyrant, he shows that Jerusalem was not far from utter destruction; for the whole country, and even the city, was struck with such terror that none ventured to oppose him. By these details, therefore, the Prophet intended to give a more impressive view of the kindness of God, that it ought to be ascribed to the extraordinary favor and goodness of God, and not to human aid, of which there was none, that Jerusalem was preserved, as if a sheep had been rescued from the jaws of a lion.

Behold, the Lord Jehovah of hosts Almost all explain this passage as referring to the Assyrians. (2Kg 19:35.) They think that the Prophet threatens against them that slaughter with which the Lord destroyed them, after that they had besieged Jerusalem. As if he had spoken in this manner: The Assyrian will indeed be elated with such pride, that as soon as he has seen Jerusalem, he will think that it is in his power. All being struck with such dismay at his approach, that some shall flee and others shall freely surrender themselves, he will imagine that all are subdued under him; but the Lord will quickly reverse his condition, and lop off those lofty branches

But for my own part, when I examine closely the whole passage, and especially what he adds soon afterwards about Lebanon, and the consolation which immediately follows, I think that this passage ought to be referred to the Jews themselves. Isaiah therefore proceeds, in my opinion, to threaten the calamities which awaited the people. As if he had said, “Not only will he come to Nob, but he will spread devastation far and wide over the whole country. Everything in it that is excellent and lofty, he will completely waste and destroy, in the same manner as if one should cut off branches from a tree or cut down a tree from the root.”

This interpretation is confirmed by the following chapter, in which the Prophet offers consolation against that calamity; for the consolation agrees with this verse, and is added as an appropriate remedy for soothing grief. Nor do I attach any importance to the division of the chapter, which is often very absurd, and which perplexes the whole of the Prophet’s meaning. I think, therefore, that we ought to connect that consolation with these verses, as if there had been no such division.

Calvin: Isa 10:34

34.And he will cut down the thick places of the forest with iron There is no difficulty in explaining this metaphor, for it is plain enough that by tall and high trees is denoted all that is powerful, excellent, or lofty. Thus he foretells the destruction and ruin of Judea, which he compares to the cutting down of a forest; by which he means that there is nothing so valuable that the enemies will not destroy it, till they have stripped the whole land of its ornaments.

And Lebanon will fall violently He mentions Lebanon, because that mountain, as we all know, was highly celebrated for fruitful and highly valuable trees. Now, if he had been speaking of the Assyrians, it would not have been appropriate to introduce the destruction of Lebanon. Hence we infer that the Prophet, in this passage, again threatens the Jews; and this agrees well with the introduction of the discourse, for it begins with a word which calls attention, Behold.

TSK: Isa 10:16

the Lord of hosts : Isa 5:17, Isa 14:24-27, Isa 29:5-8, Isa 37:6, Isa 37:7, Isa 37:29, Isa 37:36; 2Ch 32:21; Psa 106:15; Act 12:23

and under : Isa 9:5, Isa 30:30-33, Isa 33:10-14

TSK: Isa 10:17

the light : Isa 60:19; Psa 27:1, Psa 84:11; Rev 21:23, Rev 22:5

for a flame : Isa 30:27, Isa 30:28, Isa 33:14, Isa 64:1, Isa 64:2, Isa 66:15, Isa 66:16, Isa 66:24; Num 11:1-3, Num 16:35; Psa 18:8; Psa 21:9, Psa 50:3, Psa 83:14, Psa 83:15; Jer 4:4, Jer 7:20; Mal 4:1-3; Mat 3:12; 2Th 1:7-9; Heb 12:29

devour : Isa 27:4, Isa 37:36; Psa 97:3; Nah 1:5, Nah 1:6, Nah 1:10

TSK: Isa 10:18

consume : Isa 10:33, Isa 10:34, Isa 9:18; 2Ki 19:23, 2Ki 19:28; Jer 21:14; Eze 20:47, Eze 20:48

both soul and body : Heb. from the soul and even to the flesh

TSK: Isa 10:19

few : Heb. number, Isa 37:36

TSK: Isa 10:20

the remnant : Isa 1:9, Isa 4:2, Isa 4:3, Isa 6:13, Isa 37:4, Isa 37:31, Isa 37:32; Ezr 9:14; Rom 9:27-29

no more : 2Ki 16:7; 2Ch 28:20; Hos 5:13, Hos 14:3

but shall stay : Isa 17:7, Isa 17:8, Isa 26:3, Isa 26:4, Isa 48:1, Isa 48:2, Isa 50:10

TSK: Isa 10:21

return : Isa 7:3, Isa 9:13, Isa 19:22, Isa 55:7, Isa 65:8, Isa 65:9; Hos 6:1, Hos 7:10,Hos 7:16, Hos 14:1; Act 26:20; 2Co 3:14-16

the mighty God : Isa 9:6

TSK: Isa 10:22

though thy : 1Ki 4:20; Hos 1:10; Rom 9:27, Rom 11:5, Rom 11:6; Rev 20:8

yet a remnant : Isa 6:13

of : Heb. in, or, among

the consumption : Isa 6:11, Isa 8:8, Isa 27:10,Isa 27:11, Isa 28:15-22; Dan 9:27; Rom 9:28

with : or, in, Gen 18:25; Act 17:31; Rom 2:5, Rom 3:5, Rom 3:6

TSK: Isa 10:23

determined : Isa 14:26, Isa 14:27, 24:1-23; Dan 4:35

TSK: Isa 10:24

O my people : Isa 4:3, Isa 12:6, Isa 30:19, Isa 46:13, Isa 61:3; Heb 12:22-24

be not afraid : Isa 8:12, Isa 8:13, Isa 33:14-16, Isa 35:4, Isa 37:6, Isa 37:22, Isa 37:33-35

smite thee : Isa 10:5, Isa 9:4, Isa 14:29, Isa 27:7

and shall lift up his staff against thee : or, but he shall lift up his staff for thee

after the manner : Exo 1:10-16, Exo 14:9, Exo 14:21-31, Exo 15:6-10

TSK: Isa 10:25

For yet : Isa 10:33, Isa 10:34, Isa 12:1, Isa 12:2, Isa 14:24, Isa 14:25, Isa 17:12-14, Isa 30:30-33, Isa 31:4-9, Isa 37:36-38, Isa 54:7; 2Ki 19:35; Psa 37:10; Dan 11:36; Heb 10:37

TSK: Isa 10:26

stir up : Isa 10:16-19; 2Ki 19:35; Psa 35:23

according : Isa 9:4; Jdg 7:25; Psa 83:11

his rod : Isa 10:24, Isa 11:16, Isa 51:9, Isa 51:10; Exo 14:25-27; Neh 9:10,Neh 9:11; Psa 106:10,Psa 106:11; Hab 3:7-15; Rev 11:18, Rev 19:15

TSK: Isa 10:27

his burden : Isa 9:4, Isa 14:25; 2Ki 18:13, 2Ki 18:14; Nah 1:9-13

be taken away : Heb. remove

because : Isa 37:35; 2Sa 1:21; Psa 2:1-3, Psa 2:6 *marg. Psa 20:6, Psa 45:7, Psa 84:9, 89:20-52, Psa 105:15, Psa 132:10,Psa 132:17, Psa 132:18; Dan 9:24-26; Luk 4:18; Joh 1:41 *marg. Act 4:27; 1Jo 2:20,1Jo 2:27

TSK: Isa 10:28

He is come : This is a prophetical description of the march of Sennacherib’ s army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. Aiath, or Ai, was situated a little east of Bethel about twelve miles north of Jerusalem; Michmash about three miles nearer, where there was a narrow pass between two sharp hills; Geba and Ramah about three miles more to the south; Gibeah a mile and a half more southward; Anathoth within three miles of Jerusalem; to the westward of which, towards Lydda, was Nob, from which place Sennacherib might have a prospect of Zion, and near which, it would appear, his army was destroyed.

Aiath : Jos 7:2; Neh 11:31, Aija

Migron : 1Sa 14:2

Michmash : 1Sa 13:2, 1Sa 13:5, 1Sa 14:5, 1Sa 14:31

TSK: Isa 10:29

the passage : 1Sa 13:23, 1Sa 14:4

Geba : Jos 21:17; 1Ki 15:23

Ramah : Jos 18:24, Jos 18:25; 1Sa 7:17, 1Sa 15:34; Jer 31:15; Hos 5:8

Gibeah : Jdg 19:12-15; 1Sa 11:4, 1Sa 13:2; Hos 9:9, Hos 10:9

TSK: Isa 10:30

Lift up thy voice : Heb. Cry shrill with thy voice

Gallim : 1Sa 25:44

Laish : Jdg 18:7, Jdg 18:29

Anathoth : Jos 21:18; 1Ki 2:26; Jer 1:1, Jer 32:8

TSK: Isa 10:31

Madmenah : Jos 15:31, Madmannah

TSK: Isa 10:32

Nob : 1Sa 21:1, 1Sa 22:19; Neh 11:32

shake : Isa 10:24, Isa 11:15, Isa 13:2, Isa 19:16; Zec 2:9

the mount : Isa 2:2, Isa 37:22

TSK: Isa 10:33

lop : Isa 10:16-19, Isa 37:24-36, Isa 37:38; 2Kings 19:21-37; 2Ch 32:21

the high ones : Amo 2:9

and the haughty : Isa 2:11-17; Job 40:11, Job 40:12; Dan 4:37; Luk 14:11

TSK: Isa 10:34

cut down : Isa 10:18, Isa 37:24; Jer 22:7, Jer 46:22, Jer 46:23, Jer 48:2; Nah 1:12

Lebanon : Zec 11:1, Zec 11:2

by a mighty one : or, mightily, Isa 31:8, Isa 37:36; Psa 103:20; Dan 4:13, Dan 4:14, Dan 4:23; 2Th 1:7; 2Pe 2:11; Rev 10:1; Rev 18:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 10:16

Therefore shall the Lord - Hebrew, אדון 'ādôn .

The Lord of hosts - In the present Hebrew text, the original word is also אדני 'ădonāy , but fifty-two manuscripts and six editions read Jehovah. On the meaning of the phrase, "the Lord of hosts,"see the note at Isa 1:9. This verse contains a threatening of the punishment that would come upon the Assyrian for his insolence and pride, and the remainder of the chapter is mainly occupied with the details of that punishment. The punishment here threatened is, that while he appeared to be a victor, and was boasting of success and of his plunder, God would send leanness - as a body becomes wasted with disease.

His fat ones - That is, those who had fattened on the spoils of victory; his vigorous, prosperous, and flourishing army. The prophet here evidently intends to describe his numerous army glutted with the trophies of victor, and revelling on the spoils.

Leanness - They shall be emaciated and reduced; their vigor and strength shall be diminished. In Psa 106:15, the word "leanness," רזון râzôn , is used to denote destruction, disease. In Mic 6:10, it denotes diminution, scantiness - ‘ the scant ephah.’ Here it denotes, evidently, that the army which was so large and vigorous, should waste away as with a pestilential disease; compare Isa 10:19. The "fact"was, that of that vast host few escaped. The angel of the Lord killed 185,000 men in a single night; 2Ki 18:35; see the notes at Isa. 38:36.

And under his glory - That is, beneath the boasted honor, might, and magnificence of the proud monarch.

He shall kindle - That is, God shall suddenly and entirely destroy his magnificence and pride, as when a fire is kindled beneath a magnificent temple. A similar passage occurs in Zec 12:6 :

In that day I shall make the governors of Judah

Like a hearth of fire among the wood,

And like a torch of fire in a sheaf;

And they shall devour all the people round about.

Barnes: Isa 10:17

And the light of Israel - That is, Yahweh. The word "light"here, אור 'ôr , is used also to denote a "fire,"or that which causes light and heat; see Eze 5:2; Isa 44:16; Isa 47:14. Here it is used in the same sense, denoting that Yahweh would be "the fire" אור 'ôr that would cause the "flame"( אשׁ 'êsh ) which would consume the Assyrian. Jehovah is often compared to a burning flame, or fire; Deu 4:24; Deu 9:3; Heb 12:29.

Shall be for a fire - By his power and his judgment he shall destroy them.

His Holy One - Israel’ s Holy One; that is, Yahweh - often called in the Scriptures the Holy One of Israel.

And it shall burn - That is, the flame that Yahweh shall kindle, or his judgments that he shall send forth.

And devour his thorns and his briers - An expression denoting the utter impotency of all the mighty armies of the Assyrian to resist Yahweh. As dry thorns and briers cannot resist the action of heat, so certainly and speedily would the armies of Sennacherib be destroyed before Yahweh; compare the note at Isa 9:18. Lowth supposes, that by ‘ briers and thorns’ here, the common soldiers of the army are intended, and by ‘ the glory of his forest’ Isa 10:18, the princes, officers, and nobles. This is, doubtless, the correct interpretation; and the idea is, that all would be completely consumed and destroyed.

In one day - The army of Sennacherib was suddenly destroyed by the angel; see the notes at Isa 37:36.

Barnes: Isa 10:18

The glory of his forest - In these expressions, the army of Sennacherib is compared with a beautiful grove thick set with trees; and as all the beauty of a grove which the fire overruns is destroyed, so, says the prophet, it will be with the army of the Assyrian under the judgments of God. If the ‘ briers and thorns’ Isa 10:17 refer to the common soldiers of his army, then the glory of the forest - the tall, majestic trees - refer to the princes and nobles. But this mode of interpretation should not be pressed too far.

And of his fruitful field - וכרמלו v^e kar^e milô . The word used here - "carmel"- is applied commonly to a rich mountain or promontory on the Mediterranean, on the southern boundary of the tribe of Asher. The word, however, properly means a fruitful field, a finely cultivated country, and Was given to Mount Carmel on this account, In this place it has no reference to that mountain, but is given to the army of Sennacherib to "keep up the figure"which the prophet commenced in Isa 10:17. That army, numerous, mighty, and well disciplined, was compared to an extensive region of hill and vale; of forests and fruitful fields; but it should all be destroyed as when the fire runs over fields and forests, and consumes all their beauty. Perhaps in all this, there may be allusion to the proud boast of Sennacherib 2Ki 19:23, that he would ‘ go up the sides of Lebanon, and cut down the cedars thereof, and the choice fir-trees thereof’ , and enter into the forest of Carmel.’ In allusion, possibly, to this, the prophet says that God would cut down the tall trees and desolate the fruitful field - the ‘ carmel’ of his army, and would lay all waste.

Both soul and body - Hebrew, ‘ From the soul to the flesh;’ that is, entirely. As the soul and the flesh, or body, compose the entire man, so the phrase denotes the entireness or totality of anything. The army would be totally ruined.

And they shall be as when a standard-bearer fainteth - There is here a great variety of interpretation. The Septuagint reads it: ‘ And he shall flee as one that flees from a burning flame.’ This reading Lowth has followed; but for this there is not the slightest authority in the Hebrew. The Vulgate reads it, ‘ And he shall fly for terror, "et crit terrore profugus."The Chaldee, ‘ And he shall be broken, and shall fly.’ The Syriac, ‘ And he shall be as if he had never been.’ Probably the correct idea is, "and they shall be as when a sick man wastes away."The words which are used ( נסס כמסס kı̂m^e sos nosēs ) are brought together for the sake of a paranomasia - a figure of speech common in the Hebrew. The word rendered in our version "fainteth"( מסס m^e sos ) is probably the infinitive construct of the verb מסס mâsas , "to melt, dissolve, faint."It is applied to the manna that was dissolved by the heat of the sun, Exo 16:21; to wax melted by the fire, Psa 68:2; to a snail that consumes away, Psa 58:8; or to water that evaporates, Psa 58:7.

Hence, it is applied to the heart, exhausted of its vigor and spirit, Job 7:5; to things decayed that have lost their strength, 1Sa 15:9; to a loan or tax laid upon a people that wastes and exhausts their wealth. It has the general notion, therefore, of melting, fainting, sinking away with the loss of strength; Psa 22:14; Psa 112:10; Psa 97:5; Isa 19:1; Isa 13:7; Jos 2:11; Jos 5:1; Jos 7:5. The word rendered "standard-bearer"( נסס nosēs ) is from the verb נסס nāsas . This word signifies sometimes "to lift up,"to elevate, or to erect a flag or standard to public view, to call men to arms; Isa 5:26; Isa 11:10, Isa 11:12; Isa 13:2; Isa 18:3; Isa 49:22; and also to lift up, or to exhibit anything as a judgment or public warning, and may thus be applied to divine judgments. Gesenius renders the verb, "to waste away, to be sick."In Syriac it has this signification. Taylor ("Heb. Con.") says, that it does not appear that this word ever has the signification of a military standard under which armies fight, but refers to a standard or ensign to "call"men together, or to indicate alarm and danger. The probable signification here, is that which refers it to a man wasting away with sickness, whose strength and vigor are gone, and who becomes weak and helpless. Thus applied to the Assyrian army, it is very striking. Though mighty, confident, and vigorous-like a man in full health - yet it would be like a vigorous man when disease comes upon him, and he pines away and sinks to the grave.

Barnes: Isa 10:19

And the rest of the trees ... - Keeping up still the image of a large and once dense forest, to which he had likened the Assyrian army. ‘ The rest’ here means that which shall be left after the threatened judgment shall come upon them.

That a child may write them - That a child shall be able to number them, or write their names; that is, they shall be very few. A child can number or count but few; yet the number of those who would be left, would be so very small that even a child could count them with ease. It is probable that a few of the army of Sennacherib escaped (see the note at Isa 37:37); and compared with the whole army, the remnant might bear a striking resemblance to the few decaying trees of a once magnificent forest of cedars.

Barnes: Isa 10:20

And it shall come to pass - The prophet proceeds to state the effect on the Jews, of the judgment that would overtake the army of the Assyrian. One of those effects, as stated in this verse, would be, that they would be led to see that it was in vain to look to the Assyrians any more for aid, or to form any further alliance with them, but that they should trust in the Lord alone.

The remnant of Israel - Those that would be left after the Assyrian had invaded and desolated the land.

Shall no more again stay - Shall no more depend on them. Alliances had been formed with the Assyrians for aid, and they had resulted as all alliances formed between the friends and the enemies of God do. They are observed as long as it is for the interest or the convenience of God’ s enemies to observe them; and then his professed friends are made the victims of persecution, invasion, and ruin.

Upon him that smote them - Upon the Assyrian, who was about to desolate the land. The calamities which he would bring upon them would be the main thing which would open their eyes, and lead them to forsake the alliance. One design of God’ s permitting the Assyrians to invade the land, was, to punish them for this alliance, and to induce them to trust in God.

But shall stay ... - They shall depend upon Yahweh, or shall trust in him for protection and defense.

The Holy One of Israel - see Isa 10:17.

In truth - They shall serve him sincerely and heartily, not with feigned or divided service. They shall be so fully satisfied that the Assyrian cannot aid them, and be so severely punished forever, having formed an alliance with him, that they shall now return to Yahweh, and become his sincere worshippers. In this verse, the prophet refers, doubtless, to the times of Hezekiah, and to the extensive reformation, and general prevalence of piety, which would take place under his reign; 2Ch 32:22-33. Vitringa, Cocceius, Schmidius, etc., however, refer this to the time of the Messiah; Vitringa supposing that the prophet refers "immediately"to the times of Hezekiah, but in a secondary sense, for the complete fulfillment of the prophecy, to the times of the Messiah. But it is not clear that he had reference to any other period than that which would immediately follow the invasion of Sennacherib.

Barnes: Isa 10:21

The remnant ... - That is, those who shall be left after the invasion of Sennacherib.

Shall return - Shall abandon their idolatrous rites and places of worship, and shall worship the true God.

The mighty God - The God that had evinced his power in overcoming and destroying the armies of Sennacherib.

Barnes: Isa 10:22

For though ... - In this verse, and in Isa 10:23. the prophet expresses positively the idea that "but"a remnant of the people should be preserved amidst the calamities. He had said Isa 10:20-21, that a remnant should return to God. He now carries forward the idea, and states that only a remnant should be preserved out of the multitude, however great it was. Admitting that the number was then very great, yet the great mass of the nation would be cut off, and only a small portion would remain.

Thy people Israel - Or rather, ‘ thy people, O Israel,’ making it a direct address to the Jews, rather than to God.

Be as the sand of the sea - The sands of the sea cannot be numbered, and hence, the expression is used in the Bible to denote a number indefinitely great: Psa 119:18; Gen 22:17; Gen 41:49; Jos 11:4; Jdg 7:12; 1Sa 13:5, ...

Yet a remnant - The word "yet"has been supplied by the translators, and evidently obscures the sense. The idea is, that a remnant only - a very small portion of the whole, should be preserved. Though they were exceedingly numerous as a nation, yet the mass of the nation would be cut off, or carried into captivity, and only a few would be left.

Shall return - That is, shall be saved from destruction, and return by repentance unto God, Isa 10:21. Or, if it has reference to the approaching captivity of the nation, it means that but a few of them would return from captivity to the land of their fathers.

The consumption - The general sense of this is plain. The prophet is giving a reason why only a few of them would return, and he says, that the judgment which God had determined on was inevitable, and would overflow the land in justice. As God had determined this, their numbers availed nothing, but the consumption would be certainly accomplished. The word "consumption" כליון kilāyôn from כלה kâlâh to complete, to finish, to waste away, vanish, disappear) denotes a languishing, or wasting away, as in disease; and then "destruction,"or that which "completes"life and prosperity. It denotes such a series of judgments as would be a "completion"of the national prosperity, or as should terminate it entirely.

Decreed - צריץ chârı̂yts . The word used here is derived from חרץ chârats , to sharpen, or bring to a point; to rend, tear, lacerate; to be quick, active, diligent; and then to decide, determine, decree; because that which is decreed is brought to a point, or issue. - "Taylor."It evidently means here, that it was fixed upon or decreed in the mind of God, and that being thus decreed, it must certainly take place.

Shall overflow - שׁטף shoṭēph . This word is usually applied to an inundation, when a stream rises above its banks and overflows the adjacent land; Isa 30:28; Isa 66:12; Psa 78:20. Here it means evidently, that the threatened judgment would spread like an overflowing river through the land, and would accomplish the devastation which God had determined.

With righteousness - With justice, or in the infliction of justice. justice would abound or overflow, and the consequence would be, that the nation would be desolated.

Barnes: Isa 10:23

For the Lord God of hosts - Note, Isa 1:9.

Shall make a consumption - The Hebrew of this verse might be rendered, ‘ for its destruction is completed, and is determined on; the Lord Yahweh of hosts will execute it in the midst of the land.’ Our translation, however, expresses the force of the original. It means that the destruction was fixed in the mind or purpose of God, and would be certainly executed. The translation by the Septuagint, which is followed in the main by the apostle Paul in quoting this passage, is somewhat different. ‘ For he will finish the work, and cut it short in righteousness, for a short work will the Lord make in the whole habitable world’ - ἐν τῇ οἰκουμένῃ ὅλῃ en tē oikoumenē holē ; as quoted by Paul, ‘ upon the earth’ - ἐπὶ τῆς γῆς epi tēs gēs . For the manner in which this passage is quoted by Paul, see the notes at Rom 9:27-28.

In the midst of all the land - That is, the land of Israel for the threatened judgment extended no further.

Barnes: Isa 10:24

Therefore ... - In this verse the prophet returns to the main subject of this prophecy, which is to comfort the people of Jerusalem with the assurance that the army of the Assyrian would be destroyed.

O my people - An expression of tenderness, showing that God regarded them as his children, and notwithstanding the judgments that he would bring upon them for their sins In the midst of severe judgments, God speaks the language of tenderness; and, even when he punishes, has toward his people the feelings of a father; Heb 12:5-11.

That dwelleth in Zion - literally, in mount Zion; but here taken for the whole city of Jerusalem; see the note at Isa 1:8.

Be not afraid ... - For his course shall be arrested, and he shall be repelled and punished; Isa 10:25-27.

He shall smite thee - He shall, indeed, smite thee, but shall not utterly destroy thee.

And shall lift up his staff - Note, Isa 10:5. The "staff"here is regarded as an instrument of punishment; compare the note at Isa 9:4; and the sense is, that by his invasion, and by his exactions, he would oppress and punish the nation.

After the manner of Egypt - Hebrew, ‘ In the way of Egypt.’ Some interpreters have supposed that this means that Sennacherib would oppress and afflict the Jews in his going down to Egypt, or on his way there to attack the Egyptians. But the more correct interpretation is that which is expressed in our translation - "after the manner of Egypt."That is, the nature of his oppressions shall be like those which the Egyptians under Pharaoh inflicted on the Jews. There are "two"ideas evidently implied here.

(1) That the oppression would be heavy and severe. Those which their fathers experienced in Egypt were exceedingly burdensome and cruel. So it would be in the calamities that the Assyrian would bring upon them. But,

(2) Their fathers had been delivered from the oppressions of the Egyptians. And so it would be now. The Assyrian would oppress them; but God would deliver and save them. The phrase, ‘ in the way of,’ is used to denote "after the manner of,"or, as an example, in Amo 4:10, ‘ I have sent among you the pestilence after the manner of Egypt;’ Hebrew, ‘ In the way of Egypt;’ compare Eze 20:30.

Barnes: Isa 10:25

For yet a very little while - This is designed to console them with the hope of deliverance. The threatened invasion was brief and was soon ended by the pestilence that swept off the greater part of the army of the Assyrian.

The indignation shall cease - The anger of God against his offending people shall come to an end; his purposes of chastisement shall be completed; and the land shall be delivered.

In their destruction - על־תבליתם ‛al - tab^e lı̂ytām from בלה bâlâh , to wear out; to consume; to be annihilated. It means here, that his anger would terminate in the entire annihilation of their power to injure them. Such was the complete overthrow of Sennacherib by the pestilence; 2Ki 19:35. The word used here, occurs in this form in no other place in the Hebrew Bible, though the verb is used, and other forms of the noun. "The verb,"Deu 7:4; Deu 29:5; Jos 9:13; Neh 9:21, ..."Nouns,"Eze 23:43; Isa 38:17; Jer 38:11-12; Isa 17:14, et al.

Barnes: Isa 10:26

And the Lord of hosts shall stir up - Or shall raise up that which shall rove as a scourge to him.

A scourge for him - That is, that which shall punish him. The scourge, or rod, is used to denote severe punishment of any kind. The nature of this punishment is immediately specified.

According to the slaughter of Midian - That is, as the Midianites were discomfitcd and punished. There is reference here, doubtless, to the discomfiture and slaughter of the Midianites by Gideon, as recorded in Jdg 7:24-25. That was signal and entire; and the prophet means to say, that the destruction of the Assyrian would be also signal and total. The country of Midian, or Madian, was on the east side of the Elanitic branch of the Red Sea; but it extended also north along the desert of mount Seir to the country of the Moabites; see the note at Isa 60:6.

At the rock of Oreb - At this rock, Gideon killed the two princes of the Midianites, Oreb and Zeeb Jdg 7:25; and from this circumstance, probably, the name was given to the rock: Lev 11:15; Deu 14:14. It was on the east side of the Jordan.

And as his rod ... - That is, as God punished the Egyptians in the Red Sea.

So shall he lift it up after the manner of Egypt - As God overthrew the Egyptians in the Red Sea, so shall he overthrow and destroy the Assyrian. By these two comparisons, therefore, the prophet represents the complete destruction of the Assyrian army. In both of these cases, the enemies of the Jews had been completely overthrown, and so it would be in regard to the hosts of the Assyrian.

Barnes: Isa 10:27

His burden shall be taken away - The oppressions and exactions of the Assyrian.

From off thy shoulder - We bear a burden on the shoulder; and hence, any grievous exaction or oppression is represented as borne upon the shoulder.

And his yoke ... - Another image denoting deliverance from oppression and calamity.

And the yoke shall be destroyed because of the anointing - In the interpretation of these words, expositors have greatly differed. The Hebrew is literally, ‘ From the face of oil,’ מפני - שׁמן mı̂peney - shāmen . The Vulgate renders it, literally, a facie olei . The Septuagint, ‘ His fear shall be taken from thee, and his yoke from thy shoulders.’ The Syraic, ‘ His yoke shall be broken before the oxen.’ The Chaldee Paraphrase, ‘ The people shall be broken before the Messiah?’ Lowth renders it, ‘ The yoke shall perish from off our shoulders;’ following the Septuagint. Grotius suggests that it means that the yoke which the Assyrians had imposed upon the Jews would be broken by Hezekiah, the king who had been annointed with oil. Jarchi also supposes that it refers to one who was anointed - to the king; and many interpreters have referred it to the Messiah, as the anointed of God. Vitringa supposes that the Holy Spirit is here intended.

Kimchi supposes, that the figure is derived from the effect of oil on wood in destroying its consistency, and loosening its fibres; and that the expression means, that the yoke would be broken or dissolved as if it were penetrated with oil. But this is ascribing a property to oil which it does not possess. Dr. Seeker supposes that, instead of "oil,"the text should read "shoulder,"by a slight change in the Hebrew. But for this conjectural reading there is no authority. Cocceius supposes, that the word "oil"here means "fatness,"and is used to denote prosperity and wealth, and that the prophet means to say, that the Assyrian would be corrupted and destroyed by the great amount of wealth which he would amass. The rabbis say, that this deliverance was performed on account of the great quantity of oil which Hezekiah caused to be consumed in the synagogues for the study of the law - a striking instance of the weak and puerile methods of interpretation which they have everywhere evinced. I confess that none of these explanations seem to me to be satisfactory, and that I do not know what is the meaning of the expression.

Barnes: Isa 10:28

He is come to Aiath - These verses Isa 10:28-32 contain a description of the march of the army of Sennacherib as he approached Jerusalem to invest it. The description is expressed with great beauty. It is rapid and hurried, and is such as one would give who was alarmed by the sudden and near approach of an enemy - as if while the narrator was stating that the invader had arrived at one place, he had already come to another; or, as if while one messenger should say, that he had come to one place, another should answer that he was still nearer, and a third, that he was nearer still, so as to produce universal consternation. The prophet speaks of this as if he "saw"it (compare the note at Isa. 1): as if, with the glance of the eye, he sees Sennacherib advancing rapidly to Jerusalem. The general course of this march is from the northeast to the southwest toward Jerusalem, and it is possible still to follow the route by the names of the places here mentioned, and which remain at present.

All the places are in the vicinity of Jerusalem, and this shows how much his rapid approach was suited to excite alarm. The name עית ‛ayâth does not occur elsewhere; but עי ‛ay is often mentioned, and עיא ‛ayâ' is found in Neh 11:31. Doubtless, the same city is meant. It was situated near Bethel eastward; Jos 7:2. It was at this place that Joshua was repulsed on account of the sin of Achaz, though the city was afterward taken by Joshua, the king seized and hanged, and the city destroyed. It was afterward rebuilt, and is often mentioned; Ezr 2:28; Neh 7:32. It is called by the Septuagint, Ἀγγαι Angai ; and by Josephus, "Aina."In the time of Eusebius and Jerome, its site and scanty ruins were still pointed out, not far distant from Bethel toward the east. The name, however, has at present wholly perished, and no trace of the place now remains. It is probable that it was near the modern Deir Diwan, about three miles to the east of Bethel: "see"Robinson’ s "Bib. Researches,"ii. pp. 119, 312, 313.

He is passed to Migron - That is, he does not remain at Aiath, but is advancing rapidly toward Jerusalem. This place is mentioned in 1Sa 14:2, from which it appears that it was near Gibeah, and was in the boundaries of the tribe of Benjamin, to the southwest of Ai and Bethel. No trace of this place now remains.

At Michmash - This was a town within the tribe of Ephraim, on the confines of Benjamin; Ezr 2:27; Neh 7:31. This place is now called Mukhmas, and is situated on a slope or low ridge of land between two small wadys, or water-courses. It is now desolate, but bears the marks of having been a much larger and stronger place than the other towns in the neigchourhood. There are many foundations of hewn stones; and some columns are lying among them. It is about nine miles to the northeast of Jerusalem, and in the immediate neighborhood of Gibeah and Ramah. - Robinson’ s "Bib. Researches,"ii. p. 117. In the time of Eusebius it was a large village. - "Onomast."Art. "Machmas."

He hath laid up his carriages - Hebrew, ‘ He hath deposited his weapons.’ The word rendered "hath laid up"- יפקיד yap^e qı̂yd - may possibly mean, "he reviewed,"or he took an account of; that is, he made that the place of "review"preparatory to his attack on Jerusalem. Jerome says, that the passage means, that he had such confidence of taking Jerusalem, that he deposited his armor at Michmash, as being unnecessary in the siege of Jerusalem. I think, however, that the passage means simply, that he had made Michmash one of his "stations"to which he had come, and that the expression ‘ he hath deposited his armor there,’ denotes merely that he had come there as one of his stations, and had pitched his camp in that place on the way to Jerusalem. The English word "carriage,"sometimes meant formerly, "that which is carried,"baggage, vessels, furniture, etc. - "Webster."In this sense it is used in this place, and also in 1Sa 17:22; Act 21:15.

Barnes: Isa 10:29

They are gone over the passage - The word "passage"( מעברה ma‛^e bı̂râh ) may refer to any passage or ford of a stream, a shallow part of a river where crossing was practicable; or it may refer to any narrow pass, or place of passing in mountains. The Chaldee Paraphrase renders this, ‘ They have passed the Jordan;’ but this cannot be the meaning, as all the transactions referred to here occurred in the vicinity of Jerusalem, and long after they had crossed the Jordan. In 1Sa 13:23, the ‘ passage of Michmash’ is mentioned as the boundary of the garrison of the Philistines. Between Jeb’ a and Mukhmas there is now a steep, precipitous valley, which is probably the ‘ passage’ here referred to. This wady, or valley, runs into another that joins it on the north, and then issues out upon the plain not far from Jericho. In the valley are two hills of a conical form, having steep rocky sides, which are probably the rocks mentioned, in connection with Jonathan’ s adventure, as a narrow defile or way between the rock Bozez on the one side, and Seneh on tbe other; 1Sa 14:4-5. This valley appears at a later time to have been the dividing line between the tribes of Ephraim and Benjamin, for Geba on the south side of this valley was the northern limit of Judah and Benjamin 2Ki 23:8; while Bethel on its north side was on the southern border of Ephraim; Jdg 16:1-2. - Robinson’ s "Bib. Researches,"ii. p. 116. Of course it was an important place, and could be easily guarded - like the strait of Thermopylae. By his having passed this place is denoted an advance toward Jerusalem, showing that nothing impeded his progress, and that he was rapidly hastening with his army to the city.

They have taken up their lodging at Geba - They have pitched their camp there, being entirely through the defile of Michmash. Hebrew, ‘ Geba is a lodging place for us;’ that is, for the Assyrians. Perhaps, however. there is an error in the common Hebrew text here, and that it should be למו lāmô , ‘ for them,’ instead of לנוּ lānû , ‘ for us.’ The Septuagint and the Chaldee so read it, and so our translators have understood it. "Geba"here is not be confounded with ‘ Gibeah of Saul,’ mentioned just after. It was in the tribe of Benjamin 1Ki 15:22; and was on the line, or nearly on the line, of Judah, so as to be its northern boundary; 2Ki 23:8. It was not far from Gibeah, or Gibeon. There are at present no traces of the place known.

Ramah - This city was in the tribe of Benjamin. It was between Geba and Gibea. It was called "Ramah,"from its being on elevated ground; compare the note at Mat 2:18. "Ramah,"now called "er-Ram,"lies on a high hill a little east of the road from Jerusalem to Bethel. It is now a miserable village, with few houses, and these in the summer mostly deserted. There are here large square stones, and also columns scattered about in the fields, indicating an ancient place of some importance. A small mosque is here with columns, which seems once to have been a church. Its situation is very conspicuous, and commands a fine prospect. It is near Gibeah, about six Roman miles from Jerusalem. So Jerome, "Commentary"in Hos 5:8 : ‘ Rama quae est juxta Gabaa in septimo lapide a Jerosolymis sita.’ Josephus places it at forty stadia from Jerusalem; "Ant."viii. 12, 3.

Is afraid - Is terrified and alarmed at the approach of Sennacherib - a beautiful variation in the description, denoting his rapid and certain advance on the city of Jerusalem, spreading consternation everywhere.

Gibeah of Saul - This was called ‘ Gibeah of Saul,’ because it was the birthplace of Saul 1Sa 11:4; 1Sa 15:34; 2Sa 21:6; and to distinguish it from Gibea in the tribe of Judah Jos 15:57; and also a Gibeah where Eleazar was burled; Jos 24:33. Jerome mentions Gibeah as in his day level with the ground. - "Epis. 86, ad Eustoch."It has been almost wholly, since his time, unnoticed by travelers. It is probably the same as the modern village of Jeba, lying in a direction to the southwest of Mukhmas. This village is small, and is half in ruins. Among these there are occasionally seen large hewn stones, indicating antiquity. There is here the ruin of a small tower almost solid, and a small building having the appearance of an ancient church. It is an elevated place from which several villages are visible. - Robinson’ s "Bib. Researches,"ii. p. 113.

Is fled - That is, the inhabitants have fled. Such was the consternation produced by the march of the army of Sennacherib, that the city was thrown into commotion, and left empty.

Barnes: Isa 10:30

Lift up thy voice - That is, cry aloud from alarm and terror. The prophet here changes the manner of describing the advance of Sennacherib. He had described his rapid march from place to place Isa 10:28-29, and the consternation at Ramah and Gibeah; he now changes the mode of description, and calls on Gallim to lift up her voice of alarm at the approach of the army, so that it might reverberate among the hills, and be heard by neighboring towns.

Daughter - A term often applied to a beautiful city or town; see the note at Isa 1:8.

Gallim - This was a city of Benjamin, north of Jerusalem. It is mentioned only in this place and in 1Sa 25:44. No traces of this place are now to be found.

Cause it to be heard - That is, cause thy voice to be heard. Raise the cry of distress and alarm.

Unto Laish - There was a city of this name in the northern part of Palestine, in the bounds of the tribe of Dan; Jdg 18:7, Jdg 18:29. But it is contrary to all the circumstances of the case to suppose, that the prophet refers to a place in the north of Palestine. It was probably a small village in the neighborhood of Gallim. There are at present no traces of the village; in 1 Macc. 9:9, a city of this name is mentioned in the vicinity of Jerusalem, which is, doubtless, the one here referred to.

O poor Anathoth - Anathoth was a city of Benjamin Jos 21:18, where Jeremiah was born; Jer 1:1. ‘ Anata, which is, doubtless, the same place here intended, is situated on a broad ridge of land, at the distance of one hour and a quarter, or about three miles, from Jerusalem. Josephus describes Anathoth as twenty stadia distant from Jerusalem (Ant. x. 7, 3); and Eusebius and Jerome mention it as about three miles to the north of the city. ‘ Anata appears to have been once a walled town, and a place of strength. Portions of the wall still remain, built of large hewn stones, and apparently ancient, as are also the foundations of some of the houses. The houses are few, and the people are poor and miserable. From this point there is an extensive view over the whole eastern slope of the mountainous country of Benjamin, including all the valley of the Jordan, and the northern part of the Dead Sea. From this place, also, several of the villages here mentioned are visible. - Robinson’ s "Bib. Researches,"ii. pp. 109-111.

The word "poor,"applied to it here ( עניה ‛ănı̂yâh ) denotes afflicted, oppressed; and the language is that of pity, on account of the impending calamity, and is not designed to be descriptive of its ordinary state. The language in the Hebrew is a paranomasia, a species of writing quite common in the sacred writings; see Gen 1:2; Gen 4:12; Isa 28:10, Isa 28:13; Joe 1:15; Isa 32:7; Mic 1:10, Mic 1:14; Zep 2:4; compare Stuart’ s "Heb. Gram."Ed. 1, Section 246. The figure abounded not only in the Hebrew but among the Orientals generally. Lowth reads this, ‘ Answer her, O Anathoth;’ following in this the Syriac version, which reads the word rendered "poor"( עניה ‛ănı̂yâh ) as a verb from ענה ‛ânâh , to answer, or respond, and supposes that the idea is retained of an "echo,"or reverberation among the hills, from which he thinks "Anathoth,"from the same verb, took its name. But the meaning of the Hebrew text is that given in our translation. The simple idea is that of neighboring cities and towns lifting up the voice of alarm; at the approach of the enemy.

Barnes: Isa 10:31

Madmenah - This city is mentioned nowhere else. The city of Madmanna, or Medemene, mentioned in Jos 15:31, was in the bounds of the tribe of Simeon, and was far south, toward Gaza. It cannot be the place intended here.

Is removed - Or, the inhabitants have fled from fear; see Isa 10:29.

Gebim - This place is unknown. It is nowhere else mentioned.

Gather themselves to flee - A description of the alarm prevailing at the approach of Sennacherib.

Barnes: Isa 10:32

As yet shall he remain - This is still a description of his advancing toward Jerusalem. He would make a station at Nob and remain there a day, meaning, perhaps, "only"one day, such would be his impatience to attack and destroy Jerusalem.

At Nob - Nob was a city of Benjamin, inhabited by priests; Neh 11:32. When David was driven away by Saul, he came to this city, and received supplies from Ahimelech the priest; 1Sa 21:1-6. Nob must have been situated somewhere upon the ridge of the mount of Olives, to the northeast of the city. So Jerome, professedly from Hebrew tradition, says, ‘ Stans in oppidulo Nob et procul urbem conspiciens Jerusalem.’ - "Commentary in loc ."Messrs. Robinson and Smith sought all along the ridge of the mount of Olives, from the Damascus road to the summit opposite to the city, for some traces of an ancient site which might be regarded as the place of Nob; but without the slightest success. - "Bib. Researches,"ii. p. 150.

He shall shake his hand - That is, in the attitude of menace, or threatening. This language implies, that the city of Nob was so near to Jerusalem that the latter city could be seen from it; and the description denotes, that at the sight of Jerusalem Sennacherib would be full of indignation, and utter against it the threat of speedy and complete ruin.

The mount of the daughter of Zion - See the note at Isa 1:8. The Chaldee renders this, ‘ He shall come, and stand in Nob, the city of the priests, over against the wall of Jerusalem, and shall answer and say to his army, "Is not this that city of Jerusalem against which I have assembled all my armies, and on account of which I have made an exaction on all my provinces? And lo, it is less and more feeble than any of the defenses of the people which I have subjected in the strength of my hand."Over against that he shall stand, and shake his head, and shall bring his hand against the mount of the sanctuary which is Zion, and against the court which is in Jerusalem.’ Jarchi and Kimchi say, that Nob was so near to Jerusalem that it could be seen from thence; and hence, this is mentioned as the last station of the army of the Assyrian, the end of his march, and where the prize seemed to be within his grasp.

Barnes: Isa 10:33

Behold, the Lord ... - The prophet had described, in the previous verses, the march of the Assyrians toward Jerusalem, station by station. He had accompanied him in his description until he had arrived in full sight of the city, which was the object of all his preparation. He had described the consternation which was felt at his approach in all the smaller towns. Nothing had been able to stand before him; and now, flushed with success, and confident that Jerusalem would fall, he stands before the devoted city. But here, the prophet announces that his career was to close; and here his arms to be stayed. Here he was to meet with an overthrow, and Jerusalem would still be safe. This is the design of the prophecy, to comfort the inhabitants of Jerusalem with the assurance that they still would be safe.

Will lop the bough - The word "bough"here ( פארה pû'râh ) is from פאר pâ'ar to adorn, to beautify; and is given to a branch or bough of a tree on account of its beauty. It is, therefore, descriptive of that which is beautiful, honored, proud; and is applied to the Assyrian on account of his pride and magnificence. In Isa 10:18-19, the prophet had described the army of the Assyrian as a magnificent forest. Here he says that the glory of that army should be destroyed, as the vitality and beauty of the waving bough of a tree is quickly destroyed when it is lopped with an axe. There can scarcely be conceived a description, that would more beautifully represent the fading strength of the army of the Assyrian than this.

With terror - In such a way as to inspire terror.

The high ones of stature - The chief men and officers of the army.

Barnes: Isa 10:34

And he shall cut down the thickets of the forest - The army of the Assyrians, described here as a thick, dense forest; compare Isa 10:18-19.

With iron - As a forest is cut down with an axe, so the prophet uses this phrase here, to keep up and carry out the figure. The army was destroyed with the pestilence 2Ki 19:35; but it fell as certainly as a forest falls before the axe.

And Lebanon - Lebanon is here evidently descriptive of the army of the Assyrian, retaining the idea of a beautiful and magnificent forest. Thus, in Eze 31:3, it is said, ‘ the king of the Assyrians was a cedar of Lebanon with fair branches.’ Lebanon is usually applied to the Jews as descriptive of them (Jer 22:6, Jer 22:23; Zec 10:10; 11: l), but it is evidently applied here to the Assyrian army; and the sense is, that that army should be soon and certainly destroyed, and that, therefore, the inhabitants of Jerusalem had no cause of alarm; see the notes at Isa. 37.

Poole: Isa 10:16

The Lord of hosts the sovereign Lord and General of thine and all other armies.

Send among his fat ones leanness strip him, and all his great princes and commanders, of all their wealth, and might, and glory. He shall kindle a burning like the burning of a fire; he will destroy his numerous and victorious army, and that suddenly and irrecoverably, as the fire doth those combustible things which are cast into it; which was fulfilled 2Ki 19:25 .

Poole: Isa 10:17

The light of Israel that God who is and will be a comfortable light to his people,

shall be for a fire to the Assyrians who shall have heat without light, as it is in hell.

His thorns and briers his vast army, which is no more able to resist God, than dry thorns and briers are to oppose the fire which is kindled among them.

Poole: Isa 10:18

Of his forrest of his great army, which may not unfitly be compared to a forest, either for the multitude of their spears, which, when lifted up together, resemble the trees of a wood or forest; or for the numbers of men, which stood as thick as trees do in a forest. Of his fruitful field ; of his soldiers, which stood as thick as ears of corn do in a fruitful field. Heb. of his Carmel ; wherein it is not improbably conjectured by our late most learned Mr. Gataker, that there is an allusion to that brag of the Assyrian, who threatens that he would go up to the sides of (Israel’ s) Lebanon , and to the forest of his Carmel , and there cut down the tall cedars thereof : which though it was not uttered by the Assyrian till some years after this time, yet was exactly foreknown to God, who understandeth men’ s thoughts , and much more their words, afar off , Psa 139:2-4 , and therefore might direct the prophet to use the same words, and to turn them against himself; Whereas thou threatenest to destroy Israel’ s Carmel, I will destroy thy Carmel

Both soul and body i.e. totally, both inwardly and outwardly, both strength and life. Heb. from the soul to the flesh ; which may possibly signify the manner of their death, which should be by a sudden stroke of the destroying angel upon their inward and vital parts, which was speedily followed by the consumption of their flesh. See Isa 37:35,36 .

They shall be the state of that king, and of his great and valiant army, shall be,

as when a standard-bearer fainteth like that of an army when their standard-bearer either is slain, or rather flees away, which strikes a panic terror into the whole army, and puts them to flight.

Poole: Isa 10:19

The rest of the trees of his forest the remainders of that mighty host.

That a child may write them that they may be easily numbered by the meanest accountant. A child may be their muster-master.

Poole: Isa 10:20

The remnant of Israel, and such as are escaped of the house of Jacob such Jews as shall be preserved from that sweeping Assyrian scourge, by which great numbers both of Israel and Judah were destroyed, and from their succeeding calamities. For that this place looks beyond the deliverance from the Assyrian army, and unto the times of the New Testament, seems probable,

1. From the following verses, which belong to that time, as we shall see.

2. From the state of the Jewish nation, which, after that deliverance, continued to be very sad and corrupt, and averse from that reformation which Hezekiah and Josiah prosecuted with all their might; and therefore the body of that people had not yet learned this lesson of sincere trusting in God alone.

3. From St. Paul’ s explication and application of these words, Rom 9:27 , of which more may be said when I come thither. And for the words in that day , which may seem to restrain this to the time of the Assyrian invasion, they are frequently used in the prophets of the times of the gospel, as Isa 2:2 4:2 11:10 , &c.

Shall no more again stay upon him that smote them shall learn by this judgment and experience never to trust to the Assyrians for help, as Ahaz and his people now did. In truth ; not only by profession, but sincerely.

Poole: Isa 10:21

The remnant or, a remnant ; or, but a remnant ; or, a remnant only; which particles are oft understood, as hath been formerly and frequently observed, and may be here supplied from the following verses.

Unto the mighty God unto the Messiah, expressly called the mighty God, Isa 9:6 .

Poole: Isa 10:22

Israel or, O Israel ; to whom by an apostrophe he directeth his speech.

A remnant or, a remnant only, as before; for that this is a threatening in respect of some, as well as a promise in respect of others, is evident from the rest of this and from the following verse.

The consumption decreed shall overflow the destruction of the people of Israel was already decreed or determined (as it is in the next verse) by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them.

With righteousness as this word is rendered, Rom 9:28 ; the preposition in or with being here understood, as it is every where. And this is added, to show, that although this judgment of God may seem very severe, yet it is most just, not only by the laws of strict and rigid justice, but even by the rules of equity and clemency, as this word oft signifies, inasmuch as he hath spared a considerable remnant of them, when he might have destroyed, them utterly. And so this word is added as a reason why a remnant, and why but a remnant, should return, because God would both glorify his justice, and manifest his mercy. And in this mixed sense the apostle seems to expound this place, Rom 9:27,28 .

Poole: Isa 10:23

Shall make a consumption, even determined the same thing is repeated in other words, with some addition; God will execute his own decree concerning the destruction of Israel, which he is well able to do, because he is the Lord of hosts.

In the midst of all the land in all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion, when almost all the other fenced cities of Judah should be taken; but should afterwards be taken and destroyed, as it was, first by the Babylonians, and then by the Romans.

Poole: Isa 10:24

Therefore: this is an inference, not from the words immediately foregoing, but from the whole prophecy. Seeing the Assyrian shall be destroyed, and a remnant of my people preserved and restored.

In Zion in Jerusalem, which is frequently called Zion , as Psa 48:12 87:2 Isa 1:8,27 33:20 , &c.; which he mentions, because this was the principal object of the Assyrians’ design and rage, and there were the temple, and thrones of justice, and the king and his princes, and multitudes had fled thither from the Assyrian.

He shall smite thee with a rod he shall afflict thee, but not destroy thee. Compare 1Ki 12:11 .

After the manner of Egypt as the Egyptians formerly did, and with the same ill success to themselves, and comfortable issue to you.

Poole: Isa 10:25

The indignation mine anger, as it is explained in the next clause; either,

1. Towards my people; which shall weaken the Assyrian, whose great strength lay there; of which see above, Isa 10:5 . Or,

2. Towards the Assyrian, with whom God was very angry, Isa 10:12 , &c., yea, so angry, as not to be satisfied without their destruction, as it follows.

Shall cease as anger commonly doth, when vengeance is fully executed.

Poole: Isa 10:26

Shall stir up a scourge shall send a destroying angel, Isa 37:36 .

According to the slaughter of Midian whom God slew suddenly, and unexpectedly, and in the night, as he did the Assyrians.

At the rock of Oreb upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed.

Was upon the sea to smite and divide it, and so to make way both for thy deliverance, and for the destruction of the Egyptians.

After the manner of Egypt as he did in Egypt, to bring his plagues upon that land and people.

Poole: Isa 10:27

His burden the burden of the Assyrian: for so it was actively, because imposed by him; though passively it was Israel’ s burden, as being laid upon him. Because of the anointing ; out of the respect which I bear to that holy unction which I have established amongst you. And so this may relate either,

1. To the body of the people, who were in some sort anointed, being made by God a kingdom of priests, and a holy nation , Exo 19:6 ; or,

2. To that sacred kingdom which God had, by his positive precept and solemn covenant, established in David and his posterity for ever. The Jews therefore, and some others, understand this of Hezekiah, to whom God had a singular respect, and upon whose prayers God gave this deliverance, as we read, Isa 37:15 , &c. Possibly it might be better understood of David, who is oft mentioned in Scripture by the name of God’ s anointed , as Psa 20:6 89:20 132:17 , and elsewhere; and for whose sake God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 1Ki 11:32,34 2Ki 8:19 . And, which is more considerable, God declareth that he would give this very deliverance from the Assyrian for David’ s sake , 2Ki 19:34 20:6 . But the Messiah, I doubt not, is here principally intended, of whom David was but a type, and who was in a peculiar manner anointed above all his fellows , as is said, Psa 45:7 . For he is the foundation of all the promises, 2Co 1:20 , and of all the deliverances and mercies granted to God’ s people in all ages; whence this very prophet makes use of this great promise of the Messiah, as an assurance that God would make good his promises of particular deliverances from their present or approaching calamities, as Isa 7:14 , &c.; Isa 9:4 , &c. And therefore the prophet might well say, that God would grant this deliverance for Christ’ s sake; especially if it be considered, that this was the very reason why God had promised, and did so constantly perform, his mercy promised unto the tribe of Judah, and unto the house of David, until the coming of the Messiah, because the Messiah was to come of the tribe of Judah, and of the posterity of David, and was to succeed David in his throne and kingdom; and he was to be known by this character; and therefore this tribe, and house, and kingdom were to continue, and that in a visible manner, till Christ came.

Poole: Isa 10:28

He is come to Aiath: here the prophet returns to his former discourse concerning the Assyrian invasion into Judah; which he describes, after the manner of the prophets, as a thing present, and sets down the several stages by which he marched towards Jerusalem. The places here named are most of them towns of Benjamin, and some of Judah, as appears from other scriptures; of which it is needless to say more in this place.

He to wit, Sennacherib, king of Assyria,

is come in his way to Jerusalem.

He hath laid up his carriages leaving such things there as were less necessary, that so he might march with more expedition. Heb. he visited his vessels or instruments ; which may be meant of his taking a survey of his army and artillery, to see that all things were ready for his enterprise.

Poole: Isa 10:29

The passage some considerable passage then well known, possibly that 1Sa 14:4 . The people fled to Jerusalem for fear of the Assyrian.

Poole: Isa 10:30

O daughter of Gallim: Jerusalem was the mother city, and lesser towns are commonly called her daughters , as hath been oft noted.

Poole: Isa 10:32

He shall shake his hand by way of commination. But withal he intimates that he should be able to do no more against it, and that there his proud waves should be stayed, as it is declared in the following verses, and in the history.

Poole: Isa 10:33

The bough the top bough, Sennacherib; or,

the boughs his valiant soldiers or commanders of his army, which he compareth to a forest, Isa 10:18,34 .

With terror with a most terrible and amazing stroke by an angel.

Poole: Isa 10:34

With iron or, as with iron , as the trees of the forest are cut down by instruments of iron.

And Lebanon or, his Lebanon , the pronoun being oft understood in the Hebrew text; the Assyrian army, which being before compared to a forest or wood, and being called his Carmel in the Hebrew text, Isa 10:18 , may very fitly, upon the same ground, be called his Lebanon here; especially considering that the king of Assyria is called a cedar of Lebanon, Eze 31:3 .

By a mighty one by a mighty angel, Isa 37:36 .

Haydock: Isa 10:16

Fire. The Jews assert, that 185,000 perished by an inward burning, so that only ten men were left, ver. 19. (St. Jerome)

Haydock: Isa 10:17

Light. God. (Haydock) ---

Thorns. Private soldiers. (Calmet)

Haydock: Isa 10:18

Glory. Officers. ---

Flesh. Or body. All shall perish. (Haydock) ---

Fear. Sennacherib escaped alone, and fell by the sword of his own sons.

Haydock: Isa 10:20

Israel now submitted to Ezechias, as their kingdom was overturned in the sixth year of his reign, eight years before Sennacherib's arrival. Isaias speaks of this time, and therefore makes no distinction of the kingdoms. Striketh the Assyrian.

Haydock: Isa 10:22

Converted. This was partly verified in the children of Israel who remained after the devastations of the Assyrians, in the time of king Ezechias: and partly in the conversion of a remnant of the Jews to the faith of Christ. (Challoner) ---

4 Kings xviii. 3., and Romans ix. 27. The apostle follows the Septuagint, (Calmet) "and if the people of Israel be." ---

Converted. Septuagint, "saved, for perfecting the word and abridging in justice. Because God, the Lord of hosts, will make an abridged word in the universe." (Haydock) ---

As the apostle has explained this passage, "every other interpretation must cease." (St. Jerome) ---

The few who were converted under Ezechias were a figure of those who should embrace the faith of Christ. (Calmet) ---

Consumption. That is, the number of them cut short, and reduced to few, shall flourish in the abundance of justice. (Challoner) ---

Hebrew, "the desolation is decreed, justice shall overflow." God will treat all with rigour, Nahum i. 8. The incredulous Jews shall be rejected, ver. 23., and Romans ix.

Haydock: Isa 10:24

Egypt. He sent Rabsaces from Lachis, when he set out to meet Tharaca, 4 Kings xix.

Haydock: Isa 10:25

Little. Twenty-eight years, (Psalm lxxxix. 4.) or he alludes to the destruction which took place in a single night, (Calmet) or in a moment, ver. 16. (Haydock)

Haydock: Isa 10:26

Oreb. Judges vii. 25. ---

And his. Moses thus let loose the waters of the Red Sea on the Egyptians, by stretching forth his rod. (Calmet)

Haydock: Isa 10:27

Oil. That is, by the sweet unction of divine mercy. (Challoner) ---

Chaldean, "before the anointed," in consideration of Ezechias and Isaias. In the higher sense, it denotes the victory of Christ over the devil. (Calmet)

Haydock: Isa 10:28

Into Aiath, &c. Here the prophet describes the march of the Assyrians under Sennacherib; and the terror they should carry with them; and how they should suddenly be destroyed. (Challoner)

Haydock: Isa 10:29

Lodging. Here, say the Assyrians, we will encamp.

Haydock: Isa 10:31

Take. Protestants, "gather themselves to flee." (Haydock)

Haydock: Isa 10:32

Nobe. He may arrive thither shortly, in the environs of Jerusalem. (Calmet) ---

Septuagint, "exhort to-day, that they may continue on the road. Comfort with the hand the daughter of Sion, thou rock and hills within Jerusalem." (Haydock) ---

Hand. As Nicanor did against the temple, 2 Machabees xv. 32. (Calmet)

Haydock: Isa 10:33

Vessel. Like Gideon, when he attacked Madian, ver. 26., and Judges vii. 19. Septuagint, "the nobles." (Haydock) ---

Hebrew, "their beauty." The empire of Assyria shall presently fall. (Calmet)

Gill: Isa 10:16

Therefore shall the Lord, the Lord of hosts,.... Because of the pride, and arrogance, and vain boasting of the Assyrian monarch, which was resented by the Lord, he is threatened with what follows; and in order to humble him, and to show that God is above him, these titles are used; "the Lord", the Lord of the whole earth, and the King of kings, and Lord of lords; "the Lord of hosts", of armies above and below, of more and greater armies than what the king of Assyria was lord of; and therefore he might be assured that what is hereafter threatened would be fulfilled, namely,

send among his fat ones leanness; the Targum is, among his princes, who abounded in riches and honour; or his army, and the chiefs in it, the mighty and strong; and by "leanness" is meant destruction and death, which came upon his army, and the great men of it, immediately from the hand of God; see Psa 106:15 compared with Num 11:33,

and under his glory he shall kindle a burning, like the burning of a fire; that is, under his army, which was great and glorious, very numerous, and well accoutred with clothes and arms, and made a very splendid and glittering show, and of which the Assyrian monarch gloried; this army the Jews say was destroyed by fire, and that the bodies of the men were burnt, and their clothes untouched; but Jarchi interprets this glory of their garments, which give a man glory, and says these were burnt; the Targum calls them their vessels of glory; perhaps meaning their glittering arms, which were burnt along with them.

Gill: Isa 10:17

And the light of Israel shall be for a fire,.... That is, the Lord, who is the light of his people; who enlightens them by his word and Spirit, and by his grace effectually calls them out of darkness into marvellous light, to the light of grace here, and to the light of glory hereafter; and who comforts and refreshes them with his gracious presence, and with the light of his countenance when in affliction and distress, which is sometimes signified by darkness; and the same Lord, who is as light to his people, and gives light and comfort to them, is as a consuming fire to others:

and his Holy One for a flame; that is, the Holy One of Israel, the God of Israel, who is holy in himself, and the sanctifier of others; the Syriac version reads, "his Holy Ones": so Jarchi observes it as the sense of some, that the righteous of that generation are meant; the Targum is,

"and there shall be the Lord, the light of Israel, and his Holy One; and his word strong as fire, and his word as a flame;''

see Jer 23:29 so Jarchi interprets it of the law Hezekiah studied:

and it shall burn and devour his thorns and his briers in one day; the Targum interprets it, his rulers and governors; and so Jarchi, his princes and mighty men; the chief in the Assyrian army, called briers and thorns, because mischievous and hurtful, and caused grief; but rather the multitude of the common soldiers is designed, who were all destroyed in one night, 2Ki 19:35 by an angel; who, according to Aben Ezra, is the light and Holy One of Israel here spoken of.

Gill: Isa 10:18

And shall consume the glory of his forest,.... The Assyrian army is compared to a "forest", for the number of men in it; and for the mighty men in it, comparable to large and tall trees, such as oaks and cedars; and like a wood or forest a numerous army looks, when in rank and file, in proper order, and with banners, and having on their armour, their shields, spears, bows and arrows; and the "glory" of it intends either the princes and nobles that were in it, the principal officers, generals, and captains; or the riches of it, the plunder of the Egyptians and Ethiopians, as Kimchi observes, which were all destroyed at once:

both soul and body, or "from the soul even to the flesh" ^o; which denotes the total consumption of them, nothing of them remaining; the Targum is,

"the glory of the multitude of his army, and their souls with their bodies, it shall consume;''

and so some understand this of the eternal destruction of soul and body in hell: the Rabbins are divided about the manner of the consumption of the Assyrian army; some say their bodies and souls were both burnt, which these words seem to favour; and others, that their souls were burnt, and not their bodies, their lives were taken away, and their bodies unhurt; which they think is favoured by Isa 10:16 where it is said, "under his glory", and not "his glory" ^p:

and they shall be as when a standardbearer fainteth; who when he fails, the whole company or army is thrown into confusion, and flees; and so the Targum,

"and he shall be broken, and flee.''

Some render it, "as the dust of the worm that eats wood" ^q; so Jarchi; signifying that they should be utterly destroyed, and become as small as the dust that falls from a worm eaten tree; which simile is used, a forest being made mention of before.

Gill: Isa 10:19

And the rest of the trees of his forest shall be few,.... Which were left unconsumed, that escaped this destruction, those of the Assyrian army that fled with Sennacherib their king; which, the Rabbins say ^r, were no more than ten, as Jarchi and Kimchi observe; yea, some say there were but five left who escaped, and name them, Sennacherib and his two sons, Nebuchadnezzar and Nebuzaradan:

that a child may write them; count them, and take down their names; and it may be understood of a military muster, and the sense be, that the army should be reduced to so small a number by this stroke upon them, that there would be no need of an able muster master to take the account of them, a child would be equal to such a task. The Targum is,

"and the rest of his warriors shall fail, that the people shall be a small number, and shall be reckoned a weak kingdom.''

Gill: Isa 10:20

And it shall come to pass in that day,.... Here begins a prophecy relating to the people of Israel, and concerns things that should befall them after the destruction of the Babylonish monarchy, which after Nebuchadnezzar did not last long; there were but two kings after him mentioned in Scripture, Evilmerodach, and Belshazzar; so that its tall trees, its kings, were very few, so few that a child might count them; and what is after said is for the comfort of that people, and seems to refer to the times of the Gospel, as appears by some words in the context cited by the Apostle Paul:

that the remnant of Israel, and such as are escaped of the house of Jacob; who should return from the Babylonish captivity, and be settled in their own land:

shall no more again stay upon him that smote them; either on the kings of Egypt, who were originally their oppressors, and in whom they had been so foolish as to put their trust and confidence, they being but a broken staff and reed, Isa 30:2 or on the king of Assyria, in the time of Ahaz, who made him pay tribute, and afterwards fought against him:

but shall stay upon the Lord, the Holy One of Israel, in truth; that is, upon Christ, the Lord of all, and King of saints; the Lord their righteousness, and from whom they have their holiness: to stay or lean on him is expressive of faith in him, of reliance and dependence on him, and trust in him; which is done in sincerity and uprightness of soul, unfeigned and without dissimulation; not in profession only, but in reality, and as nakedly revealed in the Gospel, without type and figure; for this respects Gospel times, in which the shadows of the law are gone, and Christ, as the object of faith, appears unveiled, being come a High Priest of good things to come. The Targum is they

"shall no more lean on the people whom they served; but they shall lean upon the Word of the Lord, the Holy One of Israel, in truth;''

that is, on the essential Word, the Messiah: this was the case of a few of them, a remnant according to the election of grace, as the following words show.

Gill: Isa 10:21

The remnant shall return,.... This is said in allusion to Shearjashub, the name of Isaiah's son, Isa 7:3 which signifies "the remnant shall return", and was imposed on him, to give assurance of it; meaning, either that they should return from the Babylonish captivity, as they did, or to God by repentance; or rather the sense is, they shall turn to the Lord, be converted to Christ, to the faith and obedience of him, as some of them were when he came, a few, not all, only a remnant, as it is explained in the next clause:

even the remnant of Jacob, to the mighty God; the Messiah, so called, Isa 9:6. The Targum is,

"the remnant which have not sinned, and are turned from sin; the remnant of the house of Jacob shall return to worship before the mighty God.''

Gill: Isa 10:22

For though thy people Israel be as the sand of the sea,.... These words are spoken either by the Lord to the prophet, calling Israel his people; or by the prophet to Hezekiah, as Jarchi and Kimchi think; or they may be rendered thus, "for though thy people, O Israel, be as the sand of the sea" ^s; that is, innumerable, as was promised to Abraham, Gen 22:17,

yet a remnant of them shall return; or "be converted in it" ^t, to the Messiah; or "be saved", as the apostle interprets it; see Gill on Rom 9:27; a remnant is a few, as Kimchi explains it, out of a great number: it signifies, that the majority of the Jewish nation should reject the Messiah, only a few of them should believe in him; and these should certainly believe in him, and be saved by him; and that for the following reason, because

the consumption decreed shall overflow with righteousness; that is, the precise and absolute decree, concerning the salvation of the remnant, God will cause to overflow, or abundantly execute, in a righteous manner, consistent with his divine perfections; and so it makes for the comfort of the remnant of the Lord's people, agreeably to the intent of the apostle's citation of it; see Gill on Rom 9:28; though some understand it of God's punitive justice, in consuming and destroying the greater part of the Jewish people, the ungodly among them, and saving a remnant, which return and repent; and to this sense are the Targum, and the Jewish commentators.

Gill: Isa 10:23

For the Lord God of hosts shall make a consumption,.... Not of the land of Judea, as at the destruction of Jerusalem; but the meaning is, that he that is Lord of all, who does what he pleases in the armies above and below, will execute and accomplish a precise and absolute decree of his, concerning the salvation of the remnant of his people; which is his decree of election, and that standing sure, not upon the foot of works, but his own sovereign will: hence their salvation is sure and certain, and not precarious;

even determined, in the midst of all the land; that is, the determined decree should be executed in the several parts of the land of Judea, where this remnant was; for which reason the Gospel was preached in the several cities of Judah, in order to accomplish it, both by Christ and his apostles.

Gill: Isa 10:24

Therefore thus saith the Lord God of hosts,.... Since there is such a decree, and this will certainly be executed:

O my people, that dwellest in Zion; the inhabitants of Jerusalem; such of them especially as feared the Lord, and worshipped him, and served him in the temple:

be not afraid of the Assyrian: the king of Assyria; neither Sennacherib, that threatened them with ruin, having taken the cities of Judah, and laid siege to Jerusalem; nor Nebuchadnezzar, who carried them captive, since he would not be able utterly to destroy them, they would return and dwell in the land again; for there was a decree concerning the salvation of a remnant, which would certainly take place; and till that was executed, it was impossible the nation should be destroyed.

He shall smite thee with a rod; be an instrument of chastising and correcting, but not of destroying; Jarchi interprets it of smiting with the rod of his mouth, by means of Rabshakeh reproaching, and blaspheming:

and shall lift up his staff against thee, after the manner of Egypt; which Kimchi explains of the tribute the Assyrians exacted of them, in like manner as the Egyptians set taskmasters over them, and afflicted them with hard bondage, in Egypt: the sense is, that though the Assyrians should annoy and distress them, yet should not utterly consume them; there would be an end of their oppression, and a deliverance out of it; even as when they were in Egypt, and oppressed there, the Lord appeared for them, and supported them, and at length saved them, and so he would now. Mention is made of a rod and a staff, in allusion to what the Assyrian is said to be in the hand of the Lord, Isa 10:5.

Gill: Isa 10:25

For yet a very little while,.... Within a few days; for in a very short time after Sennacherib was come up against Jerusalem his army was destroyed by an angel:

and the indignation shall cease; the indignation of the Lord against his people Israel, shown by bringing the Assyrian monarch against them, of which he was the staff or instrument, Isa 10:5,

and mine anger in their destruction; not in the destruction of the Jews, but the Assyrians: the sense is, that the anger of God towards the people of the Jews for the present should be discontinued, when the Assyrian army was destroyed. The Targum is,

"for yet a very little while, and the curses shall cease from you of the house of Jacob; and mine anger shall be upon the people that work iniquity, to destroy them;''

that is, the Assyrians.

Gill: Isa 10:26

And the Lord of hosts shall stir up a scourge for him,.... The Assyrian monarch; this scourge stirred up or awakened by the Lord, with which that monarch was severely scourged, is no other than the angel that was sent of God to destroy his army, 2Ki 19:35,

according to the slaughter of Midian at the rock of Oreb: this refers to the destruction of the Midianites in the time of Gideon; and suggests, that the slaughter of the Assyrians should be like that, as it was; for as that was in the night, and very general, and immediately from the hand of the Lord, and was unthought of, and unexpected, and such of their princes that fled were taken and slain, particularly Oreb, at the rock which took its name from him; for not mount Horeb, and the rock there smitten by Moses, are meant, which is written with different letters; see the history of this in Jdg 7:19 so it was in the night when the Assyrian army was destroyed, and that wholly; and not by the Israelites, but by the Angel of the Lord; and at once, at an unawares; and though Sennacherib fled and escaped, he was slain by his own sons, in his own city, in the temple of his god, 2Ki 19:35,

and as his rod was upon the sea; referring to Moses's rod, which was lifted up, by the order of the Lord, over the Red Sea, when the Egyptians were drowned:

so shall he lift it up after the manner of Egypt; and destroy the Assyrians, in like manner as he destroyed the Egyptians, all at once.

Gill: Isa 10:27

And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder,.... The tax or tribute imposed upon Hezekiah by the king of Assyria, 2Ki 18:14,

and his yoke from off thy neck; the same with the burden; unless it means also the subjection of the cities of Judah, which were taken by the Assyrian; and indeed it may be extended further, and be considered as a prophecy not merely of deliverance from the present distress, but from the future captivity in Babylon; and which was a type of the deliverance and redemption by Christ, when the Lord's people were delivered from the burden of sin, the guilt and punishment of it; from the yoke of the law, the yoke of bondage; and from the tyranny of Satan, and out of the hand of every enemy; and this seems to be hinted at in the next clause:

and thy yoke shall be destroyed, because of the anointing; or, "be corrupted, because of fatness" ^u; through the multitude of riches and honours, with which the Assyrian monarchy abounded; which fill with pride, introduce luxury, and so bring ruin, on a state. Jarchi and Kimchi interpret the anointing of Hezekiah, the anointed king of Israel, for whose sake the Assyrian yoke was destroyed. The Rabbins say, that this deliverance was wrought on account of the large quantity of oil which Hezekiah consumed in the schools and synagogues, for the study of the law, and the explanation of it; but the Targum much better refers it to the Messiah,

"the people shall be broken from before the Messiah;''

who was anointed with the oil of gladness above his fellows, and for whose sake, and by whom, the yoke of sin, Satan, and the law, has been destroyed. Vitringa interprets it of the Spirit of God, and his powerful operations, whose gifts and graces are often compared to oil and ointment; and makes the words parallel to Zec 4:6.

Gill: Isa 10:28

He is come to Aiath,.... In this and the following verses is prophetically described the expedition of Sennacherib to Jerusalem, when he either went from Assyria, or returned from Egypt thither; and the several places are mentioned, through or by which he passed, or near to which he came, the tidings of which greatly distressed the inhabitants of them; and the first that is named is Ajath, thought to be the same with Ai, which was beside Bethaven, and on the east side of Bethel, Jos 7:2 and though it was burnt, and made desolate by Joshua, Jos 8:28 yet it was afterwards rebuilt, for it was in being in Nehemiah's time; or at least there was a place of this name, which was upon or near the spot where this stood, since it is mentioned with Geba, Michmash, and Bethel, Neh 11:31 according to the ancient Jewish writers ^w, it lay three miles from Jericho. Jerom ^x calls it Agai, and says that in his time there was scarce any remains of it, only the place was shown.

He is passed to Migron; this place, as the former, was in the tribe of Benjamin; mention is made of it, as in the uttermost part of Gibeah, 1Sa 14:2. Sennacherib seems not to have stayed either in this, or the former place:

at Michmash he hath laid up his carriages; here was a passage, called the passage of Michmash, where was the garrison of the Philistines; and on each side of it were two rocks, one called Bozez, and the other Seneh; one of which fronted Michmash to the north, and the other Gibeah to the south, 1Sa 13:23 by Josephus ^y it is called Mechmas, a city; and so it is in the Apocrypha:

"Thus the sword ceased from Israel: but Jonathan dwelt at Machmas, and began to govern the people; and he destroyed the ungodly men out of Israel.'' (1 Maccabees 9:73)

In Jerom's time it was a very large village, who says it was nine miles from Jerusalem ^z: mention is made of it in the Misna ^a, as famous for the best fine flour; and this the king of Assyria made his magazine, and in it laid up his provisions and warlike stores, from whence he might be supplied upon occasion. The words may be rendered, "he hath laid up his arms"; and Kimchi thinks he left the greatest part of his arms here, and went in haste to Jerusalem, imagining he should have no occasion for them, but should easily take it. The Targum is,

"at Micmas he shall appoint the princes of his army;''

the generals of it: perhaps the sense is, that here he made a muster of his army, examined the arms of his soldiers, appointed the proper officers, and gave them their instructions.

Gill: Isa 10:29

They are gone over the passage,.... Or "from the passage" ^b; not of Jordan, as the Targum; but rather of Michmash, 1Sa 13:23 this to be understood of the king of Assyria with his army:

they have taken up their lodging at Geba; or "Geba was their lodging"; that is, for a night only; not that they continued here for any time, as our version seems to suggest. This was a city in the tribe of Benjamin, Jos 21:17 called Geba of Benjamin, 1Ki 15:22.

Ramah is afraid; the inhabitants of it, as the Targum, at the report of the march of the king of Assyria and his army, and their being near to them. Ramah was in the tribe of Benjamin, Jos 18:25 it is mentioned with Gibeah in Hos 5:8 upon which place Jerom says it was seven miles from Jerusalem; but elsewhere ^c he says it was but six, and was to the north against Bethel. See Jdg 19:13.

Gibeah of Saul is fled; that is, the inhabitants of it fled, upon hearing the king of Assyria with his army was coming that way. This was also a city of Benjamin, and is called Gibeah of Benjamin, 1Sa 13:2 and Gibeah of Saul, 1Sa 11:4 as here; either because he was born there, as Jerom ^d affirms; and certain it is, that he was of the tribe of Benjamin; or because he built it, or at least a palace in it to dwell in, as Kimchi thinks; and it is plain he dwelt here, for it is called his home, 1Sa 10:26 the name of the place with Josephus ^e is Gabathsaoula, which he makes to be thirty furlongs or four miles from Jerusalem, and says it signifies "Saul's hill", and that it was situated in a place called the Valley of Thorns.

Gill: Isa 10:30

Lift up that voice, O daughter of Gallim,.... In a mournful and lamentable manner, and yet with such a clear loud voice, as to be heard afar off: the word is sometimes used for making a joyful sound, and of the neighing of horses. The inhabitants of Gallim are meant by its daughter; of this place was Phalti, who married Michal, Saul's daughter; very probably it was in the tribe of Benjamin. Jerom ^f makes mention of Accaron, a village, which was called Gallim.

Cause it to be heard unto Laish; if this was the place the Danites took, and called it Dan, it was on the northern border of Judea, in the furthermost part of the land; hence the phrase, from Dan to Beersheba; it was near to Caesarea or Paneas, from whence the river Jordan took its rise; and was a great way off, either of Gallim or Anathoth, for the voice of them to be heard.

O poor Anathoth! this was a city in the tribe of Benjamin, Jos 21:18 it was the native place of the Prophet Jeremiah, Jer 1:1 according to Josephus ^g, it was twenty furlongs from Jerusalem; and, according to Jerom ^h, three miles: it is called "poor", because it was but a poor mean village; or because it would now become so, through the ravages of the Assyrian army.

Gill: Isa 10:31

Madmenah is removed,.... That is, the inhabitants of it, who removed from thence upon hearing that the Assyrian army had invaded the land, and was coming up to Jerusalem. There was a place called Madmannah, which lay in the southern part of the tribe of Judah, Jos 15:31 which, Jerom ⁱ says, was then called Memris, and was near the city of Gaza; but whether the same with this is not certain.

The inhabitants of Gebim gather themselves to flee; of this place we have no account any where. Hillerus ^k thinks the whole name of the city was Joshebehaggebim, which we render "the inhabitants of Gebim"; and supposes it had its name from the ditches that were in it, or about it.

Gill: Isa 10:32

As yet shall he remain at Nob that day,.... The same day he came from Gebim; and proceed no further as yet, but make a short stay, and prepare himself and army to march to Jerusalem the next day: the Jews say ^l, that he performed all his journeys in one day; the same day he came to Ajath he came to Nob, where he stayed the remaining part of the day. Nob was a city of the priests, 1Sa 22:19 and so it is called in the Targum here; it was so near Jerusalem, that, as Jarchi and Kimchi say, it might be seen from hence; wherefore here he stood, in sight of Jerusalem; against the wall of it, the Targum says; and did as follows:

he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem; threatening what he would do to it, and despising it as unable to hold out against him; or the sense is this, yet a day, or in a day's time, from the last place where he was; he shall come to Nob, and there shall he stop, and go no further: or, "the mountain of the daughter of Zion, the hill of Jerusalem, shall shake its hand"; bidding him defiance, insulting over him, or rejoicing at the fall of the Assyrian army. Wherefore it follows:

Gill: Isa 10:33

Behold, the Lord, the Lord of hosts, shall lop the bough with terror,.... Cut off the king of Assyria and his army, in a most terrible manner; "the glory" of it, as in Isa 10:18 the word signifies that which is the ornament, the beauty and glory, of the tree. The Septuagint render it, "the glorious ones"; and the Arabic version, "the nobles", the generals, and principal officers of the army; the Targum is,

"behold, the Lord of the world, the Lord of hosts, shall cast forth the slain in his camp, as grapes that are trod in a winepress.''

And the high ones of stature shall be hewn down; the princes of Assyria, so boasted of as kings, Isa 10:8 comparable to tall trees, to oaks and cedars:

and the haughty shall be humbled; who, like their monarch, boasted of their wisdom and strength, Isa 10:12 but now both he and they will be brought very low.

Gill: Isa 10:34

And he shall cut down the thickets of the forest with iron,.... The multitude of the common soldiers, the whole body of the army, by means of one of his angels, that excel in strength, for which he is compared to "iron"; and which is explained in the next clause:

and Lebanon shall fall by a mighty one; the Assyrian army is compared to the forest of Lebanon, for the multitude of trees in it, and the tallness of its cedars, it abounding not only with common soldiers, but with great men; so it is compared to a forest, and to Carmel, or a fruitful field, in Isa 10:18 and the Assyrian monarch is said to be a cedar in Lebanon, Eze 31:3 which fell by the hands of one of the mighty angels, 2Ki 19:35 some, because of this last clause, think that this and the preceding verse Isa 10:33 are to be understood of the calamities that should come upon the Jews, at the time of the Babylonish captivity; for though Sennacherib should stop at Nob; and proceed no further, however should not be able to take Jerusalem, yet hereafter a successor of his should; and, according to this sense, by the "bough" lopped may be meant Jeconiah, or Zedekiah king of Judah; by the "high ones of stature", and the "haughty" ones, his children, the princes of the blood, and the nobles of the land; and by the "thickets of the forest", the common people, who were either killed or carried captive; and by Lebanon, the temple, Zec 11:1 and by the "mighty one", Nebuchadnezzar that burnt it. And some of the ancient Jews interpret this last clause of the destruction of the temple by Vespasian; they observe upon this passage in one place ^m, there is no mighty one but a king, as in Jer 30:21 and there is no Lebanon but the house of the sanctuary, according to Deu 3:25 wherefore when a certain Jew saluted Vespasian as a king, and he replied that he was no king, the Jew made answer, if thou art not a king, thou shall be one; for this house (meaning the temple) shall not be destroyed but by the hands of a king, as it is said, "and Lebanon shall fall by a mighty one" ⁿ.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 10:16

¹ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

² tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

³ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

NET Notes: Isa 10:17

¹ tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).

² sn See the note on the phrase “the Holy One of Israel” in 1:4.

³ tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).

NET Notes: Isa 10:18

¹ tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.

² tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).

NET Notes: Isa 10:19

¹ tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”

NET Notes: Isa 10:20

¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “house” (so KJV, NASB, NIV, NRSV).

³ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

⁴ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

NET Notes: Isa 10:21

¹ tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.

NET Notes: Isa 10:22

¹ tn Heb “are like.”

² sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

³ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

⁴ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

⁵ tn Or “is about to overflow.”

NET Notes: Isa 10:23

¹ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

NET Notes: Isa 10:24

¹ tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.

² tn Heb “in the way [or “manner”] of Egypt.”

NET Notes: Isa 10:25

¹ tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.

NET Notes: Isa 10:26

¹ tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”

² sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.

³ tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” If the text is retained, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of עַל הַיָּם (’al hayyam, “against the sea”) to עַלֵיהֶם (’alehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.

NET Notes: Isa 10:27

¹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

³ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

NET Notes: Isa 10:28

¹ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

² tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”

sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.

³ tn Heb “came against,” or “came to.”

NET Notes: Isa 10:30

¹ tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (’aniyyah,“poor”) is emended to עֲנִיהָ (’aniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.

NET Notes: Isa 10:32

¹ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

NET Notes: Isa 10:33

¹ tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.

sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.

² tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

NET Notes: Isa 10:34

¹ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

Geneva Bible: Isa 10:17

And the light of Israel shall be for a ^{( l )} fire, and his Holy One for a flame: and it shall burn and devour ^{( m )} his thorns and his briers in one day;

^{( l )} Meaning that God is a light to comfort his people and a fire to burn his enemies.

^{( m )} That is, the Assyrians.

Geneva Bible: Isa 10:18

And shall consume the glory of his forest, and of his fruitful field, both soul ^{( n )} and body: and they shall be as when a standardbearer ^{( o )} fainteth.

^{( n )} That is, body and soul utterly.

^{( o )} When the battle is lost and the standard taken.

Geneva Bible: Isa 10:20

And it shall come to pass in that day, [that] the remnant of Israel, and such as have escaped of the house of Jacob, shall no more again lean upon him that smote them; but shall ^{( p )} lean upon the LORD, the Holy One of Israel, in truth.

^{( p )} This is the end of God's plagues toward his, to bring them to him, and to forsake all trust in others.

Geneva Bible: Isa 10:22

For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the full end ^{( q )} decreed shall overflow with righteousness.

^{( q )} This small number which seemed to be consumed and yet according to God's decree is saved, will be sufficient to fill all the world with righteousness.

Geneva Bible: Isa 10:23

For the Lord GOD of hosts shall make a full end, even ^{( r )} determined, in the midst of all the land.

^{( r )} God will destroy this land as he has determined and later save a small portion.

Geneva Bible: Isa 10:24

Therefore 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 ^{( s )} Egypt.

^{( s )} As the Egyptians punished you.

Geneva Bible: Isa 10:26

And the LORD of hosts shall raise up a scourge for him according to the slaughter of ^{( t )} Midian at the rock of Oreb: and [as] his rod [was] upon the ^{( u )} sea, so shall he lift it up after the manner of Egypt.

^{( t )} Read (Isa 9:4).

^{( u )} When the Israelites passed through by the lifting up of Moses' rod, and the enemies were drowned, (Exo 14:28).

Geneva Bible: Isa 10:27

And 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 ^{( x )} the anointing.

^{( x )} Because of the promise made to that kingdom, by which Christ's kingdom was prefigured.

Geneva Bible: Isa 10:28

He is come to ^{( y )} Aiath, he is passed to Migron; at Michmash he hath attended to his carriages:

^{( y )} He describes by what way the Assyrians would come against Jerusalem, to confirm the faithful, when it would come to pass, that as their plague was come, so should they be delivered.

Geneva Bible: Isa 10:33

Behold, the Lord, the LORD of hosts, shall lop the ^{( z )} bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled.

^{( z )} Fear and destruction will come on Judah for the princes and the people will all be led away captive.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 10:1-34

1 The woe of tyrants.

5 Assyria, the rod of hypocrites, for his pride shall be broken.

20 A remnant of Israel shall be saved.

24 Judah is comforted with promise of deliverance from Assyria.

Maclaren: Isa 10:17

Light Or Fire?

And 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.'--Isaiah 10:17.

WITH grand poetry the prophet pictures the Assyrian power as a forest consumed like thistles and briers by the fire of God. The text suggests solemn truths about the divine Nature and. its manifestations.

I. The Essential Character of God.

Light and Holiness are substantially parallel. Light symbolises purity, but also knowledge and joy. Holiness is Separation from Creatures, but chiefly from their Evils.

II. The Different Attitudes which Men assume to that Character.

Light of Israel':' His Holy One.'

God becomes ours, and we have an interest in that radiant Personality if we choose to claim it by faith, love, and obedience. We are free to accept God as ours or to reject Him.

III. The Opposite Aspects which that Character accordingly assumes.

(a) The self-same divine Character has two effects according to the character of the beholder.

To those who respond to God's love it is--heaven. To those who are indifferent or alienated it may be pain, and will harm them if they see it and do not yield to it.

God's holiness is not retributive justice but moral perfectness, which to a good man will be joy, and to a bad man, intolerable.

The light which is gladsome to a healthy eye is agony to a diseased one.

(b) All the manifestations and operations of that divine Character have a twofold aspect. Christ is either a stone of stumbling or a sure foundation. Men are either the better or the worse for Him. The Gospel is the savour of life unto life or of death unto death. The tremendous' either--or.' The Cross rejected harms the moral nature, hardens conscience, deepens condemnation.

All divine operations are necessarily on the side of God's lovers and against those who love Him not. They are contrary to Him, therefore He is so to them. With the froward Thou wilt show Thyself froward.'

The final Judgment will be either rapture or despair, like the coming of a bridegroom, or the fiery rain that burnt up Sodom.

The very dew of Heavenly Bliss would be corroding poison to a godless spirit.

MHCC: Isa 10:5-19

See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?

MHCC: Isa 10:20-34

By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, " because of the anointing;" for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, Isa 10:28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.

Matthew Henry: Isa 10:5-19

The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2Ki 18:10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2Ki 18:13, 2Ki 18:17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here,

I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (Isa 10:5, Isa 10:6): " O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath. "Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amo 3:2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Psa 17:13, Psa 17:14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above, Joh 19:11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed.

II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Hab 1:12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, Isa 10:7.

1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts - he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Gen 50:20. See Mic 4:11, Mic 4:12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart.

2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations, Hab 2:5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking.

3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again.

(1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (Isa 10:8): " My princes are altogether kings. Those that are now my princes are such as have been kings."Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Rev 1:6. [2.] He had made himself master of their cities. He names several (Isa 10:9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, Isa 10:10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer 48:46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (Isa 10:13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: " I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down."

(2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (Isa 10:13): " By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent; "not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net, Hab 1:16. "This wealth is all gotten by my might and the power of my hand, "Deu 8:17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (Isa 10:14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. " As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth. "Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living.

(3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, Isa 10:10, Isa 10:11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: " Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?"But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him.

III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him.

1. He shows the vanity of his insolent and audacious boasts (Isa 10:15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. "O what a dust do I make!"said the fly upon the cart-wheel in the fable. "What destruction do I make among the trees!"says the axe. Two ways the axe may be said to boast itself against him that hews with it: - (1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom, Isa 10:13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Num 21:18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Psa 9:20), the staff to know that it is but wood

2. He foretels his fall and ruin.

(1.) That when God had done his work by him he would then do his work upon him, Isa 10:12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, When God lets loose the enemies of his church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and, when that is done, then, and not till then, he will work deliverance for them. When God brings his people into trouble it is to try them (Dan 11:35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin, Isa 27:9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Lev 26:41, Lev 26:42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them, Job 40:11, etc.

(2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, Isa 10:16, Isa 10:19. Observe,

[1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One, Hab 1:12.

[2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, Isa 10:17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. " Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (Isa 27:4); they shall be devoured in one day, all cut off in an instant."When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. "Even the glory of his forest (Isa 10:18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away."Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases.

[3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God?

Matthew Henry: Isa 10:20-23

The prophet had said (Isa 10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work: -

I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa 10:22), the remnant of Israel (Isa 10:20), the remnant of Jacob (Isa 10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer 45:5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit - sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them."It is part of the covenant of a returning people (Hos 14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa 9:6), to the Holy One of Israel: " The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa 7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives."The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom 9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen 22:17), and yet only a remnant shall be saved.

II. The consumption of others: The Lord God of hosts shall make a consumption, Isa 10:23. This is not meant (as that Isa 10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.

Matthew Henry: Isa 10:24-34

The prophet, in his preaching, distinguishes between the precious and the vile; for God in his providence, even in the same providence, does so. He speaks terror, in Sennacherib's invasion, to the hypocrites, who were the people of God's wrath, Isa 10:6. But here he speaks comfort to the sincere, who were the people of God's love. The judgment was sent for the sake of the former; the deliverance was wrought for the sake of the latter. Here we have,

I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (Isa 33:14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, Isa 10:24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Psa 48:13), need not be afraid of any enemy. Let their souls dwell at ease in God.

II. Considerations offered for the silencing of their fear.

1. The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: " He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Exo 15:9), but could not reach to do them any hurt."Note, We should not be frightened at those enemies that can do no more than frighten us.

2. The storm shall soon blow over (Isa 10:25): Yet a very little while - a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (Isa 10:5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Psa 30:5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.

3. The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (Isa 10:26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Psa 83:11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.

4. They shall be wholly delivered from the power of the Assyrian, and from the fear of it, Isa 10:27. "They shall not only be eased of the Assyrian army, which is now quartered upon them and which is a grievous yoke and burden to them, but they shall no more pay that tribute to the king of Assyria which before this invasion he exacted from them (2Ki 18:14), shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution."Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed. The enemy shall no more recover his strength, to do the mischief he has done; and this because of the anointing, for their sakes who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake. This is particularly given as the reason why God would defend Jerusalem from Sennacherib (Isa 37:35), For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old Testament church, and hath still an eye to in all the favours he shows to his people. It is for his sake that the yoke is broken, and that we are made free indeed.

III. A description both of the terror of the enemy and the terror with which many were struck by it, and the folly of both exposed, Isa 10:28, to the end. Here observe,

1. How formidable the Assyrians were and how daring and threatening they affected to appear. Here is a particular description of the march of Sennacherib, what course he steered, what swift advances he made: He has come to Aiath, etc. "This and the other place he has made himself master of, and has met with no opposition." At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or the store-cities of Judah, which were fortified for that purpose, had now become his magazines. Some remarkable pass, and an important one, he had taken: They have gone over the passage.

2. How cowardly the men of Judah were, the degenerate seed of that lion's whelp. They were afraid; they fled upon the first alarm, and did not offer to make any head against the enemy. Their apostasy from God had dispirited them, so that one chased a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard by lamentation, to discourage and weaken one another. And poor Anathoth, a priests' city, that should have been a pattern of courage, shrieks louder than any, Isa 10:30. With respect to those that gathered themselves together, it was not to fight, but to flee by consent, Isa 10:31. This is designed either, (1.) To show how fast the news of the enemy's progress flew through the kingdom: He has come to Aiath, says one; nay, says another, He has passed to Migron, etc. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Psa 112:7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.

3. How impotent his attempt upon Jerusalem shall be: he shall remain at Nob, whence he may see Mount Zion, and there he shall shake his hand against it, Isa 10:32. He shall threaten it, and that shall be all; it shall be safe, and shall set him at defiance. The daughter of Jerusalem, to be even with him, shall shake her head at him, Isa 37:22.

4. How fatal it would prove, in the issue, to himself. When he shakes his hand at Jerusalem, and is about to lay hands on it, then is God's time to appear against him; for Zion is the place of which God has said, This is my rest for ever; therefore those who threaten it affront God himself. Then the Lord shall lop the bough with terror and cut down the thickets of the forest, Isa 10:33, Isa 10:34. (1.) The pride of the enemy shall be humbled, the boughs that are lifted up on high shall be lopped off, the high and stately trees shall be hewn down; that is, the haughty shall be humbled. Those that lift up themselves in competition with God or opposition to him shall be abased. (2.) The power of the enemy shall be broken: The thickets of the forest he shall cut down. When the Assyrian soldiers were under their arms, and their spears erect, they looked like a forest, like Lebanon; but, when in one night they all became as dead corpses, the pikes were laid on the ground, and Lebanon was of a sudden cut down by a mighty one, by the destroying angel, who in a little time slew so many thousands of them: and, if this shall be the exit of that proud invader, let not God's people be afraid of him. Who art thou, that thou shouldst be afraid of a man that shall die?

Keil-Delitzsch: Isa 10:16

There follows in the next v. the punishment provoked by such self-deification (cf., Hab 1:11). "Therefore will the Lord, the Lord of hosts, send consumption against his fat men; and under Asshur's glory there burns a brand like a firebrand." Three epithets are here employed to designate God according to His unlimited, all-controlling omnipotence: viz., hâ'âdōn , which is always used by Isaiah in connection with judicial and penal manifestations of power; and adonâi zebâoth , a combination never met with again, similar to the one used in the Elohistic Psalms, Elohim zebaoth (compare, on the other hand, Isa 3:15; Isa 10:23-24). Even here a large number of codices and editions (Norzi's, for example) have the reading Jehovah Zebaoth , which is customary in other cases.

(Note: This passage is not included in the 134 vaddâ'ı̄n (i.e., "real") adonai , or passages in which adonai is written, and not merely to be read, that are enumerated by the Masora (see Bär's Psalterium , p. 133).)

Râzōn (Isa 17:4) is one of the diseases mentioned in the catalogue of curses in Lev 26:16 and Deu 28:22. Galloping consumption comes like a destroying angel upon the great masses of flesh seen in the well-fed Assyrian magnates: mishmannim is used in a personal sense, as in Psa 78:31. And under the glory of Asshur, i.e., its richly equipped army ( c âbōd as in Isa 8:7), He who makes His angels flames of fire places fire so as to cause it to pass away in flames. In accordance with Isaiah's masterly art of painting in tones, the whole passage is so expressed, that we can hear the crackling, and spluttering, and hissing of the fire, as it seizes upon everything within its reach. This fire, whatever it may be so far as its natural and phenomenal character is concerned, is in its true essence the wrath of Jehovah.

Keil-Delitzsch: Isa 10:17

"And the light of Israel becomes a fire, and His Holy One a flame; and it sets on fire and devours its thistles and thorns on one day." God is fire (Deu 9:3), and light (1Jo 1:5); and in His own self-life the former is resolved into the latter. Kâdōsh (holy) is here parallel to 'ōr (light); for the fact that God is holy, and the fact that He is pure light, are essentially one and the same thing, whether kâdash meant originally to be pure or to be separate. The nature of all creatures, and of the whole cosmos , is a mixture of light and darkness. The nature of God alone is absolute light. But light is love. In this holy light of love He has given Himself up to Israel, and taken Israel to Himself. But He has also within Him a basis of fire, which sin excites against itself, and which was about to burst forth as a flaming fire of wrath against Asshur, on account of its sins against Him and His people. Before this fire of wrath, this destructive might of His penal righteousness, the splendid forces of Asshur were nothing but a mass of thistles and a bed of thorns (written here in the reverse order peculiar to Isaiah, shâmı̄r vâshaith ), equally inflammable, and equally deserving to be burned. To all appearance, it was a forest and a park, but is was irrecoverably lost.

Keil-Delitzsch: Isa 10:18-19

"And the glory of his forest and his garden-ground will He destroy, even to soul and flesh, so that it is as when a sick man dieth. And the remnant of the trees of his forest can be numbered, and a boy could write them." The army of Asshur, composed as it was of many and various nations, was a forest ( ya‛ar ); and, boasting as it did of the beauty of both men and armour, a garden ground ( carmel ), a human forest and park. Hence the idea of "utterly"is expressed in the proverbial "even to soul and flesh,"which furnishes the occasion for a leap to the figure of the wasting away of a נסס ( hap . leg . the consumptive man, from nâsas , related to nūsh , ' ânash , Syr. n‛sı̄so , n‛shisho , a sick man, based upon the radical notion of melting away, cf., m âsas , or of reeling to and fro, cf., mūt , nūt , Arab. nâsa , nâta ). Only a single vital spark would still glimmer in the gigantic and splendid colossus, and with this its life would threaten to become entirely extinct. Or, what is the same thing, only a few trees of the forest, such as could be easily numbered ( m ispâr as in Deu 33:6, cf., Isa 21:17), would still remain, yea, so few, that a boy would be able to count and enter them. And this really came to pass. Only a small remnant of the army that marched against Jerusalem ever escaped. With this small remnant of an all-destroying power the prophet now contrasts the remnant of Israel, which is the seed of a new power that is about to arise.

Keil-Delitzsch: Isa 10:20

"And it will come to pass in that day, the remnant of Israel, and that which has escaped of the house of Jacob, will not continue to stay itself upon its chastiser, and will stay itself upon Jehovah, the Holy One of Israel, in truth." Behind the judgment upon Asshur there lies the restoration of Israel. "The chastiser"was the Assyrian. While relying upon this, Israel received strokes, because Jehovah made Israel's staff into its rod. But henceforth it would sanctify the Holy One of Israel, putting its trust in Him and not in man, and that purely and truly ( be'emeth , "in truth"), not with fickleness and hypocrisy. Then would be fulfilled the promise contained in the name Shear-yashub, after the fulfilment of the threat that it contained.

Keil-Delitzsch: Isa 10:21

"The remnant will turn, the remnant of Jacob, to God the mighty." El gibbor is God as historically manifested in the heir of David (Isa 9:6). Whilst Hosea (Hos 3:5) places side by side Jehovah and the second David, Isaiah sees them as one. In New Testament phraseology, it would be "to God in Christ."

Keil-Delitzsch: Isa 10:22-23

To Him the remnant of Israel would turn, but only the remnant. "For if thy people were even as the sea-sand, the remnant thereof will turn: destruction is firmly determined, flowing away righteousness. For the Lord, Jehovah of hosts, completes the finishing stroke and that which is firmly determined, within the whole land." As the words are not preceded by any negative clause, ci 'im are not combined in the sense of sed or nisi ; but they belong to two sentences, and signify nam si (for if). If the number of the Israelites were the highest that had been promised, only the remnant among them, or of them ( bō partitive, like the French en ), would turn, or, as the nearer definition ad Deum is wanting here, come back to their right position. With regard to the great mass, destruction was irrevocably determined (râchatz , τέμνειν , then to resolve upon anything, ἀποτόμως , 1Ki 20:40); and this destruction "overflowed with righteousness,"or rather "flowed on ( shōtēph , as in Isa 28:18) righteousness,"i.e., brought forth righteousness as it flowed onwards, so that it was like a swell of the penal righteousness of God (shâtaph , with the accusative, according to Ges. §138, Anm. 2). That c illâyōn is not used here in the sense of completion any more than in Deu 28:65, is evident from Isa 10:23, where c âlâh (fem. of c âleh , that which vanishes, then the act of vanishing, the end) is used interchangeably with it, and necherâtzâh indicates judgment as a thing irrevocably decided (as in Isa 28:22, and borrowed from these passages in Dan 9:27; Dan 11:36). Such a judgment of extermination the almighty Judge had determined to carry fully out ( ‛ōseh in the sense of a fut. instans ) within all the land ( b'kereb , within, not b'thok , in the midst of), that is to say, one that would embrace the whole land and all the people, and would destroy, if not every individual without exception, at any rate the great mass, except a very few.

Keil-Delitzsch: Isa 10:24

In these esoteric addresses, whoever, it is not the prophet's intention to threaten and terrify, but to comfort and encourage. He therefore turns to that portion of the nation which needs and is susceptible of consolation, and draws this conclusion from the element of consolation contained in what has been already predicted, that they may be consoled. - "Therefore thus saith the Lord, Jehovah of hosts, My people that dwellest in Zion, be not afraid of Asshur, if it shall smite thee with the rod, and lift its stick against thee, in the manner of Egypt." "Therefore:" lacēn never occurs in Hebrew in the sense of attamen (Gesenius and Hitzig), and this is not the meaning here, but propterea . The elevating appeal is founded upon what has just before been threatened in such terrible words, but at the same time contains an element of promise in the midst of the peremptory judgment. The very words in which the people are addressed, "My people that dwelleth on Zion,"are indirectly encouraging. Zion was the site of the gracious presence of God, and of that sovereignty which had been declared imperishable. Those who dwelt there, and were the people of God (the servants of God), not only according to their calling, but also according to their internal character, were also heirs of the promise; and therefore, even if the Egyptian bondage should be renewed in the Assyrian, they might be assured of this to their consolation, that the redemption of Egypt would also be renewed. " In the manner of Egypt: " b'derek Mitzraim , lit., in the way, i.e., the Egyptians' mode of acting; derek denotes the course of active procedure, and also, as in Isa 10:26 and Amo 4:10, the course of passive endurance.

Keil-Delitzsch: Isa 10:25-26

A still further reason is given for the elevating words, with a resumption of the grounds of consolation upon which they were founded. "For yet a very little the indignation is past, and my wrath turns to destroy them: and Jehovah of hosts moves the whip over it, as He smote Midian at the rock of Oreb; and His staff stretches out over the sea, and He lifts it up in the manner of Egypt." The expression "a very little"(as in Isa 16:14; Isa 29:17) does not date from the actual present, when the Assyrian oppressions had not yet begun, but from the ideal present, when they were threatening Israel with destruction. The indignation of Jehovah would then suddenly come to an end ( c âlâh za‛am , borrowed in Dan 11:36, and to be interpreted in accordance with Isa 26:20); and the wrath of Jehovah would be, or go, ‛al -tabilthâm . Luzzatto recommends the following emendation of the text, יתּם על־תּבל ואפּי , "and my wrath against the world will cease," tēbēl being used, as in Isa 14:17, with reference to the oikoumenon as enslaved by the imperial power. But the received text gives a better train of thought, if we connect it with Isa 10:26. We must not be led astray, however, by the preposition ‛al , and take the words as meaning, My wrath (burneth) over the destruction inflicted by Asshur upon the people of God, or the destruction endured by the latter. It is to the destruction of the Assyrians that the wrath of Jehovah is now directed; ‛al being used, as it frequently is, to indicate the object upon which the eye is fixed, or to which the intention points (Psa 32:8; Psa 18:42). With this explanation Isa 10:25 leads on to Isa 10:26. The destruction of Asshur is predicted there in two figures drawn from occurrences in the olden time. The almighty Judge would swing the whip over Asshur ( ‛orer , agitare , as in 2Sa 23:18), and smite it, as Midian was once smitten. The rock of Oreb is the place where the Ephraimites slew the Midianitish king 'Oreb (Jdg 7:25). His staff would then be over the sea, i.e., would be stretched out, like the wonder-working staff of Moses, over the sea of affliction, into which the Assyrians had driven Israel (yâm , the sea, an emblem borrowed from the type; see Kohler on Zec 10:11, cf., Psa 66:6); and He would lift it up, commanding the waves of the sea, so that they would swallow Asshur. "In the manner of Egypt:" b'derek Mitzraim (according to Luzzatto in both instances, "on the way to Egypt,"which restricts the Assyrian bondage in a most unhistorical manner to the time of the Egyptian campaign) signifies in Isa 10:24, as the Egyptians lifted it up; but here, as it was lifted up above the Egyptians. The expression is intentionally conformed to that in Isa 10:24 : because Asshur had lifted up the rod over Israel in the Egyptian manner, Jehovah would lift it up over Asshur in the Egyptian manner also.

Keil-Delitzsch: Isa 10:27

The yoke of the imperial power would then burst asunder. "And it will come to pass in that day, its burden will remove from thy shoulder, and its yoke from thy neck; and the yoke will be destroyed from the pressure of the fat." We have here two figures: in the first ( cessabit onus ejus a cervice tua ) Israel is represented as a beast of burden; in the second ( et jugum ejus a collo tuo ), as a beast of draught. And this second figure is divided again into two fields. For yâsūr merely affirms that the yoke, like the burden, will be taken away from Israel; but chubbal , that the yoke itself will snap, from the pressure of his fat strong neck against it. Knobel, who alters the text, objects to this on the ground that the yoke was a cross piece of wood, and not a collar. And no doubt the simple yoke is a cross piece of wood, which is fastened to the forehead of the ox (generally of two oxen yoked together: jumenta = jugmenta , like jugum , from jungere ); but the derivation of the name itself, ‛ol , from ‛ âlal , points to the connection of the cross piece of wood with a collar, and here the yoke is expressly described as lying round the neck (and not merely fastened against the forehead). There is no necessity, therefore, to read chebel ( chablo ), as Knobel proposes; chubbal (Arabic chubbila ) indicates her a corrumpi consequent upon a disrumpi . (On p'nē , vid., Job 41:5; and for the application of the term mippenē to energy manifesting itself in its effects, compare Psa 68:3 as an example.) Moreover, as Kimchi has observed, in most instances the yoke creates a wound in the fat flesh of the ox by pressure and friction; but here the very opposite occurs, and the fatness of the ox leads to the destruction of the yoke (compare the figure of grafting employed in Rom 11:17, to which Paul gives a turn altogether contrary to nature). Salvation, as the double turn in the second figure affirms, comes no less from within ( Isa 10:27 ) than from without ( Isa 10:27 ). It is no less a consequence of the world-conquering grace at work in Isaiah, than a miracle wrought for Israel upon their foes.

The prophet now proceeds to describe how the Assyrian army advances steadily towards Jerusalem, spreading terror on every hand, and how, when planted there like a towering forest, it falls to the ground before the irresistible might of Jehovah. Eichhorn and Hitzig pronounce this prophecy a vaticinium post eventum , because of its far too special character; but Knobel regards it as a prophecy, because no Assyrian king ever did take the course described; in other words, as a mere piece of imagination, as Ewald maintains. Now, no doubt the Assyrian army, when it marched against Jerusalem, came from the southwest, namely, from the road to Egypt, and not directly from the north. Sennacherib had conquered Lachish; he then encamped before Libnah, and it was thence that he advanced towards Jerusalem. But the prophet had no intention of giving a fragment out of the history of the war: all that he meant to do was to give a lively representation of the future fact, that after devastating the land of Judah, the Assyrian would attack Jerusalem. There is no necessity whatever to contend, as Drechsler does, against calling the description an ideal one. There is all the difference in the world between idea and imagination. Idea is the essential root of the real, and the reality is its historical form. This form, its essential manifestation, may be either this or that, so far as individual features are concerned, without any violation of its essential character. What the prophet here predicts has, when properly interpreted, been all literally fulfilled. The Assyrian did come from the north with the storm-steps of a conqueror, and the cities named were really exposed to the dangers and terrors of war. And this was what the prophet depicted, looking as he did from a divine eminence, and drawing from the heart of the divine counsels, and then painting the future with colours which were but the broken lights of those counsels as they existed in his own mind.

Keil-Delitzsch: Isa 10:28-34

Aesthetically considered, the description is one of the most magnificent that human poetry has ever produced. "He comes upon Ayyath, passes through Migron; in Michmash he leaves his baggage. They go through the pass: let Geba be our quarters for the night! Ramah trembles; Gibeah of Saul flees. Scream aloud, O daughter of Gallim! Only listen, O Laysha! Poor Anathoth! Madmenah hurries away; the inhabitants of Gebim rescue. He still halts in Nob today; swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, Jehovah of hosts, lops down the branches with terrific force; and those of towering growth are hewn down, and the lofty are humbled. And He fells the thickets of the forest with iron; and Lebanon, it falls by a Majestic One." When the Assyrian came upon Ayyath (= Ayyah , 1Ch 7:28 (?), Neh 11:31, generally hâ - ‛ai , or 'Ai ), about thirty miles to the north-east of Jerusalem, he trod for the first time upon Benjaminitish territory, which was under the sway of Judaea. The name of this 'Ai, which signifies "stone-heap,"tallies, as Knobel observes, with the name of the Tell el-hagar , which is situated about three-quarters of an hour to the south-east of Beitîn , i.e., Bethel. But there are tombs, reservoirs, and ruins to be seen about an hour to the south-east of Beitin; and these Robinson associates with Ai. From Ai, however, the army will not proceed towards Jerusalem by the ordinary route, viz., the great north road (or "Nablus road"); but, in order to surprise Jerusalem, it takes a different route, in which it will have to cross three deep and difficult valleys. From Ai they pass to Migron, the name of which has apparently been preserved in the ruins of Burg Magrun , situated about eight minutes' walk from Beitîn.

(Note: I also find the name written Magrum (read Magrun ), which is probably taken from a more correct hearsay than the Machrûn of Robinson (ii. 127).)

Michmash is still to be found in the form of a deserted village with ruins, under the name of Muchmâs , on the eastern side of the valley of Migron. Here they deposit their baggage ( hiphkid , Jer 36:20), so far as they are able to dispense with it - either to leave it lying there, or to have it conveyed after them by an easier route. For they proceed thence through the pass of Michmash, a deep and precipitous ravine about forty-eight minutes in breadth, the present Wady Suweinit. "The pass"( m a‛bârâh ) is the defile of Michmash, with two prominent rocky cliffs, where Jonathan had his adventure with the garrison of the Philistines. One of these cliffs was called Seneh (1Sa 14:4), a name which suggests es-Suweinit . Through this defile they pass, encouraging one another, as they proceed along the difficult march, by the prospect of passing the night in Geba, which is close at hand. It is still disputed whether this Geba is the same place as the following Gibeah of Saul or not. There is at the present time a village called Geba' below Muchmâs , situated upon an eminence. The almost universal opinion now is, that this is not Gibeah of Saul, but that the latter is to be seen in the prominent Tell ( Tuleil ) el- Fûl , which is situated farther south. This is possibly correct.

(Note: This is supported by Robinson in his Later Biblical Researches in Palestine (1857), by Valentiner (pastor at Jerusalem), and by Keil in the Commentary on Joshua, Judges, etc. (Jos 18:21-28), where all the more recent writings on this topographical question are given.)

For there can be no doubt that this mountain, the name of which signifies "Bean-hill,"would be a very strong position, and one very suitable for Gibeah of Saul; and the supposition that there were two places in Benjamin named Geba , Gibeah , or Gibeath , is favoured at any rate by Jos 18:21-28, where Geba and Gibeath are distinguished from one another. And this mountain, which is situated to the south of er- Râm - that is to say, between the ancient Ramah and Anathoth - tallies very well with the route of the Assyrian as here described; whilst it is very improbable that Isaiah has designated the very same place first of all Geba , and then (for what reason no one can tell) Gibeah of Saul. We therefore adopt the view, that the Assyrian army took up its quarters for the night at Geba, which still bears this name, spreading terror in all directions, both east and west, and still more towards the south. Starting in the morning from the deep valley between Michmash and Geba, they pass on one side of Rama (the present er- Râm ), situated half an hour to the west of Geba, which trembles as it sees them go by; and the inhabitants of Gibeath of Saul, upon the "Bean-hill,"a height that commands the whole of the surrounding country, take to flight when they pass by. Every halting-place on their route brings them nearer to Jerusalem. The prophet goes in spirit through it all. It is so objectively real to him, that it produces the utmost anxiety and pain. The cities and villages of the district are lost.

He appeals to the daughter, i.e., the population, of Gallim, to raise a far-sounding yell of lamentation with their voice (Ges. §138, 1, Anm. 3), and calls out in deep sympathy to Laysha, which was close by (on the two places, both of which have vanished now, see 1Sa 25:44 and Jdg 18:29), "only listen,"the enemy is coming nearer and nearer; and then for Anathoth ( ‛ Anâtâ , still to be seen about an hour and a quarter to the north of Jerusalem) he utters this lamentation (taking the name as an omen of its fate): O poor Anathoth! There is no necessity for any alteration of the text; ‛ anniyâh is an appeal, or rather an exclamation, as in Isa 54:11; and ‛ anâthoth follows, according to the same verbal order as in Isa 23:12, unless indeed we take it at once as an adjective written before the noun - an arrangement of the words which may possibly have been admissible in such interjectional sentences. The catastrophe so much to be dreaded by Jerusalem draws nearer and nearer. Madmenah (dung-hill, see Comm. on Job , at Job 9:11-15) flees in anxious haste: the inhabitants of Gebim (water-pits) carry off their possessions ( הּעיז , from עוּז , to flee, related to chush , hence to carry off in flight, to bring in haste to a place of security, Exo 9:19, cf., Jer 4:6; Jer 6:1; synonymous with hēnı̄s , Exo 9:20; Jdg 6:11; different from ‛ âzaz , to be firm, strong, defiant, from which m â‛oz , a fortress, is derived - in distinction from the Arabic m a‛âdh , a place of refuge: comp. Isa 30:2, to flee to Pharaoh's shelter). There are no traces left of either place. The passage is generally understood as implying that the army rested another day in Nob. But this would be altogether at variance with the design - to take Jerusalem by surprise by the suddenness of the destructive blow. We therefore render it, "Even to-day he will halt in Nob"( in eo est ut subsistat , Ges. §132, Anm. 1) - namely, to gather up fresh strength there in front of the city which was doomed to destruction, and to arrange the plan of attack. The supposition that Nob was the village of el-'Isawiye , which is still inhabited, and lies to the south-west of Anât , fifty-five minutes to the north of Jerusalem, is at variance with the situation, as correctly described by Jerome, when he says: "Stans in oppidulo Nob et procul urbem conspiciens Jerusalem ." A far more appropriate situation is to be found in the hill which rises to the north of Jerusalem, and which is called Sadr , from its breast-like projection or roundness - a name which is related in meaning to nob , nâb , to rise. From this eminence the way leads down into the valley of Kidron; and as you descend, the city spreads out before you at a very little distance off. It may have been here, in the prophet's view, that the Assyrians halted.

(Note: This is the opinion of Valentiner, who also regards the march of the Assyrians as an "execution-march"in two columns, one of which took the road through the difficult ground to the east, whilst the other inflicted punishment upon the places that stood near the road. The text does not require this, however, but describes a march, which spread alarm both right and left as it went along.)

It was not long, however (as the yenōphēph which follows ἀσυνδέτως implies), before his hand was drawn out to strike (Isa 11:15; Isa 19:16), and swing over the mountain of the daughter of Zion (Isa 16:1), over the city of the holy hill. But what would Jehovah do, who was the only One who could save His threatened dwelling-place in the face of such an army? As far as Isa 10:32 , the prophet's address moved on at a hurried, stormy pace; it then halted, and seemed, as it were, panting with anxiety; it now breaks forth in a dactylic movement, like a long rolling thunder. The hostile army stands in front of Jerusalem, like a broad dense forest. But it is soon manifest that Jerusalem has a God who cannot be defied with impunity, and who will not leave His city in the lurch at the decisive moment, like the gods of Carchemish and Calno. Jehovah is the Lord, the God of both spiritual and starry hosts. He smites down the branches of this forest of an army: sē‛ēph is a so-called piel privativum , to lop (lit. to take the branches in hand; cf., sikkēl , Isa 5:2); and pu'rah = pe'urah (in Ezekiel pō'rah ) is used like the Latin frons , to include both branches and foliage - in other words, the leafy branches as the ornament of the tree, or the branches as adorned with leaves. The instrument He employs is m a‛arâtzâh , his terrifying and crushing power (compare the verb in Isa 2:19, Isa 2:21). And even the lofty trunks of the forest thus cleared of branches and leaves do not remain; they lie hewn down, and the lofty ones must fall. It is just the same with the trunks, i.e., the leaders, as with the branches and the foliage, i.e., with the great crowded masses. The whole of the forest thicket (as in Isa 9:17) he hews down ( nikkaph , third pers. piel , though it may also be niphal ); and Lebanon, i.e., the army of Asshur which is now standing opposite to Mount Zion, like Lebanon with its forest of cedars, falls down through a Majestic One ( 'addı̄r ), i.e., through Jehovah (Isa 33:21, cf., Psa 76:5; Psa 93:4). In the account of the fulfilment (Isa 37:36) it is the angel of the Lord ( mal'ach Jehovah ), who is represented as destroying the hundred and eighty-five thousand in the Assyrian camp in a single night. The angel of Jehovah is not a messenger of God sent from afar, but the chosen organ of the ever-present divine power.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 10:5--12:1

3. Hope of God's deliverance 10:5-11:16

Earlier (7:1-8:22) God revealed that He would use Assyria to destroy Judah for her lack of trust in Yahweh. Now He revealed that He would also destroy this destroyer. It is God who is sovereign, not Assyria, and He was with His people.

Constable: Isa 10:5-34

The destruction of the destroyer 10:5-34

This segment presents Yahweh as the transcendent God who controls the destiny of nations. He creates history just as He created the cosmos. The victory of the Assyrians did not prove the superiority of her gods nor did Judah's defeat mean that Yahweh was inferior. The whole passage contrasts sovereignties: Assyria's and Yahweh's.

Constable: Isa 10:12-19

The object of destruction 10:12-19

10:12 When God finished using Assyria as His rod to punish Mt. Zion and Jerusalem, He would punish Assyria too for her arrogance and haughtiness (not for her ignorance of God's sovereignty). The prose form of this verse, which serves as a climax in a long section of poetry, makes this major point stand out all the more clearly.

"God's sovereignty and man's responsibility are always in perfect balance in the Word of God. Even though we are not able to reconcile these paradoxical facts, we can believe both because the Bible teaches both. God is sovereign in His universe; and at the same time man is fully accountable to God for all his acts."¹²⁸

10:13-14 Assyria, again personified (cf. vv. 8-11), manifested arrogance and haughtiness by boasting that all her victories were the result of her own strength and intelligence (cf. Rom. 1:19-21). She felt, as many nations have, including Nazi Germany, that she was superior and therefore had the right to determine the fates of inferiors. She had a right to steal from others who could not or would not defend themselves.

10:15 It is illogical, the prophet pointed out, for the impersonal instrument of judgment to exalt itself over the person who wields it.

10:16 Because of Assyria's pride, sovereign Yahweh of armies would defeat this mighty foe. Isaiah described her fall as resulting from a wasting disease and a consuming fire.¹²⁹

10:17-18 The Assyrians were jumping into a fire by invading Jerusalem. The fire would come from the light of Israel, namely, her holy God (cf. 8:12-15). This fire would consume the small and the great in Assyria, from the lowly thorns to the beautiful garden plants to the mighty trees of the forest.

10:19 The remaining trees (leaders) would be so few that a small child would be able to count them.

In 701 B.C. the Assyrians besieged Jerusalem and God slew 185,000 of them in one night (37:36-37). The Babylonians felled the Assyrian Empire in 609 B.C.¹³⁰

Constable: Isa 10:20-27

The promise of restoration 10:20-27

The focus of the prophecy shifts from Assyria to Israel.

10:20 In some future day, the remnant (cf. 6:13; 7:3) who escaped annihilation by the Assyrians would no longer trust in man for deliverance, as Ahaz and Judah did before the Assyrian takeover. They would learn this most important lesson and truly trust in Yahweh, the holy one of Israel. Thus Israel would be the really wise and strong nation, not Assyria (cf. v. 13). Israel, as well as Assyria (v. 19), would have a remnant left over after the Lord's destruction of both nations.

10:21 A remnant would return (Shearjashub, 7:3) to the genuinely mighty God. It would be a remnant of the whole house of Jacob, all the Israelites. The reference to the mighty God (cf. 9:5) along with the sincere change of attitude in Israel, one that has not yet taken place, points to a time of fulfillment in Messiah's reign. "That day" (v. 20), as elsewhere, is a millennial reference.

10:22-23 God had promised Abraham that his descendants would be as numerous as the sand of the sea (Gen. 22:17; 32:12). This did not mean, as the Israelites in Isaiah's day apparently concluded, that they would always be a large people. No, God would so thoroughly destroy them because of their sin that only a small number would survive (cf. Rom. 9:27-28). The sovereign Yahweh of armies would destroy them throughout the whole Promised Land, not just in the Northern Kingdom.

10:24-27 The Lord used reminders of two previous deliverances to encourage the residents of Jerusalem to believe that they would survive the attack of a stronger and larger foe. He had delivered their forefathers from Egypt and the Midianites, and He had destroyed the Egyptians and the Midianites (Judg. 7:25).¹³¹ The Assyrian oppression would not last long (cf. 9:4), and God would then discipline the disciplinarian of His people. God's blessing on His people would be responsible for the breaking of the yoke of bondage on them.

Constable: Isa 10:28-34

A description of Assyria's attack and judgment 10:28-34

10:28-32 Isaiah foresaw the Assyrian army descending on Jerusalem from the north passing through various towns and finally arriving at Nob just north of Jerusalem. From that location, probably Mt. Scopus, which was somewhat higher in elevation than Mt. Zion, the enemy looked down on Jerusalem and shook his fist menacingly.

10:33-34 The prophet now changed his perspective as well as his figure. Even though Assyria would menace and, indeed, destroy Jerusalem, Yahweh of armies would cut the enemy down to size as a lumberjack trimmed branches off a tree and finally felled it. God's irresistible instrument would cut back Assyria's many lofty leaders. This would be a felling as colossal as the harvesting of Lebanon's vast forests (cf. Ezek. 31:3).

Guzik: Isa 10:1-34

Isaiah 10 - Assyria Judged

Since Isaiah 10:1-4 connects with Isaiah 9, it is examined in the previous chapter.

A. God's judgment on arrogant Assyria.

1. (5-7) Assyria, the unintentional instrument in the hand of the LORD.

"Woe to Assyria, the rod of My anger and the staff in whose hand is My indignation. I will send him against an ungodly nation, and against the people of My wrath I will give him charge, to seize the spoil, to take the prey, and to tread them down like the mire of the streets. Yet he does not mean so, nor does his heart think so; but it is in his heart to destroy, and cut off not a few nations."

a. Woe to Assyria, the rod of My anger: In the previous section (Isaiah 7:1 through 10:4), the LORD revealed that He would use Assyria as an instrument of judgment against Syria, Israel, and Judah. But what about Assyria? Weren't they even more wicked than Syria, Israel, or Judah? Yes, the Assyrians were wicked; yet the LORD could use them as the rod of My anger. At the same time, none of it excused Assyria, so the LORD says, "woe to Assyria."

i. "A similar shift in the object of divine judgment occurred in the case of the Babylonians. God raised up the Babylonian armies between 605 and 686 B.C. to punish Judah (Hab. 1:6-11), and then He announced judgment on Babylon (Hab 2:6-17; Isa. 14:5)." (Wolf)

b. The rod of My anger . . . the staff in whose hand is My indignation: The rod and the staff were sticks used by shepherds to guide and correct their sheep. God is saying that Assyria was like a stick in His hand, used to correct Syria, Israel, and Judah.

c. I will send him against an ungodly nation, and against the people of My wrath: In this sense, Assyria was on a mission from God. They were doing the LORD's will, running His errands when they came against Syria, Israel, and Judah. God gave them permission (I will give them charge) to seize the spoil, to take the prey, and to tread them down like mire of the streets.

d. Yet he does not mean so, nor does his heart think so: Since Assyria was an instrument in God's hand, since they were doing the will of the LORD, does this excuse their attack on Syria, Israel, and Judah? Not at all! Though they were instruments in God's hand, they did not mean so, nor does his heart think so. They didn't care at all about God's will or glory in the matter. Instead, it is in his heart to destroy, and cut off not a few nations. Assyria didn't care about the will or glory of God; they wanted to destroy and cut off many nations.

i. Psalm 76:10 says Surely the wrath of man shall praise You. God can use the wickedness and carnality of man to further His will, without ever approving of the wickedness or carnality. In fact, God is totally justified in judging the very wickedness and carnality that He used!

ii. The pattern is repeated over and over through the Scriptures. Joseph's brothers sinned against Joseph, but God used it for His purpose, and disciplined Joseph's brothers. Saul sinned against David, but God used it for His purpose, and judged Saul. Judas sinned against Jesus, but God used it for His purpose, and judged Judas.

iii. This should help with questions that trouble many people. The first is "How can God bring any good through this evil that was done to me?" We can't often know in advance exactly how God will bring the good, but we can trust that He will as we continue to yield to Him and seek Him. The second is "Doesn't God care about what they did to me?" He does care, and He will bring His correction or judgment according to His perfect will and timing.

2. (8-14) The arrogance of Assyria.

"For he says, 'Are not my princes altogether kings? Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? As my hand has found the kingdoms of the idols, whose carved images excelled those of Jerusalem and Samaria, as I have done to Samaria and her idols, shall I not do also to Jerusalem and her idols?'" Therefore it shall come to pass, when the LORD has performed all His work on Mount Zion and on Jerusalem, that He will say, "I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks." For he says: "By the strength of my hand I have done it, and by my wisdom, for I am prudent; also I have removed the boundaries of the people, and have robbed their treasuries; so I have put down the inhabitants like a valiant man. My hand has found like a nest the riches of the people, and as one gathers eggs that are left, I have gathered all the earth; and there was no one who moved his wing, nor opened his mouth with even a peep."

a. Are not my princes altogether kings? Assyria had such an inflated view of themselves that they regarded their princes to be on the level of the kings of other nations.

b. As I have done to Samaria and her idols, shall I not do also to Jerusalem and her idols? Here, the LORD describes the proud, arrogant heart of the Assyrians. Samaria was the capital of the northern kingdom of Israel, which was given over to gross idolatry. Jerusalem was the capital of the southern kingdom of Judah, which still maintained some worship of the Lord GOD. In their pride, they thought the Lord GOD nothing more than one of the idols that they had conquered in Samaria or in many other cities. The Assyrians were in for a rude wake-up call!

i. "The cities mentioned in verses 9 and 10 came under Assyrian control between 740 and 721 B.C., and none of the gods of these areas had provided the slightest help." (Wolf)

c. I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks: The pride of Assyria and her king was found in his arrogant heart, and exposed by his haughty looks. How much pride can be revealed by a haughty look!

i. The Bible describes God's opinion of haughty looks: A haughty look, a proud heart, and the plowing of the wicked are sin. (Proverbs 21:4) The one who has a haughty look and a proud heart, him I will not endure. (Psalm 101:5) For You will save the humble people, but will bring down haughty looks. (Psalm 18:27)

d. By the strength of my hand I have done it: Again, the LORD is revealing the heart of Assyria. They glory in their own strength and wisdom (by my wisdom, for I am prudent). They exaggerate their power (I have gathered all the earth).

i. Julius Caesar had this heart of pride when he said of his military conquests: Veni, vidi, vici ("I came, I saw, I conquered"). Charles V had a better heart when he said of his military conquests, Veni, vidi, sed Christus vicit ("I came, I saw, but Christ conquered").

3. (15-19) God assesses of the arrogance of Assyria.

Shall the ax boast itself against him who chops with it? Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, or as if a staff could lift up, as if it were not wood! Therefore the Lord, the Lord of hosts, Will send leanness among his fat ones; and under his glory He will kindle a burning like the burning of a fire. So the Light of Israel will be for a fire, and his Holy One for a flame; it will burn and devour his thorns and his briers in one day. And it will consume the glory of his forest and of his fruitful field, both soul and body; and they will be as when a sick man wastes away. Then the rest of the trees of his forest will be so few in number that a child may write them.

a. Shall the ax boast itself against him who chops with it? The LORD uses the pictures of an ax, a saw, a rod, and a staff to make the point that the instrument should never take credit for what the worker does with the instrument. The scalpel can't take credit for what the surgeon does; the strength and the skill are in the user, not in the instrument.

i. If it is easy for an unknowing instrument of God to become proud, it is also easy for a willing instrument of God to become proud. Jesus said we should have a different attitude: So likewise you, when you have done all those things which you are commanded, say, "We are unprofitable servants. We have done what was our duty to do." (Luke 17:10) As wonderful as it is to be an instrument in the hand of God, the instrument deserves no special glory.

b. Therefore the Lord . . . will send leanness among his fat ones: Assyria sat "fat and sassy" at the time, but God would send leanness to them. His judgment will be like the burning of a fire among them, and it will consume the glory of his forest and of his fruitful field. The Lord will leave Assyria just a shadow of its former self.

c. Bultema on both soul and body: "Calvin warned against inferring from this that the soul is not immortal. What is meant, according to this keen expositor, is that the soul of this tyrant will have to pay for his wicked deeds on earth after the destruction of His body."

B. Despite the coming attack of the Assyrians, God will preserve a remnant of Israel.

1. (20-27) Do not be afraid of the Assyrian.

And it shall come to pass in that day that the remnant of Israel, and such as have escaped of the house of Jacob, will never again depend on him who defeated them, but will depend on the LORD, the Holy One of Israel, in truth. The remnant will return, the remnant of Jacob, to the Mighty God. For though your people, O Israel, be as the sand of the sea, a remnant of them will return; the destruction decreed shall overflow with righteousness. For the Lord GOD of hosts will make a determined end in the midst of all the land. Therefore thus says the Lord GOD of hosts: "O My people, who dwell in Zion, do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt. For yet a very little while and the indignation will cease, as will My anger in their destruction." And the LORD of hosts will stir up a scourge for him like the slaughter of Midian at the rock of Oreb; as His rod was on the sea, so will He lift it up in the manner of Egypt. It shall come to pass in that day that his burden will be taken away from your shoulder, and his yoke from your neck, and the yoke will be destroyed because of the anointing oil.

a. The LORD told Judah to not trust in Assyria as their deliverer when the threat from Syria and Israel came (Isaiah 7). The LORD promised that He would deliver them from Syria and Israel, and that they did not have to trust in Assyria. But Ahaz, king of Judah, did not take God's counsel and trusted in Assyria. The LORD would then use Assyria to defeat Syria and Israel as He had promised, but He would also use Assyria to judge Judah. Now, the LORD wants to prepare Judah for the attack from Assyria, reminding them that He is still in charge and they can still trust Him.

i. This shows the remarkable grace and longsuffering of God. We would not criticize the LORD if He said, "You want to trust in the Assyrians and not in Me? Fine. You are now on your own. Good luck!" But even in the midst of the judgment they deserved, brought through the Assyrians, God wants to comfort His people and bring them hope.

b. The remnant of Israel . . . will never again depend on him who defeated them, but will depend on the LORD. The LORD promises His people, "You are going through this now because you will not trust Me. But I am going to change you so that you trust Me again, and you will once again depend on the LORD."

c. Yet a remnant of them will return: The suffering of God's people at the hands of the Assyrians and others would make them feel as if they would certainly be destroyed. God assures them that this is not the case. He will always preserve His remnant.

d. The destruction decreed shall overflow with righteousness: When God allows destruction - whether in outright judgment or loving correction - it is always righteous, and never unfair. In fact, His judgment overflows with righteousness!

e. For the Lord GOD of hosts will make a determined end: An end of what? An end of Judah's trust in nations like Assyria. They will never again depend on him who defeated him.

f. Therefore . . . do not be afraid of the Assyrian: The LORD is telling His people, "Judgment and correction are coming, and it will hurt. But I have a plan, so don't be afraid." This is a hard word to believe, because judgment and correction, by their very nature, hurt! Yet we can decide to not be afraid and trust in the LORD, even when it hurts.

i. He shall strike you with a rod, yet do not be afraid. He will lift up his staff against you, but do not be afraid. Why shouldn't they fear? Because the Assyrians are not in charge, the LORD is. In a very little while . . . the indignation will cease, as will My anger. We can always be comforted by the fact that God will never leave His people to the mercy of their enemies. Even when He uses the Assyrians to bring judgment and correction, He is still in charge.

g. And the LORD of hosts will stir up a scourge for him like the slaughter of Midian: Judah should trust the LORD because He will indeed take care of the Assyrians. He will take care of them like He took care of Midian at the rock of Oreb. The LORD will strike Assyria as His rod was upon the sea.

i. Judges 7:25 describes Gideon's victory over the Midianites at the rock of Oreb. As miraculous and complete as Gideon's victory was, that is how miraculous and complete God's judgment on Assyria would be. As it happened, this was exactly the case. 2 Kings 19:35 describes how God simply sent the angel of the LORD, and killed 185,000 Assyrians in one night. When the people woke up, there were 185,000 dead Assyrian soldiers.

ii. Exodus 14:16 describes how the LORD used the rod of Moses to divide the Red Sea. In the same way, He would do something totally miraculous against Assyria.

iii. The LORD even took care of the king of the Assyrians according to His justice. 2 Kings 19:36-37 describes how when the king of the Assyrians returned home after attacking Judah, that he was murdered by his own sons as he worshipped in the temple of Nisroch his god.

h. It shall come to pass in that day that his burden will be taken from your shoulder, and his yoke from your neck: Assyria would indeed trouble and oppress Judah, but not forever. Instead, the yoke will be destroyed because of the anointing oil. Because of the presence and power of the Holy Spirit among Judah (represented by the anointing oil), the yoke of bondage would be destroyed.

i. Bultema thinks that because of the anointing oil should really be seen as because of the anointed one, the Messiah, Jesus Christ. He is the source of our victory and freedom from the yoke of bondage!

2. (28-32) A prophetic description of the arrival of the army of the Assyrians.

He has come to Aiath, he has passed Migron; at Michmash he has attended to his equipment. They have gone along the ridge, they have taken up lodging at Geba. Ramah is afraid, Gibeah of Saul has fled. Lift up your voice, O daughter of Gallim! Cause it to be heard as far as Laish; O poor Anathoth! Madmenah has fled, the inhabitants of Gebim seek refuge. As yet he will remain at Nob that day; he will shake his fist at the mount of the daughter of Zion, the hill of Jerusalem.

a. Because of the word of comfort and encouragement in the previous section, Judah might think that God wouldn't send judgment among them at all. This section, with the specific mention of many cities of Judah, is meant to show that God will indeed allow the invasion of the Assyrians, even though He will restore after the attack.

b. The listing of cities flows from the north to the south, describing the course of the Assyrian invasion. Nob is right on the outskirts of Jerusalem. This is as far as the army of the Assyrians came against Judah. They were stopped here when the LORD killed 185,000 Assyrian soldiers in one night.

i. "With a deft poetic touch, Isaiah told how the enemy moved through twelve different locations, coming ever closer to the capital." (Wolf)

3. (33-34) The LORD humbles the proud among the people of Judah.

Behold, the Lord, the LORD of hosts, will lop off the bough with terror; those of high stature will be hewn down, and the haughty will be humbled. He will cut down the thickets of the forest with iron, and Lebanon will fall by the Mighty One.

a. Those of high stature will be hewn down: The LORD promises that His judgment will extend even against those of high stature. A mighty forest seems invincible and seems as if it will stand forever, but the LORD can cut it down. Even so, the LORD will cut down the proud and those of high stature among Judah. All that will be left in a once-mighty forest will be stumps.

b. And Lebanon will fall by the Mighty One: The forests of Lebanon were known for their large, mighty cedar trees. God will judge the proud among Judah - and all the nations for that matter - and leave a once mighty forest of those of high stature as if they were just stumps. The bigger they are, the harder they fall!

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 10 (Chapter Introduction)

Overview

Isa 10:1, The woe of tyrants; Isa 10:5, Assyria, the rod of hypocrites, for his pride shall be broken; Isa 10:20, A remnant of Israel shall be saved; Isa 10:24, Judah is comforted with promise of deliverance from Assyria.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 10 (Chapter Introduction)

CHAPTER 10

The woe of unjust oppressors, Isa 10:1-4 : of Assyria for their pride and ambition: his folly in it, Isa 10:5-19 . A remnant of Israel shall be saved, and that speedily, Isa 10:20-27 . Sennacherib marching toward Jerusalem, Isa 10:28-31 . His judgment, Isa 10:32-34 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 10 (Chapter Introduction)

(Isa 10:1-4) Woes against proud oppressors.

(Isa 10:5-19) The Assyrian but an instrument in the hand of God for the punishment of his people.

(Isa 10:20-34) The deliverance from him.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 10 (Chapter Introduction)

The prophet, in this chapter, is dealing, I. With the proud oppressors of his people at home, that abused their power, to pervert justice, whom he would reckon with for their tyranny (Isa 10:1-4). II. With a threatening invader of his people from abroad, Sennacherib king of Assyria, concerning whom observe, 1. The commission given him to invade Judah (Isa 10:5, Isa 10:6). 2. His pride and insolence in the execution of that commission (Isa 10:7-11, Isa 10:13, Isa 10:14). 3. A rebuke given to his haughtiness, and a threatening of his fall and ruin, when he had served the purposes for which God raised him up (Isa 10:12, Isa 10:15-19). 4. A promise of grace to the people of God, to enable them to bear up under the affliction, and to get good by it (Isa 10:20-23). 5. Great encouragement given to them not to fear this threatening storm, but to hope that, though for the present all the country was put into a great consternation by it, yet it would end well, in the destruction of this formidable enemy (Isa 10:24-34). And this is intended to quiet the minds of good people in reference to all the threatening efforts of the wrath of the church's enemies. If God be for us, who can be against us? None to do us any harm.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 10 (Chapter Introduction)

INTRODUCTION TO ISAIAH 10

This chapter contains denunciations of punishment, first on the governors of the Jewish nation, and then upon the Assyrians; a woe is denounced on the makers and imposers of bad laws, whereby the poor and the needy, the widows and the fatherless, were deprived of their right, Isa 10:1 which woe or punishment is explained to be a desolation of their country by the Assyrians, that should come afar off, and which they could not escape; under whom they should bow and fall; and yet there should not be an end of their punishment, Isa 10:3 next follows a prophecy of the destruction of the Assyrians themselves, for the comfort of God's people; in which is observed, that the Assyrian monarch was an instrument in the hand of the Lord to chastise his people, and therefore is called the rod and staff of his wrath and indignation, Isa 10:5 the people are described against whom he was sent, and the end for which is mentioned, Isa 10:6 though this was not his intention, nor did he design to stop here, but to destroy and cut off many other nations, Isa 10:7 which he hoped to do from the magnificence of his princes, who were as kings, and from the conquests he had made of kingdoms, and their chief cities, Isa 10:8 wherefore, when the Lord had done what he designed to do by him among his people the Jews, he was determined to punish him, because of the pride of his heart, and the haughtiness of his looks, and his boasting of his strength and wisdom, and of his robberies and plunders, without opposition; which boasting was as foolish as if an axe, a saw, a rod, and a staff, should boast, magnify, move, and lift up themselves against the person that made use of them, Isa 10:12 which punishment is said to come from the Lord, and is expressed by leanness, and by a consuming and devouring fire; for which reason his army is compared to thorns and briers, to a forest, and a fruitful field, which should be destroyed at once; so that what of the trees remained should be so few as to be numbered by a child, Isa 10:16 and, for the further consolation of the people of God, it is observed, that in the times following the destruction of the Assyrian monarchy, a remnant of the people of Israel should be converted, and no more lean upon an arm of flesh, but upon the Lord Christ, the Holy One of Israel; even a remnant only; for though that people were very numerous, yet a remnant, according to the election of grace, should be saved, when it was the determinate counsel of God, and according to his righteous judgment, to destroy the far greater part of them, for their perverseness and obstinacy, Isa 10:20 wherefore the people of God are exhorted not to be afraid of the Assyrian, though chastised by him; since in a little time the anger of the Lord would cease in his destruction, which should be after the manner of the Egyptians at the Red sea, and as the slaughter of Midian at the rock of Oreb; whereby they would be free from his burden and yoke, because of the anointed King that should reign, or the King Messiah, Isa 10:24 and then follows a description of the expedition of the king of Assyria into Judea, by making mention of the several places through which he should pass with terror to the inhabitants, until he should come to Jerusalem, against which he should shake his hand, Isa 10:28 and then, under the similes of lopping a bough, and cutting down the thickets of a forest, and the trees of Lebanon, is predicted the destruction of his army and its generals by an angel, Isa 10:33.