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The prophecy begun in Isa_9:8 terminates with this stanza, which contains a warning against injustice and oppression, addressed to Israel and Judah equally, and accompanied by the threat of a "day of desolation," when those who have refused to make God their Refuge will have no resource, but to go into captivity with the "prisoners," or to perish with the "slain." A foreign conquest, accompanied by slaughter, and the deportation of captives, is not obscurely intimated.
Isa_10:1
Woe unto them that decree unrighteous decrees (comp. Isa_1:17, Isa_1:20, Isa_1:26; Isa_5:23, etc.). The perversion of judgment from the judgment-seat is the sin rebuked. It was certainly prevalent in Judah, it may also have been practiced in Israel. And that write grievousness, etc. Translate, and unto the writers that enregister oppression. The decrees of courts were, it is clear, carefully engrossed by the officials, probably upon parchment, every outward formality being observed, while justice itself was set at naught.
Isa_10:2
The poor … the widow … the fatherless. These were the classes who were the chief sufferers by the perversion of justice (comp. Isa_1:17, Isa_1:23). They were exactly the classes for whom God had most compassion, and whom he had commended in the Law to the tender care of his people (see note on Isa_9:17).
Isa_10:3
What will ye do in the day of visitation? "The day of visitation" is the day when God reckons with his servants, and demands an account from each of the work done in his vineyard, being prepared to recompense the good and punish the bad (comp. Hos_9:7). It is oftenest used in a bad sense because, unhappily, so many more are found to deserve punishment than reward. The desolation which shall come from far; rather, the crashing ruin (Cheyne). It is sudden, and complete destruction, rather than mere desolateness, that is threatened. Previous prophecies, especially Isa_7:17-20, had informed the Jews that it was to "come from far," "by them that were beyond the river." To whom will ye flee? The prophet speaks in bitter irony. Is there any one to whom ye can flee? any one who can protect you from the wrath of God? Ye well know there is no one. Where will ye leave your glory? With whom will ye deposit your riches, your magnificence, your jewels, your grand apparel? You cannot save them. They will all make to themselves wings, and "fly away like a bird" (Hos_9:11).
Isa_10:4
Without me. That this is a possible rendering of the word used seems proved by Hos_13:4. But here it scarcely suits the context. God does not speak directly, in the first person, elsewhere in the entire prophecy (Isa 9:8-10:4), but is spoken of in the third person throughout, as even in the present verse, where we have "his anger," "his hand." It is better, therefore, to give the word its ordinary meaning—"unless," "except." Have they anywhere to flee to, unless they shall crouch amid the captives that are being carried off, or fall amid the slain? In other words, there is no escape for them; they must either submit to captivity or death. For all this, etc. Even when the two kingdoms were destroyed, and the captivity of both was complete, God's wrath was not fully appeased, his anger was not wholly turned away. Both peoples suffered grievous things in their captivity, as appears from the Book of Daniel (Isa_3:1-26; Isa_6:1-13.) and other places. It took seventy years for God's anger to be appeased in the case of Judah (2Ch_36:21), while in the case of Israel it was never appeased. Crushed beneath the iron heel of their conquerors, Israel ceased to exist as a nation.
Isa_10:5-19
Isa_10:5
O Assyrian; literally, Ho! Asshur. "Asshur" is the nation personified, and is here addressed as an individual. The transition from Isa_10:1-4 is abrupt, and may be taken to indicate an accidental juxtaposition of two entirely distinct prophecies. Or Assyria may be supposed to have been in the prophet's thought, though not in his words, when he spoke of "prisoners" and "slain" in the first clause of Isa_10:4. The rod of mine anger (comp. Jer_51:20, where it is said of Babylon, "Thou art my battle-axe and weapons of war; for with thee will I break in pieces the nations, and with thee will I destroy the kingdoms"). So Assyria was now the "rod" wherewith God chastised his enemies. The true "staff" in the hand of Assyria, wherewith she smote the peoples, was "God's indignation."
Isa_10:6
I will send him against an hypocritical nation; or, against a corrupt nation. Israel in the wider sense, inclusive of Judah, seems to be intended. The people of my wrath; i.e. "the people who are the object of my wrath." Will I give him a charge. In 2Ki_18:25 Sennacherib nays, "Am I come up without the Lord (Jehovah) against thin, lace, to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (compare below, Isa_36:10). It has been usual to consider Sennacherib's words a vain boast; but if God instructed Nebuchadnezzar through dreams, may he not also by the same means have "given charges" to Assyrian monarchs? To take the spoil, and to take the prey; rather, to gather spoil, and seize prey. The terms used carry the thoughts back to Isa_8:1-4, and to the symbolic name, Maher-shalal-hash-baz. And to tread them down; literally, to make it a trampling. "It" refers to "nation" in the first clause.
Isa_10:7
Howbeit he meaneth not so. "Assyria," i.e; "does not view the matter in this light—is not aware that she is merely God's instrument in working out his will. On the contrary, it is in her heart to destroy the nations for her own advantage, and she imagines that she is doing it by her own strength."
Isa_10:8
Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the 'Eponym Canon'), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs. These are the "princes" who were "altogether kings."
Isa_10:9
Is not Calno as Carehemish? A further proof of superiority, and ground of confidence, lay in the further fact, that the strongest cities had, one and all, succumbed to the Assyrian arms, and been laid in ruins to punish them for offering resistance. Six such cities are mentioned—Calneh, probably Niffer, in Lower Mesopotamia; Carchemish, on the right bank of the Euphrates in Lat. 36° 30' nearly; Hamath, the "great Hamath" of Amos (Amo_6:2), in Coelesyria on the routes; Arpad, perhaps Tel-Erfad, near Aleppo; Damascus, and Samaria. Calneh was one of the cities of Nimrod (Gen_10:10), and, according to the LXX; was "the place where the tower was built." It may have been taken by Tiglath-Pileser in one of his expeditious into Babylonia. Amos (Amo_6:2) speaks of it as desolate in his day. Carchemish (Assyrian Gargamis) was a chief city of the Hittites, and has been called "their northern capital." Long confounded by geographers with Circesium at the junction of the Khabour with the Euphrates, it has recently been proved to have occupied a far more northern position, and is now generally identified with the ruins discovered by Mr. George Smith at Jerabis or Jerabhs. It was conquered by Sargon in B.C. 717, when "its people were led captive, and scattered over the Assyrian empire, while Assyrian colonists were brought to people the city in their place; Carchemish being formally annexed to Assyria, and placed under an Assyrian governor". Hamath was originally a Canaanite city (Gen_10:18). By the time of David it had become the scat of an independent monarchy (2Sa_8:9, 2Sa_8:10), and so continued until its reduction by the Assyrians. We find it leagued with the Hittites, the Syrians of Damascus, and the Israelites against Assyria about B.C. 850. About B.C. 720 it was taken by Sargon, who beheaded its king, and probably reduced it to ruins. The name remains in the modern Hamah, where many curious inscriptions have been recently dug up. Arpad was attacked by Tiglath-Pileser in the early part of his reign, and reduced to subjection. It revolted in conjunction with Hamath from Sargon, and was severely punished ('Ancient Monarchies,' l.s.c.). Is not Samaria as Damascus? This mention of Samaria among the subjugated and ruined cities may undoubtedly be prophetic; but the connection with Carchemish, Hamath, and Arpad all of them towns reduced by Sargon within the years B.C. 720-717—points rather to the verse being historical, and would seem to indicate that the date of the entire prophecy—verses 5-19—is subsequent to the capture of the cities, and so not earlier than B.C. 716.
Isa_10:10
As my hand hath found the kingdoms of the idols. "Found" here means "reached," "punished … subjugated." It is quite in accordance with Assyrian ideas that the conquered countries should be called "kingdoms of the idols" (literally, "no gods"). The Assyrian monarchs regarded their own gods as alone really deserving of the name, and made war very much with the object of proving the superiority of their deities over those of their neighbors. Hence their practice of carrying off the idols from the various cities which they conquered, or else of inscribing on them "the praises of Asshur." And whose graven images; rather, and their graven images. Did excel. In preciousness of material or in workmanship, or both. The Assyrians went near to identifying the idols with the gods themselves. Those of Jerusalem and of Samaria. The chief Samaritan idols were the golden calves at Dan and Bethel; but, in addition to these, "images and groves were set up in every high hill and under every green tree" (2Ki_17:10), images of Baal, and Ashtoreth, and perhaps Beltis, and Chemosh, and Moloch. Even in Judah and in Jerusalem itself there were idols. Ahaz "made molten images for Baalim" (2Ch_28:2). The brazen serpent was worshipped as an idol at Jerusalem until Hezekiah destroyed it; and probably, even after the reformation of Hezekiah (2Ki_18:4), many Jews retained privately the images, which he required them to destroy (2Ch_31:1). Isaiah had already declared, speaking of Judah rather than of Israel, "Their land is full of idols; they worship the work of their own hands, that which their own fingers have made" (Isa_2:8).
Isa_10:11
Shall I not … so do to Jerusalem and her idols? The speaker ignores the fact of any difference in kind between the religion of Judaea and that of the neighboring countries. He speaks as if he knew nothing of any religion without idols. No doubt Assyrian ideas on the subject of the religion of the Jews were at this time, as they were even later (2Ki_18:22), exceedingly vague and incorrect.
Isa_10:12
Wherefore; rather, but. The final result shall be such as "the Assyrian" little expected. When the Lord hath performed his whole work. The "work" assigned to Assyria was the destruction of the kingdom of Israel, and a share in the trial, punishment, and discipline of Judah. The last task seems to have been the humiliation of Manasseh, which brought about his repentance (2Ch_33:11-13). Soon after this the troubles began which led to her destruction. I will punish. The sudden change from the third to the first person is harsh and abnormal, but not without parallels in other passages of Isaiah (see Isa_3:1-4; Isa_5:3, Isa_5:4, etc.). The fruit of the stout heart; i.e. the actions, language, etc; which flowed from the stoutness of heart—such language, e.g; as that of verses 8-11 and 13, 14. Of the King of Assyria. The menace is not leveled against any one particular king, as Sargon, or Sennacherib; but against the monarchy itself, which from first to last was actuated by the same spirit, and breathed the same tone, of pride, selfishness, and cruelty. (See the royal inscriptions, passim, which become more revolting as time goes on.)
Isa_10:13
For he saith. Neither this speech nor that in Isa_10:8-11, nor again that given in Isa_37:24, Isa_37:25, is to be regarded as historical in the sense of being the actual utterance of any Assyrian monarch. All are imaginary, speeches, composed by the prophet, whereby he expresses in his own language the thoughts which Assyrian kings entertained in their hearts. I have removed the bounds of the people; rather, of peoples. Assyrian monarchs take as one of their titles "the remover of boundaries and landmarks". And have robbed their treasures. The plunder of conquered countries is constantly recorded by the Assyrian monarchs as one of the most important results of each successful expedition. It is not infrequently represented in the sculptures. I have put down the inhabitants like a valiant man. The passage is obscure; and many different renderings have been given. Perhaps the best is that of Mr. Cheyne, "I have brought down, like a mighty one, those that sat on thrones." Abbir, however, the word translated "a mighty one," as often means "a bull" (see Psa_22:12; Psa_50:13; Psa_68:30; Isa_34:7; Jer_1:11).
Isa_10:14
My hand hath found as a nest the riches of the people; rather, of the peoples. The Assyrians are fond of comparing their enemies to birds; but the exact metaphor here used does not, I believe, occur in the inscriptions. The nations' treasures are like eggs found in deserted nests, which the hunter gathers without any, even the slightest, risk. All the earth. Oriental hyperbole. Assyrian monarchs often say that they "have subdued all the races of men," or "carried the glory of their name to the ends of the earth," or "overthrown the armies of the whole world in battle." Peeped; rather, chirped (see note on Isa_8:19). None of the inhabitants offered even such feeble resistance as a bird makes when its nest is robbed.
Isa_10:15
Shall the axe boast itself? Here the prophet takes the word, and rebukes Assyria for her folly in forgetting, or not perceiving, that she is a mere instrument, like an axe, a saw, a rod, or a stuff. The saw … him that shaketh it; rather, him that moveth it to and fro. The action of sawing is alluded to. As if the rod should shake itself against them that lift it up; rather, as if a rod were to move them to and fro that lift it up. For Assyria to assert herself as if she were independent of God is like a rod attempting to sway the hand that holds it. It is a complete inversion of the natural order of things. Or as if the staff should lift up itself, as if it were no wood. Translate, or as if d staff should lift up that which is not wood; i.e. "as if a staff should take action and lift up its holder, who is not wood, but flesh and blood."
Isa_10:16
Therefore shall the Lord … send among his fat ones leanness. A continuation of Isa_10:12, showing what the nature of Assyria's punishment shall be. The prophet expresses it by two images—first, that of a wasting sickness; and secondly, that of a fire. The first image expresses that gradual decay of national spirit which saps the vital strength of a nation; the second is more suited to denote some external attack under which the weakened nation should succumb. There are traces, in the later history of Assyria, both of increasing internal weakness through luxury and effeminacy, and of violent external attacks culminating in the combined Median and Babylonian invasion, before which her power collapsed.
Isa_10:17
The light of Israel. A new name of God. The idea on which it is based may be found in the Psalms (Psa_27:1; Psa_84:11), and again in Isaiah (Isa_60:19). God enlightens his people, cheers them, comforts them spiritually, as the light of the sun enlightens, cheers, and comforts men physically. Christ, as true God, is "the true Light, which lighteth every man that cometh into the world" (Joh_1:9). Shall be for a fire. As the same material fire which gives light, warmth, and comfort may burn and destroy, so the spiritual light, finding fit material, scorches and consumes. The fire which devours Assyria is to be kindled by God. His Holy One; i.e. "the Holy One of Israel" (see Isa_1:4). It shall burn and devour his thorns and his briers. The destruction of Assyria shall resemble that of Israel, in which Assyria was the instrument (Isa_9:18). It shall be as complete, as terrible, and as final. In one day. Scarcely "in one battle" (Cheyne); for the destruction of Assyria was effected by many battles, many sieges, and much exhausting ravage. "In one day" rather means "at one and the same time," "within a brief space." It is not to he taken literally.
Isa_10:18
Forest … fruitful field. "Forest" and "fruitful field" (carmel) are sometimes united together, sometimes contrasted. Literally, they denote wild and cultivated woodland. Used symbolically, as here, they are not so much intended to designate different parts of Assyria's glory, as to convey the idea that the destruction will be universal. Both soul and body. Here metaphor is suddenly dropped, and Isaiah shows that he is speaking of the Assyrian people, not of the land or its products. Their destruction, wicked as they were, would be one both of body and soul. As when a standard-bearer fainteth; rather, as when one that is faint fainteth. Utter prostration and exhaustion is indicated, whichever way the passage is translated.
Isa_10:19
The rest of the trees; i.e. these that escape the burning—shall be few; literally, a number; i.e. so few that their number shall be apparent.
Isa_10:20-34
CONSOLATION FOR THE FAITHFUL IN ISRAEL. The destruction of Assyria shall be followed—how soon, is not said—by the return of a "remnant of Israel," not so much to their own land, as to God (Isa_10:20, Isa_10:21). The remnant, however, shall be but a remnant—judgment shall have overtaken the balk of the people (Isa_10:22, Isa_10:23). Still, there is reason for the faithful to take courage and be of good heart; Assyria will shortly receive a check (Isa_10:24-27)—when her armies swoop upon Jerusalem, God will swoop down on her (Isa_10:28-34).
Isa_10:20
In that day; i.e. "at that time"—the time of the destruction of Assyria. The remnant of Israel (see Isa_1:9). Isaiah had indicated his firm belief in the existence of this faithful remnant and its return, in the name which he had given to his son, Shear-Jashub (see note on Isa_7:3). The escaped. Those who escape from the destruction to be caused by the Assyrian invasion. Shall no more again stay upon him that smote them. We are told in the Second Book of Chronicles (Isa_28:23) that Abaz "sacrificed to the gods of Damascus which smote him"—and we know that he also trusted to Tiglath-Pileser, who "distressed him and strengthened him not" (2Ch_28:21). Among the "remnant" there shall be no such mistaken confidences. But shall stay upon the Lord; i.e. "shall put their trust in God; and him only".
Isa_10:21
The mighty God (comp. Isa_9:6). The name is not, however, Messianic in this place.
Isa_10:22, Isa_10:23
These verses are exegetical of the term "remnant," and bring out its full force. The promise had been made to Abraham that his seed should be "like the sand of the sea for multitude" (Gen_22:17). This promise had been fulfilled (1Ki_4:20); but now the sins of the people would produce a reversal of it. It would be a remnant, and only a remnant, of the nation that would escape. Judah would have to make a fresh start as from a new beginning (see Ezr_2:64).
Isa_10:22
The consumption decreed shall overflow with righteousness; rather, the consummation (Dan_9:27) determined on is one that overflows with righteousness (comp. Isa_28:22). The prophet means that God is about to visit the land in such a spirit of severe justice that it cannot be expected that more than a remnant will survive the awful visitation.
Isa_10:23
The Lord … shall make a consumption; rather, a consummation—a final and decisive end of things. Even determined; i.e. "determined on beforehand." In the midst of all the land. "Throughout the entire land," not merely in some portions of it.
Isa_10:24
O my people … be not afraid. God now addresses those who are faithful to him among the people; they have no need to fear—he will bring them safely through all the coming troubles. He shall smite thee; rather, if he smite thee; or, though he smite thee. After the manner of Egypt; i.e. as the Egyptians did in the oppression that preceded the Exodus. The yoke of Assyria was heavy even upon the nations that submitted to her. She claimed to march her armies through their territories at her pleasure, and probably pressed men and cattle into her service. She exacted a heavy tribute, and otherwise "distressed" her many vassals.
Isa_10:25
The indignation shall cease; rather, there shall be an end of wrath; i.e. "my wrath against Israel shall come to an end"—Israel having been sufficiently punished. And mine auger in their destruction; rather, and my anger shall be to their destruction; i.e. to the destruction of the Assyrians.
Isa_10:26
The Lord … shall stir up a scourge for him; or, lift up a scourge over him. Isaiah uses the metaphor of the "scourge" again in Isa_28:16, Isa_28:18. It is rare in Scripture, though common among the Greek and Latin writers. According to the slaughter of Midian at the rock of Oreb (comp. Isa_9:4). The "slaughter of Midian at the rock of Oreb" was that great destruction of the Midianites which was begun by the three hundred under Gideon, and completed by the men of Ephraim, whereof we have an account in Jdg_7:19-25. Its counterpart in Assyrian history would seem to be the destruction of Sennacherib's army, as related in 2Ki_19:35. As his rod was upon the sea. An allusion to the drowning of Pharaoh's host in the Red Sea. This was a nearer parallel to the destruction of Sennacherib's army than the slaughter of the Midianites, since it was wholly miraculous. By "his rod" we may understand the rod of Moses, endued by God with miraculous powers (Exo_4:3, Exo_4:4; Exo_14:16, Exo_14:27). After the manner of Egypt; i.e. "after the manner of his action in Egypt."
Isa_10:27
The yoke shall be destroyed because of the anointing; literally, before the oil; i.e. "the Anointed One"—primarily Hezekiah, "the anointed of the Lord" (2Sa_19:21; 2Ki_11:12; Lam_4:20) for the time being, but with a further refer-once to the Messiah, who breaks all the bands of the wicked asunder, and casts away their cords from him (Psa_2:2, Psa_2:3); and who is represented by each prince of the house of David, as he was by David himself.
Isa_10:28-32
This graphic portraiture of the march of an Assyrian army on Jerusalem is probably not historic, but prophetic. Isaiah sees it in vision (Isa_1:1), and describes it like an eye-witness. There are at present no sufficient means of deciding to what particular attack it refers, or indeed whether the march is one conducted by Sennacherib or Sargon. Sargon calls himself in one inscription "conqueror of the land of Judah" (Layard, 'Inscriptions,' Isa_33:8), and the details of the present prophecy, especially verse 9, suit the reign of Sargon rather than that of his son, so that on the whole it is perhaps most probable that some expedition of Sargon's is portrayed.
Isa_10:28
He is come to Aiath. "Aiath" is probably Ai (Jos_8:1-28), with a feminine termination. It lay about three miles south of Bethel, which had become Assyrian with the conquest of Samaria. If an Assyrian army mustered at Bethel, it would naturally enter Judaean territory at Ai. He is passed to Migron; rather, he has passed through Migron. "Migron" is mentioned as a village in the territory of Gibeah of Benjamin (1Sa_14:2); but the Migron of this passage must have been further to the north. He hath laid up his carriages; i.e. "has left his baggage-train." Michmash was about seven miles nearly due north of Jerusalem. The heavy baggage might conveniently be left there, especially as it was difficult of attack (1Sa_14:4-13), while a lightly equipped body of troops made a dash at Jerusalem.
Isa_10:29
They are gone over the passage. The "passage of Michmash" (1Sa_13:23)—the deeply sunken valley, called now the Wady Sutveinit, between Michmash (Mukkmas) and Geba (Jeba). They have taken up their lodging at Geba; or, at Geba they rest for the night. Having crossed the wady, they bivouac on the crest of the hills enclosing it on the south. Ramah … Gibeah of Saul. Ramah is, no doubt, Er-Ram, a village on an eminence, as the name implies, about six miles north of Jerusalem, and on the direct road from Beitin. Gibeah of Saul is thought to have occupied the site of the modern Tuleil-el-Ful, two miles nearer Jerusalem. It is certainly a distinct place from Geba. The inhabitants evacuate these two places during the night.
Isa_10:30
Lift up thy voice, O daughter of Gallim. Gallim and Laish must have been villages between Geba and Jerusalem; but it is impossible to fix their site. Anathoth (now Aaata) obtains mention in Joshua as a city of refuge in the territory of Benjamin (Jos_21:18). It was Jeremiah's birthplace (Jer_1:1). Gallim was the birthplace of the man who became the second husband of Michal, Saul's daughter. Laish is not elsewhere mentioned. Cause it to be heard unto Laish; rather, hearken, O Laisha.
Isa_10:31
Madmenah …Gebim. These are, like Gallim and Laisha, villages otherwise unknown. They must have been within a mile or two of Jerusalem, towards the north. Their inhabitants fly as the Assyrians approach.
Isa_10:32
As yet shall he remain at Nob that day; literally, yet that day (is he) at Nob to halt. The Assyrians pitch their camp at Nob, the priestly city destroyed by Saul (1Sa_22:19), 1 which was evidently within sight of Jerusalem. Major Wilson's conjecture, that it occupied the site of the later Scopus, is probable.
Isa_10:33
The Lord … shall lop the bough with terror. A check to the Assyrian arms is intended, but of what nature is not clear. The "lopping of the bough with terror" might indicate a panic, such as that which seized the Syrians and made Benhadad II. raise the siege of Samaria (2Ki_7:6, 2Ki_7:7). But the expressions used later on," hewn down," "cut down," "shall fall," rather imply a defeat.
Isa_10:34
He shall cut down; or, one shall eat down; Jehovah being, no doubt, intended. Lebanon (comp. Eze_31:3, "Behold, the Assyrian was a cedar in Lebanon"). Here the comparison is enlarged, and Assyria appears as Lebanon itself with all its cedar woods. By a mighty one; rather, a glorious one (comp. Isa_33:21, where the word here used—adir—is an epithet of Jehovah).
I. FALSE GODS NO SURE REFUGE. Ahaz at one time "sacrificed to the gods Of Damascus which smote him" (2Ch_28:23), thinking to obtain help from them; but "they were the ruin of him, and of all Israel." Other kings of Judah and Israel trusted in Baal, or Chemosh, or Moloch, or Beltis, or Ashtoreth. But none found any of them a" sure refuge." Indeed, how should false gods help, when they are either fictions of the imagination, mere nonentities, or else evil spirits, rebels against the Almighty, cast down by him from heaven? If the former, they can have no power at all, for how should something come out of nothing? If the latter, they are powerless, at any rate against God, who has proved their inability to resist him, and could at any time annihilate them by a word.
II. THE KINGS OF THE EARTH NO SURE REFUGE. "Put not your trust in princes, nor in any child of man, for there is no help in them" (Psa_146:3). Hoshea trusted in Shebek of Egypt (So), Hezekiah in Tirhakah, Zedekiah in Pharaoh-Hophra; but all were equally disappointed. Even Ahaz obtained no real advantage from his appeal to Tiglath-Pileser, who "distressed him, but strengthened him not" (2Ch_28:20). Foreign aid is always a poor thing to trust to; for the foreigner necessarily consults mainly his own interest, which he may find to conflict with ours at any moment. Let all go well, and an obligation is incurred, which it may cost us more than we bargained for to repay. Let things go ill, and we experience perhaps the fate of the horse when he called in man's aid against the stag. In the best case, foreign powers can help us only against man, not against God. They can never be a "sure refuge." "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?" (Isa_2:22).
III. MEN'S OWN STRONG ARMS AND STOUT HEARTS NO SURE REFUGE. Better certainly to trust to these than to false gods or fickle princes. In many a strait, these will help us a long way. But let there come a time of serious trouble, of overpowering hostile force pressing upon a nation, or deep grief or dangerous sickness upon an individual, and their weakness and insufficiency is at once shown. In the one case, the strong man has met with a stronger, and all his struggles do but add to his sufferings. In the other, the heart and hands fail when the call is made on them. The stalwart frame is bowed down with grief or illness; the heart is "withered like grass" (Psa_102:4), or become "like wax that is melted" (Psa_22:14). Man discovers under these circumstances that he has no strength an 'himself,' and, unless he can find an external, refuge, is lost absolutely. Happy they who at such times can feel with David, The Lord is my Rock, and nay Fortress, and my Deliverer; nay God, nay Strength, in whom I will trust; my Buckler, and the Horn of nay salvation, and nay high Tower" (Psa_18:2). "The Lord is my Shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his Name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me" (Psa_23:1-4).
Isa_10:5-19
I. ASSYRIA'S PRIDE AS SHOWN FORTH IN SCRIPTURE.
1. In Rabshakeh's embassy 2Ki_18:19-35) Rabshakeh not only scoffs at the military power of Judaea and Egypt, but ridicules the idea that Jehovah can deliver Jerusalem if the Assyrians attack it. "Hearken not unto Hezekiah," he says, "when he persuadeth you, saying, The Lord will deliver us. Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria? Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?"
2. In the words by which Isaiah expresses what was in the heart of Assyrian kings, in Isa_10:8-11, Isa_10:13, Isa_10:14, and Isa_37:24, Isa_37:25.
II. ASSYRIA'S PRIDE AS INDICATED BY THE MONUMENTS. Here we may note:
1. The titles assumed by the kings, which are such as the following: "the great king ", "the powerful king," "the king of kings," "the lord of lords," "the supreme monarch of monarchs," "the favorite of the great gods," "the illustrious chief who is armed with the scepter and girt with the girdle of power over mankind," and the like.
2. The contempt poured upon adversaries, who are "wicked people," "impious heretics," "enemies of Asshur," "traitors," and "rebels."
3. The claim to a series of uninterrupted successes, without notification of a single defeat, or even check, as ever suffered by the Assyrian arms. Their pride forbids the monarchs to allow that they ever experience a reverse.
III. ASSYRIA'S PUNISHMENT. The downfall of Assyria is sudden, strange, abnormal. She seems at the zenith of her power, stretching out her arm on the one side to Ethiopia, on the other to Lydia and the coasts of the AEgean, when, almost without warning, her glory suffers eclipse. A wild nation from the north, previously almost unknown, invades her land, devastates her fields, threatens her towns, destroys her material prosperity. Scarcely has this visitation passed by, when she is attacked from the east. An old enemy, long contended with and long despised, has in some wonderful way increased in strength, and assumes a menacing attitude. She trembles, but she puts on a bold face and confronts the danger. Summoning to her aid the forces of her subject allies, she retires within the strong walls of her capital city, and there awaits attack. But the chief of the subject allies deserts her standard, leagues itself with her main enemy, and joins in the siege of Nineveh. After a stubborn defense the city falls, and with it the empire, which has lasted nearly seven centuries. The downfall is strange, sudden, tragic, astonishing. Scripture alone reveals its cause. Scripture puts it before us as God's doing—his judgment on Assyria's pride, his predetermined and distinctly predicted punishment. Because "the axe boasted itself against him that hewed therewith, and the saw magnified itself against him that moved it" (Isa_37:15), "therefore the Lord, the Lord of hosts, sent among Assyria's fat ones leanness, and under her glory kindled a burning like the burning of a fire," and she was consumed, "soul and body," and ceased to be a nation.
The warning may well be taken to heart by modern countries, which set themselves against God; by modern scientists, who in the pride of their intellect deny God; and by the irreligious generally, who practically deny and defy him.
Isa_10:27
(1) indirectly, through the anointing of Jesus;
(2) directly, through their own anointing.
I. THROUGH THE ANOINTING OF JESUS. The anointing of Jesus was that complete sanctification of his human nature by the Holy Spirit, which resulted from his most close and perfect union with the other Persons of the ever-blessed Trinity, whereby his human nature was never left an instant without the Spirit's gracious influence, but was ever, as it developed itself, sanctified in every part to the highest degree possible.
1. Hence comes to us the blessing of having a perfect Pattern, and that a personal one. Abstract standards of virtue are all more or less imperfect, and are weak to move us; they create no enthusiasm; they draw forth no love. We need a personal standard—an example whom we may imitate, a master whom we may admire, a friend whom we may cherish in our heart of hearts. Ancient philosophers told men who were striving to be good, to look out for the most virtuous man whom they could find, and then imitate him. But every merely human model was imperfect; each led his followers more or less astray. It is our happiness to have a perfect Model—a real Person; One whose character is so clearly depicted that we cannot mistake it; One whom we may feel to be indeed a Friend; One whom we may at once revere and love.
2. We have, further, through the anointing of Jesus, the blessing of a full and complete satisfaction and atonement for all our sins. No atonement for the sins of others could be made but by a spotless sacrifice. Jesus was spotless, "through the anointing." It is thus "through the anointing" only that we have our perfect confidence in reconciliation having been made for us, our sins blotted out, and our pardon obtained from an offended God, who will receive us in his Son and for his Son's merits.
II. THROUGH MEN'S OWN ANOINTING. "We have an unction from the Holy One" (1Jn_2:20), if we are Christians at all, and through that unction obtain more blessings than we can enumerate; as
(1) comfort and encouragement from him who is "the Comforter" (Joh_14:26), who encourages humble souls, and cheers up those who are depressed, and infuses hope into those who are ready to despair of their salvation;
(2) strength from One who is stronger than man, who can enter into our hearts, and give us the power both to will and to do of his good pleasure;
(3) release from the bondage of sin through the "free Spirit," who is able to overcome Satan, and release us from slavery to evil habits, and make us free and willing servants of God;
(4) light and knowledge of the truth from him who is "the Spirit of truth," among whose gifts are wisdom, and knowledge, and faith, and discerning of spirits, and prophecy (1Co_12:8-10);
(5) holiness from "the Sanctifier," the Holy Spirit—the "Spirit of holiness" (Rom_1:4). The anointing of the Holy Spirit once received through the mercy of God, naturally and almost necessarily, unless we grieve and vex the Spirit by our perversity, abides in us (1Jn_2:27), and teaches us, and guides us, and strengthens and sustains us, and purifies our hearts and lives, and enables us to grow in grace, and press on ever towards the mark of our high calling in Christ, and become more and more conformed to the image of him to whom God gave not his Spirit "by measure" (Joh_3:1-36 :84).
II. YET HE WHO IS BUT AN INSTRUMENT OF ANOTHER WILL MAY IGNORE HIS OFFICE AND WORK. The Assyrian's thoughts are bent on destruction. His motive is personal ambition. In haughty pride he not only overvalues his power, but mistakes its nature. His courtiers, he vaunts, are equal to kings. All foreign lands without distinction are to meet the same doom from him. As the heathen kingdoms of the north have been subdued by him, powerful and many as the gods had been, so the little kingdom of Judah, with its few gods or idols, will not be able to withstand him. As a heathen, the Assyrian recognizes, though in a mistaken way, the power of religion as the mainstay of a state. The idols or fetishes are to him the signs of a real supernatural power residing in the nation.
III. DIVINE DENUNCIATION OF VAIN-GLORY. When Jehovah executes his judgments at the right time, this insolent pride will be punished.
1. Its folly exposed. The prophet reads the heart of the vain-glorious conqueror. He is saying to himself, "It was the strength of my hand, it was the clearness of my own intelligence, that accomplished these victories, that cast down my powerful foes. I was like a boy pillaging a deserted nest."
2. Its fallacy rebuked. It is as it' the axe should boast that it does the work of the hewer, or as if the saw were to brag against the sawyer, or the staff were to boast that it swings the hand of him who holds it—that the lifeless instrument raises the living hand. How deeply do these thoughts run through the lore of Israel down to Paul, who uses the image of the potter and the clay in a similar manner! Says Lord Bacon, "It was prettily devised of AEsop; the fly sat upon the axletree of the chariot-wheel, and said,' What a dust do I raise!' So there are. stone vain persons, that whatsoever goeth alone or moveth upon greater means, if they have ever so little hand in it, they think it is they that carry it." But
"All service ranks the same with God—
With God, whose puppets, best and worst,
Are we; there is no last nor first."
—J.
Isa_10:16-23
II. CONVERSION THROUGH JUDGMENT. It was false reliances that corrupted Judah and Israel As faith in the true objects of faith is nothing but strength, so the illusion which tempts us to trust where there is nothing in reality to lean on, must betray us. Men under such illusions will confide in their deadly enemy as a bosom friend; will invite the point of the weapon aimed at the heart; will "stay themselves upon them that smite them." We are limp, drooping creatures. Rare is he who walks with head quite erect, with eye undauntedly fixed on the unseen, with heart bound up in principle alone. If we crave countenance in our foibles, much more in our serious projects. And never was there craze, weakness, silliness, or sin, for which abettors may not be found. Never have we so sought confirmation in views that should never have been entertained, but the hour of disenchantment has come, soon or late. The reed breaks, the cistern leaks; the soft foundation gives, and the ominous crack appears in our dwelling. And then we return to "stay ourselves on the Holy One of Israel with faithfulness." Or so the prophet forecasts the effect of his people's disenchantment. "The remnant will return, the remnant of Jacob to the Hero-God." He the only Head, the only Battle-leader, as the only Prince of Peace, will be found again in the day of adversity, at least by a few. As in the olden time but a few were saved in the ark from the great flood, so from these overflowing judgments which are to descend, a few, though only a few, will be able to escape. A public end and decision of these controversies between Jehovah and his people is to be made, and it cannot be delayed nor averted.
1. To the prophetic consciousness it seems, at any epoch, that "the whole world lies in wickedness," and that the righteous are but a very small remnant.
2. Historically, such a view seems to hold good. At critical epochs, England has probably been saved by the virtuous, the Christian, the self-denying few.
3. But history is too profound for any mortal reading or rendering. If nations have passed away notwithstanding that they had a core of true hearts among them; if Israel still remains, though her lamp has been removed from its stand, there is, doubtless, a deeper meaning in the prophet's words. It is the "remnant" which has given us our Hebrew Scriptures. From the caldron of suffering, exile, external sorrow, came forth the fine gold of the great prophet of the Captivity, and of many of the psalmists. Every nation that leaves noble and Divine thoughts for the possession of mankind forever; every individual who, out of the wreck of life's mistakes, bequeaths some legacy of truth to posterity, fulfils in a way the prophecies of the recovery of the remnant.—J.
Isa_10:24-34
II. GENERAL LESSONS. There was an anointed king in Zion, the representation of Jehovah's majesty, then; there are spiritual forces, representative of Divine might and will, ruling in the world now. There were moments of prophetic insight in which the hollowness of worldly might, the doom of kingdoms that were not kingdoms of righteousness, were clearly seen. Them are such moments now. What is force without justice, numbers without principle? One breath from the lips of eternal Truth shall suffice to drive them away. All that has fixed the eye of the people in fascinated terror, filled their ears with tumult, their hearts with commotion, dismayed, not the prophet. He seems to look above, his feet securely planted upon a cliff, on the boiling surge below. There is a hand that can stay these waves, a voice that can command, "Thus far and no further; here shall thy proud billows be stayed." Then shall these hosts become such "stuff as dreams are made of," these onward-rolling columns melt into wreaths of cloud, become thin air, and "leave not a wrack behind."
"The might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord!"
Our cares and troubles may be to us personally as the invasion of an Assyrian host. If we would know the prophetic confidence, we must live the prophetic life; the ear attent, the heart obedient—"fixed, trusting in the Lord." Nothing can bring us peace, lift us out of the degradation of fears that unman, but faith in our principles. They must triumph in the end; in them alone is strength, freedom, victory.—J.
1. That God judges those who are in authority over men; that however these may be placed above the reach of human justice, they will not escape Divine retribution.
2. That God especially requires an account of our treatment of the suffering and the dependent. Whoso wrongs the widow or the orphan must expect a fearful reckoning with the pitiful and righteous One (Mat_18:6). But the special truth which is provided for us in this passage is the utter impotence of man, and the certainty and severity of his doom when God "arises to judgment." We learn—
I. THAT SIN IS MOVING ON TO A DAY OF DIVINE JUDGMENT. "The day of visitation" (Isa_10:3) is sure to come. The desolation that is in store may have to "come from far;" it may be out of sight now; it may come "as one that travelleth," may be hidden by intervening days and weeks; but it is on its way. Not more surely does the sun move to the western sky, does the spring move toward the summer, does youth move toward manhood and manhood toward age and death, than does sin move on to a day of wrath, of Divine visitation. All sin takes this sad course; not only such daring and presumptuous sin as that of the text—cruel wrong at the hand of those appointed to administer justice—but all departure from the revealed will of God, and also the deliberate and persistent refusal to enter his service.
II. THAT IN THAT DAY SIN WILL LEAN IN VAIN ON ITS OLD SUPPORTS. Not only will national alliances fail the nation which God is visiting with his displeasure, but all the supports and consolations with which individual souls have surrounded themselves will prove to be of no avail then. "To whom will ye flee for help?" (Isa_10:3). What human arm will arrest the uplifted hand of God? Of what avail then human friendships, abundant "resources," magnificent estates, royal or princely patronage, the devices of the cunning counselor? How will these be brushed away by the tempest of his holy indignation!
III. THAT SIN WILL THEN BE EXPOSED TO A THREEFOLD PENALTY.
1. Irreparable loss. "Where will ye leave your glory?" (Isa_10:3). Our earthly treasures, our bodily powers, our worldly honors and positions,—these are things which God's punitive providence will take away from us; and where is the custodian to whose hands we can confide them? Who will receive them from us and restore them to us?
2. Spiritual bondage. "They shall bow down under the prisoners," or "bow down among the captives" (Isa_10:4). Sin leads down to a cruel bondage. Evil dispositions, bad habits, shameful lusts, "have dominion over us" (Rom_6:16).
3. Spiritual death. "They shall fall under the slain." We add the welcome truth, not stated or even hinted here, but elsewhere revealed—
IV. THAT THERE IS AN UNFAILING REFUGE NOW FOR THE PENITENT AND BELIEVING SPIRIT.—C.
Isa_10:5-19
I. MAN IN HIS FOLLY. Under the dominion of the folly which is born of sin, man.
1. Indulges in designs which are beyond his strength. (Isa_10:7.) It is "in his heart" to do much greater things, often to work much greater wickedness, than he has power to execute. Under sin, men indulge in great-and even gross self-exaggeration; guilt is an infatuating thing.
2. Looks with dangerous complacency on his little triumphs. (Isa_10:8, Isa_10:9.) He has the "stout heart" and the "high looks" (Isa_10:12) which come from a consciousness of success, and which are the sure precursors of further folly. Few men can stand even the smaller triumphs, and still fewer the greater ones. When a man finds himself indulging the spirit of complacency he had better question himself severely, for he is walking on a "slippery place."
3. Attributes to himself what is his only in a very slight degree. (Isa_10:13; vide 1Co_4:7.) Man can only work with the materials which he has received from God, under the conditions which God determines, within the limits which God imposes. "All our springs are in him." The attitude of arrogant authorship is as preposterous as it is offensive.
4. Comes to hasty and ignorant conclusions. (Isa_10:10, Isa_10:11, Isa_10:14.) The blind Assyrian ignorantly associated the idols of other lands with "the idols of Jerusalem." He was either ignorant of Jehovah's Name, or he placed him on a level with other gods. He was going forth in a blind confidence that should be rudely shaken, that should be completely shattered. Man in his guilty folly assumes many things to be true which are absolutely false; he fails to make inquiry, and his ignorance utterly and fatally misleads him. And there is nothing in regard to which this is so true as the nature, the character, and the will of God.
5. Is blind to the end and issue of his doings. "He meaneth not so," etc. (Isa_10:7). Under the sway of sin man moves along a path which he thinks will lead to honor, enjoyment, success, triumph; but "the end of that way is death." Selfishness has its own purpose in view, and confidently reckons on achieving its end; but behind or above it is a Power which it is unable to resist, and which turns it to another anti very different end.
II. GOD IN HIS RIGHTEOUSNESS. Everywhere present, sleeplessly watching, mightily interposing, is the righteous Ruler of all.
1. He punishes his own people when they go astray. "I will send him against a hypocritical nation," etc. (Isa_10:6); "When the Lord hath performed his whole work upon Mount Zion" (Isa_10:12). Judgment often "begins at the house of God," with the people of God. Whom the Lord loves he chastens. God has a gracious purpose in his visitations; he desires and designs repentance and restoration, but he does not spare. He speaks of his own people as "the people of his wrath" (Isa_10:6). Let no "Christian nation, "or" Christian Church," or Christian man wrap itself (himself) up in imaginary security. God may have a rod in his hand even for Judah as well as for Assyria.
2. He will overwhelm with humiliation those who impiously oppose themselves to his holy will. (Isa_10:15-19.)
3. He will use the ungodly as instruments in his hand of righteousness and power. (Isa_10:5-7.) Sennacherib should be the rod with which the hand of God would smite. God can make and will make the wrath and the ambition of men to serve the high purpose which he has in his mind. Thus he used Pharaoh, Cyrus, Pilate, and many others, who thought that their own aims were the ultimate issue that was being wrought out.
(1) How unspeakably humiliating is the involuntary tribute God may compel us to render!
(2) How immeasurably preferable is the willing service he invites us to offer!—C.
Isa_10:20-23
I. THAT THOSE WHO KNOW GOD WELL MAY BE INDUCED TO FORSAKE HIM. Israel had been well taught of God; had been carefully and constantly instructed in Divine truth; had received some lessons which might well have been deeply planted in the mind. Yet Israel forsook Jehovah; ceased to trust in his delivering arm, and sought alliance with Assyria. So we, who should know much better, forsake the Lord, of whose power, faithfulness, and love we have learned so much. Instead of finding our joy and our heritage in his service and friendship, we resort to the fascinations of a seductive world; instead of relying on his promised succor, we have recourse to human help or to material securities.
II. THAT EVERY EARTHLY REFUGE PROVES TO BE PRECARIOUS. Resting on Assyria, Israel was only "staying upon him that smote them." The staff on which