Isaiah 10:1–19

Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy (for all this his anger is not turned away) is repeated here (Isa 10:4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them - to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is, I. The indictment drawn up against these oppressors, Isa 10:1, Isa 10:2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record - the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe." Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments to righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Ecc 4:1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite. II. A challenge given them with all their pride and power to outface the judgments of God (Isa 10:3): "What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?" Job 31:14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer 5:29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job 31:21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: "Where will you leave your glory, to find it again when the storm is over?" The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well. III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them - those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, Isa 10:4. "This it will come to," says God, "without me, that is, because you have deserted me and driven me away from you." Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection. And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.

Woe to them that decree. He now attacks the people more closely, as he did in the first and second chapters, to make them feel that they are justly afflicted; for men never acknowledge that they are justly punished till they have been manifestly convicted and constrained. Though they were sufficiently convicted by former proofs, still he found it necessary to come to particulars, that by means of them their hypocrisy might be exposed; for men are so brazen-faced as to think that any excuse shields them, and openly to accuse God. When they had become so shameless, it was impossible for him to rebuke them too sharply, or to carry his accusations beyond proper limits, so as to shut their mouths, whether they would or not. ml (gnamal) and 'vn (aven) are often joined together in Scripture, as in Psalm 7:14 'vn signifies vanity and iniquity, but the latter meaning agrees better with this passage. ml, (gnamal,) on the other hand, denotes vexation, and often the very cause of the vexation, that is, the oppression inflicted by the stronger on the weaker, when they abuse their authority and power. Having formerly shown that the wickedness originated from the governors themselves, (Isaiah 1:10,23,) he places them in the first rank, that they may undergo the punishment of the crimes which they had occasioned. This ought to be carefully observed, for they who are elevated to the highest rank imagine that they are exempted from the ordinary lot of other men, and that they are not bound to give account to God; and therefore he threatens that they will have this privilege, that they will be the first that are punished. Some think that two classes are here described, and draw a distinction between chqqym, (chokekim,) those who decree, and mktvym, (mechattebim,) those who write [155] But I do not approve of this, for he attacks generally, and without distinction, princes and magistrates, who oppressed the people by unjust and tyrannical decrees, in such a manner that they approached to absolute robbery; and therefore he includes every class of magistrates and governors.

To keep back. [156] Others render it, to cause them to turn aside; but the true meaning is, to keep back the poor from judgment, or make them lose their cause. This is the iniquity and oppression which he had mentioned in the former verse, that the poor are deprived of their rights, and are robbed for the sake of the rich, and go away mocked from the judgment-seat, while everything is laid open to plunder. He chiefly mentions the poor, because for the most part they are destitute of help and assistance. While magistrates and judges ought to have assisted them more than others, they allow themselves greater liberty, and indulge more contemptuously in oppressing them. Those who have wealth, or friends, or favor, are less liable to be oppressed; for they have arms in their hands to defend, and even to revenge themselves. But the Lord says that he takes peculiar care of the poor, (Exodus 22:23; Deuteronomy 15:9, Deuteronomy 24:15,) though they are commonly despised; and that he takes such care of them that he does not allow oppression inflicted on them to pass unpunished; for it is not without good ground that he calls himself the protector and defender of such persons. (Psalm 68:5.) From this consideration, therefore, the poor and weak ought to derive consolation, and more calmly to endure distresses and afflictions, because they learn that God takes care of them, and will not permit any injustice done to them to pass unpunished. The powerful and wealthy are at the same time warned not to take it as an incentive to sin that they have not been punished; for though no avenger be now seen, still the Lord will avenge, and will undertake the cause of those whom they imagined to be destitute of all assistance.

And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar In the day of visitation. By visitation is here meant judgment, for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation, therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs. Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble! And when the desolation shall come from afar. When he says from afar, it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west. To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men. They will have judgment without mercy who have showed no mercy. (James 2:13.) This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God. Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, "What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?" But as this was a forced rendering, I rather think that Isaiah asks, "Where will they find a safe hiding-place in which they may deposit their glory?" Thus I consider the meaning to be, to leave, [157] for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee? and, "Where will you find a refuge for your glory in order to preserve it?" But perhaps a preference will be given to a different view, which I have noted in the margin; [158] for the verb zv (gnazab) signifies also to strengthen. Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. (Psalm 83:13.)

If they shall not fall down. As the meaning of the particle vlty (bilti) is ambiguous, various interpretations of it have been given by commentators. Some take it in an exclusive sense, as in many other passages of Scripture; as if he had said, Only he shall fall down among the bound and slain; that is, because all will be condemned and given up either to captivity or to death. Others render it, Without me they shall fall. If this rendering be preferred, the Prophet shows that the cause of their destruction is, that they have revolted from God; and unquestionably the cause of all our distresses is, to forsake the fountain of life and of salvation, and of all blessings. In this manner he sharply reproves the madness of the ungodly, who vaunt of having been forsaken by God, as if nothing were more desirable or pleasant than to withdraw to the greatest distance from him; and thus it will be an ironical reproof, that their calamity will arise from no other source than from the absence of God, in whom, without any good ground, they had rejoiced. Others consider it to be an elliptical expression, that they will have no hiding-place but by throwing themselves down under the captives and the slain. It might also be a form of an oath, If they shall not; [159] and the meaning would be highly appropriate, that God swears in wrath that he will spare none of them, but will abandon some to captivity, and will deliver up others to be put to death. In a word, this declaration shows what are the consequences that await all those who, after having been warned by the word of God, do not repent. From what immediately follows, we learn that a dreadful and alarming destruction is threatened; for he repeats what he had already said frequently, that the wrath of the Lord is not yet apparent, that he will find out more frightful punishments for avenging himself. This teaches us that nothing is more truly desirable than to be moved by a sincere feeling of repentance, and to acknowledge our fault, that we may obtain pardon from the Lord.

To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [HORSLEY]. In English Version "from judgment" means "from obtaining justice." take away the right--"make plunder of the right" (rightful claim) [HORSLEY].

what will ye do--what way of escape will there be for you? visitation--of God's wrath (Isa 26:14; Job 35:15; Hos 9:7). from far--from Assyria. leave . . . glory--rather, "deposit (for safekeeping) your wealth" [LOWTH]. So Psa 49:17.

Without me--not having Me to "flee to" (Isa 10:3). bow down--Bereft of strength they shall fall; or else, they shall lie down fettered. under . . . under--rather, "among" (literally, "in the place of") [HORSLEY]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [MAURER].

Woe unto them that decree unrighteous decrees,.... Or, "O ye that decree", &c. being a sign of the vocative case, and an interjection of calling, as Aben Ezra observes; though the Targum and other versions understand it of a threatening denounced; and is to be understood as lying against lawgivers and judges, political rulers and governors of the people, that made unrighteous laws; laws which were not agreeable to the law of God, nor right reason; and were injurious to the persons and properties of men; and which were calculated for the oppression of good men, especially the poor, and for the protection of wicked men, who made no conscience of spoiling them: and that write grievousness which they have prescribed; laws grievous and intolerable being made by them, they wrote them, or ordered them to be written, to be engrossed and promulgated, published them, and obliged the people to be subject to them. This some understand of the scribes of judges, who sat in court, and wrote out the decrees and sentences made by them; but it rather intends the same persons as before; and not ecclesiastical but political governors are meant, and such as lived before the Babylonish captivity; or otherwise the whole is applicable to the Scribes and Pharisees, to the Misnic doctors, the authors of the oral law, the fathers of tradition, whose decisions and decrees were unrighteous and injurious, and contrary to the commands of God; heavy burdens, and grievous to be borne, and very oppressive of the poor, the fatherless, and the widow; for which they are reproved by Christ, Matthew 15:3 Jarchi says it is an Arabic (g) word, which signifies scribes. (g) So and Scriba, Golius, col. 1999; so the word is used in the Chaldee and Syriac languages. See Castel. col. 1828, 1829.

To turn aside the needy from judgment,.... Such laws being made as discouraged them from any application for justice; and, when they did, were harassed with such long, vexatious, and expensive suits, as obliged them to desist, and the cause being generally given against them, and for the rich: and to take away the right from the poor of my people; for not to do justice to the poor is the same as to rob and plunder them, and take away by force what of right belongs to them; wherefore it follows: that widows may be their prey, and that they may rob the fatherless; who have none to protect and defend them, and whose protectors judges ought to be, in imitation of God, whom civil magistrates represent, who is the Judge of the widows and the fatherless; and therefore this is observed as an aggravation of their sin, which was very great indeed: it is very wicked in a judge to pervert the judgment of the poor and needy, the widow and the fatherless, contrary to laws that are made by God and men; but to make and prescribe wicked and unrighteous laws, that wickedness may be framed, and mischief committed by a law, that the poor and the needy, the widows and fatherless, may be injured under colour and pretence of law and justice, is the height of injustice. See Psalm 94:20.

And what will ye do in the day of visitation,.... Not in a way of grace and mercy, but of wrath and anger, as the following clause explains it, when God should come and punish them for their sins; and so the Targum, "what will ye do in the day that your sins shall be visited upon you?'' it designs the Babylonish captivity, as the next words show; the same phrase is used of the destruction of the Jews by the Romans, Luke 19:44, and in the desolation which shall come from far? from Assyria, which was distant from the land of Judea: the word (h) for "desolation" signifies a storm, tumult, noise, and confusion; referring to what would be made by the Assyrian army, when it came upon them: to whom will ye flee for help? Rezin king of Syria, their confederate, being destroyed; and Syria, with whom they were in alliance, now become their enemy, see Isaiah 9:11, and where will ye leave your glory? either their high titles, and ensigns of honour, as princes, judges, and civil magistrates, which they should be stripped of; or rather their mammon, as Aben Ezra interprets it, their unrighteous mammon, which they got by perverting the judgment of the poor and needy, the widow and the fatherless, of which they gloried; and which now would be taken away from them, when they should go into captivity. (h) "sub procella, quae a longinquo veniet", Cocceius; so the Targum renders it, "in tumult of tribulation".

Without me they shall bow down under the prisoners, and they shall fall under the slain,.... That is, either, being forsaken by me, and destitute of my help, they shall bow down; or, "because they are without me", are not my people, and do not hearken to me, therefore they shall bow down, so David Kimchi; or, were it not for me, they would, as others; or that they might not bow down and fall; and so the words may be connected with the preceding verse Isaiah 10:3, others render the word, translated "without me, besides"; and the sense is either, as Moses Kimchi, besides their bowing in their own land, when subdued by the Gentiles, a greater affliction shall befall them, captivity; when they should be either carried captive or slain; or besides him that shall bow down under the prisoners, they shall fall under the slain; besides those that are taken, others shall be killed; or none shall escape, but, or "except", him that bows, and hides himself under the prisoners, or in the place of the slain, that he might not be thought to be alive: or the sense is, the desolation shall be so general, that none shall escape, either they shall be taken prisoners, or they shall be slain; agreeably to which Noldius (i) renders the words, "without me", everyone "shall bow down among the prisoners, or shall fall among the slain"; which gives the best sense of them; that, being left of God for their sins, they would either be bound and carried captive, or else slain with the sword, and one or the other would be the lot of everyone of them: for all this his anger is not turned away, but his hand is stretched out still; the final and utter destruction of the nation of the Jews being then not yet come, when carried captive to Babylon, there remained a greater calamity for them, to come by the hands of the Romans. These first four verses Isaiah 10:1 seem more properly to belong to the preceding chapter Isaiah 9:1, and this should begin with the next verse Isaiah 10:5. (i) Ebr. Concord. Part. p. 201, 771.

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, Kg2 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 (Kg2 18:13, Kg2 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, wh…

O Assyrian. What now follows relates to the threatening of punishment, but at the same time mingles some consolation for alleviating the distresses of the godly. Indeed, the greater part of the discourse is occupied with this doctrine, that all the afflictions which shall be brought upon them by the Assyrians are a temporary scourge inflicted by God, but that unbelievers, after having too freely indulged themselves, will at length be brought to submission. hvy (hoi) is sometimes an interjection expressive of lamentation, Ah! Sometimes it denotes addressing, O! Sometimes it means, as the old translator rendered it, Wo to. But here it cannot be explained in any other way than that God calls the Assyrians, or assumes the character of one who sighs, because he is compelled to inflict punishment on his people by means of the Assyrians But when I more closely examine the whole matter, I rather come to this opinion, that here the Lord calls on the Assyrians, as if he armed them by his authority to carry on war. He had formerly said that they would come; but hypocrites are so careless that they are never moved by the fear of God, till his scourges are not only seen but felt. This is the reason why he now addresses them, Come; as if a judge called an officer and ordered him to put a malefactor in chains, or delivered him to the hangman to inflict capital punishment upon him. Thus the Lord calls the Assyrians to execute his vengeance by their hands. And the staff in their hand is mine indignation. This may be viewed as referring to the Assyrian, and may be explained so as to be a repetition of the same statement, with a slight change of the words. But I distinguish between them in this manner, that the Assyrians are called the rod of God's indignation; and next, that the swords and weapons with which they are furnished are nothing else than God's anger; as if the Prophet had said, that God, according to his pleasure, made use of the Assyrians in the same manner as swords for the execution of his anger; and further, that although they bear swords, still there will be no reason to be afraid of them, except so far as the wrath of God shall be displayed against the Jews. The general meaning is, "All the strength which the enemy shall possess proceeds from the wrath of God, and they are moved by his secret impulse to destroy the people, for otherwise he would not move a finger." God declares that the staff which is carried in their hand is his anger, in order to inform the Jews that the blind attacks of the enemies are regulated by a heavenly providence. The phrase vydm (beyadam) [160] is rendered by some, in place of them, or, into their country; but I do not approve of this, and it is too far-fetched. In a word, the Lord calls the Assyrians, as the ministers of his wrath, to punish the sins of his people by their hand, and declares that everything that is in their hand is his wrath This doctrine has two objects in view; first, to terrify the ungodly, and to inform them that not in vain does the Lord threaten their destruction; next, he points out the reason why he punishes them. This was of the greatest importance for shaking off the sluggishness of the ungodly, who laughed to scorn all the discourses and threatenings of the Prophet. Secondly, this doctrine was of great importance when the people themselves began to be afflicted by the Assyrians; for then they actually saw that what the Prophets had foretold was not without foundation, and that these things did not happen by chance. It will be objected, Why does he afterwards call the staff his anger, since he formerly said that the Assyrian is the rod of his indignation; for he ought rather to have spoken thus: "The Assyrian is my wrath, and the staff which he carries is the staff of my indignation." But we need not solicitously detain ourselves with the words, when we understand the Prophet's meaning. He calls men the staff of his anger, because he uses them like a staff. He calls men's weapons the wrath of God, because they are not regulated by their own choice, but are proofs of the wrath of God. The Prophet therefore spoke appropriately, that we might not think that the wicked rush forward, without control, wherever their lawless passions lead them; but, on the contrary, that a bridle restrains and keeps them back from doing anything without the will of God. Hence we ought to learn that the Lord acts even by the hand of the wicked. But here we must think and speak soberly; for it is proper to make a wise and judicious distinction between the work of God and the work of men. There are three ways in which God acts by men. First, all of us move and exist by him. (Acts 17:28.) Hence it follows that all actions proceed from his power. Secondly, in a peculiar manner he impells and directs the wicked according as he thinks fit; and although nothing is farther from their thoughts, still he makes use of their agency that they may kill and destroy one another, or that by their hand he may chastise his people. Of this method the Prophet speaks in this passage. Thirdly, when he guides by his Spirit of sanctification, which is peculiar to the elect. Whether, therefore, we are attacked by tyrants or robbers, or any other person, or foreign nations rise up against us, let us always plainly see the hand of God amidst the greatest agitation and confusion, and let us not suppose that anything happens by chance.

To a hypocritical nation. He proceeds with the former statement, by which he called the Assyrian the rod of God's indignation; for as the father does not in vain take up the rod, but has this object in view, to chastise his son, so he declares that the Lord's rod has no uncertain destination, but is appointed for the chastisement of the unthankful and wicked. He calls it a hypocritical or wicked nation, because it has no uprightness or sincerity. Uprightness is contrasted with hypocritical conduct, because uprightness is the chief of all the virtues; and in like manner hypocrisy is the mother of all the vices. It is therefore no light accusation which he brings against the Israelites; but he charges them with what is most of all to be abhorred, and therefore immediately afterwards he calls them the people of his indignation, as he elsewhere calls the Edomites the people of his curse. (Isaiah 34:5.) Though he means that he is displeased with the Jews, yet the Hebrew phraseology is much more emphatic; for it conveys the idea that the reason why this nation is devoted to destruction is, that nothing is to be found in it but grounds of anger. Indeed, God is never angry with us unless we have provoked him by our sins; but when wickedness has come to its greatest height, his indignation is kindled, and cannot be appeased. Thus he cuts off the hope of reconciliation from hypocrites and wicked men, who ceased not continually to add sin to sin. I will command him to take the spoil and to take the prey. He says that he has given a loose rein to the fierceness of enemies, that they may indulge without control in every kind of violence and injustice. Now, this must not be understood as if the Assyrians had a command from God by which they could excuse themselves. There are two ways in which God commands; by his secret decree, of which men are not conscious; and by his law, in which he demands from us voluntary obedience. This must be carefully observed, that we may reply to fanatics, who argue in an irreligious manner about the decree of God, when they wish to excuse their own wickedness and that of others. It is of importance, I say, to make a judicious distinction between these two ways of commanding. When the Lord reveals his will in the law, I must not ascend to his secret decree, which he intended should not be known to me, but must yield implicit obedience. Now, if any one allege that he obeys God, when he complies with his sinful passions, he is guilty of falsehood, by vainly attempting to involve God in the guilt of his crimes, to which he knows that he is led by the failings of his own heart; for on this point no other witness or judge is needed but a man's own conscience. God does indeed make use of the agency of a wicked man, but the man has no such intention. It is therefore accidental, so far as relates to men, that he acts by the wicked and reprobate; for they neither know that they serve God, nor wish to do so. Accordingly if they seize on this pretext, it is easy to prove that, when they yield obedience to their own sinful passion, they are at the greatest possible distance from obeying God. They have the will of God declared in his law, so that it is in vain for them to seek it anywhere else. So far as they are concerned, they do not perform the work of God, but the work of the devil; for they serve their own lusts. (Ephesians 2:2.) Nothing certainly was farther from the intention of the Assyrians than to give their services to God, but they were hurried along by their lust and ambition and covetousness. Yet the Lord directed their exertions and plans to an object which was totally different, and which was unknown to themselves. This passage may be thus summed up. "It will be an uncommon and extraordinary instance of God's vengeance, when the Assyrians shall attack them with unrestrained liberty of action; for they will be sent by God, not to treat them with gentleness and moderation, but to plunder them in the manner of an invading army." He likewise adds, to tread them down. Nothing can go beyond this, for it means that the vanquished are not spared, but that every possible species of abuse has been heaped upon then.

Yet he will not think so. [161] When wicked men vomit out their rage, they disturb weak minds, as if it were not in the power of God to restrain their pride and fury. The Prophet therefore steps forth beforehand to meet them, and exhorts believers, whatever may be the excess to which wicked men indulge their insolence, still to feel that they are justly chastised by a secret judgment of God. He shows, as we lately noticed, that nothing will be farther from the intention of the Assyrians than to give their services to God, and to be the ministers of his wrath; but we must also consider what is their own motive of action. Many would be ready to object, "Why dost thou, being God's herald, threaten us with the Assyrian; as if that savage beast would submit to execute the commandments of God?" He therefore replies, that God works with such amazing skill that he brings men to yield obedience to him, even without their knowledge or will. "Although," says he, "their attempts and plans are totally different, yet this will not prevent God from performing and carrying into execution, by means of them, whatever he has decreed." Many might likewise object, that it was a strange subversion of order, that God should place the elect people in subjection to the heathen nations; and that it was not just, however much the Jews had sinned, that their condition should be worse than that of those robbers who, on account of their wickedness and crimes, deserved the severest punishment. The Prophet therefore threatens that the Assyrians also will have their turn, and in due time will receive just punishment; and yet that it is not unreasonable that they should distress, plunder, devour, and slay other nations, because their own reward is reserved for them. Besides, the Prophet soothes the grief of the godly, and alleviates their solicitude and uneasiness, by declaring that God restrains the presumption of wicked men from carrying into effect whatever they think fit. He therefore shows that, however madly wicked men may rage, God mitigates his own judgments from heaven, so as to provide for the salvation of his Church. And thus, though the Assyrian, like a wild beast, may be eager to seize his prey, he bids them lift up their eyes to God, whose decree is far removed beyond the reach of that blind fury.

For he will say. He explains the reason why the Assyrian will not think that he is the rod of God. It is because, being blinded by pride, he acknowledges no authority superior to his own; for it is impossible for those who rely on their own superiority, and claim ability to do this or that, to submit to the providence of God. The authority which we ought justly to ascribe to God is, to believe that we cannot move even the smallest finger without his permission. On the other hand, whoever imagines that he can do anything, however small, assumes to himself, with blasphemous pride, the power of God. Are not my princes altogether kings? The Prophet here gives a lively picture of the presumption of a heathen king in boasting that he had everything in his power. This is especially the case with eminent Princes who, abounding in wealth, resources, and power, are blinded in such a manner as hardly to know that they are men. The opportunities of learning this are too abundant; for what Prince is there at the present day, who knows or remembers that he is a man, and liable to the ordinary calamities of life? Their minds are so entirely intoxicated and deranged, that they believe that whatever they have undertaken they will at once accomplish, and will surmount every obstacle.

Is not Calno as Carchemish? Here he mentions by name certain cities, though others think that they were countries; but it is more probable that they were cities, or some fortified places. "Shall it not happen," says he, "to those places which I have not yet subdued as it has happened to others that opposed me?" He therefore compares Calno, Arpad, and Samaria, which he afterwards subdued, to Carchemish, Hamath, and Damascus, which he had formerly subdued, and says that those will not be stronger than these. Thus wicked men are wont to boast and talk proudly of their former actions, so as to imagine that they will break through every obstruction, and that nothing can stand in the way of their plans and exertions, and even think that they will accomplish everything without the will or knowledge of God. When we read this history, let us learn that we ought not to be proud of having been strong, or of having succeeded to our wish; for he who hath exalted us will be able to cast us down. And if he reproves the Assyrian for that haughtiness, how much more ought they to be reproved who ascribe to themselves the praise of righteousness and holiness, as if they could be regenerated by their own power; for it cannot be doubted that they rob God of his honor, and claim for themselves what belongs to him!

As my hand hath found the kingdoms of the idols. The Assyrian now breaks out into far more outrageous language; for not only does he insult men, but he insults God himself, and even the very gods whom he worshipped. He boasts that the gods, whose protection the other nations enjoyed, could not prevent him from subduing them; and that the God of Israel, in whom Jerusalem and Samaria trusted, would not prevent him any more than they. Wicked men are so proud that they attribute to their own strength the victories which they achieve, and do not hesitate to exalt themselves against God and all that is worshipped. They allege, indeed, that they pay homage to the objects of their own worship, that is, to the idols which they have contrived for themselves, and bow before them, and offer sacrifices to them, by which they give some indication that they ascribe their victories to the gods; but afterwards, as Habakkuk says of Nebuchadnezzar, they burn incense to their own net, and sacrifice to their drag, (Habakkuk 1:16;) that is, by boasting of their exploits, wisdom, sagacity, and perseverance. Their hypocrisy is exposed, and their secret thoughts, which lay concealed under those folds of hypocrisy, are revealed, when they immediately claim for themselves what they appeared to ascribe to the objects of their worship. We need not wonder, therefore, that Sennacherib exalted himself against all that is worshipped, for that is the result of ungodliness. There are two ways in which his blasphemy is expressed. First, he exalts himself above God, and thinks that he will be stronger than God; and, secondly, he makes no distinction between God and the false gods. He sufficiently displayed his ungodliness, when he exalted himself alone even above idols; for although they are nothing but idols, yet as their worshippers ascribe to them some power and divinity, if they scoff at idols, they show that they despise every object of worship; for they treat idols with the same contempt as if they had had to do with God himself. Their own conscience testifies, therefore, that they carry on war against God, and they have no excuse arising from ignorance; for they think that God dwells in graven images. If that tyrant despised Apollo or Jupiter, he undoubtedly despised them, not as idols, but as having in them something divine. The second blasphemy of the tyrant was, that he placed the living God on the same level with the false gods of the heathen, and dared to scoff at him as well as at the others, and to ridicule the confidence of Israel, as if no greater power belonged to God than to idols.

But it shall come to pass. Hitherto the Prophet had explained what would be the pride of the Assyrian, after having obtained a victory over Israel; but now he foretells what will happen to the Assyrian himself, and what will be the purpose of God against him. Wicked men do everything in the same manner as if God were not in heaven, and could not frustrate their designs. What else is the meaning of those haughty words, My hand hath found the kingdoms of the idols, than this, that he thought that he would vanquish all the gods? But God opposes his designs, and, after having made use of his agency, punishes himself also. This verse contains two clauses. First, he declares that God will punish a wicked king. Secondly, he suggests that the time is not yet come, in order to encourage believers to the exercise of patience. He foretells that the time which God regards as fit for doing it will be, when he shall have chastised the sins of his Church; in the same manner as if the master of a house were to settle the disturbances of his own family. The object which he has in view is, that believers may not give way to despondency, when they behold a wicked tyrant in such a state of exultation, and may not abandon the hope of salvation, as if it were impossible to restrain him. I will visit upon the fruit of the stout heart of the king of Assyria. [162] God promises, in a word, that after having permitted the Assyrian to plume himself beyond measure, he will in his turn be an avenger; for it belongs to him to repress the pride of the flesh, which is connected with sacrilege. Accordingly, the preposition l (gnal) [163] is emphatic, as if it declared that the Assyrian will not be protected by his loftiness from undergoing punishment. Fruit is here taken in a metaphorical sense, for wicked men think that they are happy and prosperous when they swell with pride, as if they gathered some fruit. He places in the foreground the heart, which is the seat of pride, and which, when it swells with haughtiness, pours out fierceness and cruelty. Afterwards, he adds the eyes, by which the inward feelings of the heart are manifested, and which, by being lifted up, are the heralds of secret vice. To whatever extent the Assyrian, in his pride, may elevate himself, God testifies that he has in his own power the means of suddenly changing his glory into dishonor and reproach. Accordingly, he includes contempt, scorn, disdain, and haughty looks, indicative of excessive confidence, which are usually beheld in proud men. I will visit. He introduces God as speaking, because that which God utters with his own mouth is more impressive, (emphatikoteron,) than if he spoke by the mouth of the Prophet. Hence draw a general doctrine. God cannot endure the arrogance of proud men, without suppressing it; for he wages incessant war with the haughty and disdainful. (Proverbs 3:34; James 4:6; 1 Peter 5:5.) When the Lord shall have finished his whole work. Observe how, in order to repress immoderate haste, the Prophet added this by way of limitation; for as soon as we see a proud man, we wonder that the Lord endures him. Isaiah here shows that God endures that proud tyrant, whatever may be the insolence with which he vaunts and exalts himself, because he chose to make use of his agency, and that the seasonable time for the Lord's destruction of the wicked is not always at hand, but that we ought to wait patiently for it. When he shall have chastised the kingdom of Judah, as if he were bringing the members of the family into a state of submission, he will not be slow or sluggish in punishing a foreign enemy; as a father commonly throws away or breaks the rod with which he chastised his son. His whole work on Mount Zion and on Jerusalem. By a figure of speech in which a part is taken for the whole, (sunekdochikos,) Mount Zion is here put for the Church, and Jerusalem is employed in the same sense, in order that by means of the Temple and the royal city, as the head, he might describe the whole body, and by means of the most important part might describe the whole kingdom. He calls it the whole work, because through our foolish haste we would draw away God from his work, though it were only begun. More especially, our wrath against wicked men rages so strongly, that it is difficult to restrain our impatience, if God do not instantly comply with our wish in punishing them. To mitigate this fervor, he bids them allow full and ample time for God's fatherly chastisements. The whole work denotes a proper measure. This is a useful and highly consolatory doctrine; for we see wicked men, in a wonderfully arrogant and seemingly triumphant manner, mocking God, and uttering reproaches and slanders against his doctrine, so that hardly any words can express their insolence. If the Lord would comply with our wish, he would immediately hasten to subdue and destroy them. But he wishes first to humble his Church by means of them. On Mount Zion and on Jerusalem. He does not now speak of Syrians or Egyptians, but of the Jews, of Zion, of the Temple and the habitation which he was pleased to consecrate to himself. Thus, at the present day, there are various diseases of the Church, which the Lord determines to heal and remove. He has indeed begun to do so; but we are mistaken if we think that the work is finished; and he will not cease till he has subdued us, so that we may be moved by the true fear of him, and may submit to his yoke with becoming modesty and gentleness. We need not wonder, therefore, that he gives a loose rein to tyrants, and hitherto permits them to rage against the Church. But the consolation is at hand. When he shall have made use of their agency in chastising the Church, he will visit their pride and arrogance. And we need not wonder if God, by striking his elect first of all, expresses in this manner his peculiar regard for their salvation. Judgment must therefore begin at the house of God, and must afterwards extend to those who are without, who will endure chastisements still more severe.

For he hath said, By the strength of my hand I have done it. The Prophet again repeats the highly blasphemous words which the Assyrian uttered; for he ascribes to his power and wisdom all the victories which he obtained. By strength of hand he means vast armies collected out of various nations. Yet at the same time he boasts of being a warlike king, as those blusterers are wont to claim the praise of everything that was done under their direction, though they were enjoying the luxury and ease of a retired life. Afterwards he boasts that he was cautious and wary, to use an ordinary phrase of our own, (J'ay este bien entendu et expert,) I was very skillful and clever. But there can be no doubt whatever that he bestows this honorable appellation on the tricks and dishonest cunning by which he had gained advantage over his neighbors. For what are the stratagems of kings and princes? To disturb the peace by indirect methods, to invent pretences for quarrels, to sow the seeds of discord, and, in a word, by their artifices to level all distinctions. I have removed the boundaries of the nations. This means, "I have extended the boundaries of my dominion, and have added other countries to my territories, so as to remove their boundary and limit." Just as if we were to say that the King of France removed the boundaries of Brittany, Burgundy, Aquitaine, Provence, and other countries, when he united them to his own kingdom. He likewise adds, "that nothing was so secret or concealed as not to become his prey;" as if he had said that by his sagacity he drew the neighboring countries into his nets, fished their treasures, and brought into his possession all that lay concealed.

And my hand hath found as a nest. He adds, that it cost him no trouble to vanquish kings and amass their wealth; and he illustrates this by a comparison. As if one were to seek a nest and find one deserted by the birds, and consequently to take the eggs without difficulty; for if the parent birds were sitting on the eggs, having an instinctive desire to protect their nest, they would either fly at the robber, and attack him with their bill, or by loud and unpleasant noises endeavor to drive him away. But this tyrant boasts that there was no one who ventured so much as to open the mouth against him, and therefore that he had no difficulty in bringing all the kingdoms under his dominion. Accordingly, he lays claim to all these things, and attributes them to his wisdom, and makes no acknowledgment of the providence of God. These boastful pretensions the Prophet has purposely related as coming from the despot's own mouth, in order to show that they were so many bellows to kindle the judgment of God; for among men this haughtiness could not be endured, and how would not God restrain it?

Shall the axe boast? He now ridicules more strongly the mad effrontery of the Assyrians in imagining that he could create mountains of gold; for he tells us that the case is the same as if an axe or a hammer should despise the hand which sets them in motion, and should be proud of their activity, though it is manifest that they have no power of their own to move. But before explaining the subject more fully, I shall touch briefly on the words. Like the rising up of a rod against him that raiseth it. [164] This second class of the verse is somewhat obscure. The matter is plain enough, but in the form of expression there is some ambiguity, in consequence of which commentators greatly differ. Yet, when I examine the matter closely, the rendering which I have given appears to flow more naturally than the others. "What is this? If a staff rise against the hand of him that raiseth it, and forget that it is wood, what a shocking exhibition will it be!" For it is not uncommon that the particle 't, (eth) which is the sign of the accusative, should mean against; and the copulative v (vau) is often superfluous. We shall thus have a meaning which is not ambiguous, and which agrees with the words of the Prophet. He formerly reproached the Assyrian for ascribing to his schemes and his army the victories which he had gained. He now says, that in this manner he boasts against God, just as if an axe, reckoning as nothing the hand of him that cuts, claimed the praise of a workman, or a staff, as if it were not dead wood and without any strength of its own, rose up against him that wielded it. Hence we learn that men rise up against God, whenever they ascribe to themselves more than is proper, and that in such cases they war not with men but with God himself. Away, then, with those proud and blasphemous expressions, "By my power and wisdom and perseverance I have done and contrived and accomplished these things;" for the Lord is a jealous God, (Exodus 20:5,) and does not permit his glory to be given to another! (Isaiah 42:8;Isaiah 48:11.) We must attend to those comparisons by which he likens men to instruments; and we must not view it as referring to the universal providence by which all creatures are governed, as some do, who acknowledge that all the creatures are moved by God, because they cannot deny it, but add, that each of them is driven according to its nature, as the sun, the moon, the heavens, and such like. Thus they imagine that man is driven hither and thither by his own choice and by free-will; because God does nothing more than continue that power which he once bestowed at the beginning. Their false explanation amounts to this, that the whole machinery of the world is upheld by the hand of God, but that his providence is not interposed to regulate particular movements. Thus they ascribe to God the rain and the fair weather because he is the Author of nature, but contend that, strictly speaking, God commands nothing, that the rain is produced by vapours, and that fair weather also is produced by its natural causes. But this confused direction, which they leave to God, is hardly the thousandth part of that government which he claims for himself. Justly therefore, does Isaiah show that God presides over individual acts, as they call them, so as to move men, like rods, in whatever way he pleases, to guide their plans, to direct their efforts; and, in a word, to regulate their determinations, in order to inform us that everything depends on his providence, and not on the caprice of wicked men. It is objected, that it would be absurd to call men axes and swords, so as to take away from them will and judgment, and everything that distinguishes them from inanimate creatures, and to make them, not men, but stocks and stones. But the answer is at hand. Though God compares men to stones, it does not follow that they resemble them in all respects. No one thing is exactly like another, but they agree in some points; for as a staff cannot move itself in any direction, and yet is fit for inflicting blows, so wicked men have something which belongs to them by nature, and yet they cannot be moved hither and thither, without being directed by the providence and secret decree of God. This fitness of things, if we may so call it, is no reason why the action should not be ascribed entirely to God alone. But the question about the will of man is unseasonably introduced on the present occasion. If God controls the purposes of men, and turns their thoughts and exertions to whatever purpose he pleases, men do not therefore cease to form plans and to engage in this or the other undertaking. We must not suppose that there is a violent compulsion, as if God dragged them against their will; but in a wonderful and inconceivable manner he regulates all the movements of men, so that they still have the exercise of their will. In this passage Isaiah chiefly shows that all the efforts of men are fruitless, if God do not grant them success; and therefore that the Assyrian, even if he had attempted everything, would not have succeeded, if the Lord had not bestowed the victories; and, consequently, that he had no reason for laying claim to the praise of those things in which his success was owing solely to God. This is confirmed by another metaphor, that the lifting up of a staff proceeds from the will of him who moves it, and not from the nature of the wood. [165]

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.

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, (Deuteronomy 4:24, Deuteronomy 9:3; Hebrews 12:29,) and sometimes, in a different point of view, he is called light, (Isaiah 60:20; Micah 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.

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 krml (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, (1 Corinthians 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.

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.

It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Isa 10:27). (Isa 10:9, Isa 10:11 show that Samaria was destroyed before this prophecy) O Assyrian, &c.--rather, "What, ho (but MAURER, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jer 51:20; Psa 17:13). In their hands is Mine indignation" [HORSLEY, after JEROME]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

send him--"Kings' hearts are in the hand of the Lord" (Pro 21:1). hypocritical--polluted [HORSLEY]. nation--Judah, against whom Sennacherib was forming designs. of my wrath--objects of My wrath. give . . . charge-- (Jer 34:22). and to tread, &c.--HORSLEY translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Isa 10:12; Isa 33:1; Zac 10:5). But see Isa 37:26.

meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes. think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mic 4:12). So Joseph's brethren (Gen 50:20; Pro 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment. heart to destroy . . . not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Isa 20:1-6; Zac 1:15).

Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HINCKS. princes . . . kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

Is not . . . as--Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (Isa 36:19). Calno--Calneh, built by Nimrod (Gen 10:10), once his capital, on the Tigris. Carchemish--Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jer 46:2). Hamath--in Syria, north of Canaan (Gen 10:18). Taken by Assyria about 753 B.C. From it colonists were planted by Assyria in Samaria. Arpad--near Hamath. Samaria--now overthrown. Damascus-- (Isa 17:1, Isa 17:3).

found--unable to resist me: hath overcome (so Psa 21:8). and whose--rather, "and their." This clause, down to "Samaria," is parenthetical. excel--were more powerful. He regards Jerusalem as idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, nay, inferior in power to some national gods (Isa 36:19-20; Isa 37:12). See in opposition, Isa 37:20; Isa 46:1. As my hand . . . shall I not, as I have--a double protasis. Agitation makes one accumulate sentences.

whole work--His entire plan is regard to the punishment of the Jews (Isa 10:5-7). Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general. fruit--the result of, that is, the plants emanating from. stout--Hebrew, "greatness of," that is, pride of. glory--haughtiness.

I am prudent--He ascribes his success to his own prudence, not to God's providence. removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (Deu 32:8). treasures--"hoarded treasures" [HORSLEY]. put down . . . inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; Psa 29:10; Psa 55:19. The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, Isa 36:10), the inhabitants" [MAURER].

nest--implying the ease with which he carried off all before him. left--by the parent bird. none . . . moved . . . wing--image from an angry bird resisting the robbery of its "nest." peeped--chirped even low (Isa 8:19). No resistance was offered me, of deed, or even word.

Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes. shaketh it--moves it back and forward. staff . . . lift . . . itself . . . no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare Deu 32:21, "that which is not God;" Isa 31:8 shows that God is meant here by "not wood" [MAURER].

fat ones-- (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). leanness--carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Isa 37:36). his glory--Assyria's nobles. So in Isa 5:13, Margin; Isa 8:7. kindle--a new image from fire consuming quickly dry materials (Zac 12:6).

light of Israel--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).

glory of his forest--The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Isa 9:18). in one day-- (Isa 37:36). fruitful field--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." soul and body--proverbial for utterly; the entire man is made up of soul and body. as when a standard bearer fainteth--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].

rest--those who shall survive the destruction of the host. his forest--same image as in Isa 10:18, for the once dense army. child . . . write--so few that a child might count them.

O Assyrian, the rod of mine anger,..... Either as calling him to come against the land of Israel to spoil it, so Kimchi; or as grieving that he was obliged to make use of him in such a manner against his people; or as threatening him with ruin. So the Targum, Septuagint, and all the Oriental versions render it, "woe to the Assyrian"; wherefore this, and what follows, serve to comfort the people of God; that though they should be carried captive by the Assyrians, yet they should be utterly destroyed, and a remnant of the Jews should be saved. The Assyrian monarch is called the "rod of God's anger", because he was made use of by him as an instrument to chastise and correct Israel for their sins: and the staff in their hand is mine indignation; that is, the staff which was in the hand of the king of Assyria, and his army, with which they smote the people of Israel, was no other than the wrath and indignation of God against that people, and the execution of it, which he committed to them as instruments. Kimchi interprets "their hand" of the land of Israel, into which this staff was sent, the Assyrian, to smite and chastise them. The Targum is, "woe to the Assyrian, the government of my fury; and an angel sent from before me against them for a curse.''

I will send him against a hypocritical nation,.... The people of Israel, who might well be called so, since everyone of them was a hypocrite, Isaiah 9:17 pretending to love, fear, and serve the Lord, when it was only outwardly, and by profession, and not in deed, and in truth; their character contains the reason of the Lord's calling and sending the Assyrian to correct and chastise them: and against the people of my wrath: who provoked him to wrath, were deserving of it, and upon whom he was about to bring it; it was their hypocrisy that stirred up his wrath against them; nothing is more hateful to God than that: will I give him a charge, to take the spoil, and to take the prey: that is, the Assyrian monarch, to make a spoil and a prey of the people of the Jews, not by any legal commission, or express command, but by the secret power of his providence, guiding and directing him into the land of Judea, to ravage and spoil it: and to tread them down like the mire of the streets: which denotes the great subjection of the inhabitants of it to him; the very low and mean estate into which they should be brought; the great contempt they should be had in; the little account that should be had of them; and their inability to help and recover themselves.

Howbeit he meaneth not so, neither doth his heart think so,.... His purposes, intentions, and thoughts, were not as the Lord's; he did not imagine that he was only the rod of his anger, and the staff of his indignation, a minister of his wrath, and the executioner of his vengeance; he thought he was his own lord and master, and acted by his own power, and according to his own will, and was not under the direction and restraints of another; his intention was not to chastise and correct the people of the Jews, but utterly to destroy them, and not them only, but many other nations; as follows: but it is in his heart to destroy and cut off nations, not a few; not the nation of the Jews only, but many others, and so establish an universal monarchy; and what flushed him with hope and expectation of success were the magnificence of his princes, and the conquests he had already made.

For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem.

Is not Calno as Carchemish?.... Jarchi's note is, "as the children of Carchemish are princes and rulers, so are the children of Calno;'' as if this was giving an instance of the grandeur of his subjects; but much better is the Targum, "as Carchemish is subdued before me, shall not Calno be so?'' as I or my ancestors have conquered the one, it is as easy for me to conquer the other; or as sure as the one is subject to me, so sure shall the other be; for Carchemish was a city belonging to the Assyrians, situated upon the river Euphrates, 2 Chronicles 35:20 called by Ammianus (k) Circusium; the Syriac version calls it Barchemosh; and Calno is the same with Calneh in the land of Shinar, a city built by Nimrod, Genesis 10:10 in the Septuagint version it is called Chalane, and it is added, "where the tower was built;'' from whence the country, called by Pliny (l) Chalonitis, had its name, the chief city of which was Ctesiphon, thought to be the same with Calneh. Is not Hamath as Arphad? Hamath and Arphad were both cities conquered by the Assyrians; see 2 Kings 18:34 and are both mentioned along with Damascus, Jeremiah 49:23. Is not Samaria as Damascus? Damascus was the metropolis of Syria, and was taken by the Assyrians; and Samaria was the metropolis of Ephraim, or the ten tribes; see Isaiah 7:8 and was as easy to be taken as Damascus was. The Targum is, "as Arphad is delivered into my hands, shall not Hamath be so? As I have done to Damascus, so will I do to Samaria.'' (k) L. 23. c. 5. p. 360. (l) Nat. Hist. l. 6. c. 26. and 27.

As my hand hath found the kingdoms of the idols,.... Which worship idols, as the Targum paraphrases it. He speaks of them as being very easily taken by him; he had no trouble in subduing them; no sooner did he come up to them, and looked on them, and saw where they were, but they fell into his hands; they gave up themselves to him at once, and he took possession of them. And whose graven images did excel them of Jerusalem and of Samaria; being made of better metal, or more richly ornamented, or worshipped in a more pompous manner; or were "more" than they of Jerusalem and Samaria, exceeded them in number; or were "stronger" and mightier than they, as Kimchi supplies it, and yet could not protect them; or were "from Jerusalem, and from Samaria"; the wicked men of Israel, Jarchi says, supplied all the nations with images, they all sprung from them; and if the idols which came from hence could not secure the nations of the earth from falling into the hands of the Assyrian monarch, neither could they preserve Jerusalem and Samaria from being taken by him.

Shall I not, as I have done to Samaria, and her idols,.... Kimchi observes, that what is said in the preceding verses was said before Samaria was taken, but this after it was taken: so do to Jerusalem, and her idols; he had taken Samaria, and carried the ten tribes captive, and now his eye was upon Judah and Jerusalem; and such was his insolence, impiety, and blasphemy, that he reckons the true God, whom the Jews worshipped, among the idols of the Gentiles, and upon a level with them, if not inferior to them, especially to his own idol, and thought himself superior to him.

Wherefore it shall come to pass,.... It shall surely be; what God has purposed in his heart, and published in his word, shall certainly be fulfilled: that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem; in correcting, chastising, and humbling the inhabitants thereof, by suffering them to be besieged by the Assyrian army. God sometimes makes use of wicked men to chastise his people; this is his work, and not theirs; and when he begins, he goes on, and finishes it; and when he has done, punishes the instruments he uses; after he has scourged his children, he takes the rod, and breaks it to pieces. I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks; that is, he would punish him for his wicked actions, which were the fruit of the haughtiness of his heart, and the pride of his eyes; or for that pride which filled his heart, and showed itself in his lofty looks. Kimchi joins this to the preceding clause, and makes the sense to be, that God would punish the Assyrian for his pride, in Mount Zion, and in Jerusalem; for there his army died, or near it, being smitten by the angel. The Targum is, "and it shall be, when the Lord hath finished to do all that he hath said in Mount Zion, and in Jerusalem.''

For he saith, by the strength of my hand I have done it,.... Meaning either that by the power of his army, which was under his command, or by his own personal valour, he had subdued kings, taken their kingdoms and chief cities, and ascribes nothing to the power aud providence of God; and if such arrogance and haughtiness, in things of a civil nature, is an instance of vanity, and is resented by the Lord, then much more such conduct in things of a religious nature, when men ascribe regeneration, conversion, and salvation, to the power of their free will, and to the works of their hands, and not to the power and grace of God: and by my wisdom, for I am prudent; attributing his conquests partly to his power, and partly to his skill and prudence in marshalling his army, making use of stratagems to decoy the enemy, and get an advantage of him; whereas strength and power, and so wisdom and prudence, are from the Lord; as he gives safety, victory, and salvation to kings, so he teaches their hands to war, and their fingers to fight; which they ought to acknowledge, and will, unless vain and proud: and I have removed the bounds of the people; by subduing kingdoms, and adding them to his own, so that they were no more distinct governments; and by transplanting the inhabitants of them to other places, and making new colonies and settlements; and so the Targum, "and I have removed the people from province to province:'' taking that to himself which belongs to God, who has determined the times before appointed, and the bounds of men's habitations: and have robbed their treasures: laid up in palaces, temples, sepulchres, and private houses, for time to come, which are usually plundered when cities and towns are taken; the Targum renders it, "their laudable cities:'' and I have put down the inhabitants like a valiant man; from their greatness, from their seats of honour and dignity; or I have put down many inhabitants, as Jarchi, and reduced great numbers to a low and mean estate. The Targum is, "I have brought down with strength they that dwell in fortified places;'' and so Aben Ezra and Kimchi explain it, they that dwell in a strong place or palace.

And my hand hath found as a nest the riches of the people,.... With that ease as a man finds a nest of birds, and takes them: and as one gathereth eggs that are left; by the bird, who not sitting upon them, there is none to protect them; whereas, when they are sat upon by the bird, she will flutter with her wings, and strike with her bill, and preserve them as well as she can: have I gathered all the earth; the kingdoms and inhabitants of it, there being none to resist, or that dared to do it, as follows: and there was none that moved the wing; as a bird will do, when its young or eggs are taken away from it: or opened the mouth, or peeped; chattered, clucked, or expressed any grief, uneasiness, or resentment; the Targum is, "that opened his mouth, and spoke a word.''

Shall the axe boast itself against him that heweth therewith?.... Hitherto are the words of the Assyrian monarch; and here begin the words of the prophet, rebuking him for his pride, and deriding his vain boasting, in attributing that to himself, to his wisdom and power, who was but an instrument, which belonged to God, the sole Governor and wise orderer of all things; which was all one as if an axe should ascribe the cutting down of trees to itself, and insist on it that the man that cut with it had no share in the action, nor was it to be ascribed to him; than which nothing is more absurd. The sense is, that the king of Assyria, in taking cities, and conquering kingdoms, and adding them to his own, was only an instrument in the hand of God, like an axe in the hand of one that hews down trees; and therefore it was vain and ridiculous to take that to himself which belonged to the Lord, on whom he depended as an instrument, as to motion, operation, and effect; from whom he had all power to act, all fitness for it, and efficacy in it, as the axe has from the person that makes and uses it, or any other instrument, as follows: or shall the saw magnify itself against him that shaketh it? or draws it to and fro; which is the sense of the Targum, Septuagint, and Vulgate Latin versions, and others; and which further exposes the vanity and arrogance of the Assyrian monarch, who had no more concern in the spoiling of nations, and destruction of kingdoms, than the saw has in cutting of timber that is hewn; which has its form, its sharp teeth, not of itself, but from the maker; and when thus made, and fit for use, cannot draw itself to and fro, and cut trees in pieces, which are felled by the axe, but must be moved by another; and to insult the mover of it, as if it was not his act, but its own, is not more absurd than what this haughty prince was guilty of, in boasting of his power, wisdom, and prudence, in the above mentioned things: as if the rod should shake itself against them that lift it up (m); for such was the king of Assyria, he was no other than the rod of the Lord's anger, Isaiah 10:5 and which he lifted up, and with it chastised his people; wherefore for him to behave haughtily against the Lord, and arrogate that to himself which was the Lord's doing, was as if a rod should shake itself against him that lifts it up; or, "as if a rod should shake those that lift it up": as if there were more power in the rod than in them that take it up and strike with it; yea, that even the rod moves them, and not they the rod, which is wretchedly absurd: or, as if the staff should lift up itself, as if it were no wood (n); but something more than wood, an animate creature, a rational agent, whereas it is nothing else but wood; or "as if a staff should lift up" itself against that which is "not wood", like itself, but is a man, that can move himself and that too; or "as if a staff should lift up" that which is "not wood"; attempt to bear, carry, move, and direct that which is not material like itself, but is a Spirit, infinite, eternal, even the almighty God. De Dieu thinks that is not a verb, but a noun of the plural number, of "a mountain": and renders it, "as if a rod should shake those that lift it up: and as if a staff were mountains, and not wood". The Targum is, "when a rod is lifted up to smite, it is not the rod that smites, but he that smites with it.'' The sense is, that the Assyrian monarch was only a rod and staff in the hand of the Lord, and only moved and acted as used by him; whereas, according to his vain boast, he was the sole agent, and all was done by his own power and prudence; and was so far from being moved and directed by the power and providence of God, that he was the director of him; which is infinitely more absurd than the things instanced in. (m) Ben Melech observes, that this is to be understood of the blessed God; and the word being in the plural number, it is the same way, of speaking as in Joshua 24.19. "the Holy Gods is he". (n) Gussetius thinks this clause contains an ironical answer to the above questions, "shall the axe boast itself?" &c.; "shall the saw magnify itself?" &c.; they should, "as the rod should shake itself" &c.; just in like manner as that does, and so by lifting up itself, ceases to be wood; and which being sarcastically spoken, carries in it a strong negative, that the axe and saw should not glory, or magnify themselves, and no more should the king of Assyria. Vid. Comment. Ebr. p. 360.

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 Psalm 106:15 compared with Numbers 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.

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 Jeremiah 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, 2 Kings 19:35 by an angel; who, according to Aben Ezra, is the light and Holy One of Israel here spoken of.

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 Isaiah 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. (o) "ab anima usque ad carnem", V. L. Montanus, Piscator. (p) T. Bab. Sabbat, fol. 113. 2. & Sanhedrin, fol 94. 1, 2. See Kimchi in loc. (q) "at pulvis teredinis", Tigurine version.

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.'' (r) T. Bab. ib. fol. 95. 2. Praefat. Echa Rabbati, fol. 41. 1.