Isaiah10
New American Standard
1Woe to those who enact unjust statutes And to those who constantly record harmful decisions,
2So as to deprive the needy of justice And rob the poor among My people of their rights, So that widows may be their spoil And that they may plunder the orphans.
3Now what will you do in the day of punishment, And in the devastation which will come from afar? To whom will you flee for help? And where will you leave your wealth?
4Nothing remains but to crouch among the captives Or fall among those killed. In spite of all this, His anger does not turn away And His hand is still stretched out.
5Woe to Assyria, the rod of My anger And the staff in whose hands is My indignation,
6I send it against a godless nation And commission it against the people of My fury To capture spoils and to seize plunder, And to trample them down like mud in the streets.
7Yet it does not so intend, Nor does it plan so in its heart, But rather it is its purpose to destroy And to eliminate many nations.
8For it says, “Are not my officers all kings?
9Is not Calno like Carchemish, Or Hamath like Arpad, Or Samaria like Damascus?
10As my hand has reached to the kingdoms of the idols, Whose carved images were greater than those of Jerusalem and Samaria,
11Shall I not do the same to Jerusalem and her images Just as I have done to Samaria and her idols?”
12So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, He will say, “I will punish the fruit of the arrogant heart of the king of Assyria and the arrogant pride of his eyes.”
13For he has said, “By the power of my hand and by my wisdom I did this, Because I have understanding; And I removed the boundaries of the peoples And plundered their treasures, And like a powerful man I brought down their inhabitants,
14And my hand reached to the riches of the peoples like a nest, And as one gathers abandoned eggs, I gathered all the earth; And there was not one that flapped its wing, opened its beak, or chirped.”
15Is the axe to boast itself over the one who chops with it? Is the saw to exalt itself over the one who wields it? That would be like a club wielding those who lift it, Or like a rod lifting the one who is not wood.
16Therefore the Lord, the God of armies, will send a wasting disease among his stout warriors; And under his glory a fire will be kindled like a burning flame.
17And the Light of Israel will become a fire and Israel’s Holy One a flame, And it will burn and devour his thorns and his briars in a single day.
18And He will destroy the glory of his forest and of his fruitful garden, both soul and body, And it will be as when a sick person wastes away.
19And the rest of the trees of his forest will be so small in number That a child could write them down.
20Now on that day the remnant of Israel, and those of the house of Jacob who have escaped, will no longer rely on the one who struck them, but will truly rely on the Lord, the Holy One of Israel.
21A remnant will return, the remnant of Jacob, to the mighty God.
22For though your people, Israel, may be like the sand of the sea, Only a remnant within them will return; A destruction is determined, overflowing with righteousness.
23For a complete destruction, one that is determined, the Lord God of armies will execute in the midst of the whole land.
24Therefore this is what the Lord God of armies says: “My people, you who dwell in Zion, do not fear the Assyrian who strikes you with the rod, and lifts up his staff against you the way Egypt did.
25For in a very little while My indignation against you will be ended and My anger will be directed toward their destruction.”
26The Lord of armies will wield a whip against him like the defeat of Midian at the rock of Oreb; and His staff will be over the sea, and He will lift it up the way He did in Egypt.
27So it will be on that day, that his burden will be removed from your shoulders, and his yoke from your neck; and the yoke will be broken because of fatness.
28He has come against Aiath, He has passed through Migron; At Michmash he deposited his baggage.
29They have gone through the pass, saying, “Geba will be our encampment for the night.” Ramah is terrified, and Gibeah of Saul has fled.
30Cry aloud with your voice, daughter of Gallim! Pay attention, Laishah and wretched Anathoth!
31Madmenah has fled. The inhabitants of Gebim have sought refuge.
32Yet today he will halt at Nob; He shakes his fist at the mountain of the daughter of Zion, the hill of Jerusalem.
33Behold, the Lord, the God of armies, will lop off the branches with terrifying power; Those also who are tall in stature will be cut down, And those who are lofty will be brought low.
34He will cut down the thickets of the forest with an iron axe, And Lebanon will fall by the Mighty One.
Study Guide
Public-domain commentary and original-language notes for Isaiah 10.
Chapter Summary
In this chapter: Woes against proud oppressors. (1-4). The Assyrian but an instrument in the hand of God for the punishment of his people. (5-19). The deliverance from him. (20-34).
vv1-4
These verses are to be joined with the foregoing chapter. Woe to the superior powers that devise and decree unrighteous decrees! And woe to the inferior officers that draw them up, and enter them on record! But what will sinners do? Whither will they flee?
vv5-19
See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?
vv20-34
By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, "because of the anointing;" for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, 28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.
Key Words
הוֹי: oh!
חָקַק: properly, to hack, i.e. engrave (Judges 5:14, to be a scribe simply); by implication, to enact (laws being cut in stone or metal tablets in primitive times) or (gen.) prescribe
אָוֶן: strictly nothingness; also trouble. vanity, wickedness; specifically an idol
חֵקֶק: an enactment, a resolution
כָּתַב: to grave, by implication, to write (describe, inscribe, prescribe, subscribe)
עָמָל: toil, i.e. wearing effort; hence, worry, wheth. of body or mind
נָטָה: to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application
דַּל: properly, dangling, i.e. (by implication) weak or thin
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
דִּין: judgement (the suit, justice, sentence or tribunal); by implication also strife
Cross References
Isaiah 10Paul explicitly quotes this passage to explain the doctrine of the remnant of Israel saved by grace.
Supported by Matthew Henry, Matthew Poole, JFB
The title "mighty God" (El Gibbor) links the returning remnant to the Messiah named in Isaiah 9:6.
Supported by Matthew Poole, JFB
Parallel boasting of Sennacherib ascribing his conquest of nations and forests to his own hand.
Supported by Matthew Henry, Matthew Poole, JFB
Parallels the absurdity of the tool (axe/saw) boasting against the sovereign Creator who wields it.
Supported by Matthew Henry, Matthew Poole
Historical fulfillment where God's angel destroys the Assyrian army, sending leanness and consumption.
Supported by Matthew Henry, JFB
Classic expression of divine sovereignty overruling human evil: "he meaneth not so, but God meant it."
Supported by JFB
Lists the same conquered cities (Calneh, Hamath, Gath) as examples of fallen regional powers.
Supported by Matthew Poole, JFB
The historical boast of Rabshakeh asking where the gods of Hamath, Arpad, and Samaria are.
Supported by JFB
The yoke broken "because of the anointing" pointing typologically to Christ the Anointed Deliverer.
Supported by Matthew Henry
Verbal echo addressing corrupt rulers who oppress widows and fatherless children.
Supported by JFB
The heathen gather to destroy, but they know not the thoughts of the Lord.
Supported by JFB
Self-reference: the rod and staff imagery matches the description of the Assyrian in verse 5.
Supported by Matthew Henry, Matthew Poole
The name of Isaiah's son, Shear-jashub, literally means "a remnant shall return."
Supported by Matthew Poole, JFB
The decreed consumption (destruction) corresponds to the prophetic desolation outlined in Daniel.
Supported by Matthew Poole
The ultimate fulfillment of the breaking of the enemy's yoke through God's holy child Jesus.
Supported by Matthew Henry