Isaiah10
New King James Version
1“Woe to those who decree unrighteous decrees, Who write misfortune, Which they have prescribed
2To rob the needy of justice, And to take what is right from the poor of My people, That widows may be their prey, And that they may rob the fatherless.
3What will you do in the day of punishment, And in the desolation which will come from afar? To whom will you flee for help? And where will you leave your glory?
4Without Me they shall bow down among the prisoners, And they shall fall among the slain.” For all this His anger is not turned away, But His hand is stretched out still.
5“Woe to Assyria, the rod of My anger And the staff in whose hand is My indignation.
6I will send him against an ungodly nation, And against the people of My wrath I will give him charge, To seize the spoil, to take the prey, And to tread them down like the mire of the streets.
7Yet he does not mean so, Nor does his heart think so; But it is in his heart to destroy, And cut off not a few nations.
8For he says, ‘Are not my princes altogether kings?
9Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus?
10As my hand has found the kingdoms of the idols, Whose carved images excelled those of Jerusalem and Samaria,
11As I have done to Samaria and her idols, Shall I not do also to Jerusalem and her idols?’ ”
12Therefore it shall come to pass, when the Lord has performed all His work on Mount Zion and on Jerusalem, that He will say, “I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks.”
13For he says: “By the strength of my hand I have done it, And by my wisdom, for I am prudent; Also I have removed the boundaries of the people, And have robbed their treasuries; So I have put down the inhabitants like a valiant man.
14My hand has found like a nest the riches of the people, And as one gathers eggs that are left, I have gathered all the earth; And there was no one who moved his wing, Nor opened his mouth with even a peep.”
15Shall the ax boast itself against him who chops with it? Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, Or as if a staff could lift up, as if it were not wood!
16Therefore the Lord, the Lord of hosts, Will send leanness among his fat ones; And under his glory He will kindle a burning Like the burning of a fire.
17So the Light of Israel will be for a fire, And his Holy One for a flame; It will burn and devour His thorns and his briers in one day.
18And it will consume the glory of his forest and of his fruitful field, Both soul and body; And they will be as when a sick man wastes away.
19Then the rest of the trees of his forest Will be so few in number That a child may write them.
20And it shall come to pass in that day That the remnant of Israel, And such as have escaped of the house of Jacob, Will never again depend on him who defeated them, But will depend on the Lord, the Holy One of Israel, in truth.
21The remnant will return, the remnant of Jacob, To the Mighty God.
22For though your people, O Israel, be as the sand of the sea, A remnant of them will return; The destruction decreed shall overflow with righteousness.
23For the Lord God of hosts Will make a determined end In the midst of all the land.
24Therefore thus says the Lord God of hosts: “O My people, who dwell in Zion, do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt.
25For yet a very little while and the indignation will cease, as will My anger in their destruction.”
26And the Lord of hosts will stir up a scourge for him like the slaughter of Midian at the rock of Oreb; as His rod was on the sea, so will He lift it up in the manner of Egypt.
27It shall come to pass in that day That his burden will be taken away from your shoulder, And his yoke from your neck, And the yoke will be destroyed because of the anointing oil.
28He has come to Aiath, He has passed Migron; At Michmash he has attended to his equipment.
29They have gone along the ridge, They have taken up lodging at Geba. Ramah is afraid, Gibeah of Saul has fled.
30Lift up your voice, O daughter of Gallim! Cause it to be heard as far as Laish— O poor Anathoth!
31Madmenah has fled, The inhabitants of Gebim seek refuge.
32As yet he will remain at Nob that day; He will shake his fist at the mount of the daughter of Zion, The hill of Jerusalem.
33Behold, the Lord, The Lord of hosts, Will lop off the bough with terror; Those of high stature will be hewn down, And the haughty will be humbled.
34He will cut down the thickets of the forest with iron, 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