Isaiah 10:3

year of the reign of Hezekiah: and as the former part of it foretells the invasion of Sennacherib, and the destruction of his army, which makes the whole subject of this chapter it must have been delivered before the fourteenth of the same reign. The staff in their hand "The staff in whose hand" - The word הוא hu, the staff itself, in this place seems to embarrass the sentence. I omit it on the authority of the Alexandrine copy of the Septuagint: nine MSS., (two ancient), and one of my own, ancient, for ומטה הוא umatter hu, read מטהו mattehu, his staff. Archbishop Secker was not satisfied with the present reading. He proposes another method of clearing up the sense, by reading ביום beyom, in the day, instead of בידם beyadam, in their hand: "And he is a staff in the day of mine indignation." Verse 12 The Lord "Jehovah" - For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah. The fruit "The effect" - "פרי peri, f. צבי tsebi, vid. Isa 13:19, sed confer, Pro 1:31; Pro 31:16, Pro 31:31." - Secker. The Chaldee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L. Verse 13 Like a valiant man "Strongly seated" - Twelve MSS. agree with the Keri in reading כביר kabbir, without the א aleph. And Sal. ben Melec and Kimchi thus explain it:" them who dwelled in a great and strong place I have brought down to the ground." Verse 15 No wood "Its master" - I have here given the meaning, without attempting to keep to the expression of the original, לא עץ lo ets, "the no-wood;" that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle לא lo to a noun, to signify in a strong manner a total negation of the thing expressed by the noun. "How hast thou given help (ללא כח lelo choach) to the no-strength? And saved the arm (לא עז lo oz) of the no-power? How hast, thou given counsel (ללא חכמה lelo chochmah) to the no-wisdom?" Job 26:2, Job 26:3. That is, to the man totally deprived of strength, power, and wisdom. "Ye that rejoice (ללא דבר lelo dabar) in nothing." Amo 6:13. That is, in your fancied strength, which is none at all, a mere nonentity. "For I am God, (ולא איש velo ish), and no-man; The Holy One in the midst of thee, yet do not frequent cities." Hos 11:9. "And the Assyrian shall fall by a sword (לא איש lo ish) of no-man; And a sword of (לא אדם lo adam) no-mortal, shall devour him." Isa 31:8. "Wherefore do ye weigh out your silver (בלוא לחם belo lechem) for the no-bread." Isa 55:2. So here לא עץ lo ets means him who is far from being an inert piece of wood, but is an animated and active being; not an instrument, but an agent. Verse 16 The Lord "Jehovah" - For אדני Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read יהוה, Yehovah, as in other cases. And under his glory - That is, all that he could boast of as great and strong in his army, (Sal. ben Melec in loc.), expressed afterwards, Isa 10:18, by the glory of his forest, and of his fruitful field. Verse 17 And it shall burn and devour his thorns "And he shall burn and consume his thorn" - The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See note on Isa 9:17, and compare Eze 20:47. The fire of God's wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; "as a firebrand plucked out of the fire," Amo 4:11; ὡς δια πυρος, so as by fire, 1Cor 3:15; as a man when a house is burning is forced to make his escape by running through the midst of the fire. I follow here the reading of the Septuagint, כמאש נסס kemash noses, ὡς ὁ φευγων απω φλογος χαιομενης, as he who flees from the burning flame. Symmachus also renders the latter word by φευγων, flying. Verse 21 The remnant shalt return - unto the mighty God - אל גבור El gibbor, the mighty or conquering God; the Messiah, the same person mentioned in Isa 10:6 of the preceding chapter. Verse 22 For though thy people Israel - I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Rom 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word שטף shoteph, overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. 1. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is שפט shophet, judging, with strict justice. The Septuagint might think this sufficiently expressed by εν δικαιοσυνῃ, in righteousness. One MS., with St. Paul and Septuagint Alex., omits בו bo in Isa 10:22; sixty-nine of Kennicott's and seventeen of De Rossi's MSS. and eight editions, omit כל col, all, in Isa 10:23; and so St. Paul, Rom 9:28. The learned Dr. Bagot, dean of Christ Church, Oxford, afterwards Bishop of Bristol and Norwich, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word כליון kilayon by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people, both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is, The accomplishment determined overflows with justice; for it is accomplished, and that which is determined the Lord God of hosts doeth in the midst of the land. - L. Some think that the words might be paraphrased thus: The determined destruction of the Jews shall overflow with righteousness, (צדקה tsedakah), justification, the consequence of the Gospel of Christ being preached and believed on in the world. After the destruction of Jerusalem this word or doctrine of the Lord had free course, - did run, and was glorified. Verse 24 After the manner of Egypt "In the way of Egypt" - I think there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the attack and the deliverance, בדרך bederech, or כדרך kederech, as a MS. has it in each place, in the way, or after the manner, of Egypt. Verse 25 The indignation "Mine indignation" - Indignatio mea, Vulg. ἡ οργη, Sept. μου η οργη κατα σου, MS. Pachom. Μου ἡ οργη ἡ κατα σου, MS. 1. D. 2. So that זעמי zaami, or הזעם hazzaam, as one MS. has it, seems to be the true reading. Verse 26 And as his rod was upon the sea "And like his rod which he lifted up over the sea" - The Jewish interpreters suppose here an ellipsis of כ ke, the particle of similitude, before מטהו mattehu, to be supplied from the line above; so that here are two similitudes, one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other to that of the Egyptians at the Red Sea. Aben Ezra, Kimchi, Sal. ben Melec. Verse 27 From off thy shoulder - Bishop Lowth translates the whole verse thus: - "And it shall come to pass in that day, His burden shall be removed from off thy shoulder; And his yoke off thy neck: Yea, the yoke shall perish from off your shoulders.' On which he gives us the following note: I follow here the Septuagint, who for מפני שמן mippeney shamen read משכמיכם mishshichmeychem, απο των ωμων ὑμων, from your shoulders, not being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands." o. leg. שכם shakam; forte legend. מבני שמן mibbeney shamen, vide cap. Isa 5:1. Zac 4:14: Et possunt intelligi Judaei uncti Dei, Psa 105:15, vel Assyrii, משמנים mishmannim, hic Psa 105:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi מפני שמי mippeney shami." Verse 28 He is come to Aiath - A description of the march of Sennacherib's army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. The places here mentioned are all in the neighborhood of Jerusalem; from Ai northward, to Nob westward of it; from which last place he might probably have a prospect of Mount Sion. Anathoth was within three Roman miles of Jerusalem, according to Eusebius, Jerome and Josephus. Onomast. Loc. Hebr. et Antiq. Jud. 10:7, 3. Nob was probably still nearer. And it should seem from this passage of Isaiah that Sennacherib's army was destroyed near the latter of these places. In coming out of Egypt he might perhaps join the rest of his army at Ashdod, after the taking of that place, which happened about that time, (see Isa 20:1-6.); and march from thence near the coast by Lachish and Libnah, which lay in his way from south to north, and both which he invested till he came to the north-west of Jerusalem, crossing over to the north of it, perhaps by Joppa and Lydda; or still more north through the plain of Esdraelon. Verse 29 They are gone over the passage "They have passed the strait" - The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1Sam 14:4, 1Sam 14:5 ), where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: "Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most," Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city. Their lodging - The sense seems necessarily to require that we read למו lamo, to them, instead of לנו lanu, to us. These two words are in other places mistaken one for the other. Thus Isa 44:7, for למו lamo, read לנו lanu, with the Chaldee; and in the same manner Psa 64:6, with the Syriac, and Psa 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense. Verse 30 Cause it to be heard unto Laish, O poor Anothoth "Hearken unto her, O Laish; answer her, O Anathoth!" - I follow in this the Syriac Version. The prophet plainly alludes to the name of the place, and with a peculiar propriety, if it had its name frown its remarkable echo. "ענתות anathoth, responsiones: eadem ratio nominis, quae in בית ענת beith anath, locus echus; nam hodienum ejus rudera ostenduntur in valle, scil. in medio montium, ut referent Robertus in Itiner. p. 70, et Monconnysius, p. 301." Simonis Onomasticon Vet. Test. - L. Anathoth - Answers, replies; for the same reason that Bethany, בית ענת berth anath, had its name, the house of echo; the remains of which are still shown in the valley, i.e., among the mountains. Verse 33 Shall lop the bough with terror - פארה purah; but פורה purah, wine-press, is the reading of twenty-six of Kennicott's and twenty-three of De Rossi's MSS., four ancient editions, with Symmachus, Theodotion, and the Chaldee. Verse 34 Lebanon shall fall by a mighty one - באדיר beaddir, the angel of the Lord, who smote them, Kimchi. And so Vitringa understands it. Others translate, "The high cedars of Lebanon shall fall:" but the king of Assyria is the person who shall be overthrown. Introduction The Messiah represented as a slender twig shooting up from the root of an old withered stem, which tender plant, so extremely weak in its first appearance, should nevertheless become fruitful and mighty, Isa 11:1-4. Great equity of the Messiah's government, Isa 11:5. Beautiful assemblages of images by which the great peace and happiness of his kingdom are set forth, Isa 11:6-8. The extent of his dominion shall be ultimately that of the whole habitable globe, Isa 11:9. The prophet, borrowing his imagery from the exodus from Egypt, predicts, with great majesty of language, the future restoration of the outcasts of Israel and the dispersed of Judah, (viz., the whole of the twelve tribes of Israel), from their several dispersions, and also that blessed period when both Jews and Gentiles shall assemble under the banner of Jesus, and zealously unite in extending the limits of his kingdom, Isa 11:10-16. The prophet had described the destruction of the Assyrian army under the image of a mighty forest, consisting of flourishing trees growing thick together, and of a great height; of Lebanon itself crowned with lofty cedars, but cut down and laid level with the ground by the axe wielded by the hand of some powerful and illustrious agent. In opposition to this image he represents the great Person who makes the subject of this chapter as a slender twig shooting out from the trunk of an old tree, cut down, lopped to the very root, and decayed; which tender plant, so weak in appearance, should nevertheless become fruitful and prosper. This contrast shows plainly the connection between this and the preceding chapter, which is moreover expressed by the connecting particle; and we have here a remarkable instance of that method so common with the prophets, and particularly with Isaiah, of taking occasion, from the mention of some great temporal deliverance, to launch out into the display of the spiritual deliverance of God's people by the Messiah; for that this prophecy relates to the Messiah we have the express authority of St. Paul, Rom 15:12. 'He joins this paragraph, with respect to the days of the Messiah, with the fidelity that was in the days of Hezekiah." - Kimchi, in Isa 11:1. Thus in the latter part of Isaiah's prophecies the subject of the great redemption, and of the glories of the Messiah's kingdom, arises out of the restoration of Judah by the deliverance from the captivity of Babylon, and is all along connected and intermixed with it. Verse 4 With the rod of his mouth "By the blast of his mouth" - For בשבט beshebet, by the rod, Houbigant reads בשבת beshebeth, by the blast of his mouth, from נשב nashab, to blow. The conjecture is ingenious and probable; and seems to be confirmed by the Septuagint and Chaldee, who render it by the word of his mouth, which answers much better to the correction than to the present reading. Add to this, that the blast of his mouth is perfectly parallel to the breath of his lips in the next line. Verse 5 The girdle "The cincture" - All the ancient Versions, except that of Symmachus, have two differ

The Condemnation of Oppressors. ( b. c. 740.) 1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; 2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! 3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? 4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still. 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 ( v. 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, v. 1, 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 so 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 ( Eccl. iv. 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 ( v. 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 xxxi. 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. v. 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 xxxi. 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 not 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, v. 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.

From far - From the Assyrians. This he adds, because the Israelites, having weakened the Jews and being in amity with the Assyrians their next neighbours, were secure. Leave - To be kept safe for your use. Glory - Your wealth.