1Weh ihnen, die Gesetzlein der Arglist aufsetzen, den Schreiberlingen, die drauflos Plackerei schreiben, 2abzudrängen vom Urteil die Armen, meines Volks Gebeugten das Recht zu rauben, daß Witwen ihre Beute werden und sie Waisen plündern! 3Was werdet ihr tun auf den Zuordnungstag, auf das Unheil, das fernher kommt? Zu wem werdet ihr fliehen um Hilfe, wo eure Ehre lassen? 4Wer dem Kauern am Platz der Gefangenschaft entgehn will, an dem Platz der Erschlagnen müssen die niederfallen! Bei alledem kehrt sein Zorn nicht um, und noch ist seine Hand gereckt. 5Weh Assyrien, der Rute meines Zorns, ihnen, in deren Hand mein Groll ein Stecken ist! 6Gegen einen entarteten Stamm sende ich es, gegen das Volk meiner Wallung entbiete ich es, Beute zu beuten und Raub zu rauben, es zum Trott zu machen gleich dem Straßenlehm. 7Das aber meints nicht so, nicht so rechnet sein Herz, sondern im Herzen ihm ist, zu vertilgen, Stämme auszurotten, nicht wenige. 8Denn es spricht: »Sind nicht meine Feldobern allzumal Könige? 9wars nicht wie mit Karkmisch mit Kalno? oder nicht wie mit Arpad mit Chamat? oder nicht wie mit Damaskus mit Samaria? 10Gleichwie meine Hand gelangt hat nach den Königreichen manches Gottnichtsleins, und ihre Meißeldocken waren denen Jerusalems, Samarias über, 11sollte nicht, wie ich Samaria und seinen Gottnichtslein tat, so ich Jerusalem und seinen Schnitzpuppen tun?!« 12Geschehen wirds, wenn abwebt mein Herr all sein Tun an dem Berge Zion und an Jerusalem: Zuordnen will ichs der Frucht der Herzensgroßsucht des Königs von Assyrien und der Prahlerei seiner überheblichen Augen. 13Denn er hat gesprochen: »Durch die Kraft meiner Hand habe ichs getan, durch meine Weisheit, denn ich bin gescheit, die Grenzen der Völker beseitigte ich, ich plünderte ihr Erspartes, wie ein Recke stürzte ich die Thronenden. 14Wie in ein Vogelnest langte meine Hand in die Habe der Völker, wie verlaßne Eier man einrafft, raffte ich, ich alles Erdland, da war nichts, das den Flügel regte, den Schnabel aufsperrte und zirpte..« 15Darf prahlen die Axt wider den, der damit haut? oder großtun die Säge wider den, der sie schwingt? als wollte ein Stab den schwingen, der ihn erhebt, als wollte ein Stecken den heben, der - nicht Holz ist! 16Darum sendet der Herr, ER der Umscharte, in seine Fettigkeiten die Darre, am Platz seines Ehrenscheins flammt Flamme wie Entflammung des Feuers, - 17das Licht Jissraels wird zum Feuer, sein Heiliger zu einer Lohe, die sengt, die verzehrt seinen Dorn, seine Distel an einem Tag, 18den Ehrenschein seines Walds, seines Gartens vernichtet er von Seele bis Fleisch, daß es ist, wie wenn ein Siecher dahinsiecht, 19und der Rest seiner Waldbäume, zählbar werden sie sein, ein Knabe schreibt sie auf. 20Geschehn wirds an jenem Tag: nicht mehr fortfahren wird der Rest Jissraels, die Entronnenschaft des Hauses Jaakobs, sich zu stützen auf den, der es schlägt, es stützt sich auf IHN, den Heiligen Jissraels, in Vertrauen. 21Ein Rest kehrt um, Jaakobs Rest, zum heldischen Gott. 22Denn ob auch deines Volks, Jissrael, wie des Sands am Meer wäre, ein Rest nur in ihm kehrt um: Vernichtung ist entschieden, sie flutet Bewährung empor. 23Denn Zunichte und Entscheidung, mein Herr, ER der Umscharte, vollbringts im Innern alles Erdlands. 24Darum, so hat mein Herr, ER der Umscharte, gesprochen, fürchte dich nimmer, mein Volk, das den Zion zum Sitz hat, vor Assyrien, schlägt es dich mit der Rute, hebts über dich seinen Stecken in der Weise Ägyptens. 25Denn noch ein winziges Wenig, dann ist jener Groll zunichte, sie aufreiben will dann mein Zorn. 26Dann regt wider es die Geißel ER der Umscharte wie zum Schlag gegen Midjan am Rabenfelsen, und seinen Stecken, den überm Meer, den hebt er dann in der Weise Ägyptens. 27Geschehn wirds an jenem Tag, von deiner Schulter weicht sein Frondruck, von deinem Halse sein Joch. Und dann heißts: Am Nackenfett kann ein Joch zermürben. 28Schon kommt er auf Ajjat zu! er geht über Migron fort! sein Zeug ordnet nach Michmasch er ab! 29Sie gehn über den Übergang: Gaba sei Nachtherberge uns! Rama rennt, Schauls Giba flieht. 30Laß deine Stimme ergellen, Bat Gallim! Horche, Lajscha! Antworte ihr, Anatot! 31Madmena schwankt von dannen, die Sassen von Gebim zerstieben! 32Noch heute steht er in Nob! Schon schwenkt er seine Hand wider den Berg der Tochter Zion, den Hügel von Jerusalem! 33Da aber: der Herr, ER der Umscharte, entzweigt Laubkronen mit Schreckensgewalt, die Stolzwüchsigen sind schon gekappt, die Ragenden werden geniedert, 34die Gestrüppe des Walds mit dem Eisen zerfetzt, mit seiner Herrlichkeit wird der Libanon fallen.
Jamieson Fausset Brown Bible Commentary 1 Fourth strophe. (
Iz 10:1-
Iz 10:4)
them that decree--namely, unrighteous judges.
write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (
Iz 65:6) [MAURER], (
Iz 1:10,
Iz 1:23).
2 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].
3 what will ye do--what way of escape will there be for you?
visitation--of God's wrath (
Iz 26:14;
Hi 35:15;
Oz 9:7).
from far--from Assyria.
leave . . . glory--rather, "deposit (for safekeeping) your wealth" [LOWTH]. So
Ps 49:17.
4 Without me--not having Me to "flee to" (
Iz 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].
5 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
Iz 10:27). (
Iz 10:9,
Iz 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;
Ps 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.
6 send him--"Kings' hearts are in the hand of the Lord" (
Prz 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
Iz 10:12;
Iz 33:1;
Za 10:5). But see
Iz 37:26.
7 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 (
Ps 76:10;
Mi 4:12). So Joseph's brethren (
Rdz 50:20;
Prz 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 (
Iz 20:1-
Iz 20:6;
Za 1:15).
8 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;
Ezd 7:12).
9 Is not . . . as--Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (
Iz 36:19).
Calno--Calneh, built by Nimrod (
Rdz 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 (
Rdz 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-- (
Iz 17:1,
Iz 17:3).
10 found--unable to resist me: hath overcome (so
Ps 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 (
Iz 36:19-
Iz 36:20;
Iz 37:12). See in opposition,
Iz 37:20;
Iz 46:1.
As my hand . . . shall I not, as I have--a double protasis. Agitation makes one accumulate sentences.
12 whole work--His entire plan is regard to the punishment of the Jews (
Iz 10:5-
Iz 10:7).
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.
13 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 (
Pwt 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
Ps 2:4;
Ps 29:10;
Ps 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
Iz 36:1,
Iz 36:10), the inhabitants" [MAURER].
14 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 (
Iz 8:19). No resistance was offered me, of deed, or even word.
15 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
Pwt 32:21, "that which is not God;"
Iz 31:8 shows that God is meant here by "not wood" [MAURER].
16 fat ones-- (
Iz 5:17). The robust and choice soldiers of Assyria (
Ps 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
leanness--carrying out the image on "fat ones." Destruction (
Ps 106:15). Fulfilled (
Iz 37:36).
his glory--Assyria's nobles. So in
Iz 5:13, Margin;
Iz 8:7.
kindle--a new image from fire consuming quickly dry materials (
Za 12:6).
17 light of Israel--carrying out the image in the end of
Iz 10:16. Jehovah, who is a light to Israel, shall be the "fire" (
Pwt 4:24;
Heb 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).
18 glory of his forest--The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on
Iz 9:18).
in one day-- (
Iz 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 (
Iz 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 (
Iz 10:16) [MAURER]. Or, "there shall be an entire dissipation, like a perfect melting" (namely, of the Assyrian army) [HORSLEY].
19 rest--those who shall survive the destruction of the host.
his forest--same image as in
Iz 10:18, for the once dense army.
child . . . write--so few that a child might count them.
20 The effect on the "remnant" (contrasted with the Assyrian remnant,
Iz 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (
2Kl 18:21;
2Kl 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in
Rz 9:27-
Rz 9:28 (compare "short work" with "whole work,"
Iz 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (
Iz 6:13;
Iz 7:3;
Za 12:9-
Za 12:10;
Za 14:2-
Za 14:3;
Sof 3:12).
21 mighty God-- (
Iz 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning "remnant" cannot mainly refer to this time.
22 yet--rather in the sense in which Paul quotes it (
Rz 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"--the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (
Iz 30:28;
Iz 8:8) with justice"; that is, the infliction of just punishment (
Iz 5:16) [MAURER].
23 even determined--"A consumption, and whatever is determined," or decreed [MAURER].
midst--Zion, the central point of the earth as to Jehovah's presence.
land--Israel. But the Septuagint, "in the whole habitable world." So English Version (
Rz 9:28), "upon the earth."
24 Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people--God's tenderness towards His elect nation.
after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in
Iz 10:26 requires this interpretation [MAURER].
25 For--Be not afraid (
Iz 10:24), for, &c.
indignation . . . cease--The punishments of God against Israel shall be consummated and ended (
Iz 26:20;
Dn 11:36). "Till the indignation be accomplished," &c.
mine anger--shall turn to their (the Assyrians') destruction.
26 slaughter of--"stroke upon."
Midian-- (
Iz 9:4;
Sdz 7:25).
as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (
Wj 14:16,
Wj 14:26). His "rod" on the Assyrian (
Iz 10:24,
Iz 10:26) stands in bold contrast to the Assyrian used as a "rod" to strike others (
Iz 10:5).
after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.
27 his burden--the Assyrians' oppression (
Iz 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.
because of-- (
Oz 10:15).
the anointing--namely, "Messiah" (
Dn 9:24). Just as in
Iz 9:4-
Iz 9:6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. MAURER not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (
Pwt 32:15). So
Iz 10:16 above, and
Iz 5:17, "fat ones."
28 Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to--come upon as a sudden invader (
Rdz 34:27).
Aiath--same as Ai (
Joz 7:2;
Neh 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
Michmash--nine miles northeast of Jerusalem.
laid up . . . carriages--He has left his heavier baggage (so "carriages" for the things carried,
Dz 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So
1Sm 17:22;
1Sm 25:13;
1Sm 30:24 [JEROME and MAURER].
29 passage--the jaws of the wady or defile at Michmash (
1Sm 13:23;
1Sm 14:4-5).
lodging--their quarters for the night, after having passed the defile which might have been easily guarded against them.
Ramah--near Geba; seven miles from Jerusalem.
Gibeah of Saul--his birthplace and residence, in Benjamin (
1Sm 11:4), distinct from Gibeah of Judah (
Joz 15:57).
30 daughter of Gallim--Gallim and her sons (see on
Iz 1:8;
2Kl 19:21). "Cry aloud in consternation."
Laish--not the town in Dan (
Sdz 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9).
Anathoth--three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.
31 Madmenah--not the city in Simeon (
Joz 15:31), but a village near Jerusalem.
removed--fled from fear.
gather themselves to flee--"put their goods in a place of safety" [MAURER].
32 that day--literally, "As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of the priests (
Neh 11:32).
daughter--rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.
33 bough--literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature--"the upright stem," as distinguished from the previous "boughs" [HORSLEY].
34 This verse and
Iz 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success;
Iz 10:18-
Iz 10:19;
Eze 31:3,
Eze 31:14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (
2Kl 19:35). The "Mighty One" is Jehovah (
Iz 10:21;
Iz 9:6).
From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare
Mi 4:11, &c.;
Mi 5:1-
Mi 5:2;
Jer 23:5-
Jer 23:6;
Jer 33:15-
Jer 33:16;
Rz 15:12).