Teks -- Isaiah 10:1-5 (NET)

10:1 Those who enact unjust policies are as good as dead, those who are always instituting unfair regulations, 10:2 to keep the poor from getting fair treatment, and to deprive the oppressed among my people of justice, so they can steal what widows own, and loot what belongs to orphans. 10:3 What will you do on judgment day, when destruction arrives from a distant place? To whom will you run for help? Where will you leave your wealth? 10:4 You will have no place to go, except to kneel with the prisoners, or to fall among those who have been killed. Despite all this, his anger does not subside, and his hand is ready to strike again.

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, a cudgel with which I angrily punish.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 10:1 - Woe

Unto those magistrates who make unjust laws, and give unjust sentences.

Wesley: Isa 10:1 - Grievousness

Grievous things, such unjust decrees as cause grief and vexation to their subjects.

Wesley: Isa 10:2 - Judgment

From obtaining a just sentence.

Wesley: Isa 10:3 - 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.

Wesley: Isa 10:3 - Leave

To be kept safe for your use.

Wesley: Isa 10:3 - Glory

Your wealth.

Wesley: Isa 10:4 - Without me

Without my favour and help, which you have forfeited.

Wesley: Isa 10:4 - Shall bow down

Notwithstanding all your succours.

Wesley: Isa 10:5 - O Assyrian

This is God's invitation to him to take the charge, and set upon the work.

Wesley: Isa 10:5 - The rod

The instrument of mine anger, wherewith I shall chastise my people.

Wesley: Isa 10:5 - Anger

Mine anger against my people puts the weapons of war into their hand.

JFB: Isa 10:1

Fourth strophe. (Isa 10:1-4)

JFB: Isa 10:1 - them that decree

Namely, unrighteous judges.

JFB: Isa 10:1 - write grievousness, &c.

Not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Isa 65:6) [MAURER], (Isa 1:10, Isa 1:23).

JFB: Isa 10:2 - 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."

JFB: Isa 10:2 - take away the right

"make plunder of the right" (rightful claim) [HORSLEY].

JFB: Isa 10:3 - what will ye do

What way of escape will there be for you?

JFB: Isa 10:3 - visitation

Of God's wrath (Isa 26:14; Job 35:15; Hos 9:7).

JFB: Isa 10:3 - from far

From Assyria.

JFB: Isa 10:3 - leave . . . glory

Rather, "deposit (for safekeeping) your wealth" [LOWTH]. So Psa 49:17.

JFB: Isa 10:4 - Without me

Not having Me to "flee to" (Isa 10:3).

JFB: Isa 10:4 - bow down

Bereft of strength they shall fall; or else, they shall lie down fettered.

JFB: Isa 10:4 - 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].

JFB: Isa 10:5

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 Isa 10:27). (Isa 10:9, Isa 10:11 show that Samaria was destroyed before this prophecy)

JFB: Isa 10:5 - 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.

Clarke: Isa 10:2 - My people

My people - Instead of עמי ammi , my people, many MSS., and one of my own, ancient, read עמו ammo , his people. But this is manifestly a corruption.

Clarke: Isa 10:4 - Without me

Without me - That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. "The י yod in בלתי bilti is a pronoun, as in Hos 13:4."- Kimchi on the place. One MS. has לבלתי lebilti

As the people had hitherto lived without God in worship and obedience; so they should now be without his help, and should perish in their transgressions.

Clarke: Isa 10:5

O Assyrian "Ho to the Assyrian"- Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it appears from Isa 10:9-11 of this chapter, that this prophecy was delivered after the taking of Samaria by Shalmaneser; which was in the sixth 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."

Calvin: Isa 10:1 - Woe to them that decree

1.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.

עמל ( gnamal) and און ( aven) are often joined together in Scripture, as in Psa 7:14 און signifies vanity and iniquity, but the latter meaning agrees better with this passage. עמל , ( 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, (Isa 1:10,) 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 חקקים , ( chokekim,) those who decree, and מכתבים , ( 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.

Calvin: Isa 10:2 - To keep back

2.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, (Exo 22:23,) 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. (Psa 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.

Calvin: Isa 10:3 - And what will you do? // In the day of visitation // And when the desolation shall come from afar // To whom will you flee? // Where will you deposit your glory?

3.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. (Jas 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 עזב ( 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. (Psa 83:13.)

Calvin: Isa 10:4 - If they shall not fall down

4.If they shall not fall down As the meaning of the particle בלתי ( 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.

Calvin: Isa 10:5 - O Assyrian // And the staff in their hand is mine indignation

5.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. הוי ( 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 בידם ( 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. (Act 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.

Defender: Isa 10:5 - Assyrian

As in many of the prophecies, there is to be both a precursive fulfillment, in this case the coming invasion of Israel and Judah by the unspeakably cruel and wicked Assyrians, and a final fulfillment, the northern invaders of Israel in the last days, as described particularly in Ezekiel 38. The term "Assyrian" seems, in fact, to be a title of the coming Antichrist (Mic 5:5, Mic 5:6).

Defender: Isa 10:5 - rod of mine anger

God does, on occasion, use wicked men and nations to punish even His own people when they fall into sin and idolatry. When this is completed, however, those evil kingdoms or individuals inevitably meet even more severe judgments (Isa 10:12)."

TSK: Isa 10:1 - Woe // them // that write grievousness

am 3291, bc 713

Woe : Isa 3:11, Isa 5:8, Isa 5:11, Isa 5:18, Isa 5:20-22; Jer 22:13; Hab 2:6, Hab 2:9, Hab 2:12, Hab 2:15, Hab 2:19; Mat 11:21; Mat 23:13-16, Mat 23:23, Mat 23:27, Mat 23:29, Mat 26:24; Luk 11:42-44, Luk 11:46, Luk 11:47, Luk 11:52; Jud 1:11

them : 1Ki 21:13; Est 3:10-13; Psa 58:2, Psa 94:20,Psa 94:21; Dan 6:8, Dan 6:9; Mic 3:1-4, Mic 3:9-11; Mic 6:16; Joh 9:22, Joh 19:6

that write grievousness : or, to the writers that write grievousness

TSK: Isa 10:2 - turn aside // that widows

turn aside : Isa 29:21; Lam 3:35; Amo 2:7, Amo 5:11, Amo 5:12; Mal 3:5

that widows : Isa 1:23, Isa 3:14, Isa 5:7; Jer 7:6; Eze 22:7; Mat 23:14

TSK: Isa 10:3 - And what // the day // in the desolation // to whom // where

And what : Isa 20:6, Isa 33:14; Job 31:14; Jer 5:31; Eze 24:13, Eze 24:14; Rev 6:15, Rev 6:16

the day : Isa 26:21; Hos 9:7; Luk 19:44; 1Pe 2:12

in the desolation : Isa 5:26, Isa 30:27, Isa 30:28, Isa 39:3, Isa 39:6, Isa 39:7; Deu 28:49

to whom : Isa 30:1-3, Isa 30:16, Isa 31:1-3; Hos 5:13

where : Isa 2:20,Isa 2:21, Isa 5:14; Gen 31:1; 2Ki 7:6-8, 2Ki 7:15; Psa 49:16, Psa 49:17; Pro 11:4; Zep 1:18

TSK: Isa 10:4 - Without me // For all this

Without me : Lev 26:17, Lev 26:36, Lev 26:37; Deu 31:15-18, Deu 32:30; Jer 37:10; Hos 9:12

For all this : Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21

TSK: Isa 10:5 - O Assyrian // the rod // and

O Assyrian : or, Woe to the Assyrian, Heb. O Asshur, Gen 10:11

the rod : Isa 10:15, Isa 8:4, Isa 14:5, Isa 14:6; Psa 17:14, Psa 125:3; Jer 51:20-24

and : or, though

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 10:1 - Woe unto them that decree unrighteous decrees! // That write // Grievousness

Woe unto them that decree unrighteous decrees! unto those magistrates who make unjust laws, and give unjust sentences.

That write either,

1. The scribes, who were assistant to the magistrates, and ofttimes did promote or execute such decrees; or,

2. The unjust magistrates, whose decrees were usually written. So the same thing is repeated in other words. Only this writing may note their obstinacy or perseverance in their unjust decrees, and their proceeding to the execution of them.

Grievousness grievous things, such unjust decrees as cause grief and vexation to their subjects.

Poole: Isa 10:2 - From judgment // From the poor // Of my people

From judgment or, from their right , as it is in the next clause; or, from obtaining a just sentence, because they either denied or delayed to hear their causes, or gave a wrong sentence.

From the poor whom I have in a special manner committed to your care.

Of my people of Israelites. who profess themselves to be my people, and whom I did take into covenant with myself; and therefore this is an injury not only to them, but to me also.

Poole: Isa 10:3 - What will ye do to save yourselves? // From far // To whom will ye flee for help? // Where will you leave

What will ye do to save yourselves? In the day of visitation: when I shall come to visit you in wrath, as the next words limit it, and as this phrase is oft used; although sometimes it signifies a visitation in mercy, as Luk 19:14 , and elsewhere.

From far from the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians their next neighbours, were secure.

To whom will ye flee for help? to the Syrians, as now you do? But they shall be destroyed together with you, as they were, 2Ki 16 .

Where will you leave to be kept safe for your use, and to be restored to you when you call for it, your glory? either,

1. Your power and authority, which now you so wickedly abuse; or,

2. Your wealth, got by injustice, as glory is taken, Gen 31:1 Psa 49:16,17 , &c.

Poole: Isa 10:4 - Without me they shall bow down // you shall bow down // Under the prisoners

Without me they shall bow down: the words thus translated seem to contain an answer to the foregoing questions: In vain do you seek for a refuge and help from others; for without me, without my favour and help which you have forfeited, and do not seek to recover, and which I shall withdraw from you, or because you are without me, or forsaken by me,

you shall bow down notwithstanding all your succours. In the Hebrew here is a change of the person and number, which is very usual in prophetical writings. The LXX., and some others, join these words to the foregoing verse, and translate them thus, that you may not bow down : so the sense of the place is, What will you do to prevent your captivity or slaughter? And it is true, that the first word is elsewhere taken for a negative particle. But the former translation seems more genuine.

Under the prisoners or rather, in the place (as this particle signifies, and is rendered by interpreters, Gen 30:2 50:19 Exo 16:29 Jos 5:8 , and elsewhere) of the prisoners , or among the prisoners ; and so in the next clause, among or in the place of the slain .

Poole: Isa 10:5 - O Assyrian // The rod of mine anger // The staff in their hand is mine indignation

O Assyrian: so it is God’ s call or invitation to him to take the charge, and set upon the work. Or, Woe to the Assyrian ! because though he do my work, yet he doth it in a wicked manner, and for wicked ends, as we shall see.

The rod of mine anger the instrument of mine anger. wherewith I shall chastise my people.

The staff in their hand is mine indignation mine anger against my people puts the weapons of war into their hand, and gives them strength and success in this expedition.

Haydock: Isa 10:1 - Injustice

Injustice. These great ones excite God's indignation. (Calmet) ---

Jeroboam forbidding any to go to Jerusalem; and the Pharisees establishing their wicked traditions, ruined all. (Worthington)

Haydock: Isa 10:3 - Afar // Glory

Afar. When Salmanasar shall come from Ninive to destroy Samaria, to punish the people for their idolatry (Calmet) and oppressions. (Haydock) ---

Glory. Golden calves, (Osee viii. 5., and x. 5.) or possessions, chap. ix. 8.

Haydock: Isa 10:5 - Woe

Woe. Or come on, Heus, though (Calmet) ho is ordinarily rendered, alas! It here indicates that God makes use of this scourge with regret, and will afterwards consign it to the flames. (Haydock) ---

The prophet speaks of Salmanasar, or of Sennacherib. (St. Cyprian; St. Jerome)

Gill: Isa 10:1 - Woe unto them that decree unrighteous decrees // and that write grievousness which they have prescribed

Woe unto them that decree unrighteous decrees,.... Or, "O ye that decree", &c. הוי 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, Mat 15:3 Jarchi says it is an Arabic ^g word, which signifies scribes.

Gill: Isa 10:2 - 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

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 Psa 94:20.

Gill: Isa 10:3 - 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

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, Luk 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 Isa 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.

Gill: Isa 10:4 - 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

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 Isa 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 Isa 10:1 seem more properly to belong to the preceding chapter Isa 9:1, and this should begin with the next verse Isa 10:5.

Gill: Isa 10:5 - O Assyrian, the rod of mine anger // and the staff in their hand is mine indignation

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.''