Isaiah 10:27 Kommentar

The prophet, in this chapter, is dealing, I. With the proud oppressors of his people at home, that abused their power, to pervert justice, whom he would reckon with for their tyranny (Isa 10:1-4). II. With a threatening invader of his people from abroad, Sennacherib king of Assyria, concerning whom observe, 1. The commission given him to invade Judah (Isa 10:5, Isa 10:6). 2. His pride and insolence in the execution of that commission (Isa 10:7-11, Isa 10:13, Isa 10:14). 3. A rebuke given to his haughtiness, and a threatening of his fall and ruin, when he had served the purposes for which God raised him up (Isa 10:12, Isa 10:15-19). 4. A promise of grace to the people of God, to enable them to bear up under the affliction, and to get good by it (Isa 10:20-23). 5. Great encouragement given to them not to fear this threatening storm, but to hope that, though for the present all the country was put into a great consternation by it, yet it would end well, in the destruction of this formidable enemy (Isa 10:24-34). And this is intended to quiet the minds of good people in reference to all the threatening efforts of the wrath of the church's enemies. If God be for us, who can be against us? None to do us any harm.

INTRODUCTION TO ISAIAH 10 This chapter contains denunciations of punishment, first on the governors of the Jewish nation, and then upon the Assyrians; a woe is denounced on the makers and imposers of bad laws, whereby the poor and the needy, the widows and the fatherless, were deprived of their right, Isa 10:1 which woe or punishment is explained to be a desolation of their country by the Assyrians, that should come afar off, and which they could not escape; under whom they should bow and fall; and yet there should not be an end of their punishment, Isa 10:3 next follows a prophecy of the destruction of the Assyrians themselves, for the comfort of God's people; in which is observed, that the Assyrian monarch was an instrument in the hand of the Lord to chastise his people, and therefore is called the rod and staff of his wrath and indignation, Isa 10:5 the people are described against whom he was sent, and the end for which is mentioned, Isa 10:6 though this was not his intention, nor did he design to stop here, but to destroy and cut off many other nations, Isa 10:7 which he hoped to do from the magnificence of his princes, who were as kings, and from the conquests he had made of kingdoms, and their chief cities, Isa 10:8 wherefore, when the Lord had done what he designed to do by him among his people the Jews, he was determined to punish him, because of the pride of his heart, and the haughtiness of his looks, and his boasting of his strength and wisdom, and of his robberies and plunders, without opposition; which boasting was as foolish as if an axe, a saw, a rod, and a staff, should boast, magnify, move, and lift up themselves against the person that made use of them, Isa 10:12 which punishment is said to come from the Lord, and is expressed by leanness, and by a consuming and devouring fire; for which reason his army is compared to thorns and briers, to a forest, and a fruitful field, which should be destroyed at once; so that what of the trees remained should be so few as to be numbered by a child, Isa 10:16 and, for the further consolation of the people of God, it is observed, that in the times following the destruction of the Assyrian monarchy, a remnant of the people of Israel should be converted, and no more lean upon an arm of flesh, but upon the Lord Christ, the Holy One of Israel; even a remnant only; for though that people were very numerous, yet a remnant, according to the election of grace, should be saved, when it was the determinate counsel of God, and according to his righteous judgment, to destroy the far greater part of them, for their perverseness and obstinacy, Isa 10:20 wherefore the people of God are exhorted not to be afraid of the Assyrian, though chastised by him; since in a little time the anger of the Lord would cease in his destruction, which should be after the manner of the Egyptians at the Red sea, and as the slaughter of Midian at the rock of Oreb; whereby they would be free from his burden and yoke, because of the anointed King that should reign, or the King Messiah, Isa 10:24 and then follows a description of the expedition of the king of Assyria into Judea, by making mention of the several places through which he should pass with terror to the inhabitants, until he should come to Jerusalem, against which he should shake his hand, Isa 10:28 and then, under the similes of lopping a bough, and cutting down the thickets of a forest, and the trees of Lebanon, is predicted the destruction of his army and its generals by an angel, Isa 10:33.

He is come to Aiath,.... In this and the following verses is prophetically described the expedition of Sennacherib to Jerusalem, when he either went from Assyria, or returned from Egypt thither; and the several places are mentioned, through or by which he passed, or near to which he came, the tidings of which greatly distressed the inhabitants of them; and the first that is named is Ajath, thought to be the same with Ai, which was beside Bethaven, and on the east side of Bethel, Jos 7:2 and though it was burnt, and made desolate by Joshua, Jos 8:28 yet it was afterwards rebuilt, for it was in being in Nehemiah's time; or at least there was a place of this name, which was upon or near the spot where this stood, since it is mentioned with Geba, Michmash, and Bethel, Neh 11:31 according to the ancient Jewish writers (w), it lay three miles from Jericho. Jerom (x) calls it Agai, and says that in his time there was scarce any remains of it, only the place was shown. He is passed to Migron; this place, as the former, was in the tribe of Benjamin; mention is made of it, as in the uttermost part of Gibeah, Sa1 14:2. Sennacherib seems not to have stayed either in this, or the former place: at Michmash he hath laid up his carriages; here was a passage, called the passage of Michmash, where was the garrison of the Philistines; and on each side of it were two rocks, one called Bozez, and the other Seneh; one of which fronted Michmash to the north, and the other Gibeah to the south, Sa1 13:23 by Josephus (y) it is called Mechmas, a city; and so it is in the Apocrypha: "Thus the sword ceased from Israel: but Jonathan dwelt at Machmas, and began to govern the people; and he destroyed the ungodly men out of Israel.'' (1 Maccabees 9:73) In Jerom's time it was a very large village, who says it was nine miles from Jerusalem (z): mention is made of it in the Misna (a), as famous for the best fine flour; and this the king of Assyria made his magazine, and in it laid up his provisions and warlike stores, from whence he might be supplied upon occasion. The words may be rendered, "he hath laid up his arms"; and Kimchi thinks he left the greatest part of his arms here, and went in haste to Jerusalem, imagining he should have no occasion for them, but should easily take it. The Targum is, "at Micmas he shall appoint the princes of his army;'' the generals of it: perhaps the sense is, that here he made a muster of his army, examined the arms of his soldiers, appointed the proper officers, and gave them their instructions. (w) Shemot Rabba, sect. 32. fol. 135. 2. (x) De locis Hebraicis, fol. 87. E. (y) Antiqu. l. 6. c. 6. sect. 1. & l. 13. c. 1. sect. 6. (z) De locis Hebraicis, fol. 93. F. (a) Menachot, c. 8. sect. 1.

(v. 24 seqq.) Therefore thus says the Lord God of hosts: Do not fear, my people who dwell in Zion, from Assyria, who shall strike you with a rod and lift up his staff against you, as the Egyptians did. For yet a little while and my indignation will be fulfilled and my anger will be directed towards their wickedness. And the Lord of hosts will raise a whip against them, as he did against Midian at the rock of Oreb, and his staff against the sea, and he will lift it up in the manner of the Egyptians. And it shall come to pass in that day: his burden shall be taken away from your shoulder, and his yoke from your neck, and the yoke shall be destroyed because of the anointing oil. Regarding the stone, which in Hebrew is interpreted as Aquila, Symmachus, and Theodotion put the Hebrew word Sur Oreb. Regarding this, the LXX interpreted as the place of tribulation, about which we will say in its proper place. It seems difficult to you, O inhabitant of Zion, that while all the surrounding nations are subjugated by the Assyrians, you alone would be liberated from their hands. Listen to what I say: do not be afraid, my people, because you will be captured by Assyria when it conquers. For in the fourteenth year of King Hezekiah's reign (2 Kings 18), Sennacherib, the Assyrian king, will come to attack all the fortified cities of Judah and capture them. He will send his commander-in-chief, Rabshakeh, to terrify the besieged people of Jerusalem. However, you should know that he will not strike you with a sword, but with a rod. He will march against King Tirhakah of Ethiopia, the Egyptians, and the Red Sea by way of Egypt. He will only raise his staff against you, and he will not be able to strike you. For a little while longer, I will return from Egypt with an infinite multitude of army and wishing to besiege you, I will immediately strike with my indignation, and I will raise that whip, which once I used against the Midianites under Gideon (Judges 7), who was also called Jerubbaal. When Oreb and Zebah, the leaders of the Midianites, were killed on a very hard rock, that is, flint, which is called Sur in Hebrew, so that from the rock and from the king who was killed on it, the place received the name Rock of Oreb. So he shall lift up his rod over the Red Sea, going against the Ethiopians, and he shall lift it up again on his return to you by the way of Egypt; but as soon as he comes from Egypt, the burden shall be taken away from your shoulders and the yoke of his rule shall be removed, and you shall cease to serve. This yoke, that is, the power of the Assyrians, will decay in the presence of oil, that is, the mercy of God. We can also understand what he said: 'He shall strike you with a rod and shall lift up his staff over you on the way to Egypt.' And again: 'He shall lift up his rod over the sea and he shall lift it up on the way to Egypt.' This can also be understood as why he struck many from the tribe of Judah and captured cities around the kingdom of Jerusalem, because they had put their trust not in God, but in the Egyptians. Then Rabsaces taunts them, saying: Behold thou trustest upon the reed upon Egypt; upon which if a man lean, it will go into his hand, and pierce it. (IV Kings 18:21) So is Pharao king of Egypt to all that trust in him. The history also of the Madianites is written in the book of Judges (Judges 7), which we read also in the psalm: Make their princes like Oreb, and Zeb, and Zebbee, and Salmana (Psalm 82:11-12). Therefore those who believe that it signifies the time when in the book of Numbers (Chap. 25) the Midianites killed by Israel are referred to from the desert of Sur to the mountain of God, Horeb, with which time they were not on Mount Horeb, but in the desert of Shittim. According to the anagoge, it is commanded to the people dwelling in the Church not to fear their adversaries, who are always ready for battle, and have overturned many souls with their disputes. For this reason, they can receive only a little power against the people of God, and not strike with a sword, but with a rod, that is, not to kill, but to threaten, because they have walked in the way of Egypt and have not trusted in the Lord. But when they have returned to God and have left the path of Egypt, then the scourge of God is to be raised up by judgment against the adversaries. For Midian is interpreted as meaning 'by judgment,' so that with the breath of his mouth and the oil of mercy the yoke of the enemies may decay.

It is said through Moses: "They sucked honey from the rock, and oil from the solid rock." For nothing of this kind is read according to history, if the whole sequence of the Old Testament is reviewed. Nowhere did that people suck honey from the rock, nowhere oil. But because according to Paul's words: "The rock was Christ," they sucked honey from the rock who saw the deeds and miracles of our same Redeemer. But they sucked oil from the solid rock, because by the outpouring of the Holy Spirit after his resurrection they deserved to be anointed. Therefore, as it were, the weak rock gave honey, when the Lord, still mortal, showed to his disciples the sweetness of his miracles. But the solid rock poured forth oil, because, after his resurrection now made impassible, through the breathing of the Spirit he sent forth the gift of holy anointing.

It may be that by the designation of oil the actual anointing of the Holy Spirit is denoted, whereof it is said by the Prophet: "And the yoke shall rot at the presence of the oil." For the yoke doth rot at the presence of the oil, because whilst we are anointed with the grace of the Holy Spirit, we are set free from the bondage of our captivity; and whereas the proud dominion of the evil spirit is thrown off, the yoke is broken in pieces, wherewith the necks of our liberty were borne down. Of this oil again it is written: "A vineyard was made to my beloved on the horn, a child of oil." For a child of oil, the faithful people is called, which is engendered to the faith of God by the interior anointing of the Holy Spirit. And so at that time let Holy Church, being borne down by countless sorrows, recal to remembrance the gifts of the Spirit and the marvellous preachings which are her's now, and let her bewail her own silence, saying, "The rock poured me out rivers of oil."

Third, the liberation that follows is set out, and first, the liberation: his burden shall be taken away: and it shall come to pass in that day, says the Lord of hosts, that I will break his yoke from off your neck, and will burst his bands (Jer 30:8); second, the reason for the liberation: at the presence of the oil, of divine mercy, above: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil (Isa 1:6).

The Jews, about to be carried into captivity, are here warned against the superstition and idolatry of that country to which they were going. Chaldea was greatly addicted to astrology, and therefore the prophet begins with warning them against it, Jer 10:1, Jer 10:2. He then exposes the absurdity of idolatry in short but elegant satire; in the midst of which he turns, in a beautiful apostrophe, to the one true God, whose adorable attributes repeatedly strike in view, as he goes along, and lead him to contrast his infinite perfections with those despicable inanities which the blinded nations fear, Jer 10:3-16. The prophet again denounces the Divine judgments, Jer 10:17, Jer 10:18; upon which Jerusalem laments her fate, and supplicates the Divine compassion in her favor, Jer 10:19-25.

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."

Fourth strophe. (Isa 10:1-4) 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 (Isa 65:6) [MAURER], (Isa 1:10, Isa 1:23).

his burden--the Assyrians' oppression (Isa 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-- (Hos 10:15). the anointing--namely, "Messiah" (Dan 9:24). Just as in Isa 9:4-6, 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 (Deu 32:15). So Isa 10:16 above, and Isa 5:17, "fat ones."

The yoke of the imperial power would then burst asunder. "And it will come to pass in that day, its burden will remove from thy shoulder, and its yoke from thy neck; and the yoke will be destroyed from the pressure of the fat." We have here two figures: in the first (cessabit onus ejus a cervice tua) Israel is represented as a beast of burden; in the second (et jugum ejus a collo tuo), as a beast of draught. And this second figure is divided again into two fields. For yâsūr merely affirms that the yoke, like the burden, will be taken away from Israel; but chubbal, that the yoke itself will snap, from the pressure of his fat strong neck against it. Knobel, who alters the text, objects to this on the ground that the yoke was a cross piece of wood, and not a collar. And no doubt the simple yoke is a cross piece of wood, which is fastened to the forehead of the ox (generally of two oxen yoked together: jumenta = jugmenta, like jugum, from jungere); but the derivation of the name itself, ‛ol, from ‛âlal, points to the connection of the cross piece of wood with a collar, and here the yoke is expressly described as lying round the neck (and not merely fastened against the forehead). There is no necessity, therefore, to read chebel (chablo), as Knobel proposes; chubbal (Arabic chubbila) indicates her a corrumpi consequent upon a disrumpi. (On p'nē, vid., Job 41:5; and for the application of the term mippenē to energy manifesting itself in its effects, compare Psa 68:3 as an example.) Moreover, as Kimchi has observed, in most instances the yoke creates a wound in the fat flesh of the ox by pressure and friction; but here the very opposite occurs, and the fatness of the ox leads to the destruction of the yoke (compare the figure of grafting employed in Rom 11:17, to which Paul gives a turn altogether contrary to nature). Salvation, as the double turn in the second figure affirms, comes no less from within (Isa 10:27) than from without (Isa 10:27). It is no less a consequence of the world-conquering grace at work in Isaiah, than a miracle wrought for Israel upon their foes. The prophet now proceeds to describe how the Assyrian army advances steadily towards Jerusalem, spreading terror on every hand, and how, when planted there like a towering forest, it falls to the ground before the irresistible might of Jehovah. Eichhorn and Hitzig pronounce this prophecy a vaticinium post eventum, because of its far too special character; but Knobel regards it as a prophecy, because no Assyrian king ever did take the course described; in other words, as a mere piece of imagination, as Ewald maintains. Now, no doubt the Assyrian army, when it marched against Jerusalem, came from the southwest, namely, from the road to Egypt, and not directly from the north. Sennacherib had conquered Lachish; he then encamped before Libnah, and it was thence that he advanced towards Jerusalem. But the prophet had no intention of giving a fragment out of the history of the war: all that he meant to do was to give a lively representation of the future fact, that after devastating the land of Judah, the Assyrian would attack Jerusalem. There is no necessity whatever to contend, as Drechsler does, against calling the description an ideal one. There is all the difference in the world between idea and imagination. Idea is the essential root of the real, and the reality is its historical form. This form, its essential manifestation, may be either this or that, so far as individual features are concerned, without any violation of its essential character. What the prophet here predicts has, when properly interpreted, been all literally fulfilled. The Assyrian did come from the north with the storm-steps of a conqueror, and the cities named were really exposed to the dangers and terrors of war. And this was what the prophet depicted, looking as he did from a divine eminence, and drawing from the heart of the divine counsels, and then painting the future with colours which were but the broken lights of those counsels as they existed in his own mind.