อิสยาห์ 10:25 วิจารณ์

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.

And the Lord of hosts shall stir up a scourge for him,.... The Assyrian monarch; this scourge stirred up or awakened by the Lord, with which that monarch was severely scourged, is no other than the angel that was sent of God to destroy his army, Kg2 19:35, according to the slaughter of Midian at the rock of Oreb: this refers to the destruction of the Midianites in the time of Gideon; and suggests, that the slaughter of the Assyrians should be like that, as it was; for as that was in the night, and very general, and immediately from the hand of the Lord, and was unthought of, and unexpected, and such of their princes that fled were taken and slain, particularly Oreb, at the rock which took its name from him; for not mount Horeb, and the rock there smitten by Moses, are meant, which is written with different letters; see the history of this in Jdg 7:19 so it was in the night when the Assyrian army was destroyed, and that wholly; and not by the Israelites, but by the Angel of the Lord; and at once, at an unawares; and though Sennacherib fled and escaped, he was slain by his own sons, in his own city, in the temple of his god, Kg2 19:35, and as his rod was upon the sea; referring to Moses's rod, which was lifted up, by the order of the Lord, over the Red Sea, when the Egyptians were drowned: so shall he lift it up after the manner of Egypt; and destroy the Assyrians, in like manner as he destroyed the Egyptians, all at once.

(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.

Second, the destruction of those who afflict them: for yet a little. Concerning which is first noted hastening: yet a little in relation to eternity or in relation to the time in which they will afflict them: very shortly I will pour out my wrath upon you (Ezek 7:8); second, the magnitude of the punishment: my indignation shall cease, as to punishment, wrath, as to vengeance.

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.

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.

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).

For--Be not afraid (Isa 10:24), for, &c. indignation . . . cease--The punishments of God against Israel shall be consummated and ended (Isa 26:20; Dan 11:36). "Till the indignation be accomplished," &c. mine anger--shall turn to their (the Assyrians') destruction.

A still further reason is given for the elevating words, with a resumption of the grounds of consolation upon which they were founded. "For yet a very little the indignation is past, and my wrath turns to destroy them: and Jehovah of hosts moves the whip over it, as He smote Midian at the rock of Oreb; and His staff stretches out over the sea, and He lifts it up in the manner of Egypt." The expression "a very little" (as in Isa 16:14; Isa 29:17) does not date from the actual present, when the Assyrian oppressions had not yet begun, but from the ideal present, when they were threatening Israel with destruction. The indignation of Jehovah would then suddenly come to an end (câlâh za‛am, borrowed in Dan 11:36, and to be interpreted in accordance with Isa 26:20); and the wrath of Jehovah would be, or go, ‛al-tabilthâm. Luzzatto recommends the following emendation of the text, יתּם על־תּבל ואפּי, "and my wrath against the world will cease," tēbēl being used, as in Isa 14:17, with reference to the oikoumenon as enslaved by the imperial power. But the received text gives a better train of thought, if we connect it with Isa 10:26. We must not be led astray, however, by the preposition ‛al, and take the words as meaning, My wrath (burneth) over the destruction inflicted by Asshur upon the people of God, or the destruction endured by the latter. It is to the destruction of the Assyrians that the wrath of Jehovah is now directed; ‛al being used, as it frequently is, to indicate the object upon which the eye is fixed, or to which the intention points (Psa 32:8; Psa 18:42). With this explanation Isa 10:25 leads on to Isa 10:26. The destruction of Asshur is predicted there in two figures drawn from occurrences in the olden time. The almighty Judge would swing the whip over Asshur (‛orer, agitare, as in Sa2 23:18), and smite it, as Midian was once smitten. The rock of Oreb is the place where the Ephraimites slew the Midianitish king 'Oreb (Jdg 7:25). His staff would then be over the sea, i.e., would be stretched out, like the wonder-working staff of Moses, over the sea of affliction, into which the Assyrians had driven Israel (yâm, the sea, an emblem borrowed from the type; see Kohler on Zac 10:11, cf., Psa 66:6); and He would lift it up, commanding the waves of the sea, so that they would swallow Asshur. "In the manner of Egypt:" b'derek Mitzraim (according to Luzzatto in both instances, "on the way to Egypt," which restricts the Assyrian bondage in a most unhistorical manner to the time of the Egyptian campaign) signifies in Isa 10:24, as the Egyptians lifted it up; but here, as it was lifted up above the Egyptians. The expression is intentionally conformed to that in Isa 10:24 : because Asshur had lifted up the rod over Israel in the Egyptian manner, Jehovah would lift it up over Asshur in the Egyptian manner also.