Isaiah 10:1-34

Isaiah 10:1-34

Isaiah Chapter 10:1-34

1. Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;

1. Vae decernentibus decreta iniqua, et qui dictantes dictant injuriam,

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!

2. Ut arceant pauperes a judicio, et eripiant jus pauperibus populi mei, viduas spolient, et pupillos praedentur.

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?

3. Et quid facietis in die visitationis? Et cum desolatio venerit e longinquo, ad quem confugietis auxilii causa, et ubi deponetis (vel, munietis) gloriam vestram?

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.

4. Nisi (vel, sine me) corruent inter vinctos, et inter occisos cadent. In hoc toto non erit aversus furor ejus, et adhuc manus ejus extenta.

5. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

5. O Assur virga furoris mei, et baculus ipse in manu eorum ira mea.

6. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.

6. Ad gentem simulatricem mittam eum, et contra populum indignationis meae praecipiam ei, ut praedetur praedam; ut rapiat spolia, et ponat eum in conculcationem, quasi lutum platearum.

7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.

7. Atqui ipse non sic arbitrabitur, nec cor ejus sic cogitabit; quia in corde ejus erit ad extirpandum et succidendum gentes non paucas.

8. For he saith, Are not my princes altogether kings?

8. Dicet enim, Annon Principes mei pariter Reges?

9. Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?

9. Annon, ut Carchemis, sic Calno? annon Hamath, sicut Arphad? annon Samaria ut Damascus?

10. As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;

10. Sicut invenit manus mea regnum idolorum, cum simulachra eorum sint prae Ierusalem et Samaria.

11. Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?

11. Annon sicut feci Samariae et idolis ejus, ita faciam Ierusalem et idolis ejus?

12. Wherefore it shall come to pass, that, when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.

12. Sed accidet, Cum perfecerit Dominus totum opus suum in monte Sion et Ierusalem, visitabo super fructum magnificentiae cordis regis Assur, et super gloriam altitudinis oculorum ejus.

13. For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man

13. Quia dixit: In fortitudine manus meae feci, et in sapientia mea; quia perspicax fui; et ideo abstuli terminos populorum, et recondita eorum diripui, et detraxi tanquam fortis sedentes.

14. And my hand hath found, as a nest, the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.

14. Et invenit quasi nidum manus mea opes populorum; et ut colliguntur ova derelicta, sic ego universam terram collegi; nec fuit qui abigeret ala, et aperiret os, et sibilaret.

15. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.

15. An gloriabitur securis adversus secantem ipsa? An magnificabitur serra adversus eum qui ipsum agitat? quasi elevatio virgae contra elevantem ipsam, quasi elevationes baculi, non ligni.

16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.

16. Propterea mittet Dominator Dominus exercituum in pingues ejus maciem, et subtus gloriam ejus succendet incendium, quasi incendium ignis.

17. And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;

17. Et erit lux Israel in ignem, et Sanctus ejus in flammam; comburetque et devorabit vepres ejus et spinas die uno.

18. And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth.

18. Gloriam sylvae ejus, et frugiferi campi ejus, ab anima usque ad carnem consumet; et erit quasi dissolutio signiferi.

19. And the rest of the trees of his forest shall be few, that a child may write them.

19. Et reliquiae ligni sylvae ejus ad numerum erunt, ut puer eas numeret.

20. And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth.

20. Erit in die illo. Non adjicient amplius reliquiae Israel, et superstites e domo Iacob inniti percussori suo; nam innitentur super Iehovam sanctum Israel, in veritate.

21. The remnant shall return, even the remnant of Jacob, unto the mighty God.

21. Reliquiae revertentur, reliquiae Iacob ad Deum fortem.

22. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.

22. Nam si fuerit populus tuus Israel instar arenae maris, reliquiae ejus revertentur. Consumptio decreta inundans justitiam, (vel, justitia.)

23. For the Lord God of hosts shall make a consumption, even determined, in themidst of all the land.

23. Quia consumptionem et finitionem Dominus Iehova exercituum facit in medio totius terrae.

24. Therefore thus said the Lord God of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.

24. Propterea sic dicit Iehova exercituum: Ne timeas, popule mi, incolae Sion, ab Assur. In virga percutiet te, et baculum suum levabit contra te in via AEgypti.

25. For yet a very little while, and the indignation shall cease, and mine anger, in their destruction.

25. Sed adhuc paululum, et consumabitur (vel, consumetur) furor et indignatio mea, in abolitione eorum.

26. And the Lord of hosts shall stir up a scourge for him, according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt.

26. Et excitabit Iehova exercituum contra eum flagellum, secundum caedem Madian in rupe Oreb; et virga ejus super mare, levabitque eam in via AEgypti.

27. And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the annointing.

27. Et accidet in die illa, ut auferatur onus ejus ab humero tuo, et jugum ejus a cervice tua; et dissipabitur jugum a facie unctionis.

28. He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:

28. Venit in Aiath, transiit in Migron, in Michmas reponet vasa tua.

29. They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.

29. Transierunt vadum, in Gaeba pernoctaverunt hospitio; territa est Rama; Gibaea Saulis fugit.

30. Lift up thy voice, O daughter of Gallim; cause it to be heard unto Laish, O poor Anathoth.

30. Hinni voce tua filia Gallim, fac audire Laisam paupercula Anathoth.

31. Madmenah is removed; the inhabitants of Gebim gather themselves to flee.

31. Mota est Madmena; incolae Gebim collegerunt se.

32. As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem.

32. Adhuc dies: cum in Nob interquiescet, agitabit manum suam versus montem filiae Sion, collem Ierusalem.

33. Behold, the Lord, the Lord of hosts, shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled.

33. Ecce, Dominus Iehova exercituum amputabit ramum cum terrore, (vel, potenter,) et procerae staturae excidentur, et sublimia humiliabunter.

34. And he shall cut down the thickets of the forests with iron, and Lebanon shall fall by a mighty one.

34. Et resecabit condensa sylvae ferro, et Libanus violenter cadet.

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 Psalm 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, (Isaiah 1:10,23,) 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 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.

Note 155. The prescribers. — Stock. “Not the scribes, who write vexatious decrees, but the judges, who cause them to be written.” — Rosenmuller.

2. To keep back. 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, (Exodus 22:23; Deuteronomy 15:9, 24:15,) 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. (Psalm 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.

Note 156. To turn aside. — Eng. Ver.

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. (James 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, 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; 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. (Psalm 83:13.)

Note 157. Where will ye leave your glory? — Eng. Ver. And where will ye deposit your things of value? — Stock.

Note 158. This clause is rendered in Calvin’s version, Where will you deposit your glory? and, in the margin, Where will you secure your glory? — Ed.

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; 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.

Note 159. For this form of an oath, See page 173, n. 1.— Ed.

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) 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

Note 160. In their hand. — Eng. Ver.

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.