It will happen in that day that his burden will depart from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the anointing oil.
Parallel Translations
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It will happen in that day that his burden will depart from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the anointing oil.
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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 anointing.
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And it shall come to pass in that day, that his burden shall depart from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed by reason of fatness.
Cross-references (21)
Passages linked to Isaiah 10:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 9:4 For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian.
- Luke 4:18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
- Isaiah 14:25 that I will break the Assyrian in my land, and tread him under foot on my mountains. Then his yoke will leave them, and his burden leave their shoulders.
- Psalms 105:15 “Don’t touch my anointed ones! Do my prophets no harm!”
- 1 John 2:20 You have an anointing from the Holy One, and you all have knowledge.
- Psalms 45:7 You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
- Psalms 20:6 Now I know that Yahweh saves his anointed. He will answer him from his holy heaven, with the saving strength of his right hand.
- Nahum 1:9-13 What do you plot against Yahweh? He will make a full end. Affliction won’t rise up the second time. For entangled like thorns, and drunken as with their drink, they are consumed utterly like dry stubble. There is one gone out of you, who devises evil against Yahweh, who counsels wickedness. Yahweh says: “Though they be in full strength, and likewise many, even so they will be cut down, and he shall pass away. Though I have afflicted you, I will afflict you no more. Now I will break his yoke from off you, and will burst your bonds apart.”
- 1 John 2:27 As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.
- Psalms 2:1-3 Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, “Let’s break their bonds apart, and cast their cords from us.”
- Psalms 132:17-18 I will make the horn of David to bud there. I have ordained a lamp for my anointed. I will clothe his enemies with shame, but on himself, his crown will shine.”
- 2 Samuel 1:21 You mountains of Gilboa, let there be no dew or rain on you, and no fields of offerings; For there the shield of the mighty was defiled and cast away, The shield of Saul was not anointed with oil.
- Psalms 84:9 Behold, God our shield, look at the face of your anointed.
- Psalms 89:20-52 I have found David, my servant. I have anointed him with my holy oil, with whom my hand shall be established. My arm will also strengthen him. No enemy will tax him. No wicked man will oppress him. I will beat down his adversaries before him, and strike those who hate him. But my faithfulness and my loving kindness will be with him. In my name, his horn will be exalted. I will set his hand also on the sea, and his right hand on the rivers. He will call to me, ‘You are my Father, my God, and the rock of my salvation!’ I will also appoint him my firstborn, the highest of the kings of the earth. I will keep my loving kindness for him forever more. My covenant will stand firm with him. I will also make his offspring endure forever, and his throne as the days of heaven. If his children forsake my law, and don’t walk in my ordinances; if they break my statutes, and don’t keep my commandments; then I will punish their sin with the rod, and their iniquity with stripes. But I will not completely take my loving kindness from him, nor allow my faithfulness to fail. I will not break my covenant, nor alter what my lips have uttered. Once I have sworn by my holiness, I will not lie to David. His offspring will endure forever, his throne like the sun before me. It will be established forever like the moon, the faithful witness in the sky.” But you have rejected and spurned. You have been angry with your anointed. You have renounced the covenant of your servant. You have defiled his crown in the dust. You have broken down all his hedges. You have brought his strongholds to ruin. All who pass by the way rob him. He has become a reproach to his neighbors. You have exalted the right hand of his adversaries. You have made all of his enemies rejoice. Yes, you turn back the edge of his sword, and haven’t supported him in battle. You have ended his splendor, and thrown his throne down to the ground. You have shortened the days of his youth. You have covered him with shame. How long, Yahweh? Will you hide yourself forever? Will your wrath burn like fire? Remember how short my time is, for what vanity you have created all the children of men! What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol? Lord, where are your former loving kindnesses, which you swore to David in your faithfulness? Remember, Lord, the reproach of your servants, how I bear in my heart the taunts of all the mighty peoples, With which your enemies have mocked, Yahweh, with which they have mocked the footsteps of your anointed one. Blessed be Yahweh forever more. Amen, and Amen.
- 2 Kings 18:13-14 Now in the fourteenth year of king Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them. Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, “I have offended you. Return from me. That which you put on me, I will bear.” The king of Assyria appointed to Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
- Psalms 132:10 For your servant David’s sake, don’t turn away the face of your anointed one.
- Isaiah 37:35 ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
- Acts 4:27 “For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant, Jesus, whom you anointed,
- Daniel 9:24-26 “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. “Know therefore and discern that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.
- Psalms 2:6 “Yet I have set my King on my holy hill of Zion.”
- John 1:41 He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ).
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Because of the promise made to that kingdom, whereby…
Because of the promise made to that kingdom, whereby Christ’s kingdom was prefigured.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 10:27 And it shall come to pass in…
Isa 10:27 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 anointing.
Ver. 27. And the yoke shall be destroyed, because of the anointing.] That is, because or for the sake of Messiah the Prince, {Dan 9:25} the Lord Christ, our Sωτηρ and Sospitator, the foundation of all the Church’s deliverances. The whole chapter following is a comment on this sweet promise.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain His burden; the burden of the Assyrian: for so…
His burden; the burden of the Assyrian: for so it was actively, because imposed by him; though passively it was Israel’s burden, as being laid upon him. Because of the anointing; out of the respect which I bear to that holy unction which I have established amongst you. And so this may relate either,
1. To the body of the people, who were in some sort anointed, being made by God a kingdom of priests, and a holy nation, Exo 19:6; or,
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2. To that sacred kingdom which God had, by his positive precept and solemn covenant, established in David and his posterity for ever. The Jews therefore, and some others, understand this of Hezekiah, to whom God had a singular respect, and upon whose prayers God gave this deliverance, as we read, Isa 37:15, &c. Possibly it might be better understood of David, who is oft mentioned in Scripture by the name of God’s anointed, as Psa 20:6; 89:20; 132:17, and elsewhere; and for whose sake God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 1Ki 11:32,34; 2Ki 8:19. And, which is more considerable, God declareth that he would give this very deliverance from the Assyrian for David’s sake, 2Ki 19:34; 20:6. But the Messiah, I doubt not, is here principally intended, of whom David was but a type, and who was in a peculiar manner anointed above all his fellows, as is said, Psa 45:7. For he is the foundation of all the promises, 2Co 1:20, and of all the deliverances and mercies granted to God’s people in all ages; whence this very prophet makes use of this great promise of the Messiah, as an assurance that God would make good his promises of particular deliverances from their present or approaching calamities, as Isa 7:14, &c.; Isa 9:4, &c. And therefore the prophet might well say, that God would grant this deliverance for Christ’s sake; especially if it be considered, that this was the very reason why God had promised, and did so constantly perform, his mercy promised unto the tribe of Judah, and unto the house of David, until the coming of the Messiah, because the Messiah was to come of the tribe of Judah, and of the posterity of David, and was to succeed David in his throne and kingdom; and he was to be known by this character; and therefore this tribe, and house, and kingdom were to continue, and that in a visible manner, till Christ came.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain He is come to Aiath,.... In this and the…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Burden - The burden of the Assyrian. The anointing…
Burden - The burden of the Assyrian. The anointing - Possibly this may be understood of David, who is often mentioned in scripture by the name of God's anointed; and for whose sake, God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 1 Kings xi, 32, 34. God declares that he would give this very deliverance from the Assyrian, for David's sake, 2 Kings xix, 34; xx, 6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said, Psalm xlv, 7. For he is the foundation of all the promises, 2Cor i, 20, and of all the deliverances and mercies granted to God's people in all ages.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 27. From off thy shoulder] Bishop Lowth translates…
Verse 27. From off thy shoulder] Bishop Lowth translates the whole verse thus: -
"And it shall come to pass in that day,
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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. Zec 4:14: Et possunt intelligi Judaei uncti Dei, Ps 105:15, vel Assyrii, משמנים mishmannim, hic Isa 10:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi מפני שמי mippeney shami."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 10:27. In that day his burden shall be…
Isa 10:27. In that day his burden shall be taken away, &c. — The burden imposed on the Jews by the Assyrian. They shall not only be eased of the Assyrian army, now quartered upon them, and which was a grievous yoke and burden on them; but they shall no more pay that tribute to the king of Assyria which, before this invasion, he had exacted from them, 2Ki 18:14; shall no longer be at his service, nor lie at his mercy, as they had done; nor shall he ever again put the country under contribution. Perhaps, as some think, the promise may look to the deliverance of the Jews from the captivity of Babylon, if not also to the redemption of believers from the tyranny of sin and Satan. Because of the anointing — Hebrew, מפני שׁמן, literally, Because of, from before, or, from the presence of, the oil, ointment, or fatness. Leigh says, “Est nomen generale ad omnem pinguedinem sive naturalem, sive conditam: It is a general name for every kind of fatness, whether natural or artificial.” Hence some translate the sentence, “The yoke shall be loosed because of the fatness;” supposing the meaning to be, that the affairs of the Jews would be in so good a condition, signified by fatness, after this destruction of the Assyrian army, that the Assyrians would not pretend any longer to lay any burden of tribute, or any impositions upon them, as they had done, ever since Ahaz put himself under their protection, and, as it were, made a surrender of himself and people to them, to become tributary to them. But the common interpretation given of the text seems preferable, namely, The yoke shall be destroyed, because of the (oil, unction, or) anointing — That is, out of regard to the holy unction, which God had established among his people. Or, for the preservation of the priesthood and kingdom, priests and kings being both initiated into their offices by the ceremony of anointing. The Jews, therefore, and some others, apply this to Hezekiah, who was the anointed of the Lord, an active reformer, and very dear to God, and in answer to whose prayers, as we read, (Isa 37:15,) God gave this deliverance. But possibly it might be better understood of David, who is often mentioned in Scripture by the name of God’s anointed; and for whose sake God gave many deliverances to the succeeding kings and ages, as is expressly affirmed 1Ki 11:32; 1Ki 11:34. And, which is more considerable, God declares that he would give this very deliverance from the Assyrian for David’s sake, 2Ki 19:34; 2Ki 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said Psa 45:7. For he is the foundation of all the promises, (2Co 1:20,) and of all the deliverances and mercies granted to God’s people in all ages. Vitringa is of opinion, that “the prophet, in this last passage, rises in his ideas; and, having expressed the temporal deliverance of the church in the preceding clauses, here seals up the period with a consolatory clause, admonishing the pious of their deliverance from a spiritual yoke, that is, from all the power of sin and Satan, and their vindication into the full and perfect liberty of the sons of God, through Jesus Christ, the king of his church, who, for this purpose, would communicate an abundance of the anointing spirit of wisdom, knowledge, prayer, liberty, and adoption: see Zec 4:6.” The reader may see an explication and defence of this interpretation in Vitringa on the place.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain His burden shall be taken away - The oppressions…
His burden shall be taken away - The oppressions and exactions of the Assyrian.
From off thy shoulder - We bear a burden on the shoulder; and hence, any grievous exaction or oppression is represented as borne upon the shoulder.
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And his yoke ... - Another image denoting deliverance from oppression and calamity.
And the yoke shall be destroyed because of the anointing - In the interpretation of these words, expositors have greatly differed. The Hebrew is literally, ‘From the face of oil,’ מפני-שׁמן mı̂peney-shāmen. The Vulgate renders it, literally, a facie olei. The Septuagint, ‘His fear shall be taken from thee, and his yoke from thy shoulders.’ The Syraic, ‘His yoke shall be broken before the oxen.’ The Chaldee Paraphrase, ‘The people shall be broken before the Messiah?’ Lowth renders it, ‘The yoke shall perish from off our shoulders;’ following the Septuagint. Grotius suggests that it means that the yoke which the Assyrians had imposed upon the Jews would be broken by Hezekiah, the king who had been annointed with oil. Jarchi also supposes that it refers to one who was anointed - to the king; and many interpreters have referred it to the Messiah, as the anointed of God. Vitringa supposes that the Holy Spirit is here intended.
Kimchi supposes, that the figure is derived from the effect of oil on wood in destroying its consistency, and loosening its fibres; and that the expression means, that the yoke would be broken or dissolved as if it were penetrated with oil. But this is ascribing a property to oil which it does not possess. Dr. Seeker supposes that, instead of “oil,” the text should read “shoulder,” by a slight change in the Hebrew. But for this conjectural reading there is no authority. Cocceius supposes, that the word “oil” here means “fatness,” and is used to denote prosperity and wealth, and that the prophet means to say, that the Assyrian would be corrupted and destroyed by the great amount of wealth which he would amass. The rabbis say, that this deliverance was performed on account of the great quantity of oil which Hezekiah caused to be consumed in the synagogues for the study of the law - a striking instance of the weak and puerile methods of interpretation which they have everywhere evinced. I confess that none of these explanations seem to me to be satisfactory, and that I do not know what is the meaning of the expression.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Oil. That is, by the sweet unction of divine…
Oil. That is, by the sweet unction of divine mercy. (Challoner) --- Chaldean, "before the anointed," in consideration of Ezechias and Isaias. In the higher sense, it denotes the victory of Christ over the devil. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain his burden--the Assyrians' oppression (Isa 9:3). Judah was still…
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).
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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."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 27. In that day — That is, the day…
27. In that day — That is, the day when this prediction, uttered in ideal time, shall be actually fulfilled.
His burden — The imperial subjection on the true Israel.
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His yoke — The yoke, as borne by oxen, is always in Scripture a metaphor for subjection.
Shall be taken away — Shall depart as if spontaneously.
Shall be destroyed — Or, shall vanish, as into nonexistence.
Because of the anointing — Literally, from before the oil:— in the presence of an anointed new king of Israel, of whom David was the type. Chap. 11 treats of these times in more glorious fulness.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (27) The yoke shall be destroyed because of the…
(27) The yoke shall be destroyed because of the anointing . . .—The English, as it stands, is scarcely intelligible, but suggests the idea that the “anointing” was that which marked out the kings and priests of Judah as a consecrated people, and the remembrance of which would lead Jehovah to liberate them from bondage. Most commentators, however, render “by reason of the fat,” the implied figure being that of a bullock which grows so fat that the yoke will no longer go round his neck, as the symbol of a people waxing strong and asserting its freedom. Comp. “Jeshurun waxed fat and kicked” (Deu_32:15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The yoke shall be destroyed because of the anointing;…
The yoke shall be destroyed because of the anointing; literally, before the oil; i.e. "the Anointed One primarily Hezekiah, "the anointed of the Lord" (2Sa_19:21 2Ki_11:12 Lam_4:20) for the time being, but with a further refer-once to the Messiah, who breaks all the bands of the wicked asunder, and casts away their cords from; (Psa_2:2, Psa_2:3) and who is represented by each prince of the house of David, as he was by David himself.
Blessings through the anointing.
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Blessings come to men through the anointing" in a twofold way:
(1) indirectly, through the anointing of Jesus;
(2) directly, through their own anointing.
I THROUGH THE ANOINTING OF JESUS. The anointing of Jesus was that complete sanctification of his human nature by the Holy Spirit, which resulted from his most close and perfect union with the other Persons of the ever-blessed Trinity, whereby his human nature was never left an instant without the Spirit"s gracious influence, but was ever, as it developed itself, sanctified in every part to the highest degree possible.
1. Hence comes to us the blessing of having a perfect Pattern, and that a personal one. Abstract standards of virtue are all more or less imperfect, and are weak to move us; they create no enthusiasm; they draw forth no love. We need a personal standard an example whom we may imitate, a master whom we may admire, a friend whom we may cherish in our heart of hearts. Ancient philosophers told men who were striving to be good, to look out for the most virtuous man whom they could find, and then imitate him. But every merely human model was imperfect; each led his followers more or less astray. It is our happiness to have a perfect Model a real Person; One whose character is so clearly depicted that we cannot mistake it; One whom we may feel to be indeed a Friend; One whom we may at once revere and love.
2. We have, further, through the anointing of Jesus, the blessing of a full and complete satisfaction and atonement for all our sins. No atonement for the sins of others could be made but by a spotless sacrifice. Jesus was spotless, "through the anointing." It is thus "through the anointing" only that we have our perfect confidence in reconciliation having been made for us, our sins blotted out, and our pardon obtained from an offended God, who will receive us in his Son and for his Sons merits.
II THROUGH MEN"S OWN ANOINTING. "We have an unction from the Holy One", (1Jn_2:20) if we are Christians at all, and through that unction obtain more blessings than we can enumerate; as
(1) comfort and encouragement from him who is "the Comforter", (Joh_14:26) who encourages humble souls, and cheers up those who are depressed, and infuses hope into those who are ready to despair of their salvation;
(2) strength from One who is stronger than man, who can enter into our hearts, and give us the power both to will and to do of his good pleasure;
(3) release from the bondage of sin through the free Spirit," who is able to overcome Satan, and release us from slavery to evil habits, and make us free and willing servants of God;
(4) light and knowledge of the truth from him who is the Spirit of truth," among whose gifts are wisdom, and knowledge, and faith, and discerning of spirits, and prophecy; (1Co_12:8-10)
(5) holiness from "the Sanctifier," the Holy Spirit the "Spirit of holiness". (Rom_1:4) The anointing of the Holy Spirit once received through the mercy of God, naturally and almost necessarily, unless we grieve and vex the Spirit by our perversity, abides in us, (1Jn_2:27) and teaches us, and guides us, and strengthens and sustains us, and purifies our hearts and lives, and enables us to grow in grace, and press on ever towards the mark of our high calling in Christ, and become more and more conformed to the image of him to whom God gave not his Spirit by measure". (Joh_3:34)
The power of the anointing.
This verse is an exceedingly difficult one, because containing a poetical figure which modern associations do not readily explain. Literally, it seems to read, "The yoke shall be destroyed from before the oil," or "the fat." For various explanations see the Expository portion of the Commentary. What is clear is, that the yoke referred to is the bondage of Assyria laid on the house of David. This yoke shall be presently removed. The deep reason for the removal is that on the house of David lies the oil, the anointing oil which consecrated it to Jehovah. Jehovah will surely deliver those who are in covenant relations with him. (comp. Isa_37:35) The reference may be
(1) for Hezekiah"s sake;
(2) for David"s sake;
(3) for his people"s sake;
(4) for Messiah"s sake.
The passage which best explains the figure of the text is 1Jn_2:27: But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." Taking the above as the view of the passage, the subject set before us is this: A man"s consecration to God is a constant consideration shaping the Divine dealings. Israel was an anointed race, the house of David was an anointed family, therefore for them no calamity could be overwhelming; all must be subject to gracious Divine mitigations, and all must be made remedial in their influence.
I TO THE "ANOINTED" BURDENS AND YOKES MUST COME.
1. Because they are not perfect.
2. Because they are being perfected.
3. Because such burdens and yokes are precise and efficient moral agencies in the work of perfecting. (For the Christian setting of this truth, see Heb_12:4-11)
II ON THE "ANOINTED" BURDENS AND YOKES CANNOT STAY, Because, having a definite object, they have also a limited time. They would become unmitigated and useless evils if they remained after their moral purpose had been wrought. This may be applied to all the calamities and afflictions of life. The degree, the time, the form, are all in strict Divine control. In fact, all affliction is but for a moment.
III FOR THE "ANOINTED" THERE IS HELP IN BEARING BURDENS AND YOKES WHILE THEY MUST STAY. God is with all loyal Hebrew youths when they are in the fires. "When thou passest through the water, I will be with thee." When thorns pierce, "my grace is sufficient for thee." "Therefore we may boldly say, The Lord is my Helper; I will not fear what man can do unto me. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain His burden shall be taken away from off thy…
Isa_10:27-34
His burden shall be taken away from off thy shoulder
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A picturesque representation of the invasion of Judah
(Isa_10:28-34):--The description here given, when looked at aesthetically, is one of the most picturesque and magnificent representations that human poetry has ever produced.
He comes upon Ayyath, marches through Migron, in Michmash he leaves his baggage. They march right across the ravine;--let Geba be our night quarters! Ramah trembles; Gibeah of Saul flees; scream loud, O daughter of Gallim! O only listen, Laysha! Poor Anathoth! Hurries Madmena, the inhabitants of Gebim rescue. Today he still makes a halt in Nob,--swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the All-Lord, Jehovah of hosts, lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are laid low. And He fells the thickets of the forest with the iron; and Lebanon, by a majestic One it falls. (F. Delitzsch.)
The actualities of faith
The prophetic confidence in a Divine must be leads to the description of it as an actuality. Faith sees not the difficulties that reason emphasises; but laughs at impossibilities, saying, It shall be done. (B. Blake, B. D.)
Gods providence critical and retributive
This is the providence, then, under which we live. Facts prove it. We are under law and criticism of a moral kind: our conduct is examined, our motives are inquired into and pronounced upon by the just One; every morning is as a white throne set in the heavens; every noonday is as an eye of fire watching the ways of men; every night is a pavilion of rest, or an image of despair. The axe of heaven is lifted up against all the thick trees that suppose themselves to be independent of God. All moral loveliness is cherished as the pearl greater in value than all others. This is the economy under which we live! We are not left without law, judgment, supervision, criticism; every one of us must give an account of himself to God. Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing. If for a few years we grow towards strength, we soon turn the growing point, and go down into old age and weakness, that we may know ourselves to be but men. Life is a great triumph up to middle age, because the man may be always wen; he may grow in strength and in prosperity, and he may represent himself as a successful fowler; but after that grey hairs are here and there upon him, and he knoweth it not, and presently men may say as he passes by, He stoops a little more; his memory will begin to be a little blurred and clouded, and though he can keep good reckoning, yet he must trust to paper more than he ever trusted before. If we plant vineyards and forests, and subdue wildernesses by generous culture, we die whilst we gaze on our success, and are buried under the very flowers which have rewarded our toil. This is the economy under which the nations have ever lived, and under which every little life works out its little day. (J. Parker, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:27 Israel’s bondage ended in 539 BC with a…
10:27 Israel’s bondage ended in 539 BC with a new exodus from exile.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.