For he says, “Aren’t all of my princes kings? Isn’t Calno like Carchemish? Isn’t Hamath like Arpad? Isn’t Samaria like Damascus?” As my hand has found the kingdoms of the idols, whose engraved images exceeded those of Jerusalem and of Samaria; shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols?
Therefore it will happen that when the Lord has performed his whole work on Mount Zion and on Jerusalem, I will punish the fruit of the willful proud heart of the king of Assyria, and the insolence of his arrogant looks. For he has said, “By the strength of my hand I have done it, and by my wisdom; for I have understanding. I have removed the boundaries of the peoples, and have robbed their treasures. Like a valiant man I have brought down their rulers. My hand has found the riches of the peoples like a nest, and like one gathers eggs that are abandoned, I have gathered all the earth. There was no one who moved their wing, or that opened their mouth, or chirped.”
Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who lift it up, or as if a staff should lift up someone who is not wood.
Geneva Bible translators 1599 · Public Domain On vv9, 12, 15 Seeing that I have overcome as well one city…
Seeing that I have overcome as well one city as another, so that none could resist, shall Jerusalem be able to escape mine hands?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–15 Isa 10:8 For he saith, [Are] not my princes…
Isa 10:8 For he saith, [Are] not my princes altogether kings?
Ver. 8. For he saith.] Sennacherib saith. See Isa 36:9; Isa 36:15; Isa 36:18; Isa 36:20; Isa 37:10; Isa 37:13; Isa 37:24-25. A great part of this whole book of Isaiah concerneth Sennacherib.
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Are not my princes altogether kings?] Behold a right Pyrgopolynices, {a} whenas he was set to work by God, exalting himself both against God and man. And saith not the Pope the same when he claims to be Dominus feudi? lord paramount in spirituals and temporals; and when, in creating his cardinals, he useth these words, Estote confratres nostri, et principes mundi, Be ye fellow brethren to us and princes of the world? The Assyrian styled himself king of kings, and accounted his commanders equals to Hezekiah. {Isa 36:9} So Cardinal Bellarmine held himself King James’s mate.
{a} Perhaps he had made some of his chief commanders kings. Our Henry VI crowned Henry Beauchamp, Earl of Warwick, King of the Isle of Wight.
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 On vv8–15 Equal for power, and wealth, and glory to the…
Equal for power, and wealth, and glory to the kings of other nations, though my subjects and servants.
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 On vv8–15 For he saith, are not my princes altogether kings?…
For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem.
For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem.
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Isaiah 10:9
isa 10:9
isa 10:9
isa 10:9Is not Calno as Carchemish?.... Jarchi's note is,
"as the children of Carchemish are princes and rulers, so are the children of Calno;''
as if this was giving an instance of the grandeur of his subjects; but much better is the Targum,
"as Carchemish is subdued before me, shall not Calno be so?''
as I or my ancestors have conquered the one, it is as easy for me to conquer the other; or as sure as the one is subject to me, so sure shall the other be; for Carchemish was a city belonging to the Assyrians, situated upon the river Euphrates, Ch2 35:20 called by Ammianus (k) Circusium; the Syriac version calls it Barchemosh; and Calno is the same with Calneh in the land of Shinar, a city built by Nimrod, Gen 10:10 in the Septuagint version it is called Chalane, and it is added,
"where the tower was built;''
from whence the country, called by Pliny (l) Chalonitis, had its name, the chief city of which was Ctesiphon, thought to be the same with Calneh.
Is not Hamath as Arphad? Hamath and Arphad were both cities conquered by the Assyrians; see Kg2 18:34 and are both mentioned along with Damascus, Jer 49:23.
Is not Samaria as Damascus? Damascus was the metropolis of Syria, and was taken by the Assyrians; and Samaria was the metropolis of Ephraim, or the ten tribes; see Isa 7:8 and was as easy to be taken as Damascus was. The Targum is,
"as Arphad is delivered into my hands, shall not Hamath be so? As I have done to Damascus, so will I do to Samaria.''
(k) L. 23. c. 5. p. 360. (l) Nat. Hist. l. 6. c. 26. and 27.
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 On vv8, 9, 10, 12, 13, 14, 15 Kings - Equal for power and wealth, and glory,…
Kings - Equal for power and wealth, and glory, to the kings of other nations.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 13, 15 Verse 12. The Lord - "JEHOVAH"] For אדני Adonai,…
Verse 12. The Lord - "JEHOVAH"] For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah.
The fruit - "The effect"] " פרי peri, f. צבי tsebi, vid. Isa 13:19, sed confer, Pr 1:31; Pr 31:16; Pr 31:31." - SECKER. The Chaldee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 12, 13, 15 Isa 10:8-10. For he saith, Are not my princes,…
Isa 10:8-10. For he saith, Are not my princes, &c. — Are they not equal for power, and wealth, and glory, to the kings of other nations, though they be my subjects and servants? Is not Calno as Carchemish? — Have I not conquered one place as well as another, the stronger as well as the weaker? Have I not from time to time added new conquests to the old? None of those cities, against which he had turned his arms, had been able to resist him; but he had subjugated them all. Calno, Carchemish, Hamath, and Arpad, were cities of Syria and Israel, which this mighty monarch had subdued. Is not Samaria — Or, Shall not Samaria be, as Damascus? — Shall I not take that as I have done this city? For although Damascus, possibly, was not yet taken by the Assyrians, yet the prophet speaks of it as actually taken, because these words are prophetically delivered, and supposed to be uttered by the king of Assyria, at or about the time of the siege of Samaria, when Damascus was taken. As my hand hath found — Hath taken, as this word is often used, the kingdoms of the idols — Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians. Whose graven images did excel them of Jerusalem — Namely, in reputation and power. Which blasphemy of his proceeded from his deep ignorance of the true God.
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 On vv8, 9, 10, 12, 13, 14, 15 For he saith - This verse, and the subsequent…
For he saith - This verse, and the subsequent verses to Isa 10:11, contain the vaunting of the king of Assyria, and the descriptions of his own confidence of success.
Are not my princes altogether kings? - This is a confident boast of his “own” might and power. His own dominion was so great that even his princes were endowed with the ordinary power and “regalia” of kings. The word “princes,” may here refer either to those of his own family and court - to the satraps and officers of power in his army, or around his throne: or more probably, it may refer to the subordinate governors whom he had set over the provinces which he had conquered. ‘Are they not clothed with royal power and majesty? Are they not of equal splendor with the other monarchs at the earth?’ How great, then, must have been his “own” rank and glory to be placed “over” such illustrious sovereigns! It will be recollected, that a common title which oriental monarchs give themselves, is that of King of kings; see Eze 26:7; Dan 2:37; Ezr 7:12. The oriental princes are still distinguished for their sounding titles, and particularly for their claiming dominion over all other princes, and the supremacy over all other earthly powers.
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 On vv9, 10, 12, 14, 15 As. Literally, "altogether kings." (Haydock) --- Thus Nabuchodonosor kept…
As. Literally, "altogether kings." (Haydock) --- Thus Nabuchodonosor kept the conquered princes for derision, Habacuc i. 10., and Judges i. 7. --- Arphad, Arad, or rather Raphanæ, Jeremias xlix. 23. --- Damascus. These two cities were not yet subdued.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 12 Wherefore it shall come to pass,
2. WOE TO THE INSTRUMENT THAT KNEW NOT THAT IT WAS AN INSTRUMENT
Isa_10:12-15
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12 Wherefore it shall come to pass,
That when the Lord hath performed his whole work
Upon Mount Zion and on Jerusalem,
I will 14punish the fruit of the stout heart of the king of Assyria,
And the glory of his high looks.
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 15put down the inhabitants 16like a valiant man:
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 is none that moved the wing, or opened the mouth, or peeped.
15 Shall the ax boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?17As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up 18itself, as if it were no wood.
TEXTUAL AND GRAMMATICAL
On Isa_10:12. בָּצַע is scindere, abscindere; hence “to make an end, complete.” It is found once more in Isa_38:12, and in the sense abscindere. There is ground for rendering בצע as fut. exactum: for אפקד, etc. will take place only when Assyria shall have executed his task. There is no doubt but that the Hebrew imperfect can have the meaning of the fut. exact.; comp. e.g. Gen_44:10; Gen_44:23; 1Ki_8:35. But it makes a difference whether the fut. exact. is expressed by the perfect or imperfect. In the latter case the original imperfect meaning will still cling to it. The transaction spoken of will not be represented as real and accomplished, but only as possibly and ideally present. So, too, here. There lies therefore in the imperfect a certain element of comfort, as well becomes this comforting passage. רוּם, comp. Isa_2:11; Isa_2:17.
On Isa_10:13. The imperfects וְאוֹרִיד ,וְאָסִיר belong to those isolated cases where the simple Vav. copul. is used with the verbal ending unabbreviated (according to circumstances) as a weakening (of course not normally) of the Vav. consec. with the abbreviated verbal ending. These cases occur especially in poetry, in the 1st pers. sing., and in periods comprising several clauses. Comp. Isa_43:28; Isa_44:19; Isa_48:3; Isa_51:2; Isa_57:17; Isa_63:3-6; Psa_104:32; Ewald, 233 a.—K’thibh עתוד paratum, opes paratae, only here; K’ri עתיד Deu_32:35; Job_3:8.—שׁוֹסֵתִי is the sole example of Poel of a verb לה׳; as regards meaning = שׁוֹסֵתִי Isa_17:14; Isa_42:22.—כאביד is כּאַבִּיד, K’ri must be pronounced אַבִּיר .כַּבִּיר is secondary form of אָבִיר “the strong one” (Isa_1:24; Isa_49:26; Isa_60:16); כַּכִּיר also means validus, potens, Isa_16:14; Isa_17:12; Isa_28:2. There exists here no reason for departing from K’thibh. To construe כאביר as adjunct of the subject is flat, and כִּ then seems strange. To take it as adverbial definition of ושׁבים (bull-like sitting on thrones, stiergleich Thronende, Delitzsch) gives an extraordinary and displeasing figure. If, with Drechsler, we render יושבים simply “inhabitants,” then ואוריר seems strangely used. It seems to me best, therefore, to take כאביר as adjunct to the object: “I cast down the enthroned as the strong one” (i.e., the bull, comp. Isa_34:7; Psa_22:13; Psa_50:13). Because they are to be cast down they must be sitting high. But they shall be cast down like the bull, i.e., like one lays low a bull by a blow on the forehead. [J. A. Alexander retains the K’thibh, and connects כאביר with the subject meaning “mighty man” = “like a mighty man or hero that I am,” and adds: “there is no necessity for departing from the less poetical but more familiar sense, inhabitants, and bringing down, i.e., subduing”].
On Isa_10:14. תמצא comp. Isa_10:10.—כַּקֵּו for כְּלֵקִּו a familiar usage. מצפצף see Isa_8:19.
On Isa_10:15. חתנדל Hithp. only here in Isa.—מַשּׂוֹר “a saw” is ἅπ. λεγ. The plural in מרימיו is explained by the collective construction of שֵׁבֶט.—הֵנִיף comp. Isa_11:15; Isa_13:2; Isa_19:16; Isa_30:23, and Isa_10:32.—לא־עץ (comp. Isa_31:8; Deu_32:21) is a bold antiphrase.
EXEGETICAL AND CRITICAL
1. Wherefore it shall——high looks.
Isa_10:12. In the foregoing strophe the Prophet’s view-point was before the execution of judgment on Jerusalem. In this he takes his view-point after it. As before Assyria boasted what he would do, here he boasts what he has done. For what he boastfully promised to do (Isa_10:8-11) he actually accomplished. But when he has done, then comes his hour. For then will the Lord bring about that fall that is wont to attend a haughty spirit. It is to be noted that what Assyria is to execute on Zion is called the work of Jehovah. But as only that work of which Assyria is the instrument is meant, “all his work” cannot be intended in an absolute sense, as comprehending the work of salvation.—“The fruit of haughtiness of heart” is not so much the boasting and blasphemy, but the works that haughtiness has done. Comp. Dan_4:27 (30), “Is not this great Babylon that I have built for the house of the kingdom?” etc. The destruction of city and kingdom is the destruction of the fruit of the haughtiness of the ruler.
The massing of the nouns admirably paints the spouting, puffed-up nature of haughtiness (comp. Isa_28:1; Isa_21:17). “The loftiness of the eyes,” i.e., self-complacency, reflected in the eyes, lends a certain refulgence (תכּארת) to the manner of a man. But even this illusive gleam will the Lord strip off.
2. For he saith——peeped.
Isa_10:13-14. The Prophet cannot reproduce to his hearers and readers the actual fruits and that proud gleam of haughtiness. But he can let that haughtiness express itself in words by which it may be estimated. These words state that Assyria now maintains that, as he purposed, so he had also actually accomplished all by his own might. He boasts his strength and his prudence. The power of this world is wise. According to Dan_7:8; Dan_7:20; Dan_8:25 the horn of the fourth beast has eyes like the eyes of a man, the symbol of prudence (Comp. Auberlen,Der Prophet Daniel , 2 Aufl. p. 50). The children of this world are wiser in their way than the children of light (Luk_16:8). The borders of the nations he abolished by incorporating all in his kingdom; he robbed their treasures. Isa_10:14 portrays the facility with which Assyria does his work. The unskilful and inexperienced find a bird’s nest at best by chance. The knowing and experienced, however, find them as easily as surely. But the Assyrian compares his conquests not to the easy work of seeking nests, but to the much easier one of gathering eggs from forsaken nests. He has so gathered everything that came under his hand as he went through the land (Hab_2:5). In a nest not forsaken, the little owner makes a defence; he strikes with his wings, he opens his beak and hisses at his assailant. But his enemies had not dared even to make a bird’s defence.
3. Shall the axe——no wood.
Isa_10:15. To this senseless boasting the Lord replies in words that set the matter in a just light. The answer presents two pairs of parallels that represent a gradation. Without men axe and saw can do nothing. Yet they are indispensable to men, and that may give their self-praise some apparent justification. But that rod or staff should lift those that have hold of them presents the extreme of absurd presumption. Yet this is the extent of Assyria’s blind presumption, that he not only conceives that he executed judgment on the nations without the Lord, but that divinity was constrained to serve him. There lies thus in the second pair of comparisons a climax, and כְּ before הָנִיף does not compare this second pair with the first, but with the higher degree of stupid blindness intimated in Isa_10:14. The staff can lift nothing, neither wood nor not-wood. Of not-wood it cannot even lift what is not man, e.g. a stone. If Isaiah, as the context shows, by not-wood means men, it is on the supposition that the reader of himself will recognize the true contrast (not-wood but much greater) and the (even phonetic) allusion to לֹא־אֵל.
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Footnotes:
[14]Heb. visit upon the fruit of the, greatness of the heart.
[15]Have felled those enthroned as a bull.
[16]Or, like many people.
[17]Or, As if a rod should shake them that lift it up.
[18]Or, that which is not wood.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 9, 10, 12, 13, 14, 15 Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions…
Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HINCKS.
princes . . . kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).
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 On vv8, 9, 10, 12, 13, 14, 15 8. For he saith — He fully exhibits what…
8. For he saith — He fully exhibits what his spirit is — absolutely that of worldly ambition.
My princes — Satraps, vicegerents, generals. Are they not equal to the greatest of kings elsewhere? Assyria, Babylonia, and Persia were great empires, consisting of great numbers of provinces far and near, over which were placed governors called satraps.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–15 8. Are not my officers altogether kings?] Many of…
8. Are not my officers altogether kings?] Many of them really were subjugated kings (2Ki_25:28), and any one of them excelled in dignity the petty sovereigns of the independent states (see ch. Isa_36:9). The title “King of Kings” (Eze_26:7) was already assumed by Assyrian monarchs.
8–11. The first speech of the Assyrian.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–15 (8) Are not my princes altogether kings?—So Tiglath-pileser names…
(8) Are not my princes altogether kings?—So Tiglath-pileser names the twenty-three kings (Ahaz and Pekah among them) who came to do homage and pay tribute at Damascus (Records of the Past, v. 5-26).
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 On vv8–15 Are not my princes altogether kings? One mark of…
Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the "Eponym Canon"), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs (see "Ancient Monarchies," vol. 2. pp. 524-526). These are the "princes" who were "altogether kings."
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 On vv12–15 When the Lord hath performed His whole work upon…
Isa_10:12
When the Lord hath performed His whole work upon Mount Zion
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Gods two-sided providence
1.
God designed to do good to Zion and Jerusalem by this providence. When God lets loose the enemies of His Church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and when that is done, then, and not till then, He will work deliverance for them.
2. When God had wrought this work of grace for His people, He would work a work of wrath and vengeance upon their invaders. (M. Henry.)
Stoutness of heart
The stout heart here threatened is entirely different from true magnanimity or greatness of mind, arising from good principles and accompanied with other virtues, which excites to the most laudable and renowned actions. It is an odious, stubborn disposition, which acts in direct contrariety to lowliness of mind and poverty of spirit, whereby people are inclined to think modestly of their abilities and performances; it proceeds from pride, is strengthened by external grandeur and dignity, and discovered by vain self-conceit and foolish boasting of past exertions and successes, and future intended enterprises. The fruit of the king of Assyrias stout heart was a daring expedition against Jerusalem, undertaken in proud contempt of the true God, and accompanied with blasphemous insults, repeatedly offered to the Most High over all the earth. (R. Macculloch.)
Penalty in apparent success
When the scum is at highest, it falls in the fire. (J. Trapp.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 that when
that when
A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward Deu 32:8. The Gentile nations are permitted to afflict Israel in chastisement for her national sins, but invariably and inevitably retribution falls upon them. See; Gen 15:13; Gen 15:14; Deu 30:5-7; Isa 14:1; Isa 14:2; Joe 3:1-8; Mic 5:7-9; Mat 25:31-40.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 14, 15 General Information:
General Information:
Yahweh continues to quote what the king of Assyria says. (See: Isaiah 10:8)
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As my hand has overcome
"Hand" here is a reference to military strength. AT: "As my powerful army has defeated" or "As I have conquered" (See: Metonymy)
my
This refers to the king of Assyria.
whose carved figures were greater
During this time people believed that the greatness of an idol showed how powerful the kingdom that had built it was. The king of Assyria is saying that because the idols in Jerusalem are not as great as the idols of the kingdoms he has defeated, Jerusalem would be less able to defeat him than they were.
just as I did to Samaria and her worthless idols
The word "Samaria" refers to the people who lived there, and "her" refers to the city of Samaria. Cities and nations were often spoken of as if they were women. AT: "just as I did to the people of Samaria and their worthless idols" (See: Metonymy)
will I not also do the same to Jerusalem and to her idols?
The king of Assyria used this question to emphasize the certainty that he will conquer the people of Jerusalem. AT: "I will certainly do the same to Jerusalem and her idols!" (See: Rhetorical Question)
translationWords
hand
false god
kingdom
image
Jerusalem
Samaria
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 10, 11, 12, 13, 15 10:9 We destroyed: By 717 BC, the regions to…
10:9 We destroyed: By 717 BC, the regions to the north of Judah were firmly in Assyrian hands. Calno, in northern Syria (referred to as Calneh in Amos 6:2), fell to the Assyrian king Tiglath-pileser III in 738 BC. Carchemish, on the Euphrates River, was taken by King Sargon II in 717 BC. Hamath, on the Orontes River, was subjugated in 738 and 720 BC. Arpad was located south of Calno. Damascus and Samaria, the capitals of Syria and Israel, were taken in 732 and 722 BC, respectively (Isa 7:8; 8:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.