1 Cursed are those who make evil decisions, and the writers who make the records of their cruel acts:
A curse is on you, teachers of the law! for you have taken away the key of knowledge: you did not go in yourselves, and you got in the way of those who were going in.
But a curse is on you, Pharisees! for you make men give a tenth of every sort of plant, and give no thought to right and the love of God; but it is right for you to do these things, and not let the others be undone. A curse is on you, Pharisees! for your desires are for the most important seats in the Synagogues and for words of respect said to you in the market-place. A curse is on you! for you are like the resting-places of dead men, which are not seen, and men go walking over them without knowledge of it.
A curse is on you, scribes and Pharisees, false ones! for you make men give a tenth of all sorts of sweet-smelling plants, but you give no thought to the more important things of the law, righteousness, and mercy, and faith; but it is right for you to do these, and not to let the others be undone.
Will not all these take up a word of shame against him and a bitter saying against him, and say, A curse on him who goes on taking what is not his and is weighted down with the property of debtors!
And I said, Give ear, now, you heads of Jacob and rulers of the people of Israel: is it not for you to have knowledge of what is right? You who are haters of good and lovers of evil, pulling off their skin from them and their flesh from their bones; Like meat they take the flesh of my people for their food, skinning them and crushing their bones, yes, cutting them up as if for the pot, like flesh inside the cooking-pot. Then they will be crying to the Lord for help, but he will not give them an answer: yes, he will keep his face veiled from them at that time, because their acts have been evil.
What part with you has the seat of sin, which makes evil into a law? They are banded together against the soul of the upright, to give decisions against those who have done no wrong.
Unhappy are you, Chorazin! Unhappy are you, Beth-saida! For if the works of power which were done in you had been done in Tyre and Sidon, they would have been turned from their sins in days gone by, clothing themselves in haircloth and putting dust on their heads.
So when the chief priests and the police saw him they gave a loud cry, To the cross! to the cross! Pilate said to them, Take him yourselves and put him on the cross: I see no crime in him.
They said this because of their fear of the Jews: for the Jews had come to an agreement that if any man said that Jesus was the Christ he would be put out of the Synagogue.
And he said, A curse is on you, teachers of the law! for while other men are crushed under the weight of the rules you make for them, you yourselves do not put so much as one finger to them. A curse is on you! for you make resting-places for the bodies of the prophets, but your fathers put them to death.
The Son of man goes, even as the Writings say of him: but a curse is on that man through whom the Son of man is given up; it would have been well for that man if he had never come into the world.
A curse is on you, scribes and Pharisees, false ones! because you put up buildings for housing the dead bodies of the prophets, and make fair the last resting-places of good men, and say,
But a curse is on you, scribes and Pharisees, false ones! because you are shutting the kingdom of heaven against men: for you do not go in yourselves, and those who are going in, you keep back. [] A curse is on you, scribes and Pharisees, false ones! for you go about land and sea to get one disciple and, having him, you make him twice as much a son of hell as yourselves. A curse is on you, blind guides, who say, Whoever takes an oath by the Temple, it is nothing; but whoever takes an oath by the gold of the Temple, he is responsible.
A curse on him who says to the wood, Awake! to the unbreathing stone, Up! let it be a teacher! See, it is plated with gold and silver, and there is no breath at all inside it.
A curse on him who is building a place with blood, and basing a town on evil-doing!
A curse on him who gets evil profits for his family, so that he may put his resting-place on high and be safe from the hand of the wrongdoer!
Then give ear to this, you heads of the children of Jacob, you rulers of the children of Israel, hating what is right, twisting what is straight. They are building up Zion with blood, and Jerusalem with evil-doing. Its heads take rewards for judging, and the priests take payment for teaching, and the prophets get silver for reading the future: but still, supporting themselves on the Lord, they say, Is not the Lord among us? no evil will overtake us.
All the chief rulers of the kingdom, the chiefs and the captains, the wise men and the rulers, have made a common decision to put in force a law having the king's authority, and to give a strong order, that whoever makes any request to any god or man but you, O King, for thirty days, is to be put into the lions' hole. Now, O King, put the order in force, signing the writing so that it may not be changed, like the law of the Medes and Persians which may not come to an end.
Cursed are those who give the name of good to evil, and of evil to what is good: who make light dark, and dark light: who make bitter sweet, and sweet bitter! Cursed are those who seem wise to themselves, and who take pride in their knowledge! Cursed are those who are strong to take wine, and great in making mixed drinks!
Cursed are those who make use of ox-cords for pulling the evil thing, and the bands of a young ox for their sin!
And the king took his ring from his hand and gave it to Haman, the son of Hammedatha the Agagite, the hater of the Jews. And the king said to Haman, The money is yours, and the people, to do with them whatever seems right to you. Then on the thirteenth day of the first month, the king's scribes were sent for, and they put in writing Haman's orders to all the king's captains and the rulers of every division of his kingdom and the chiefs of every people: for every division of the kingdom in the writing commonly used there, and to every people in the language which was theirs; it was signed in the name of King Ahasuerus and stamped with the king's ring. And letters were sent by the runners into every division of the kingdom ordering the death and destruction of all Jews, young and old, little children and women, on the same day, even the thirteenth day of the twelfth month, the month Adar, and the taking of all their goods by force.
And the two good-for-nothing persons came in and took their seats before him and gave witness against Naboth, in front of the people, saying, Naboth has been cursing God and the king. Then they took him outside the town and had him stoned to death.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 10
Commentary on Isaiah 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Isa 10:1-4. Fourth strophe.
1. them that decree—namely, unrighteous judges.
write grievousness, &c.—not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Isa 65:6) [Maurer], (Isa 1:10, 23).
2. To turn aside, &c.—The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."
take away the right—"make plunder of the right" (rightful claim) [Horsley].
3. what will ye do—what way of escape will there be for you?
visitation—of God's wrath (Isa 26:14; Job 35:15; Ho 9:7).
from far—from Assyria.
leave … glory—rather, "deposit (for safekeeping) your wealth" [Lowth]. So Ps 49:17.
4. Without me—not having Me to "flee to" (Isa 10:3).
bow down—Bereft of strength they shall fall; or else, they shall lie down fettered.
under … under—rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].
Isa 10:5-34 and Isa 11:12. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise.
Isa 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Isa 10:27).
5. O Assyrian, &c.—rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jer 51:20; Ps 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.
6. send him—"Kings' hearts are in the hand of the Lord" (Pr 21:1).
hypocritical—polluted [Horsley].
nation—Judah, against whom Sennacherib was forming designs.
of my wrath—objects of My wrath.
give … charge—(Jer 34:22).
and to tread, &c.—Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Isa 10:12; Isa 33:1; Zec 10:5). But see Isa 37:26.
7. meaneth not so—He is only thinking of his own schemes, while God is overruling them to His purposes.
think—intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Ps 76:10; Mic 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.
heart to destroy … not a few—Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Isa 20:1-6; Zec 1:15).
8-11. 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).
9. Is not … as—Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (Isa 36:19).
Calno—Calneh, built by Nimrod (Ge 10:10), once his capital, on the Tigris.
Carchemish—Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jer 46:2).
Hamath—in Syria, north of Canaan (Ge 10:18). Taken by Assyria about 753 B.C. From it colonists were planted by Assyria in Samaria.
Arpad—near Hamath.
Samaria—now overthrown.
Damascus—(Isa 17:1, 3).
10, 11. found—unable to resist me: hath overcome (so Ps 21:8).
and whose—rather, "and their." This clause, down to "Samaria," is parenthetical.
excel—were more powerful. He regards Jerusalem as idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, nay, inferior in power to some national gods (Isa 36:19, 20; 37:12). See in opposition, Isa 37:20; 46:1.
As my hand … shall I not, as I have—a double protasis. Agitation makes one accumulate sentences.
12. whole work—His entire plan is regard to the punishment of the Jews (Isa 10:5-7).
Zion—the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
fruit—the result of, that is, the plants emanating from.
stout—Hebrew, "greatness of," that is, pride of.
glory—haughtiness.
13. I am prudent—He ascribes his success to his own prudence, not to God's providence.
removed the bounds—set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).
treasures—"hoarded treasures" [Horsley].
put down … inhabitants like, &c.—rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Ps 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, 10), the inhabitants" [Maurer].
14. nest—implying the ease with which he carried off all before him.
left—by the parent bird.
none … moved … wing—image from an angry bird resisting the robbery of its "nest."
peeped—chirped even low (Isa 8:19). No resistance was offered me, of deed, or even word.
15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
shaketh it—moves it back and forward.
staff … lift … itself … no wood—rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Isa 31:8 shows that God is meant here by "not wood" [Maurer].
16. fat ones—(Isa 5:17). The robust and choice soldiers of Assyria (Ps 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
leanness—carrying out the image on "fat ones." Destruction (Ps 106:15). Fulfilled (Isa 37:36).
his glory—Assyria's nobles. So in Isa 5:13, Margin; Isa 8:7.
kindle—a new image from fire consuming quickly dry materials (Zec 12:6).
17, 18. light of Israel—carrying out the image in the end of Isa 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; Heb 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).
18. glory of his forest—The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Isa 9:18).
in one day—(Isa 37:36).
fruitful field—literally, "Carmel," a rich mountain in the tribe of Asher. Figurative for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (Isa 37:24), "I will enter the forest of his Carmel."
soul and body—proverbial for utterly; the entire man is made up of soul and body.
as when a standard bearer fainteth—rather, "they shall be as when a sick man" (from a Syriac root) wastes away." Compare "leanness," that is, wasting destruction (Isa 10:16) [Maurer]. Or, "there shall be an entire dissipation, like a perfect melting" (namely, of the Assyrian army) [Horsley].
19. rest—those who shall survive the destruction of the host.
his forest—same image as in Isa 10:18, for the once dense army.
child … write—so few that a child might count them.
20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Isa 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Isa 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Isa 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).
21. mighty God—(Isa 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning "remnant" cannot mainly refer to this time.
22. yet—rather in the sense in which Paul quotes it (Ro 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"—the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Isa 30:28; 8:8) with justice"; that is, the infliction of just punishment (Isa 5:16) [Maurer].
23. even determined—"A consumption, and whatever is determined," or decreed [Maurer].
midst—Zion, the central point of the earth as to Jehovah's presence.
land—Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."
24. Therefore—Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people—God's tenderness towards His elect nation.
after the manner of Egypt—as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Isa 10:26 requires this interpretation [Maurer].
25. For—Be not afraid (Isa 10:24), for, &c.
indignation … cease—The punishments of God against Israel shall be consummated and ended (Isa 26:20; Da 11:36). "Till the indignation be accomplished," &c.
mine anger—shall turn to their (the Assyrians') destruction.
26. slaughter of—"stroke upon."
Midian—(Isa 9:4; Jud 7:25).
as his rod was upon the sea—rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Isa 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Isa 10:5).
after the manner of Egypt—as He lifted it up against Egypt at the Red Sea.
27. 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—(Ho 10:15).
the anointing—namely, "Messiah" (Da 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 (De 32:15). So Isa 10:16 above, and Isa 5:17, "fat ones."
28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to—come upon as a sudden invader (Ge 34:27).
Aiath—same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
Michmash—nine miles northeast of Jerusalem.
laid up … carriages—He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [Jerome and Maurer].
29. passage—the jaws of the wady or defile at Michmash (1Sa 13:23; 14:4, 5).
lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them.
Ramah—near Geba; seven miles from Jerusalem.
Gibeah of Saul—his birthplace and residence, in Benjamin (1Sa 11:4), distinct from Gibeah of Judah (Jos 15:57).
30. daughter of Gallim—Gallim and her sons (see on Isa 1:8; 2Ki 19:21). "Cry aloud in consternation."
Laish—not the town in Dan (Jud 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9).
Anathoth—three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.
31. Madmenah—not the city in Simeon (Jos 15:31), but a village near Jerusalem.
removed—fled from fear.
gather themselves to flee—"put their goods in a place of safety" [Maurer].
32. that day—literally, "As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of the priests (Ne 11:32).
daughter—rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.
33. bough—literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature—"the upright stem," as distinguished from the previous "boughs" [Horsley].
34. This verse and Isa 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Isa 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Isa 10:21; Isa 9:6).