Verse-by-Verse Bible Commentary
Isaiah 10:3

Bridgeway Bible Commentary

The fall of Israel (9:8-10:4)

Isaiah now describes the situation in the northern kingdom Israel, which becomes weakened by enemy attacks and finally is conquered by Assyria. The northerners refuse to acknowledge that God is the one who has brought this catastrophe upon them. They make a show of self-assurance by saying they will rebuild, bigger and better, whatever their enemies have destroyed (8-12).
Because the people refuse to repent, God will punish them further. His purpose is to remove the whole nation from the land (13-14). Sin dominates in every level of Israel’s society, from civil and religious leaders to the common people. Therefore, all must fall under God’s judgment (15-17).
As a fire destroys a forest, so the people’s wickedness has destroyed their nation. This catastrophe has been sent by God, as a punishment on the people for their sins (18-19). They are greedy and jealous, and attack each other like a lot of wild animals (20-21). Special blame is placed on the judges and civil leaders who, through injustice and corruption, have oppressed the people while making themselves rich. But their wealth will not save them when God sends a foreign army to destroy the nation and take its survivors captive (10:1-4).

Coffman's Commentaries on the Bible

THE FOURTH AND FINAL STROPHE

"Woe unto them that decree unrighteous decrees, and to the writers that write perverseness; to turn aside the needy from justice, and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey. And what will ye do in the day of visitation, and the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? They shall only bow down under the prisoners, and fall under the slain. For all this his anger is not turned away, but his hand is stretched out still."

A quick overview of these four stanzas, or strophes, will reveal the totality and dreadful finality of the prophecy:

THE DOOM OF EPHRAIM (Isaiah 9:8 to Isaiah 10:4)

Strophe One, Isaiah 9:8-12

This is a judgment against Ephraim for laughing off the facts, for mocking reality, and for their egotistical bragging about how they would overcome God's punishments. If bricks and sycamores are destroyed, Ephraim will replace them with hewn stones and cedars!

Strophe Two, Isaiah 9:13-17

Here is a judgment against permissiveness, error, and false leadership. The eloquent comparison of crooked priests to the tail of a dog shows that it was the departure from God's truth that caused their apostasy.

Strophe Three, Isaiah 9:18-21

Here is a judgment against disunity, internal discord and strife. With even their former allies at last turning against Ephraim, and with the Ten Tribes fighting against each other, their final ruin would follow in the deportation of the heart of the nation to Assyria. This took place in 722 B.C.

Strophe Four, Isaiah 10:1-4

This judgment is against the central government and the judiciary, against those who made and administered the laws. It has often been observed that when these arms of human society fail, there can remain little hope for that society. Although these prophecies against Ephraim were principally focused upon the Northern Israel, they also spilled over in their application to Judah also. God's anger at all of Israel's pride and wickedness was approaching the flash point.

Before leaving these first four verses, we wish to notice somewhat further the question:

WHERE WILL YE LEAVE YOUR GLORY?

This is the third in a series of questions regarding ultimate values as contrasted with that which is earthly, temporary, and ephemeral. Every mortal who gives his life to the amassing of treasures, the pursuit of power, or in chasing the butterflies of happiness supposed to lie at the foot of some fantasy rainbow - every such mortal should ask himself, "What are you going to do with it?" What will it be worth to you in the Day of Judgment? and, how is it going to help you when calamity comes upon you?" our Lord raised the same soul-searching question when he addressed the rich fool of Luke 12:20: "Whose shall those things be?" (KJV) "You cannot save them. With whom will ye deposit your riches, your magnificence, your treasures, your grand apparel? Is there anyone to whom you can flee? anyone who can protect you from the wrath of God?"

Barnes' Notes on the Whole Bible

And what will ye do - The prophet here proceeds to denounce the judgment, or punishment, that would follow the crimes specified in the previous verses. That punishment was the invasion of the land by a foreign force. ‘What will ye do? To whom will you fly? What refuge will them be?’ Implying that the calamity would be so great that there would be no refuge, or escape.

In the day of visitation - The word “visitation” (פקדה p^eqûddâh) is used here in the sense of God’s coming to punish them for their sins; compare Job 31:14; Job 35:15; Isaiah 26:14; Ezekiel 9:1. The idea is probably derived from that of a master of a family who comes to take account, or to investigate the conduct of his servants, and where the visitation, therefore, is one of reckoning and justice. So the idea is applied to God as designing to visit the wicked; that is, to punish them for their offences; compare Hosea 9:7.

And in the desolation - The destruction, or overthrowing. The word used here - שׁואה shô'âh - usually denotes a storm, a tempest Proverbs 1:27; and then sudden destruction, or calamity, that sweeps along irresistibly like a tempest; Zephaniah 1:15; Job 30:3, Job 30:14; Psalms 35:8.

Which shall come from far - That is, from Assyria, Media, Babylonia. The sense is, ‘a furious storm of war is about to rage. To what refuge can you then flee? or where can you then find safety?’

Where will ye leave your glory - By the word “glory” here, some have understood the prophet as referring to their aged men, their princes and nobles, and as asking where they would find a safe place for them. But he probably means their “riches, wealth, magnificence.” Thus Psalms 49:17 :

For when he dieth, he shall carry nothing away;

His glory shall not descebd after him.

See also Hosea 9:2; Isaiah 66:12. The word “leave” here, is used in the sense “of deposit,” or commit for safe keeping; compare Job 39:14. ‘In the time of the invasion that shall come up like a tempest on the land, where will you deposit your property so that it shall be safe?’

Calvin's Commentary on the Bible

3.And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar

In the day of visitation. By visitation is here meant judgment, for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation, therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs.

Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble!

And when the desolation shall come from afar. When he says from afar, it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west.

To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men.

They will have judgment without mercy who have showed no mercy. (James 2:13.)

This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God.

Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, “What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?” But as this was a forced rendering, I rather think that Isaiah asks, “Where will they find a safe hiding-place in which they may deposit their glory ?” Thus I consider the meaning to be, to leave, ⁽¹⁵⁷⁾ for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee ? and, “Where will you find a refuge for your glory in order to preserve it?” But perhaps a preference will be given to a different view, which I have noted in the margin; ⁽¹⁵⁸⁾ for the verb עזב (gnazab) signifies also to strengthen. Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. (Psalms 83:13.)

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

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

Smith's Bible Commentary

Chapter 10

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! ( Isaiah 10:1-2 )

And this is the thing that upsets me most. I think about these computerized letters and all. If they go out to these poor little widows on Social Security and these little, you know, these people are sending in their money to these guys that are driving Cadillacs and living high. That just galls me. They're making a prey of the widows; they're robbing the fatherless. These people that can't afford it, and yet they don't have enough sense to read between the lines and they send in their pension money to these fellows. Oh, that is upsetting to me. They live in fancy mansions and... God's going to deal with them. Woe unto them! You bet your woe!

In II Peter, chapter 2, "But there were false prophets also among the people, even as there shall be false teachers among you." How are you going to know them? "Who privately will bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through [this is how you recognize them, through] covetousness shall they with feigned words make merchandise of you" ( 2 Peter 2:1-3 ).

Any time a person by flattery or feigned words seeks to make merchandise of you, you know he's a false prophet. A true shepherd is interested in feeding the flock rather than fleecing the flock. Pray for me. God help me. I could... The Bible says suffer not thy mouth to cause thee to sin. And I have to be careful that I don't let my mouth get me into deeper trouble.

And what will you do in the day of visitation ( Isaiah 10:3 ),

That is the day when God visits in His judgment.

in desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still ( Isaiah 10:3-4 ).

Going deeper and deeper, and yet they continue in their ways and God's hand is still stretched out. So God is going to use Assyria now as a rod to punish the Northern Kingdom.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither does his heart think so; but it is in his heart to destroy and cut off nations not a few. For he saith, Are not my princes altogether kings? Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus? ( Isaiah 10:5-9 )

In other words, I've destroyed these other capital cities. I've destroyed these other nations, and aren't one just like another? I'll just go through and wipe them all out.

Now here's an interesting thing. God says, "I'm going to use Assyria as the rod of my judgment to come down and to wipe out Samaria." And yet, though Assyria is used as God's rod of judgment, because Assyria destroys God's people, then God's going to wipe out Assyria. They didn't realize that they were being used of God in this and they began being lifted up in pride.

Now the interesting thing when you go back into Chronicles and you read of Hezekiah, when Sennacherib came against Jerusalem and he began to challenge the men who were sitting there on the wall, he said, "Don't let Hezekiah the king tell you that God is going to take care of things. That God will defend you. For where are the gods of the Syrians?" And he began to name all of these nations that they have conquered. "Their gods weren't able to help them and neither is your God able to help you. Don't listen to Hezekiah. He's telling you just, you know, 'Don't worry, God can take care.' Listen, the other gods weren't able to handle them and your God isn't able to handle you." And the very thing that Isaiah predicted is actually the very taunt that the Assyrian ambassador spoke against the people.

And so because God said, "Because they said I'm not able to defend, watch what I'm going to do." And in one night the angel of the Lord went through the camp of the Assyrians and wiped out 185,000 of the first line troops. Just broke the back of the Assyrian invasion. They woke up in the morning, the Israelis did, and looked out, and their enemy was just nothing but a bunch of corpses out there. A hundred and eighty-five thousand in one night. An angel of the Lord.

That is always interesting to me to realize what one angel can do in one night, because I remember the statement of Jesus when Peter drew his sword to defend the Lord. You know, so many times we're seeking to defend the Lord. "I'll defend You, Lord." The day the Lord needs my defense He's in big trouble. The day He...just like the day He needs my support to keep His program going. If He's not able to keep His own program going, I'll never keep it up. Jesus said to Peter, "Hey, put away your sword. Don't you realize, Peter, I could call ten thousand angels that would come to my defense right now? In fact, they're chomping at the bit. Don't you realize I could call 10,000 angels? Put your sword away, Peter. The cup that the Father has given Me to drink, shall I not drink it? I'm in control, Peter. Don't worry about. I'm on the throne; I'm in control, Peter. Put your sword away now. I'm in control. I could call 10,000. I could get out of this if I wanted," is what He is saying. "But the cup that the Father has given Me to drink, shall I not drink it?"

If one angel could wipe out 185,000 Assyrians in one night, surely the 10,000 angels could have delivered Him easily out of the hand of those Roman soldiers and the high priest and anybody else. But He drank the cup for you and for me. He submitted Himself unto the will of the Father and He paid the price that you might have redemption. That you might have the forgiveness of your sins. That you might be able to dwell with Him eternally in His kingdom.

Now, inasmuch as He has purchased that for you, isn't it rather ridiculous that a person not accept now the offer that He gives? Since He's paid the price for it. And all you have to do is accept it. It is rather foolish not to accept it.

So the Assyrians are going to be lifted up with pride because God is delivering Samaria into their hands. They're going to think that they've done it themselves.

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

In other words, they're going to think that their gods are superior and that's why they are conquering these other lands, because their gods are superior. And that's exactly what Sennacherib said. Rabshakeh who was the spokesman for Sennacherib.

Wherefore it shall come to pass, when the Lord hath performed his whole work upon mount Zion and upon Jerusalem, I will punish [the Assyrians,] those with a stout heart of the king of Assyria, and the glory of his high looks ( Isaiah 10:12 ).

"I'll put him down," and God did. Wiped them out, 185,000. And Rabshakeh went back and was assassinated in his temple, even as the prophet declared he would be.

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, I have robbed their treasures, and I have put down the inhabitants like a valiant man: And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped ( Isaiah 10:13-14 ).

So the Assyrian began to exalt himself. "I, I, I, I have done all of this," not realizing that he was just a tool that God had used. He was just an instrument that God had used. And inasmuch as he was just an instrument in the hand of God, God said,

Shall the axe boast itself against him that chops with it? ( Isaiah 10:15 )

The axe is only the instrument. The axe without a man's hand, without the man's arm is just lying there dormant. It can't do a thing. It's only when the axe is being used by a man that it can have any value in chopping.

shall the saw boast against the guy who is shaking it? ( Isaiah 10:15 )

In other words, the instrument should never seek to take glory in itself. The glory should go to the one who uses the instrument, for the instrument by itself can do nothing.

Now what a lesson that is for us tonight who seek to be instruments in the hand of God. "Shall the axe boast against him that hews with it or the saw against him who is shaking it?" All I can be is an instrument in the hand of God. Anything that comes forth of any value out of my life I cannot take credit for it. I am only an instrument, and if God's hand isn't upon me, if God isn't using me, then whatever I do is absolutely worthless and useless. Without God's hand I'm just lying dormant. I can't do a thing. Of and in myself I can do nothing. And therefore it would be totally wrong and foolish for me to try to take credit for anything that God has wrought, because at best I am only an instrument in the hand of God. And the glory and the credit to whatever has been accomplished should always go to God, never to the instrument. The instrument is never to boast or glory itself or in itself. It is only an instrument and nothing more.

Your life is just an instrument in the hand of God. And if God uses you, praise the Lord, that's great. But don't take glory for it. Don't think, "Oh, look at me, God used me. Well, the reason why He used me is because I was so sharp." You know, some way we want to get credit in there for ourselves. Not so. Just be an instrument. Let God use you. And then give glory to God for whatever comes of it, because to God be the glory, great things He has done.

as if the rod could shake itself ( Isaiah 10:15 )

Can't. Assyria's My rod but it can't shake itself.

against them that lift it up, or as if the staff should lift up itself, as if it were no wood. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; and shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth. And the rest of the trees of his forest shall be few, that a child may write them ( Isaiah 10:15-19 ).

In other words, He's going to wipe them out and a child will be able to count the remnant that remains. And a child could count the soldiers that came back from the Assyrian invasion of Judah after God fulfilled His word and wiped them out. Because of their pride, because they began to glory in themselves, rather than the fact that God was using them.

Now Isaiah looks forward to a yet future day, very soon to be fulfilled. When God preserves His remnant in the Great Tribulation, as God takes the remnant and preserves them down at the rock city of Petra during the time of the Great Tribulation. We will get more of this when we get to chapter 16 and chapter 26. But now Isaiah looks forward to the Great Tribulation.

And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth ( Isaiah 10:20 ).

You see, they have been deceived by the antichrist, who when he comes into power, he makes a covenant with the nation Israel whereby he helps them to rebuild their temple. And because he helps them to build their temple, they're going to acclaim him as their Messiah. An interesting thing today, if you go to Israel and you ask them about the Messiah, of course, they disclaim Jesus Christ as being the Messiah. You talk to the Orthodox Jew, they'll tell you they're expecting the Messiah any time. In fact, there's a little prophet going up and down the streets of Jerusalem telling them that their Messiah is coming in 1981, '82. And the people are generally looking for the Messiah because the nation is in very serious shape. In fact, forty percent of the people in Israel in a recent poll said that they would prefer a dictator to their present form of government. Because the government has been inept in handling the crisis of the inflation and so forth, and people are really discouraged with their present form of government. Forty percent said they would like to see a dictatorship.

Now to these people, you talk to the Orthodox Jew and you say, "How are you going to recognize your Messiah when He comes?" And they will tell you, "He will help us build our temple." That's what the Orthodox Jew is looking for. A man to come and help them build their temple. Now that is what the antichrist is going to do. Jesus said, "I came to you in my Father's name, you did not receive Me. Another is going to come in his own name and him you're going to receive" ( John 5:43 ). And they're going to hail this man. They're going to acclaim him, "This is the Messiah." They said, "We're not looking for a divine Son of God. We're looking for a man like Moses. He's going to be just a man like Moses is a man, but he'll help us build our temple." I've had them tell me that over and over again.

Now the Bible tells us that's exactly what's going to happen. The prince of the people shall come, will make a covenant with the nation Israel, but in the midst of the seven-year period, after three-and-a-half years he'll break the covenant as he comes to the rebuilt temple, stands it and declares that he himself is God. So here we read about that.

The remnant that escaped. Jesus said when that happens, when you see the abomination of desolation standing in the holy place, as was spoken by Daniel the prophet, then flee to the wilderness. Don't even stop in your house to get your coat. Get out of here. So the remnant that flees from Jerusalem will no more again trust in the antichrist, but here will be the national conversion and they will turn to the Lord and begin to trust in Him. They will stay upon the Lord, the Holy One of Israel in truth. And they're going to turn, tremendous revival.

The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet only a remnant of them shall return: and the consumption decreed shall overflow with righteousness ( Isaiah 10:21-22 ).

God will destroy through the judgment the world, but just a remnant will make it through.

For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land ( Isaiah 10:23 ).

The Great Tribulation period.

Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. For yet a little while, and the indignation shall cease, and mine anger in their destruction. And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. 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 ( Isaiah 10:24-27 ).

That yoke that the antichrist puts upon them and all will be destroyed.

Now we are approaching the battle of Armageddon.

He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his [tanks, chariots or] carriages ( Isaiah 10:28 ):

Up into the area of Megiddo.

They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled. Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. Madmenah is removed; the inhabitants of Gebim gather themselves to flee. As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one ( Isaiah 10:29-34 ).

So the prediction of this coming, gathering together of the nations for the battle of Armageddon as they are gathering their tanks and all together in the area for the huge battle.

Now it is interesting that following in order, the eleventh chapter where we begin next week deals with the return of Jesus Christ in glory. "And there shall come forth the rod out of the stem of Jesse" ( Isaiah 11:1 ). And chapter 11 gets into the glorious Kingdom Age which we are seeing now. Of course, this chapter 10 as its beginning to frame around us the great day of the wrath of God. But to be followed by the glorious Kingdom Age.

So as you get into chapter 11, we get into a whole new dimension now as we move beyond this great slaughter and desolation to the glorious day of the Lord and the establishment of His kingdom. What a day that shall be! So next week we will continue chapters 11-15 in the prophecy of Isaiah.

Shall we stand.

May the Lord be with you and may your life be an instrument in God's hand this week. May you have that unusual joy of realizing God's hand is upon my life. He has used me. May God help you to share His love with those that are still sitting in darkness. And may you experience the anointing of God's Spirit upon your life in a new and a very special way as He empowers you to do His work. In Jesus' name. "

Dr. Constable's Expository Notes

The oppression of the helpless 10:1-4

Isaiah directed this last strophe against the unjust authorities and judges.

Dr. Constable's Expository Notes

When God brought Ephraim into judgment, he would have nowhere to hide and no one to protect him (cf. Matthew 24:45-51). Then he would be the needy without defense or recourse. For the fourth time, God promised that He would judge Ephraim (cf. Isaiah 9:12; Isaiah 9:17; Isaiah 9:21).

Ephraim, the Northern Kingdom, had more reason to fear God than he had to fear Assyria. Yahweh would discipline him because of his pride, corrupt leadership, selfishness, and oppression of his vulnerable citizens. He would not suffer defeat because of military inferiority but for moral inadequacy.

Gill's Exposition of the Whole Bible

And what will ye do in the day of visitation,.... Not in a way of grace and mercy, but of wrath and anger, as the following clause explains it, when God should come and punish them for their sins; and so the Targum,

"what will ye do in the day that your sins shall be visited upon you?''

it designs the Babylonish captivity, as the next words show; the same phrase is used of the destruction of the Jews by the Romans,

Luke 19:44:

and in the desolation [which] shall come from far? from Assyria, which was distant from the land of Judea: the word h for "desolation" signifies a storm, tumult, noise, and confusion; referring to what would be made by the Assyrian army, when it came upon them:

to whom will ye flee for help? Rezin king of Syria, their confederate, being destroyed; and Syria, with whom they were in alliance, now become their enemy, see Isaiah 9:11:

and where will ye leave your glory? either their high titles, and ensigns of honour, as princes, judges, and civil magistrates, which they should be stripped of; or rather their mammon, as Aben Ezra interprets it, their unrighteous mammon, which they got by perverting the judgment of the poor and needy, the widow and the fatherless, of which they gloried; and which now would be taken away from them, when they should go into captivity.

h לשואה "sub procella, quae a longinquo veniet", Cocceius; so the Targum renders it, "in tumult of tribulation".

Henry's Complete Commentary on the Bible

      1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;   2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!   3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?   4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.

      Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy (for all this his anger is not turned away) is repeated here (Isaiah 10:4; Isaiah 10:4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them--to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is,

      I. The indictment drawn up against these oppressors, Isaiah 10:1; Isaiah 10:2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record--the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe." Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments to righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Ecclesiastes 4:1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite.

      II. A challenge given them with all their pride and power to outface the judgments of God (Isaiah 10:3; Isaiah 10:3): "What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?" Job 31:14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things?Jeremiah 5:29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job 31:21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: "Where will you leave your glory, to find it again when the storm is over?" The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.

      III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them--those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, Isaiah 10:4; Isaiah 10:4. "This it will come to," says God, "without me, that is, because you have deserted me and driven me away from you." Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.

      And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.