Verse-by-Verse Bible Commentary
Isaiah 10:5

Clarke's Commentary

Verse Isaiah 10:5. O Assyrian - "Ho to the Assyrian"] Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it appears from Isaiah 10:9-11 of this chapter, that this prophecy was delivered after the taking of Samaria by Shalmaneser; which was in the sixth year of the reign of Hezekiah: and as the former part of it foretells the invasion of Sennacherib, and the destruction of his army, which makes the whole subject of this chapter it must have been delivered before the fourteenth of the same reign.

The staff in their hand - "The staff in whose hand"] The word הוא hu, the staff itself, in this place seems to embarrass the sentence. I omit it on the authority of the Alexandrine copy of the Septuagint: nine MSS., (two ancient,) and one of my own, ancient, for ומטה הוא umatteh hu, read מטהו mattehu, his staff. Archbishop Secker was not satisfied with the present reading. He proposes another method of clearing up the sense, by reading ביום beyom, in the day, instead of בידם beyadam, in their hand: "And he is a staff in the day of mine indignation."

Bridgeway Bible Commentary

Assyria’s pride and punishment (10:5-34)

God is angry with the rebellious people of Israel and has used Assyria to punish them (5-6). Assyria, however, has no concern for God’s purposes and thinks it has won its victories by its own might. It therefore decides to attack Jerusalem, confident that it will conquer Judah as it has conquered other nations (7-9). It thinks that because the gods of other nations have not been able to save them from Assyria’s might, the God of Judah will not be able to save Jerusalem (10-11). This boastful self-confidence and lack of respect for Yahweh is Assyria’s big mistake. God will not allow it to go unpunished (12-14).
Assyria is merely a tool that God uses to do his work, but when that tool tries to make itself greater than the one who uses it, it must be destroyed. Assyria will come to a humiliating end. It will be like a mighty forest that is burnt down, like a strong soldier who grows sick and dies (15-19).
Israel may be destroyed and Judah attacked, but God will always preserve the remnant of faithful believers who trust in him and not in military alliances. Those who trust in Assyria will come under Assyria’s power, and in the end will cause their nation to be taken into captivity. But a remnant will return and rebuild the nation (20-23).
On the basis of these certainties, Isaiah appeals to Judah once again not to fear Assyria nor to ask help from it. Assyria will be defeated, just as enemies in Israel’s past history have been (24-27). Isaiah then paints a vivid picture of an Assyrian attack on Jerusalem - the setting up of the base camp, the rapid approach over the mountains and through the valleys, the conquest of towns along the way, the flight of the citizens (28-32). But the Assyrian army is suddenly smashed by God, like a giant tree that is chopped down and comes crashing to the ground (33-34).

Coffman's Commentaries on the Bible

"Ho Assyrian, the rod of mine anger, the staff in whose hand is mine indignation! I will send him against a profane 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 doth his heart think so; but it is in his heart to destroy, and to cut off nations not a few. For he saith, Are not my princes all of them kings? Is not Calno as Carchemish? Is not Hamath as Arpad? is not Samaria as Damascus? As my hand hath found the kingdoms of the idols, whose graven images did excel them of Jerusalem and of Samaria; shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?"

Rawlinson, in his outline of Isaiah, made this the beginning of the division reaching through Isaiah 23, but, following Robinson (See Introduction), we believe the close connection with the fate of Judah and Jerusalem indicate rather that it belongs with the first division, Isaiah 1-12.

"Ho Assyrian" This paragraph prophecies the destruction of Assyria, and at the same time also identifies this evil power as "The Rod" of God with which Jehovah will punish his hypocritical and profane people Israel. Assyria is thus the instrument God will use for the accomplishment of his purpose to punish Israel. This metaphor of God's using wicked nations to achieve his purpose, and then turning upon those wicked powers in their ruin to punish them and destroy them is extensively mentioned in the Old Testament. Back in Isaiah 7:20 Assyria was identified as "God's razor, other examples of the recurrence of this metaphor identify such wicked powers as "God's bows" (Isaiah 13:17), "God's battle-ax" (Jeremiah 51:20), and "God's arrows" (Jeremiah 51:11).

The words "Ho Assyrian" actually mean, "Woe betide this Assyria" as in James Moffatt's translation of the Old Testament. Cheyne rendered it, "Woe is Asher."T. K. Cheyne's Commentary, p. 69

"A profane nation" According to Rawlinson, hypocritical or a corrupt nation would be preferable to profane in this verse.G. Rawlinson, Pulpit Commentary, p. 185,

"However he meaneth not so" This means that Assyria had no intention or desire whatever to serve God's purpose in the destruction of Israel. Ah no! Assyria was motivated by blood-lust, insatiable greed and ambition, sadistic cruelty, and arrogant opposition to God himself, totally unaware, that when he had shortly fulfilled God's purpose, the Lord would also totally destroy Assyria. Rabshakeh's proud boast that he had Jehovah with him when he went up against Jerusalem (2 Kings 18:25) was more than likely nothing but a ploy to frighten the city. "He had probably heard of the prophecies of the Judean prophets."Homer Hailey, p. 113.

Isaiah 10:8-11 carry the arrogant boasts of Assyria. They do not for an instant see that God is using them. No! All of their exploits are due to their own power and their own devices! Just look at the cities they have already destroyed! Look at the gods they have already defeated. "Insignificant little Judah with their puny gods (nothing to compare with the costly and excellent idols of cities already taken), they declared, would easily fall."Gleason L. Archer, Wycliffe Bible Commentary, p. 620

This paragraph raises a question regarding the date of this prophecy. Hailey quoted Young as giving the dates when the cities mentioned here were taken by the Assyrians: "Calno in 738 B.C.; Carchemesh on the Euphrates in 717 B.C.; Hamath on the Orontes in 720 B.C.; Arpad in 740, 720 B.C.; Samaria in 722 B.C.; and Damascus in 732 B.C."Homer Hailey, p. 114 Delitzsch believed the prophecy was written before these conquests took place, because Isaiah often spoke of future events as having already taken place.Ibid. Hailey believed it more probable that "This prophecy was written between the dates of the fall of Carchemesh (717 B.C.) and that of Sennacherib investiture of Jerusalem in (702-701 B.C.)."Ibid.

It appears to us that there may be good reasons for accepting the position of Delitzsch on this. McGuiggan's warning that we should remember that, "Isaiah often speaks of things having been accomplished that are still in the future,"Jim McGuiggan, p. 110. most certainly should be heeded. We shall observe many examples of this use of the present or the past tense for speaking of future events in Isaiah. First, "Isaiah 10:20-23 leave an impression that Ephraim has not fallen yet."Ibid., p. 112.

"The Assyrians' argument in Isaiah 10:10-11 is: "How can Jerusalem, with fewer gods to protect it, hope to hold out successfully?."J. R. Dummelow, J. R. Dummelow's Commentary, p. 422.

Barnes' Notes on the Whole Bible

O Assyrian - The word הוי hôy, is commonly used to denounce wrath, or to indicate approaching calamity; as an interjection of threatening; Isaiah 1:4. ‘Wo sinful nation;’ Isaiah 10:8, Isaiah 10:11, Isaiah 10:18, Isaiah 10:20-21; Jeremiah 48:1; Ezekiel 13:2. The Vulgate so understands it here: Vae Assur; and the Septuagint, Οὐαι Ἀσσυρίοις Ouai Assuriois - ‘Woe to the Assyrians.’ So the Chaldee and the Syriac. It is not then a simple address to the Assyrian; but a form denouncing wrath on the invader. Yet it was not so much designed to intimidate and appal the Assyrian himself as to comfort the Jews with the assurance that calamity should overtake him. The ‘Assyrian’ referred to here was the king of Assyria - Sennacherib, who was leading an army to invade the land of Judea.

The rod of mine anger - That is, the rod, or instrument, by which I will inflict punishment on a guilty nation. The Hebrew would bear the interpretation that the Assyrian was, an object against which God was angry; but the former is evidently the sense of the passage, as denoting that the Assyrian was the agent by which he would express his anger against a guilty people. Woe might be denounced against him for his wicked intention, at the same time that God might design to make use of his plans to punish the sins of his own people. The word “anger” here, refers to the indignation of God against the sins of the Jewish people.

And the staff - The word “staff” here, is synonymous with rod, as an instrument of chastisement or punishment; Isaiah 9:4; compare Isaiah 10:24; Nahum 1:13; Ezekiel 7:10.

In their hand - There has been considerable variety in the interpretation of this passage. Lowth and Noyes read it, ‘The staff in whose hand is the instrument of my indignation.’ This interpretation Lowth adopts, by omitting the word הוא hû' on the authority of the Alexandrine copy of the Septuagint, and five manuscripts, two of them ancient. Jerome reads it, ‘Wo to the Assyrian! He is the staff and the rod of my fury; in their hand is my indignation.’ So Forerius, Ludovicus, de Dieu, Cocceius, and others. Vitringa reads it, ‘And in the hands of those who are my rod is my indignation.’ Schmidius and Rosenmuller, ‘And the rod which is in their hands, is the rod of mine indignation.’ There is no necessity for any change in the text. The Hebrew, literally, is, ‘Wo to the Assyrian! Rod of my anger! And he is the staff. In their hands is my indignation.’ The sense is sufficiently clear, that the Assyrian was appointed to inflict punishmerit on a rebellious people, as the instrument of God. The Chaldee renders it, ‘Wo to the Assyrian! The dominion (power, ruler) of my fury, and the angel sent from my face, against them, for a malediction. Septuagint, ‘And wrath in their hands.’

In their hand - In the hand of the Assyrians, where the word ‘Assyrian’ is taken as referring to the king of Assyria, as the representative of the nation.

Calvin's Commentary on the Bible

5.O Assyrian. What now follows relates to the threatening of punishment, but at the same time mingles some consolation for alleviating the distresses of the godly. Indeed, the greater part of the discourse is occupied with this doctrine, that all the afflictions which shall be brought upon them by the Assyrians are a temporary scourge inflicted by God, but that unbelievers, after having too freely indulged themselves, will at length be brought to submission. הוי (hoi) is sometimes an interjection expressive of lamentation, Ah! Sometimes it denotes addressing, O! Sometimes it means, as the old translator rendered it, Wo to. But here it cannot be explained in any other way than that God calls the Assyrians, or assumes the character of one who sighs, because he is compelled to inflict punishment on his people by means of the Assyrians

But when I more closely examine the whole matter, I rather come to this opinion, that here the Lord calls on the Assyrians, as if he armed them by his authority to carry on war. He had formerly said that they would come; but hypocrites are so careless that they are never moved by the fear of God, till his scourges are not only seen but felt. This is the reason why he now addresses them, Come; as if a judge called an officer and ordered him to put a malefactor in chains, or delivered him to the hangman to inflict capital punishment upon him. Thus the Lord calls the Assyrians to execute his vengeance by their hands.

And the staff in their hand is mine indignation. This may be viewed as referring to the Assyrian, and may be explained so as to be a repetition of the same statement, with a slight change of the words. But I distinguish between them in this manner, that the Assyrians are called the rod of God’s indignation; and next, that the swords and weapons with which they are furnished are nothing else than God’s anger; as if the Prophet had said, that God, according to his pleasure, made use of the Assyrians in the same manner as swords for the execution of his anger; and further, that although they bear swords, still there will be no reason to be afraid of them, except so far as the wrath of God shall be displayed against the Jews.

The general meaning is, “All the strength which the enemy shall possess proceeds from the wrath of God, and they are moved by his secret impulse to destroy the people, for otherwise he would not move a finger.” God declares that the staff which is carried in their hand is his anger, in order to inform the Jews that the blind attacks of the enemies are regulated by a heavenly providence. The phrase בידם (beyadam) ⁽¹⁶⁰⁾ is rendered by some, in place of them, or, into their country; but I do not approve of this, and it is too far-fetched. In a word, the Lord calls the Assyrians, as the ministers of his wrath, to punish the sins of his people by their hand, and declares that everything that is in their hand is his wrath

This doctrine has two objects in view; first, to terrify the ungodly, and to inform them that not in vain does the Lord threaten their destruction; next, he points out the reason why he punishes them. This was of the greatest importance for shaking off the sluggishness of the ungodly, who laughed to scorn all the discourses and threatenings of the Prophet. Secondly, this doctrine was of great importance when the people themselves began to be afflicted by the Assyrians; for then they actually saw that what the Prophets had foretold was not without foundation, and that these things did not happen by chance.

It will be objected, Why does he afterwards call the staff his anger, since he formerly said that the Assyrian is the rod of his indignation; for he ought rather to have spoken thus: “The Assyrian is my wrath, and the staff which he carries is the staff of my indignation.” But we need not solicitously detain ourselves with the words, when we understand the Prophet’s meaning. He calls men the staff of his anger, because he uses them like a staff. He calls men’s weapons the wrath of God, because they are not regulated by their own choice, but are proofs of the wrath of God. The Prophet therefore spoke appropriately, that we might not think that the wicked rush forward, without control, wherever their lawless passions lead them; but, on the contrary, that a bridle restrains and keeps them back from doing anything without the will of God.

Hence we ought to learn that the Lord acts even by the hand of the wicked. But here we must think and speak soberly; for it is proper to make a wise and judicious distinction between the work of God and the work of men. There are three ways in which God acts by men. First, all of us move and exist by him. (Acts 17:28.) Hence it follows that all actions proceed from his power. Secondly, in a peculiar manner he impells and directs the wicked according as he thinks fit; and although nothing is farther from their thoughts, still he makes use of their agency that they may kill and destroy one another, or that by their hand he may chastise his people. Of this method the Prophet speaks in this passage. Thirdly, when he guides by his Spirit of sanctification, which is peculiar to the elect. Whether, therefore, we are attacked by tyrants or robbers, or any other person, or foreign nations rise up against us, let us always plainly see the hand of God amidst the greatest agitation and confusion, and let us not suppose that anything happens by chance.

(160) In their hand. — Eng. Ver.

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

"Woe" (Heb. hoy) introduces a judgment oracle. Assyria was like a rod in God’s hand; He controlled her actions. He would send her to discipline godless Judah, against whom God’s fury burned: "to capture booty and to seize plunder" (Isaiah 10:6, the meaning of Maher-shalal-hash-baz’s name, Isaiah 8:1; Isaiah 8:3). However, Assyria was in for woe herself (cf. Isaiah 10:1) because she failed to acknowledge that she was under the sovereign authority of Yahweh.

Dr. Constable's Expository Notes

The instrument of destruction 10:5-11

Assyria was simply an unwitting tool in Yahweh’s hand that He would use to accomplish His purposes (cf. Habakkuk 1:12-17). This pericope is one of the greatest revelations of the relation between heaven and earth in the Bible. [Note: Motyer, p. 112.]

Dr. Constable's Expository Notes

The destruction of the destroyer 10:5-34

This segment presents Yahweh as the transcendent God who controls the destiny of all nations. He creates history just as He created the cosmos. The victory of the Assyrians did not prove the superiority of her gods, nor did Judah’s defeat mean that Yahweh was inferior. The whole passage contrasts sovereignties: Assyria’s and Yahweh’s.

Gill's Exposition of the Whole Bible

O Assyrian, the rod of mine anger,..... Either as calling him to come against the land of Israel to spoil it, so Kimchi; or as grieving that he was obliged to make use of him in such a manner against his people; or as threatening him with ruin. So the Targum, Septuagint, and all the Oriental versions render it, "woe to the Assyrian"; wherefore this, and what follows, serve to comfort the people of God; that though they should be carried captive by the Assyrians, yet they should be utterly destroyed, and a remnant of the Jews should be saved. The Assyrian monarch is called the "rod of God's anger", because he was made use of by him as an instrument to chastise and correct Israel for their sins:

and the staff in their hand is mine indignation; that is, the staff which was in the hand of the king of Assyria, and his army, with which they smote the people of Israel, was no other than the wrath and indignation of God against that people, and the execution of it, which he committed to them as instruments. Kimchi interprets "their hand" of the land of Israel, into which this staff was sent, the Assyrian, to smite and chastise them. The Targum is,

"woe to the Assyrian, the government of my fury; and an angel sent from before me against them for a curse.''

Henry's Complete Commentary on the Bible

      5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.   6 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.   7 Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.   8 For he saith, Are not my princes altogether kings?   9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?   10 As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;   11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?   12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.   13 For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:   14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.   15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.   16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.   17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;   18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth.   19 And the rest of the trees of his forest shall be few, that a child may write them.

      The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2 Kings 18:10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2 Kings 18:13; 2 Kings 18:17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here,

      I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (Isaiah 10:5; Isaiah 10:6): "O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath." Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amos 3:2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Psalms 17:13; Psalms 17:14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above,John 19:11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed.

      II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Habakkuk 1:12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so,Isaiah 10:7; Isaiah 10:7.

      1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts--he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Genesis 50:20. See Micah 4:11; Micah 4:12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart.

      2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations,Habakkuk 2:5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking.

      3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again.

      (1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (Isaiah 10:8; Isaiah 10:8): "My princes are altogether kings. Those that are now my princes are such as have been kings." Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Revelation 1:6. [2.] He had made himself master of their cities. He names several (Isaiah 10:9; Isaiah 10:9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, Isaiah 10:10; Isaiah 10:10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jeremiah 48:46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (Isaiah 10:13; Isaiah 10:13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: "I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down."

      (2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (Isaiah 10:13; Isaiah 10:13): "By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent;" not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net,Habakkuk 1:16. "This wealth is all gotten by my might and the power of my hand," Deuteronomy 8:17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (Isaiah 10:14; Isaiah 10:14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. "As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth." Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living.

      (3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, Isaiah 10:10; Isaiah 10:11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: "Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?" But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him.

      III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him.

      1. He shows the vanity of his insolent and audacious boasts (Isaiah 10:15; Isaiah 10:15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. "O what a dust do I make!" said the fly upon the cart-wheel in the fable. "What destruction do I make among the trees!" says the axe. Two ways the axe may be said to boast itself against him that hews with it:-- (1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom,Isaiah 10:13; Isaiah 10:13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Numbers 21:18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Psalms 9:20), the staff to know that it is but wood.

      2. He foretels his fall and ruin.

      (1.) That when God had done his work by him he would then do his work upon him, Isaiah 10:12; Isaiah 10:12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, 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. When God brings his people into trouble it is to try them (Daniel 11:35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin,Isaiah 27:9; Isaiah 27:9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Leviticus 26:41; Leviticus 26:42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them,Job 40:11, c.

      (2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, Isaiah 10:16; Isaiah 10:19. Observe,

      [1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One,Habakkuk 1:12.

      [2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, Isaiah 10:17; Isaiah 10:17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. "Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (Isaiah 27:4; Isaiah 27:4); they shall be devoured in one day, all cut off in an instant." When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. "Even the glory of his forest (Isaiah 10:18; Isaiah 10:18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away." Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases.

      [3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God?