Chapter 10
10:1 Woe to them that make wicked laws: and when they write, write injustice:
10:2 to oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob orphans.
10:3 What will you do in the day of visitation, and of the calamity which comes from afar? To whom will you flee for help? And where will you leave your glory?
10:4 That you be not bowed down under the bond, and fall with the slain? In all these things his anger is not turned away, but his hand is stretched out still.
10:5 Woe to the Assyrian, he is the rod and the staff of my anger, and my indignation is in their hands.
10:6 I will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.
10:7 But he shall not take it so, and his heart shall not think so: but his heart shall be set to grind to pieces, and to cut off nations not a few.
10:8 For he shall say:
10:9 are not my princes as so many kings? Is not Calano as Charcamis: and Emath as Arphad? Is not Samaria as Damascus?
10:10 How my hand has found the kingdoms of the idol, so also their images of Jerusalem, and of Samaria.
10:11 Shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her images?
10:12 And it shall come to pass, that when the Lord shall have performed all his works in mount Zion, and in Jerusalem, I will visit the fruit of the proud heart of the king of Assyria, and the glory of the haughtiness of his eyes.
10:13 For he has said: by the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man has pulled down them that sat on high.
10:14 And my hand has found the strength of the people as a nest; and as eggs are gathered, that are left, so have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or whimpered.
10:15 Shall the axe boast itself against him that cuts with it? Or shall the saw exalt itself against him by whom it is drawn? As if a rod should lift itself up against him that lifts it up, and a staff exalt itself, which is but wood.
10:16 Therefore the sovereign Lord, the Lord of hosts, shall send leanness among his fat ones: and under his glory shall be kindled a burning, as it were the burning of a fire.
10:17 And the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.
10:18 And the glory of his forest, and of his beautiful hill, shall be consumed from the soul even to the flesh, and he shall run away through fear.
10:19 And they that remain of the trees of his forest shall be so few, that they shall easily be numbered, and a child shall write them down.
10:20 And it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that strikes them: but they shall lean upon the Lord the Holy One of Israel, in truth.
10:21 The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.
10:22 For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted, the end abridged shall overflow with justice.
10:23 For the Lord God of hosts shall make an end, and an abridgment in the midst of all the land.
10:24 Therefore, thus says the Lord the God of hosts: O my people that dwell in Zion, be not afraid of the Assyrian: he shall strike you with his rod, and he shall lift up his staff over you in the way of Egypt.
10:25 For yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.
10:26 And the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.
10:27 And it shall come to pass in that day, that his burden shall be taken away from off your shoulder, and his yoke from off your neck, and the yoke shall putrefy at the presence of the oil.
10:28 He shall come into Aiath, he shall pass into Magron: at Machmas he shall lay up his carriages.
10:29 They have passed in haste, Gaba is our lodging: Rama was astonished, Gabaath of Saul fled away.
10:30 Whinny with your voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.
10:31 Medemena is removed: you inhabitants of Gabim, take courage.
10:32 It is yet day enough, to remain in Nobe: he shall shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem.
10:33 Behold the sovereign Lord of hosts shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled.
10:34 And the thickets of the forest shall be cut down with iron, and Libanus with its high ones shall fall.
322 . Woe to them that make wicked laws . Here he begins to threaten against foreign enemies who persecute them bodily:
and first, against those who lay waste,
second, against those who rejoice in this laying waste: in the year that king Achaz died (Isa 14:28).
The first of these is divided into two:
in the first, he threatens against the Assyrians who were taking the ten tribes captive and afflicting the two tribes;
in the second, against the Babylonians who take the two tribes captive: the burden of Babylon (ch. 13).
The first of these is divided into three:
in the first, he threatens the destruction of the enemies;
in the second, he promises the restoration of the people: and there shall come forth (ch. 11);
in the third, he places their thanksgiving: I will give thanks (ch. 12).
323 . And this chapter is divided into two parts:
in the first, he threatens against the princes of the two tribes, who trusted in the help of the Assyrians, namely Achaz, under whom this vision was written, as is read in 2 Kings 16:7;
in the second, against the Assyrians themselves: woe to the Assyrian (Isa 10:4). However, some begin chapter 10 there, and then it would be easier, because this part would thus not be distinguished from the preceding chapter.
324 . The first of these is divided into two:
in the first, the threat is set out;
in the second, the preparation of further punishment is shown: in all these things (Isa 10:4).
The first is divided into two:
in the first, he denounces their fault,
in the second, he threatens punishment: what will you do? (Isa 10:3).
He denounces the fault of the princes as to two things.
As to perverse lawgiving: woe to them that make wicked laws , in as far as the law is established by the decree of the prince, and when they write , in as far as it is confirmed in writing: for they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3); why do your disciples transgress (Matt 15:2).
Second, as to the intention of oppressing those who are powerless, either because of poverty: the poor , or because of low rank: humble : they crush as the dust (Amos 2:7); or because of weakness of sex: widows ; or because of age: orphans . Above: they judge not for orphans (Isa 1:23).
325 . What will you do? Here he threatens punishment,
and first, he takes away the remedy of escape. And this is threefold:
confidence in their own power: what will you do in the day of visitation, and of the calamity which comes from afar , as to the fortifying of their enemies or as to the prediction of the prophets: what will you do in the solemn day, in the day of the feast of the Lord? (Hos 9:5). Who can stand before the face of his indignation? (Nah 1:6).
Second, as to the friendship of the powerful: to whom will you flee for help? Behold there is no help for me in myself, and my familiar friends also are departed from me (Job 6:13).
Third, as to the glory of riches: and where will you leave your glory , as if to say: which will not profit you. What has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8).
326 . Second, he expresses the manner of punishment,
and first, the punishment of captivity: that you be not bowed down under , above: and the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled (Isa 2:17);
second, of killing: and fall with the slain : all of them slain, fallen by the sword (Ezek 32:24).
327 . In all these things . Here the preparation of further punishment is set out: this is explained as above.
328 . Woe to the Assyrian . In this part, he threatens against the Assyrians themselves, and this is divided into two parts:
in the first part the threat against the enemies who oppress them is set out;
in the second, the strengthening of the oppressed people: therefore, thus says the Lord (Isa 10:24).
The first of these is divided into three:
in the first, he denounces their fault;
in the second, he threatens punishment: therefore the sovereign Lord, the Lord of hosts, shall send (Isa 10:16);
in the third, he shows the effect of the punishment: and he shall run away (Isa 10:18).
And their fault consists in transgression of precept or in abuse of authority; hence, the first part is divided into three:
in the first, their commission of authority is set out;
in the second, their abuse of authority: but he shall not take it so (Isa 10:7);
in the third, the vainglory of the abuser: and it shall come to pass, that when the Lord shall have performed (Isa 10:12).
329 . Concerning the first, he does three things:
first, the office of scourging is committed to the Assyrians;
second, he designates the one who is deserving of scourges: I will send him to a deceitful nation (Isa 10:6);
third, he sets out the manner of scourging: to take away the spoils (Isa 10:6).
Concerning the first, he designates three things:
the one who scourges: woe , it nears you, the Assyrian , you who are the rod of my anger ;
the power of scourging: the staff , by which I myself scourge, is in their hands , that is, their power, that is, in execution;
and the scourging: my indignation is fulfilled through them, below: the Lord has broken the staff of the wicked, the rod of the rulers, that struck the people in wrath with an incurable wound (Isa 14:5–6).
330 . I will send him to a deceitful nation . Here he describes the one who is deserving of scourges, both as to the fault: a deceitful nation , because it does not keep its promise: all that the Lord has spoken, we will do (Exod 19:8); and as to the sentence, the people of my wrath , that is, whom I have already judged fit to be punished, I will send , I will inspire you to be fit to be punished: the Lord said to me: go up to this land, and destroy it (2 Kgs 18:25); to , that is, against.
331 . To take away . Here he sets out the mode of scourging as to the taking away of their things: take away spoils ; as to detention, lay hold ; as to the oppression of men: tread them down like the mire , for their baseness: I shall bring them to naught, like the mire in the streets (Ps 17:43).
332 . But he shall not take it so . Here the abuse of the power conceded to the Assyrian is set out, insofar as he exceeded the ends of the mandate;
and first, his intention is set out;
second, the motive of his intention is set out: for he shall say (Isa 10:8).
Concerning the first, he does two things:
first, he dismisses the fixed measure of the mandate, both as to the judgment of reason: but he shall not take it so , and as to the intention of the heart: his heart shall not think so , that is, he will assess the punishment;
second, he increases the punishment both as to manner: to grind to pieces , that is, utterly destroy everything, and as to number: nations not a few , but rather many, not only those to whom he was sent: you have devised confusion to your house, you have cut off many people, and your soul has sinned (Hab 2:10).
333 . For he shall say . Here his motive is set out;
and first, he argues,
second, he concludes: so shall I do to Jerusalem and her images (Isa 10:11).
Concerning the first, he first argues the servitude of kings: are not my princes as so many kings? He shall triumph over kings, and princes shall be his laughingstock (Hab 1:10).
Second, the subjugation of cities: is not Calano as Charcamis , below: for of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries (Isa 37:18).
Third, the destruction of idols: how my hand has found the kingdoms of the idol : wonderingly, as if to say: how was it that their gods did not resist me: who are they among all the gods of the nations that have delivered their country out of my hand, that God may deliver Jerusalem out of my hand? (2 Kgs 18:35).
334 . So shall I do to Jerusalem and her images . Here he concludes
first, from the nations to the entire people of Israel: so also their images of Jerusalem, and of Samaria ;
second, from the ten tribes to the two: shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her images?
He speaks the truth concerning Samaria, because they worshipped idols, but Ezechias had removed the idols from Jerusalem (2 Kgs 18:4); also perhaps some idols secretly remained, which he found in the part of the city that Sobna the scribe handed over to him; or he calls the ark and the other things that adorned the temple images : behold the house of Judah is like all other nations (Ezek 25:8).
335 . And it shall come to pass . Here he denounces his pride.
And first, his proud boasting is set out,
second, the occasion of his boasting: for he has said (Isa 10:13);
third, the rebuke of the boaster: shall the axe boast? (Isa 10:15).
Therefore he says: and it shall come to pass, that when the Lord shall have performed all his works in mount Zion , namely, the punishments by which he wishes to correct them, the proud heart , as to presumption of his doing, and the glory of the haughtiness of his eyes , as to his vainglory over his deeds, above: the lofty eyes of man are humbled (Isa 2:11).
336 . For he has said . Here he sets out the occasion of his glory from the great things which he had done,
and first, as to the condition of the doer;
second, as to the greatness of the deed: and I have removed ;
third, as to the ease of doing: and my hand has found (Isa 10:14).
He shows the condition of the doer as to the power of wars: by the strength of my own hand , as to the wisdom of counselors, and by my own wisdom : but for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: our mighty hand, and not the Lord, has done all these things (Deut 32:27).
337 . The greatness of the deed is measured from three things:
from the multitude of kingdoms; hence he says, and I have removed the bounds of the people : he speaks like someone who acquires many fields and removes the bounds by which the separate possessions were divided;
as to the plundering of princes: and have taken the spoils of the princes ;
as to the subjugation of kings: and as a mighty man has pulled down them that sat on high , namely, on the seat of the king: whom he would, he set up: and whom he would, he brought down (Dan 5:19).
338 . The ease of doing is determined as to three things:
as to absolute subjection: and my hand has found the strength of the people as a nest , which is in the power of the finder, below: and it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest (Isa 16:2);
as to easy destruction: and as eggs are gathered, that are left, so have I gathered all the earth , it was so easy: but he will gather together unto him all nations, and heap together unto him all people (Hab 2:5);
as to the removal of all contradiction: and there was none that moved the wing , that is, the hand—for a bird defends itself with its wing— or opened the mouth , to contradict, or whimpered , which is how wolves or birds lament: son of man, behold I take from you the desire of your eyes with a stroke, and you shall not lament, nor weep; neither shall your tears run down (Ezek 24:16).
339 . Shall the axe boast itself? Here the rebuke of the boaster is set out, because he is like an instrument, which cannot work except by the movement of the craftsman: the axe , for killing the wicked; shall the saw , for separating the good from wicked, exalt itself ; a rod , for correcting; a staff , for supporting those corrected: why doth your spirit swell against God, to utter such words out of your mouth? (Job 15:13).
340 . Therefore the sovereign Lord, the Lord of hosts, shall send leanness . Here he threatens punishment. And concerning this, he does three things:
first, he threatens the judgment of punishment;
second, he determines the manner of punishment: and under his glory ;
third, the effect of punishment: and he shall run away through fear (Isa 10:18).
Among his fat ones , the powerful and the rich, below: and the Lord of hosts shall make unto all people in this mountain, a feast of fat things (Isa 25:6).
341 . And under . Here the manner of punishment is determined, which was through burning; and three things are set out.
First, the species of punishment: his glory , that is, the multitude of his host; under , that is, under his clothes, for bodies were cremated in intact clothing, above: and your strength shall be as the ashes of tow, and your work as a spark (Isa 1:31).
Second, the one bringing the punishment, the Holy One of Israel, God, or the angel Michael, to whom that people was committed: behold Michael, one of the chief princes, came to help me (Dan 10:13); as a fire , for he will punish them through fire: all the land shall be devoured by the fire of his jealousy: for he shall make even a speedy destruction of all them that dwell in the land (Zeph 1:18).
Third, the one suffering the punishment, both as to the lowly, his thorns and his briers , which do not grow much; and the glory of his forest , of Lebanon, as to the great, whom he compares to high trees of Lebanon because of their dignity; from the soul even to the flesh , for they died both in soul and in body, above: for wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high (Isa 9:18).
342 . And he shall run away through fear . Here the effect of the punishment is set out.
And first, the effect on the enemy as to their flight: and he shall run away through fear . As to their small number, and they that remain of the trees , for Sennacherib literally fled with few, namely, with ten: you shall remain few in number, who before were as the stars of heaven for multitude (Deut 28:62).
343 . Second, the effect on the people: and it shall come to pass , as to three things in which they offended, namely,
in their trust in the nations: upon him that strikes them , because even those from whom they sought help sometimes afflicted them, they that shall escape , either to Ezechias or to other nations: they leaned upon you (Ezek 29:7).
344 . Second, as to their worship of idols, both as to manner, for in truth, the remnant , against what is said in 1 Kings 18:21: how long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him ; and as to the converted, the remnant of Jacob , who were left by the Assyrians: save, O Lord, your people, the remnant of Israel (Jer 31:7). And he confirms the promise: for if your people, O Israel, shall be as the sand of the sea : I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore (Gen 22:17).
345 . Third, as to the justice of their works;
and first, he sets out the promise: the end abridged , that is, the destruction made brief in the army of Sennacherib, shall overflow with justice , that is, he will make justice overflow in the people, below: let us have pity on the wicked, but he will not learn justice: in the land of the saints he has done wicked things (Isa 26:10).
Second, he places the confirmation: for the Lord God of hosts shall make an end : with a flood that passes by, he will make an utter end of the place thereof (Nah 1:8); in the midst of all the land , that is, in Jerusalem, which is in the middle of the land: this is Jerusalem, I have set her in the midst of the nations, and the lands round about her (Ezek 5:5). Romans 9:27 interprets this as concerning the remnant of those to be saved; and the abridged word , as the Septuagint reads, is the word of the Gospel: on these two commandments depends the whole law and the prophets (Matt 22:40); or the Word incarnate.
346 . Therefore, thus says the Lord . Here the strengthening of the people is set out, and concerning this, he does two things.
First, he sets out the strengthening: be not afraid , below: fear not, you worm of Jacob, you that are dead of Israel (Isa 41:14).
Second, he explains their escape,
and first, in general,
second, in particular: he shall pass into Magron or he shall come into Aiath (Isa 10:28).
Concerning the first, he does three things.
First, the affliction is set out: with his rod , that is, with the affliction of siege and plunder, and his staff , breaking into pieces, in the way of Egypt , for, hearing that the king of Ethiopia had come out from his land (as it says in 2 Kings 19:9), the king of Assyria left the land, and on his return, destroyed the cities which he found coming by the way of Egypt: how is the strong staff broken, the beautiful rod? (Jer 48:17).
347 . Second, the destruction of those who afflict them: for yet a little .
Concerning which is first noted hastening: yet a little in relation to eternity or in relation to the time in which they will afflict them: very shortly I will pour out my wrath upon you (Ezek 7:8);
second, the magnitude of the punishment: my indignation shall cease , as to punishment, wrath , as to vengeance;
third, the ease of punishing, my < . . . > (Judg 7:25); and over the sea , the Red Sea: and he shall lift it up (Exod 14:21–29), against you, first, in the way of Egypt , because you trusted in the Egyptians.
348 . Third, the liberation that follows is set out,
and first, the liberation: his burden shall be taken away : and it shall come to pass in that day, says the Lord of hosts, that I will break his yoke from off your neck, and will burst his bands (Jer 30:8);
second, the reason for the liberation: at the presence of the oil , of divine mercy, above: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil (Isa 1:6).
349 . He shall come into Aiath . Here their escape is described in particular.
And first, the oppression is set out, numbering the cities through which he passed coming from Egypt to Jerusalem: he shall come from Egypt, into Aiath, he shall pass , in haste, into Magron ; at Machmas , a certain city, he shall lay up his carriages , he shall send away part of his goods so that he might come unencumbered. They have passed in haste , unimpeded by the resistance of those cities; Gaba is our lodging , the voice of the army which rested there; Rama was astonished , that is, it feared, because he was near; Gabaath of Saul , the royal city in the time of Saul. Whinny , in the manner of horses; attend, O Laisa , how you may flee, and similarly, you, poor Anathoth , for it was a little village. Medemena is removed ; it fled, and similarly, the inhabitants of Gabim ; the voice of Sennacherib to his army: take courage : it is yet day enough, to remain in Nobe , which is a village near Jerusalem; as if to say: there is yet enough of the day that we can pitch our tents there, for it had been foretold to him that, if he drove to that point on that day, it would be conquered. Or: you inhabitants of Gabim, take courage , for the enemy is near. He shall shake his hand , like someone threatening, below: against the Holy One of Israel. By the hand of your servants you have reproached the Lord (Isa 37:23–24).
350 . Second, the destruction of the enemy: behold the sovereign .
And first, ease on the part of the one who punishes: he shall break the earthen vessel , like what was done by Gideon (Judg 7:19–20);
second, universality on the part of those who are punished: the tall , as to those strong in body, the lofty , as to princes, the thickets of forest , as to the multitude of the people, that is, the shrubs which make a forest dense, and Libanus , Sennacherib himself, who was killed by his sons, below (ch. 27).
The Gloss interprets this verse mystically: he shall break the earthen vessel , in the passion of Christ .
351 . Note on the words, and the light of Israel shall be as a fire (Isa 10:17): that our God is called a fire,
first, because he is subtle; and as to this, he is called subtle as to substance, because he is called spirit: God is a spirit (John 4:24);
second, as to knowledge, because he is piercing: for the word of God is living and effectual and more piercing than any two edged sword (Heb 4:12);
third, as to appearance, because he is invisible: whence then comes wisdom? (Job 28:20); and below this: it is hid from the eyes of all living (Job 28:21), or: all men (Job 36:25).
Second, because he is full of light: but that he is full of light is evident
first, because he manifests as to the intellect: in your light we shall see light (Ps 35:10[36:9]);
second, because he delights as to the affections: what manner of joy shall be to me, who sit in darkness and see not the light of heaven? (Tob 5:12);
third, because he directs as to action, below: the Gentiles shall walk in your light, and kings in the brightness of your rising (Isa 60:3).
Third, because he is hot:
and this is so, first, because he vivifies: you perhaps will warm them in the dust? (Job 39:14); from above he has sent fire into my bones, and has chastised me (Lam 1:13);
second, because he cleanses: the vapor of the fire wastes his flesh, and he fights with the heat of the furnace (Sir 38:39);
third, because he devastates: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).
Fourth, because he is light:
and this is so, first, because of his motion, for the Lord has made all things for himself (Prov 16:4);
second, because of his position, for he dwells on high (Ps 112[113]:5);
third, because of his unmixed manner: wisdom reaches everywhere, by reason of her purity. For she is a vapor of the power of God (Wis 7:24–25).