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英語原文
The prophet, in this chapter, is dealing, I. With the proud oppressors of his people at home, that abused their power, to pervert justice, whom he would reckon with for their tyranny, Isa 10:1-4. II. With a threatening invader of his people from abroad, Sennacherib king of Assyria, concerning whom observe, 1. The commission given him to invade Judah, Isa 10:5,6. 2. His pride and insolence in the execution of that commission, Isa 10:7-11,13,14. 3. A rebuke given to his haughtiness, and a threatening of his fall and ruin, when he had served the purposes for which God raised him up, Isa 10:12,15-19. 4. A promise of grace to the people of God, to enable them to bear up under the affliction, and to get good by it, Isa 10:20-23. 5. Great encouragement given to them not to fear this threatening storm, but to hope that, though for the present all the country was put into a great consternation by it, yet it would end well, in the destruction of this formidable enemy, Isa 10:24-34. And this is intended to quiet the minds of good people in reference to all the threatening efforts of the wrath of the church's enemies. If God be for us, who can be against us? None to do us any harm.
1-4
The Condemnation of Oppressors (740 BC)
简体中文
欺压人的受谴责（主前740年）
¹ 祸哉！那些设立不义之律例的，和记录奸诈之判语的， ² 为要屈枉穷乏人，夺去我民中困苦人的理，以寡妇当作掳物，以孤儿当作掠物。 ³ 到降罚的日子，有灾祸从远方临到，你们怎样行呢？你们向谁奔逃求救呢？你们的荣耀存留何处呢？ ⁴ 他们只能屈身在被掳的人以下，仆倒在被杀的人以下。虽然如此，耶和华的怒气仍未转消；他的手仍伸不缩。
先知此处宣告祸患的对象，到底是以色列的、犹大的首领和审判官，还是两者都有，不能确定：若是针对以色列人，这些经文当与前一章的末了相连，这也很可能，因为那预言的负担（「虽然如此，他的怒气仍未转消」）在此处被重复（赛 10:4）；若是针对犹大人，那就表明神差遣亚述军队临到他们的特别用意——是要惩罚他们的官长行政不公，而这些官长又不能在法律上被追究。先知向他们说祸患，然后才向神自己的百姓说安慰。这里有：
一、向这些欺压人所起的诉状（赛 10:1,2）。他们被控告：1. 制定邪恶的法律和命令：他们「设立不义之律例」，违背天然的公正和神的律法；他们所「规定」的恶事，他们手下的人就「记录」它，登记它，并赋予它法律的正式形式。「祸哉！那策划规定这些律例的上级掌权者！他们并非高过神的追究。祸哉！那起草并记录这些律例的下级官吏——「记录奸诈之语的文士」——他们也不至于卑微到不在神的鉴察之内。主犯与从犯要同受祸患。」注意，行恶已是不好，存心蓄意地行恶、向许多人行恶、又使许多人有分于行恶的罪，就更加严重。2. 在执行所立的法律时颠倒是非。没有别的国民有如此公义的律例和典章，然而腐败的审判官却有办法「屈枉穷乏人」，阻止他们得着当得的理、收回属于他们的，因为他们贫穷缺乏，从他们身上得不着什么，也不能指望受贿。3. 以欺压那落在他们怜悯之下、本该保护的人来致富自己。他们把寡妇的房屋和产业当作掠物，又「抢夺孤儿」所剩下的那一点，因为孤儿没有人为他出头。在他们缺乏时不救济，在他们受屈时不为他们申冤，对于有财富有权势的人来说已是够大的罪了；但因「欺压者有权势、受欺压的无人安慰」（传 4:1）而抢夺他们，乃是如此野蛮的事，凡有人的天性或以色列人之名的人，似乎无人能行。
二、向他们这一切骄傲和权势所发出的挑战，要他们当面抵挡神的审判（赛 10:3）：「你们怎样行呢？你们向谁奔逃呢？你们能践踏寡妇和孤儿；但「神起来的时候，你们怎样行呢？」」（伯 31:14）。欺压穷人的大人物以为自己永不至被追究，再也不会听见这事，也不会因此遭祸；但「神岂不究察这些事吗？」（耶 5:29）。那些使别人荒凉的人，岂不也有荒凉临到他们吗？也许这荒凉要「从远方来」，所以可能许久才到；但它终必来到（缓刑并非赦免），且既从远方、从最意想不到的方位而来，就更加令人惊奇、更加可怕。那时这些不义的审判官将如何呢？如今他们「看见自己在城门口有帮助」（伯 31:21）；但那时他们要向谁奔逃求救呢？注意：1. 必有察访的日子来到，那是查询和发现的日子，是搜查的日子，要把每个人、每人的工作都带到真光照中。2. 察访的日子对一切恶人都是荒凉的日子，那时他们所有的安慰和指望都要失丧、归于无有，被埋葬在毁灭中，自己也被撇下荒凉。3. 不悔改的罪人必完全无助，不知在察访和荒凉的日子当怎样行。他们不能飞逃隐藏，不能争战自卫；他们没有避难所可以躲避眼前的恶（「你们向谁奔逃求救呢？」），也没有安全之地可以为自己保证更好的将来：「你们的荣耀要留在何处，好在风暴过后重新得着呢？」他们所得的财富就是他们的荣耀，他们却没有安全的地方可以存放，却必眼看它飞去。我们若以灵魂为我们的荣耀（本该如此），并以之为首要关怀，我们就知道当把灵魂留在何处，交在谁的手中，就是交在那信实的造化之主手中。4. 我们都当认真思考在察访的日子、在患难的日子、在死亡和审判的日子当怎样行，并要预备，使我们可以行得好。
三、对他们所宣告的判决，其中有些人注定被囚禁和被掳（「他们要屈身在被掳的人中间」，或「在他们之下」——那在罪中爬得最高的，在患难中受压最重、陷得最深），又有些人注定死亡：他们要先仆倒，于是仆倒在被杀之人的尸体之下。那践踏寡妇孤儿的，自己也必被践踏（赛 10:4）。「事情必到此地步，」神说，「『没有我』，就是说，因为你们离弃了我，把我从你们中间赶走。」那些在世上没有神、把他丢在背后、因而把自己赶出他保护之外的人，只能指望完全的灭亡。
然而，「虽然如此，他的怒气仍未转消」，这不仅表明神要继续与他们争辩，也表明他们要继续在其中惊吓；他们要以无可形容的恐惧看见他的手仍伸出抵挡他们，所剩下的不过是「战兢等候审判」。
英語原文
The Condemnation of Oppressors (740 BC)
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 (Isa 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, Isa 10:1,2. 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 so 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 (Ec 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 (Isa 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? Jer 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 not 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, Isa 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.
5-19
The Pride of the King of Assyria; Sennacherib's Pride Rebuked; Destruction of the King of Assyria (740 BC)
简体中文
亚述王的骄傲；西拿基立的骄傲受责；亚述王的毁灭（公元前740年）
⁵ 「亚述是我怒气的棍，他们手中的杖就是我的恼恨。
⁶ 我要打发他攻击亵渎的国民，吩咐他攻击我所恼怒的百姓，抢财为掠物，夺货为掠物，将他们践踏，像街上的泥土一样。
⁷ 然而他不是这样意思，他心也不这样打算；他心里倒想毁灭、剪除不少的国。
⁸ 他说：『我的臣仆岂不都是王吗？
⁹ 迦勒挪岂不像迦基米施吗？哈马岂不像亚珥拔吗？撒玛利亚岂不像大马士革吗？
¹⁰ 我手既找到列国的偶像，并且列国雕刻的偶像胜过耶路撒冷和撒玛利亚的偶像；
¹¹ 我怎样待撒玛利亚和她的偶像，岂不也照样待耶路撒冷和她的偶像吗？』
¹² 主在锡安山和耶路撒冷成就他一切工作的时候，主说：我必罚亚述王自大的心，和他高傲眼目的荣耀。
¹³ 因为他说：『我所成就的事，是靠我手的能力、我的智慧，因为我有聪明。我把列国的地界挪移，抢夺他们所积蓄的财宝，并且我像勇士一样使居民坐下。
¹⁴ 我的手找到列国的财宝，如同人找到雀鸟的窝；我也收聚全地，好像人收聚所撇弃的雀蛋；没有动翅膀的，没有张嘴的，也没有鸣叫的。』
¹⁵ 斧岂可向用斧砍木的自夸呢？锯岂可向用锯的自大呢？好比棍杖抡起那举棍的，好比棍举起自己，仿佛木棍一样。
¹⁶ 因此，主万军之耶和华必使亚述王的肥壮人变为瘦弱；在他的荣华之下必有火着起，如同焚烧一样。
¹⁷ 以色列的光必如火，他的圣者必如火焰；在一日之间，将他的荆棘和蒺藜焚烧净尽；
¹⁸ 又将他树林和肥田的荣耀全然烧尽，好像拿军旗的昏倒一样。
¹⁹ 他林中剩下的树必稀少，就是孩子也能写出来。
上一章预言了亚述王撒缦以色毁灭以色列国；这事在希西家第六年应验了（王下18:10）。那是彻底而最终的毁灭，头与尾尽都被剪除。本章则预言亚述王西拿基立对犹大国的管教；这预言在希西家第十四年应验了——那时这位强盛的君王，因他前任对十支派的胜利而大得鼓励，「上来攻击犹大一切坚固城，将城攻取，又围攻耶路撒冷」（王下18:13、17）；我们可想而知，希西家和他的全国虽不久前刚开始了归正的善工，却因此大大惊惶；但此事的结局甚好——亚述人归于混乱，希西家和他的百姓大得勉励，重新归向神。现在请看，
一、神在他主权里如何差派亚述王作他的仆人，把他仅仅当作工具，来成就他自己的旨意（赛10:5、6）：「亚述啊，要知道你是『我怒气的棍』，我要差遣你去作『我恼怒之民的鞭』。」请注意这里，1. 犹太人的品格如何败坏，尽管他们表面看来十分敬虔。他们是「亵渎（假冒为善）的国民」——他们口称信仰，尤其此时更自称归正，却并非真正敬虔，并非真正归正，并不如希西家使敬虔成为风尚之后他们所假装的那样好。当掌权者敬虔、宗教因此受人尊敬时，国民假冒为善乃是常事。有人读作「亵渎的国民」——希西家已大大医治了他们的拜偶像，如今他们却陷入亵渎不虔；不但如此，假冒为善本身就是亵渎：再没有人比那些称为神名下、又求告他名、却活在罪中的人更亵渎神的名了。他们既是亵渎、假冒为善的国民，便是神恼怒的百姓；他们卧在他的怒气之下，恐将被怒气所灭。注意，假冒为善的国民是神所恼怒的百姓；在宗教上的虚假，再没有什么比这更得罪神的了。请看罪带来了何等改变：那曾作神所选、所分别为圣、超乎万民之上的百姓，如今竟成了「他所恼怒的百姓」（参摩3:2）。2. 亚述王的地位何等卑微，尽管他表面看来十分伟大。他不过是「神怒气的棍」，是神所乐意用来管教他百姓的工具，「好叫我们被主惩治，免得和世人一同被定罪」。注意，世上的暴君不过是护理的工具。人有时是神的手、神的刀剑，用以杀戮（诗17:13、14），有时则是神的杖，用以管教。「他们手中的杖」——他们用以击打神百姓的——「就是他的恼恨」；正是他的怒气把杖交在他们手中，使他们能随意击打那些自以为可与他们匹敌的人。有时神使一个根本不事奉他的拜偶像之国，成为另一个不诚心实意事奉他的假冒为善之国的鞭。亚述被称为「神怒气的棍」，因为他是神所使用的。(1) 他的权能是从神而来的：「我要差遣他，我要给他一个命令。」注意，恶人的一切权能——尽管他们常用以敌挡神——却总是从他领受的。彼拉多若不是「从上头赐给他的」，就毫无权柄办基督（约19:11）。(2) 这权能的运用也是由神引导的。亚述「要抢财为掠物，夺货为掠物」，并不流人的血。我们未见有被杀的记载，他只是要劫掠那地、洗劫房屋、赶走牲畜、剥尽百姓一切的财富装饰，把他们「践踏，像街上的泥土一样」。当口称信神的百姓在罪的泥沼中打滚时，神任凭仇敌把他们像泥土一样践踏，原是公道的。但亚述为何能这样胜过他们？不是为要毁灭他们，而是为要使他们彻底归正。
二、请看亚述王在他骄傲中如何自高自大，自以为是自己的主人，假装自己绝对不受任何约束，纯粹凭自己的旨意行事、为自己的荣耀行事。「你派定他为要施行审判，设立他为要刑罚」（哈1:12），作使百姓悔改的工具，「然而他不是这样意思，他心也不这样打算」（赛10:7）。
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他既不认为自己是神的仆人，也不认为自己是以色列的朋友；既不以为自己「所能作的不能超过神所许可的」，也不以为「他所作的不能超过神所命定为要使他百姓得益的」。神定意要因百姓的假冒为善而管教他们，借此医治他们，使他们更亲近自己；但这是西拿基立的用意吗？绝非如此——这是离他心思最远的事——「他不是这样意思」。注意，(1) 智慧的神常使人的罪恶情欲与计谋也服从于他自己圣洁的大旨意。(2) 当神使用人作为他手中的工具去作他的工时，他心意是一回事，他们心意是另一回事——这是常有的事，甚至他们所想与他所定的截然相反。约瑟的弟兄们所设计要害的，神却使之成为益处（创50:20）。参看弥4:11、12。人有人的目的，神有神的目的，但「耶和华的筹算必立定」。但那骄傲的亚述人所图谋的究竟是什么呢？君王的心虽不可测度，神却知道他心里存的是什么。
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他所图的「无非是毁灭、剪除不少的国」，使自己作这些国的主。[1] 他要满足自己的残忍；除了毁灭、剪除，别无所求。他要以流血和杀戮来自娱；个别人的血不足以满足，他必须剪灭列国。按零星杀人太低微了，他作的是批发的杀人勾当。列国，且不止一国，都要只有一条脖子，他好享受把它砍下来的快感。[2] 他要满足自己的贪婪和野心，要自立为普世君王，「将万国招聚归自己」（哈2:5）。那驱使他从事这事业的，正是对财富和权势无法满足的贪欲。
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先知在此把他描绘为夸口狂妄之态；从他的将军致希西家的信（以他的名义所写）来看，虚浮的荣耀与傲慢似已深深渗入此人的性情与气质之中。他的骄横僭妄在此被细致地描绘出来，连他的话语也被照抄下来，部分是为使他显得荒谬可笑，部分是为向神的百姓保证他必将被降卑；因为「骄傲在败坏以先」这一格言，大体总是应验的。这也表明神留意并记录人一切骄傲狂妄的话——就是他们用以向天地挑衅的话。那「说虚妄矜夸的大话」的人，终必再听见这些话。
(1) 他夸耀自己向别国所行的「大事」。[1] 他使他们的王作了他的廷臣（赛10:8）：「我的臣仆岂不都是王吗？如今作我臣仆的，都是曾作过王的。」或者他的意思是：他已把自己的随从提升到如此地步，以至他的臣仆、在他手下掌权的人，与别国的王一样伟大，一样奢华度日。又或者，那些在自己疆土上原是绝对君王的人，如今他们的王冠都从他而持，向他效忠。这是虚浮荣耀的夸口；但我们所事奉的神何等伟大，他实在是万王之王，他的子民也被立为王归给他！（启1:6）。[2] 他使自己作了他们各城的主。他数点了几座城（赛10:9），都同样被他攻取。「迦勒诺」很快投降，如同「迦基米施」一样；「哈马」守不住，并不比「亚珥拔」强；「撒玛利亚」和「大马士革」一样落在他手中。为支撑他的夸口，他不得不把前任的胜利也算进来；因为攻取撒玛利亚的是撒缦以色，不是西拿基立。[3] 他胜过了他们的偶像，他们所奉的保护神，「找到列国的偶像」，并设法据为己有（赛10:10）。他们的国因所敬拜的偶像而得名；摩押人被称为「基抹的民」（耶48:46），因为他们以为自己的神是他们的保佑者；因此西拿基立虚妄地以为每征服一国就是征服一神。[4] 他扩张了自己的疆土，「挪移了列国的地界」（赛10:13），把许多广大的疆土圈入自己国的版图，又把祖辈所立的古老地界远远挪移；他不甘被局限得太紧，必须要有更大的发展空间。关于他「挪移列国的地界」，怀特（White）先生理解为：他随己意将殖民从一地迁到另一地——这是亚述人一切征服中的惯常做法；这是一个合理的解释。[5] 他以他们的财富使自己富足，把财宝收入自己的府库：「我抢夺了他们所积蓄的财宝。」这话他说得倒不假——伟大的征服者往往不过是了不起的强盗。[6] 他胜过了一切遇到的抵抗：「我像勇士一样使居民坐下（使居民屈服）。」那些坐得高、自以为坐得稳的，我都使他们谦卑下来。
(2) 他夸耀自己行这些事的方式。[1] 他自称全是靠自己的谋略和权能（赛10:13）：「『靠我手的能力』，因为我有勇力；『靠我的智慧』，因为我有聪明」——而不是靠护理的许可和神的赐福。他不知道是神使他成为他所是的，把杖交在他手中，竟「向自己的网献祭」（哈1:16）。「这财富都是『靠我自己的力量和我手的能力』得来的」（申8:17）。人将自己的兴旺成功这样归功于自己和自己的经营，并据此抬高自己，其根底正是赤裸裸的无神论和不虔，以及骄傲与虚浮。[2] 他自称行这一切都十分容易，不过是当作消遣戏耍，如同掏鸟巢一般（赛10:14）：「我的手找到列国的财宝如同找到雀鸟的窝」；他一经发现，夺取它们就像掏空鸟巢一样毫无困难，他毁灭家族和城池时内心毫无不安或怜惜，如同毁灭乌鸦巢一般；杀人在他不过是杀鸟。「『如同人收聚被母鸟撇弃在巢中的蛋一样』，我这样轻易地『收聚了全地』。」他像亚历山大一样，自以为已经征服了世界；他所攫取的掠物，没有谁「动翅膀，或张嘴，或鸣叫」——如鸟见巢被掏时所作的那样。他们不敢作任何抵抗，连一句怨言也不敢发；他们在这位大能征服者面前战兢恐惧到此地步。他们如此软弱，明知抵抗无用；他又如此专横，明知抱怨无益。奇怪的是，受造原本为行善的人，竟以行恶、以肆无忌惮地祸害周围一切人为荣为乐，竟把他们的羞耻当作荣耀！但这样使自己「在地上众生之中、强者之中成为恐怖」的人，他们倾覆的日子必到。
(3) 他威胁要向耶路撒冷所行的，就是他此刻正要围攻的（赛10:10、11）。他要攻取耶路撒冷和她的偶像，如同他攻取别处和它们的偶像一样，尤其是撒玛利亚。[1] 他亵渎地把以色列的神称为「偶像」，把他与列国的假神并列，仿佛除了他所敬拜的太阳神米特拉之外再没有真神。请看他是何等无知，这样我们对他如此骄傲也就不足为奇了。[2] 他偏爱别国雕刻的偶像，过于耶路撒冷和撒玛利亚的；殊不知他本可以知道，敬拜以色列神的人是明明被禁止雕刻任何偶像的，若有人雕刻，也必是暗中为之，因此它们的华美壮观当然不及别国。他若是指约柜和施恩座，那他这番话就正显出他的愚妄，是凭眼目所见来判断的人，在属灵之事上自然容易受骗。凡以外在的华美壮观作为真教会标记的人，所凭的也是同一准则。[3] 他既已征服了撒玛利亚，就断定耶路撒冷也必自然陷落：「『我岂不也照样待耶路撒冷吗？』我不能同样轻易地攻取它吗？我不也同样名正言顺吗？」但结论并不成立；因为耶路撒冷坚守她的神，而撒玛利亚早已离弃了他。
三、请看神在他的公义中如何责备他的骄傲，宣判他的厄运。我们已听见亚述大王所说的话，他口气何等大。现在让我们听听大神藉他仆人先知所要说的，便要发现：在他所骄傲的事上，神原在他之上。
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神指明他那狂妄僭越之夸口的虚浮（赛10:15）：「斧岂可向用斧砍木的自夸呢？锯岂可向用锯的自大呢？」这骄傲之人所夸的正是如此荒谬。正如寓言中苍蝇伏在车轮上自夸说：「我扬起的灰尘何其多！」斧头说：「我在树木中造成的毁坏何其大！」说斧头「向用斧砍木的自夸」，可以从两方面理解：——(1) 借着抵抗和敌对。西拿基立亵渎神，向神挑衅，威胁要像对待列国的神那样待以色列的神；这就如同斧头要劈用斧之人的脸。工具与工匠相争，并不比泥土与窑匠相争更不荒谬；人用神所赐的才智、财富、权能去与神争战，这是不可容忍的，正如这是不可辩护的。但人若要如此骄傲狂妄，向一切公义圣洁之事发出挑衅，就当知道神必与他们算账；他们越骄横，他们的毁灭就越确定、越惨重。(2) 借着争功竞争。斧头要把它所参与之工的荣耀归于自己吗？西拿基立说「『靠我手的能力』我成就了这事，『靠我的智慧』」，正是如此荒谬。这就好比棍杖被摇动时竟夸口说是它在引导那摇动它的手；其实「棍被举起，岂不仍是木头吗？」末了一句也可如此读。它若是权柄的标帜（如百姓的尊贵人曾执杖，民21:18），若是服役的工具——或扶持软弱之人，或管教恶人——它仍是木头，离了使用它之人的指引就毫无所能。诗人求神使列国「知道他们不过是人」（诗9:20），使这杖知道它不过是木头。
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神预言他的倾覆与毁灭。
(1) 当神藉他作完自己的工之后，神必在他身上作自己的工（赛10:12）。为安慰神的百姓——他们面对西拿基立的入侵虽处境凄惨——让他们知道：[1] 神定意要藉这护理为锡安和耶路撒冷成就益处。在他们身上有一件工要作，是神所定意、所要成就的。注意，当神松开教会和百姓仇敌的缰绳，任凭他们一时得势，乃是为要在他们身上成就某件大善工；那工一旦成就，那时——也只有那时——神必为他们施行拯救。神使百姓陷入患难，是为试验他们（但11:35），使他们记念罪、为罪谦卑，唤醒他们尽当尽的本分，教导他们祈祷、彼此相爱相助；「这便是果效，就是除掉罪」（赛27:9）。当这些目的在某种程度上借着患难达成，患难就要在怜悯中被挪去（利26:41、42），否则不挪去；因为「话语」如此，「杖」也必「成就神所差遣它去作的」。[2] 当神为百姓成就了这恩典之工后，他必向侵入他们的人施行烈怒和报应的工：「我必罚亚述王自大的心。」他这些大话，此处说是出于他那刚硬的心，正是这心的果子；因为「心里所充满的，口里就说出来」。这里又提到他「高傲眼目的荣耀」，因为骄傲的眼目正是骄傲之心的标志。教会的仇敌通常都十分高傲狂妄；但迟早神必为他们的骄横算账。他以自己能「观看骄傲的人，使他降卑」（伯40:11等）作为他那无可争辩的大能与主权的凭据，引以为荣。
(2) 尽管这攻击锡安和耶路撒冷的图谋何等凶险，却必被挫败、被打碎、归于无有，他必不能成就他的事业（赛10:16-19）。请看，
[1] 是谁承担他的毁灭、要作这事的主：不是希西家，不是他的首领，也不是犹大和耶路撒冷的民兵（面对如此强盛的军力他们能作什么呢？），而是神自己——以「万军之主」和「以色列的光」的身份亲自成就。「第一」，我们确信他能作成，因为他是「万军之耶和华」——天地一切天军的主。所有受造之物都在他命令之下，他随己意使用。他是犹大军和亚述军的主，能将胜利随意赐给他所愿意的人。我们若有万军之主与我们同在，就不惧怕任何仇敌的军旅。「第二」，我们有理由盼望他必作成，因为他是「以色列的光」，是「以色列的圣者」。神就是光；在他有完全的明亮、纯洁与福乐。他是光，因为他是圣者；他的圣洁就是他的荣耀。他是以色列的光，要引导指教他的百姓，要恩待眷顾他们，于是在最坏的时日中使他们喜乐安慰。他是他们的圣者，因为他与他们立约；他的圣洁为他们所用，也为此而发动。神的圣洁就是圣徒的安慰；他们「记念他的圣名」就称谢，并满怀喜乐地称他为「他们的圣者」（哈1:12）。
[2] 这毁灭是如何描绘的。「第一」，如身体因疾病被消耗：「主必在他的肥壮人中（在他的肥美之中）使（差遣）瘦弱。」他那数目庞大的军队，原如满身肥肉的身体，必被削减消瘦，成为枯骨。「第二」，如房屋或树木灌木被火吞灭：「在他荣耀之下」，就在他所引以为荣的那件事之下，「他必点燃如同火烧的焚烧」，使他的军队如 raging 的大火把华丽的房屋化为灰烬一样忽然成为废墟。有人认为这是暗指祭物底下所点的火；因为骄傲的罪人如同祭牲一样，归于神的公义。请看：1. 这火如何被点燃（赛10:17）。向忠心事奉之人神是使人喜乐的光，向戏弄他或背叛他之人神却是吞灭的火。「以色列的光」对亚述人要成为火，正如同一根云柱对以色列人是光、对红海中的埃及人是恐惧一样。这样的火，谁能抵挡、谁能扑灭呢？2. 它要造成何等的荒凉：「它必焚烧吞灭他的荆棘和蒺藜」——就是他的军长和兵丁，本无多大价值，又如同荆棘蒺藜一样烦扰神的以色列，他们的结局就是被焚烧，且极易被吞灭的火迅速烧尽。「『谁为我摆列蒺藜荆棘在阵上呢？』它们不仅不能止住火，反要助长火势。『我必从中经过，一同焚烧』（赛27:4）；他们必在一日之间被吞灭，顷刻间全被剪除。」当他们不仅高喊「平安稳妥」，更喊着「胜利、凯旋」之时，忽然的毁灭就来到；这毁灭来得令人惊奇，并在极短时间内完成。「连『他树林的荣耀』（赛10:18）——他军中的精锐部队、老兵、御林军、他所最引以为荣、最所倚靠的最勇敢的兵团——那些他像人看重栋梁之木（树林的荣耀）或果树（迦密山的荣美）一样所看重的，都要像蒺藜荆棘一样被置于火前；他们『连魂带身』都要被吞灭，完全灭绝，不是只烧去一肢一臂，更是命都丧了。」注意，神能毁灭灵魂和身体，所以我们当怕他过于那只能杀身体的人。大军在他面前不过如大林，他随时可以砍伐或焚烧。
[3] 这场大屠杀的结果如何。先知告诉我们：「第一」，军队因此锐减至极少数：「他林中剩下的树必稀少」；逃脱灭命天使之刀的极少，少到无需巧匠、无需点兵的书记或军中的秘书长来清点，因为「连孩子也能」很快数出他们的数目，写出他们的「名字」。「第二」，剩下那少数人也完全丧胆：「他们必如拿军旗的昏倒一般。」当旗手倒下或逃跑、军旗被敌人夺去时，这就使全军气馁，陷入混乱。综观全局，我们不能不说：「谁能站立在这伟大、圣洁的主神面前呢？」
英語原文
The Pride of the King of Assyria; Sennacherib's Pride Rebuked; Destruction of the King of Assyria (740 BC)
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, 2Ki 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 (2Ki 18:13,17), 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 (Isa 10:5,6): "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 Am 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 (Ps 17:13,14), 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, Joh 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 (Hab 1:12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, Isa 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, Ge 50:20. See Mic 4:11,12. 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, Hab 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 (Isa 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! Re 1:6. [2.] He had made himself master of their cities. He names several (Isa 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, Isa 10:10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer 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 (Isa 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 (Isa 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, Hab 1:16. "This wealth is all gotten by my might and the power of my hand," De 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 (Isa 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, Isa 10:10,11. 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 (Isa 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, Isa 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, Nu 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 (Ps 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, Isa 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 (Da 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, Isa 27:9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Le 26:41,42), 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, etc.
(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, Isa 10:16,19. 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, Hab 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, Isa 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 (Isa 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 (Isa 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?
20-23
Encouragement to Israel (740 BC)
简体中文
对以色列的鼓励（主前740年）
²⁰ 到那日，以色列所剩下的和雅各家所逃脱的，必不再倚靠那击打他们的；却要诚实倚靠耶和华以色列的圣者。 ²¹ 所剩下的，就是雅各所剩下的，必归回全能的神。 ²² 因为虽然你的百姓以色列多如海沙，惟有剩下的归回。灭绝之事已定，必有公义施行，如水涨溢。 ²³ 因为主万军之耶和华在全地之中，必成就所定规的灭绝之事。
先知曾说过（赛10:12），「主必在锡安山、在耶路撒冷，借西拿基立入侵那地，成全他所定的全工」。如今此处告诉我们那工是什么——一双重之工：
一、使一些人归正；这护理之工要在此事上为他们成圣，结出平安的义果，虽然眼下它并不喜乐，反觉愁苦；这些人不过是余数（赛10:22），「以色列所剩下的」（赛10:20），「雅各家所剩下的」（赛10:21）——比起如海沙之多的以色列众民，不过是极少数。当留意，归正之工只成全在余数身上，他们与其余的人有别，分别归神。当我们看见以色列人数众多，有形教会的会众如海沙一般，又想到其中只有余数蒙恩——蒙召的虽多，选上的却少——我们必当「努力进窄门」，又当惧怕「似乎赶不上」。这以色列的余民被称为「雅各家所逃脱的」——就是逃脱了雅各家之腐败、在普遍背道之时持守自己正直的人；那乃是优美的逃脱。所以他们必逃脱那家的荒凉，在普遍灾祸之时得蒙保全；那也将是又优美又狭窄的逃脱。他们「必以性命为掠物」（耶45:5）。「义人得救，几乎勉强。」如今，1. 这余民必脱离对一切血肉之臂的信赖，这护理之工要治好他们这毛病：「他们必不再倚靠那击打他们的」——必不再如以往那样倚靠亚述人，以求帮助抵御别的仇敌，因为他们发觉亚述人自己才是最可怕的仇敌。（拉丁谚语：Ictus piscator sapit——受苦教人谨慎。）「他们如今借着惨痛买来的经验，知道倚靠那根也许会变成责打他们的杖的杖为支撑，是何等愚妄。」这是归回之民盟约的一部分（何14:3）：「亚述不能救我们。」当留意，借着我们自己的患难，我们可以学得不要以受造之物为我们的信赖。2. 他们必归向神，归向全能的神（此为弥赛亚的名号之一，赛9:6），归向以色列的圣者：「所剩下的，就是雅各所剩下的，必归回全能的神」（这是借先知之子「施亚雅述」之名所表征的，赛7:3）。耶路撒冷之围既解，他们必归回——不但安然归回自己的房屋田地，更归向神、归回自己的本分；他们必悔改，必祷告，必寻求他的面，必修正自己的生活。逃脱的余民乃是归回的余民：他们必归向神，并倚靠他。当留意，唯有归向神的人，才能安然倚靠神；当我们尽自己对神的本分之时，才能谦卑地信靠他。他们「必诚实倚靠耶和华以色列的圣者」——并非只在假装与口头承认之中。这关于以色列余民归正与得救的应许，被使徒（罗9:27）应用在福音初传之时接受并接待之的犹太余民身上，并充分证明：神将大批亚伯拉罕的后裔交于毁灭，并非新事；因当时正是如此。以色列人数目「如海沙」（按应许，创22:17），却只有余数蒙恩。
二、使另一些人消灭：「主万军之耶和华必成就所定规的灭绝之事」（赛10:23）。这话不是指（如赛10:18 那样）亚述大军的消灭，而是指许多犹太人的家产与家族借亚述大军而消灭。这事被特别提及，为要颂赞神在那特选余民得以逃脱之事上的大能与良善，并要让我们知道，那些不愿归向神的人结局如何：他们必在这消灭中、在这「全地之中」普遍的衰败里被耗尽。当留意，1. 这是神自己所作成的消灭；他是其创始者。无人能抵挡的主万军之耶和华必成就这消灭。2. 这乃是「所定规的」。这不是出于一时的决断，而是早已预定。这乃是「所定规的」（原文如此）——不仅必有这样的消灭，且已「划定」（原文之意）；它要到何处为止、要持续多久，何人要被它消灭、何人不被消灭，都已特别指定。3. 这是泛滥的消灭，要漫过全地，如同一股强劲的洪流或泛滥，将一切冲倒。4. 它虽泛滥，却非随意而行，乃是「在公义之中」——这既指智慧，也指公正。神公义地将这消灭加在惹他发怒的百姓身上，却必智慧而恩典地为它划定界限。「到此为止，不得再过。」
英語原文
Encouragement to Israel (740 BC)
²⁰ 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.
²¹ The remnant shall return, even the remnant of Jacob, unto the mighty God.
²² For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
²³ For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
The prophet had said (Isa 10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work:—
I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa 10:22), the remnant of Israel (Isa 10:20), the remnant of Jacob (Isa 10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer 45:5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit—sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Ho 14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa 9:6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa 7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Ro 9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Ge 22:17), and yet only a remnant shall be saved.
II. The consumption of others: The Lord God of hosts shall make a consumption, Isa 10:23. This is not meant (as that Isa 10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.
24-34
Encouragement to Israel (740 BC)
简体中文
对以色列的勉励（公元前740年）
²⁴ 所以主万军之耶和华如此说：住锡安的我的百姓啊，亚述王虽然用杖击打你，又像从前击打埃及那样举起他的杖，你却不要怕他。 ²⁵ 因为还有一点点时候，我向你发的忿怒就要完毕，我的怒气要转向使他们灭亡。 ²⁶ 万军之耶和华必兴起鞭子攻击他，正如在俄磐杀戮米甸人一样；又像他的杖从前落在海上那样，他必像在埃及那样举起他的杖。 ²⁷ 到那日，亚述王加在你肩头上的重担必被挪去，他加在你颈项上的轭也必折断；那轭必因受膏之故被毁坏。 ²⁸ 他来到亚雅，经过米仑；在密抹安放辎重； ²⁹ 他们过了隘口，在迦巴住宿；拉玛人战兢；扫罗的基比亚逃跑。 ³⁰ 迦琳的女子啊，当扬起声来；可怜的亚拿突啊，当使声音听见； ³¹ 抹比音挪去了；迦林的居民聚集逃难。 ³² 当那日他还在挪伯歇息，要向锡安女子的山、耶路撒冷的冈挥手。 ³³ 看哪，主万军之耶和华以可畏之势削去树枝；身量高大的必被砍下，高傲的必降为卑。 ³⁴ 他必用铁器砍下黎巴嫩的密林，黎巴嫩必被大能者伐倒。
先知在他的讲道中，把宝贵的和卑贱的分别出来；因为神在他的护理中，甚至在同一护理中也是如此。在西拿基立的入侵中，他对那些假冒为善的人——就是「神发怒的百姓」（赛10:6）——宣讲可畏之事。但此处他对真诚的人——就是神所爱的百姓——宣讲安慰。审判是为前者的缘故而差来；拯救是为后者的缘故而作成。此处我们有，
一、对神百姓的劝勉，不要因这威胁性的灾祸而惊惶，也不要因此陷入混乱或惊恐。「让锡安中的罪人惧怕」（赛33:14）；但「住锡安的我的百姓啊，不要怕亚述王」（赛10:24）。须知，无论遭遇何事，神的百姓若放任那含有折磨和惊骇的惧怕，便是违背了神的心意和旨意。住在锡安——就是神所住、他的百姓事奉他之处——的人，就是在「锡安周围」（诗48:13）的保障保护之下的人，不必惧怕任何仇敌。当让他们的灵魂在神里面安然居住。
二、为要使他们闭口无言所提出的考量。
1. 亚述对他们所作的，无非是神所命定、所决定的。他们在此事先被告知他要作什么，好叫这事不至成为他们的惊吓：「他『击打』你是出于神的许可，但这只是『用杖』管教你，不是用刀剑杀伤杀害；不，他不过『举起他的杖攻击你』，威吓你、惊吓你、向你摇杖，『像从前在埃及』那样，正如埃及人在红海向你们的列祖摇杖，说：『我们要追赶，我们要追上』（出15:9），却够不着伤害他们。」须知，我们不应被那些只能吓唬我们、不能更多的仇敌所惊吓。
2. 风暴很快就要过去（赛10:25）：「还有一点点时候」——「极短极短的时候」（原文如此），「我向你发的忿怒就要完毕，就是我的怒气」，这怒气是「他们手中的杖」（赛10:5），所以当那怒气止息，他们便被解除武装，无力再行进一步的恶。须知，神对他百姓的怒气不过是片刻之间（诗30:5），当那怒气止息、从我们转离，我们就不必惧怕任何人的狂怒，因为那不过是无力之激情。
3. 那威胁他们的仇敌自己也必受报。神对他百姓的怒气「要在他们仇敌的毁灭中」止息；当他从以色列收回烈怒之时，他必将其转向亚述；他用以管教百姓的杖，不仅要被搁置，更要被扔进火中。「他曾向锡安举起杖」，但神「必兴起鞭子攻击他」（赛10:26）；他是神百姓所惧怕的，但神必成为他所惧怕的。灭命的天使就是这鞭子，他既不能逃避，也不能抗衡。先知为鼓励神的百姓，引用先例，提醒他们神从前对那些极其强大可畏、却归于毁灭的教会仇敌所作的事。亚述的毁灭必：（1）「照着杀戮米甸人一样」——那是借着看不见的大能成就的，却成就得突然，是一次彻底的溃败；正如「在俄磐」——米甸的一位首领在战后所被杀之处——照样，西拿基立也必在他全军覆灭之后，在他以为死的苦味已过之时，在他神尼斯洛的庙中被杀。请将此与诗83:11相比：「使他们的贵族像俄磐和西伊伯」；并请看神的应许与他百姓的祷告何等相合。（2）「像他的杖从前落在海上」——红海，正如摩西的杖落在其上，先为以色列人的逃脱而分开，又为追兵的毁灭而合拢；照样他的杖如今也必「像在埃及那样被举起」，为耶路撒冷的得救和亚述的毁灭。须知，观察神在前后为他的百姓、为他和他们共同的仇敌所作的显现之间的相似之处，是有益的。
4. 他们必全然脱离亚述的权势和对其的恐惧，赛10:27。「他们不仅要从如今驻扎在他们身上、作为他们重担和苦轭的亚述大军中得解脱，而且不再向亚述王缴纳他在这次入侵之前向他们索要的贡物（王下18:14），不再服事他，不再像从前那样任他宰割；他也永不再向这地征税。」有人认为这话进一步指着犹太人从巴比伦被掳中得释放而言；更进一步，指着信徒从罪和撒但的暴虐中得救赎而言。轭不仅要被挪去，更要「被毁坏」。仇敌再不能恢复他的力量，去行他从前所行的恶；这「因受膏之故」，是为那些有分于受膏之人的缘故。（1）为希西家的缘故——他是主的受膏者，曾积极地推行改革，为神所宝贵。（2）为大卫的缘故。这是特别作为神要保护耶路撒冷免受西拿基立侵害的理由而被提出的（赛37:35）：「为我的缘故，并为我仆人大卫的缘故。」（3）为他的百姓以色列的缘故——他们中间那些已经领受神圣恩膏之膏抹的善人。（4）为弥赛亚——神的受膏者——的缘故，神在旧约教会的一切拯救中都看顾他，如今在他向他百姓所施的一切恩惠中仍然看顾他。正是为他的缘故，轭被折断，我们才得以真自由。
三、对仇敌的可怖，以及许多人因此所受的惊吓之可怖的描述，并揭露两者的愚妄，赛10:28-34，直至章末。在此请留意，
1. 亚述人何等可畏，他们又如何刻意显得大胆而咄咄逼人。此处具体描述了西拿基立的行军，他取了什么路线，作了何等迅速的推进：「他来到亚雅」等等。「这一个又一个地方都被他占据，他未遇任何抵抗。」「他在密抹安放辎重」，仿佛他不再需要他的重武器，因为他所到之处无不轻易被攻取；或者犹大原为这一目的而设防的储物城邑，如今成了他的军械库。他已夺取了某个显著的、重要的隘口：「他们过了隘口。」
2. 犹大人何等怯懦，这雄狮之崽的退化后裔何等怯懦。他们「害怕」；他们「逃跑」，在最初的警报之下，并不试图对仇敌作任何抵抗。他们对神的背道使他们丧胆，以致一人追赶他们千人。他们没有听见激励彼此的英勇呐喊，只听见使彼此灰心软弱的哀号。那「可怜的亚拿突」——一座祭司之城，本该作勇敢的榜样——却比谁都喊得响（赛10:30）。至于那些「聚集」的人，他们聚集不是为了争战，而是为了同心逃亡（赛10:31）。这话的设计要么是：（1）为要表明仇敌推进的消息在国中传播得何等迅速：「他来到亚雅，」一人说；不，另一人说，「他经过米仑」等等。然而，也许事情并不像风闻所传的那样糟。但我们当防备对恶事、也对恶信的恐惧，恶信常常把事情说得比实际更糟（诗112:7）。或说（2）为要表明耶路撒冷所处的迫切危险——当它的仇敌如此大胆地向它推进，而它的朋友却不能作出一次坚定的抵抗之时。须知，教会的仇敌越是大胆，那些本该为教会出头的人越是怯懦，神在自己的大能中、尽管如此却为教会施行拯救之时，就越发得着高举。
3. 他对耶路撒冷的图谋何等无力：「他仍在挪伯歇息」，从那里可以看见锡安山，在那里他要「向它摇手」，赛10:32。他要威吓它，仅此而已；它必安全，并向他夸胜。耶路撒冷的女子要与他针锋相对，「向他摇头」（赛37:22）。
4. 这事对他自己最终要成为何等致命。当他「向耶路撒冷摇手」、正要向它下手之时，正是神向他显现的时候；因为锡安是神所说「这是我永远安息之处」的地方；所以那威胁它的，就是触犯神自己。那时「主必以可畏之势削去树枝，砍下森林的密丛」（赛10:33、34）。（1）仇敌的骄傲必被降卑；被高举在上的枝子必被削去，高大挺拔的树必被砍下；即高傲的必被降卑。那些与神争竞或与他敌对而自高的人，必被贬为卑。（2）仇敌的权势必被折断：「他必砍下森林的密丛。」当亚述的兵丁在队伍之中、长矛竖立之时，他们如同森林，如同黎巴嫩；但当他们在这一夜之间全都成为死尸之时，长矛被弃置于地，黎巴嫩忽然之间被「大能者」——灭命的天使——伐倒，他在短暂的时间里杀了他们那么多人：如果这就是那骄傲入侵者的结局，那么神的百姓就不要怕他。「你是谁，竟怕那必死的人？」
英語原文
Encouragement to Israel (740 BC)
²⁴ 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.
²⁵ For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
²⁶ 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.
²⁷ 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.
²⁸ He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
²⁹ They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
³⁰ Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
³¹ Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
³² 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.
³³ 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.
³⁴ And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
The prophet, in his preaching, distinguishes between the precious and the vile; for God in his providence, even in the same providence, does so. He speaks terror, in Sennacherib's invasion, to the hypocrites, who were the people of God's wrath, Isa 10:6. But here he speaks comfort to the sincere, who were the people of God's love. The judgment was sent for the sake of the former; the deliverance was wrought for the sake of the latter. Here we have,
I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (Isa 33:14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, Isa 10:24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Ps 48:13), need not be afraid of any enemy. Let their souls dwell at ease in God.
II. Considerations offered for the silencing of their fear.
1. The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: "He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Ex 15:9), but could not reach to do them any hurt." Note, We should not be frightened at those enemies that can do no more than frighten us.
2. The storm shall soon blow over (Isa 10:25): Yet a very little while—a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (Isa 10:5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Ps 30:5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.
3. The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (Isa 10:26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Ps 83:11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.
4. They shall be wholly delivered from the power of the Assyrian, and from the fear of it, Isa 10:27. "They shall not only be eased of the Assyrian army, which is now quartered upon them and which is a grievous yoke and burden to them, but they shall no more pay that tribute to the king of Assyria which before this invasion he exacted from them (2Ki 18:14), shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution." Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed. The enemy shall no more recover his strength, to do the mischief he has done; and this because of the anointing, for their sakes who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake. This is particularly given as the reason why God would defend Jerusalem from Sennacherib (Isa 37:35), For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old-Testament church, and hath still an eye to in all the favours he shows to his people. It is for his sake that the yoke is broken, and that we are made free indeed.
III. A description both of the terror of the enemy and the terror with which many were struck by it, and the folly of both exposed, Isa 10:28-34, to the end. Here observe,
1. How formidable the Assyrians were and how daring and threatening they affected to appear. Here is a particular description of the march of Sennacherib, what course he steered, what swift advances he made: He has come to Aiath, etc. "This and the other place he has made himself master of, and has met with no opposition." At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or the store-cities of Judah, which were fortified for that purpose, had now become his magazines. Some remarkable pass, and an important one, he had taken: They have gone over the passage.
2. How cowardly the men of Judah were, the degenerate seed of that lion's whelp. They were afraid; they fled upon the first alarm, and did not offer to make any head against the enemy. Their apostasy from God had dispirited them, so that one chased a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard by lamentation, to discourage and weaken one another. And poor Anathoth, a priests' city, that should have been a pattern of courage, shrieks louder than any, Isa 10:30. With respect to those that gathered themselves together, it was not to fight, but to flee by consent, Isa 10:31. This is designed either, (1.) To show how fast the news of the enemy's progress flew through the kingdom: He has come to Aiath, says one; nay, says another, He has passed to Migron, etc. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Ps 112:7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.
3. How impotent his attempt upon Jerusalem shall be: he shall remain at Nob, whence he may see Mount Zion, and there he shall shake his hand against it, Isa 10:32. He shall threaten it, and that shall be all; it shall be safe, and shall set him at defiance. The daughter of Jerusalem, to be even with him, shall shake her head at him, Isa 37:22.
4. How fatal it would prove, in the issue, to himself. When he shakes his hand at Jerusalem, and is about to lay hands on it, then is God's time to appear against him; for Zion is the place of which God has said, This is my rest for ever; therefore those who threaten it affront God himself. Then the Lord shall lop the bough with terror and cut down the thickets of the forest, Isa 10:33,34. (1.) The pride of the enemy shall be humbled, the boughs that are lifted up on high shall be lopped off, the high and stately trees shall be hewn down; that is, the haughty shall be humbled. Those that lift up themselves in competition with God or opposition to him shall be abased. (2.) The power of the enemy shall be broken: The thickets of the forest he shall cut down. When the Assyrian soldiers were under their arms, and their spears erect, they looked like a forest, like Lebanon; but, when in one night they all became as dead corpses, the pikes were laid on the ground, and Lebanon was of a sudden cut down by a mighty one, by the destroying angel, who in a little time slew so many thousands of them: and, if this shall be the exit of that proud invader, let not God's people be afraid of him. Who art thou, that thou shouldst be afraid of a man that shall die?
先知在本章中处置两件事： I. 论及本国那些欺压百姓、骄傲的压迫者——他们滥用权柄、颠倒公义——先知必将为他们的暴政与他们算账，赛10:1-4。 II. 论及一位从外来威胁神百姓的入侵者——亚述王西拿基立——论及他，请注意： 1. 神所赐给他入侵犹大的委任，赛10:5,6。 2. 他在执行那委任时所表现的骄傲与狂妄，赛10:7-11,13,14。 3. 对他的傲慢所给予的斥责，以及当他成就了神兴起他之目的后的倾覆与灭亡之警告，赛10:12,15-19。 4. 一项赐给神百姓的恩典应许——使他们能在苦难之下坚持，并从其中得益，赛10:20-23。 5. 给他们的极大鼓励——不要惧怕这威吓的风暴，反要盼望，虽然目前全国因此大为惊惶，但终局必是好的——这位可畏的仇敌必被毁灭，赛10:24-34。 此处之意，乃是要使义人在面对教会仇敌一切威吓性的作为时，内心得享安宁。神若帮助我们，谁能敌挡我们呢？无人能加害于我们。