Isaiah 10:5. O Assyrian, &c.— We have here the fourth section of the fifth sermon, which reaches to the end of this chapter, and which is two-fold; containing, first, a proposition in this verse, and secondly, an unfolding of that proposition; which consists of five parts: the first contains an explanation both of the cause for which God had decreed to permit the Assyrians to have such power over his people; namely, for the punishment of hypocrites and the purification of the church; as also of the crimes which the kings of Assyria would commit in the executing of his judgments; and of the punishment ordained for them, Isaiah 10:6-13. Secondly, We have the confirmation hereof, and a new exhibition of the pride of the Assyrian, with a fuller declaration of the divine judgment upon him: Isaiah 10:13-20. Thirdly, We have a purer state of the church, after having passed through the afflictions brought upon it by the Assyrian; Isaiah 10:20-24. Fourthly, The application of the above prophecy concerning the fall of the Assyrian to the comfort of the church; Isaiah 10:24-28. And, fifthly, A more particular description of this or some other powerful Assyrian monarch, about to lay waste Judaea, with its effects and consequences; from Isa 10:28 to the end of the chapter. It is supposed that Isaiah delivered this prophecy concerning the Assyrian at the same time with that preceding. The prophet, in the former chapters, had foretold the fate of the Ephraimites and Syrians, who had determined to attack, and, if possible, subvert the Jewish church and state. He therefore turns his discourse to the Assyrians, the executors of this judgment, who also in their time should make the same attempt against Judaea, and denounces their punishment; teaching at the same time in what light they were held by God, and consequently were to be considered by the careful observers of the ways of God. The proposition in this verse is elegant, but very difficult to be turned into another language according to its original force. Its immediate meaning is, "Woe to the Assyrian, who is the rod of mine anger; and the staff, which is in his hands, is my severity:" that is to say, "Whatever strength or power they have, which they have used in afflicting my people, would have been none at all, if my people had not provoked my wrath and severity; so that, not the Assyrians themselves, but my wrath and severity, and the decrees of my justice, ought to be esteemed the rod and staff beating my people; since, without that severity, the Assyrians themselves could have done nothing." Vitringa remarks, that all the characters of this prophecy belong to Sennacherib; though possibly it may have a more extensive scope, and refer to the destruction of all the enemies of God, and the following great empires, which God made use of as rods and scourges to chastise and amend his people till the manifestation of the kingdom of his Son in the world. See Jeremiah 51:20. Bishop Newton observes, that, as the Assyrians totally destroyed the kingdom of Israel, and greatly oppressed that of Judah, no wonder they are the subject of several prophecies. The prophet here denounceth the judgments of God against Sennacherib in particular, and against the Assyrians in general; God might employ them as ministers of his wrath, and executioners of his vengeance; and so make the wickedness of some nations the means of correcting that of others. Prophecies, vol. 1: p. 249.

Isaiah 10:6. I will send him, &c.— The enarration follows the proposition; the first part of which, extending to the 13th verse, contains, first, the hypothesis and the occasion of the design of this king; namely, that by the permission of God, he should subvert the Ephraimitish state, and succeed while thus engaged. Secondly, the crimes committed by him in the execution of this divine judgment; Isaiah 10:7-11. Thirdly, the punishment decreed for him; Isaiah 10:12. The reason is assigned in the verse before us, why God gave up his people to be punished by the Assyrian, namely, their hypocrisy. I will send him against an hypocritical nation, and against the people that have angered me will I give him instruction to take, &c. See Isa 10:16-17 of the preceding chapter, chap. Isa 8:1-2 and Micah 1:6; Micah 7:10.

Isaiah 10:12. Wherefore it shall come to pass— We have in this verse the punishment which God decreed for the king of Assyria, after he had performed all that work for which God raised him up. Bishop Newton observes, that this verse intimates that the Assyrians should be severely punished for their pride, ambition, tyranny, and cruelty, after they had served the purposes of divine providence. There was no prospect of such an event while the Assyrians were in the midst of their successes and triumphs; but still the word of the prophet prevailed; and it was not long after these calamities brought upon the Jews, that the Assyrian empire, properly so called, was overthrown, and Nineveh destroyed. Instead of I will punish the fruit, &c. Bishop Lowth reads, I will punish the effect, &c.

Isaiah 10:15. Shall the axe boast itself, &c.— The prophet here refutes the Assyrian, in a grave discourse, adapted to humble his pride. He teaches what he had before declared, that in all his counsels, motions, works, he was the minister of the divine providence; incapable of doing any thing without the divine will and permission; and therefore his boasting was to be considered no otherwise than as if the axe and saw should magnify themselves against those who handle them, and claim to themselves, as instruments, that effect which was only due to the mover, as the cause. See Isa 10:5 and Vitringa.