32 This very day shall he halt at Nob: he shakes his hand at the mountain of the daughter of Zion, the hill of Jerusalem.
Then came David to Nob to Ahimelech the priest: and Ahimelech came to meet David trembling, and said to him, Why are you alone, and no man with you?
Nob, the city of the priests, struck he with the edge of the sword, both men and women, children and nursing babies, and oxen and donkeys and sheep, with the edge of the sword.
this is the word which Yahweh has spoken concerning him: The virgin daughter of Zion has despised you and ridiculed you; the daughter of Jerusalem has shaken her head at you.
For, behold, I will shake my hand over them, and they will be a spoil to those who served them; and you will know that Yahweh of Hosts has sent me.
The daughter of Zion is left like a shelter in a vineyard, Like a hut in a field of melons, Like a besieged city.
It shall happen in the latter days, that the mountain of Yahweh's house shall be established on the top of the mountains, And shall be raised above the hills; And all nations shall flow to it.
Yahweh will utterly destroy the tongue of the Egyptian sea; and with his scorching wind will he wave his hand over the River, and will strike it into seven streams, and cause men to march over in sandals.
Set up an ensign on the bare mountain, lift up the voice to them, wave the hand, that they may go into the gates of the nobles.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Isaiah 10
Commentary on Isaiah 10 Matthew Henry Commentary
Chapter 10
The prophet, in this chapter, is dealing,
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.
Isa 10:1-4
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 (v. 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,
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.
Isa 10:5-19
The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2 Ki. 18:10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2 Ki. 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,
Isa 10:20-23
The prophet had said (v. 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:-
Isa 10:24-34
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, v. 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,