This chapter Isaiah 10 is composed of two parts: the first Isaiah 10:1-4 closes the prophecy commenced in Isaiah 9:8, and should have been connected with that in the division into chapters; and the second part commences an entirely new prophecy, respecting the destruction of the Assyrians; see the Analysis prefixed to Isaiah 10:5. The first four verses of this chapter constitute the fourth strophe, or part of the prophecy, commenced in Isaiah 9:8, and contains a specification of a crime, and its punishment: “the crime,” prevalent injustice ann oppression Isaiah 9:1-2; “the punishment,” foreign invasion, Isaiah 9:3-4; see the note at Isaiah 9:8.
At Isaiah 10:5, there is evidently the commencement of a new prophecy, or vision; and the division into chapters should have indicated such a commencement. The prophecy is continued to the close of Isaiah 12:1-6. Its general scope is a threatening against Assyria, and the prediction of ultimate safety, happiness, and triumph to the people of Judah. It has no immediate connection with the previous vision any further than the subjects are similar, and one seems to have suggested the other. In the previous vision, the prophet bad described the threatened invasion of Ephraim or Israel, by the Syrians; in this, he describes the threatened invasion of Judah by the Assyrians. The result of the invasion of Ephraim would be the desolation of Samaria, and the captivity of the people; but the result of the invasion of Judah would be that God would interpose and humble the Assyrian, and bring deliverance to his people. This chapter is occupied with an account of the threatened invasion of Judea by the Assyrian, Isaiah 10:5-7; with, a statement of his confident boasting, and defiance of God Isaiah 10:8-14; with encouraging the people to confide in God, and not to be afraid of him; and with the assurance that he would be discomfited and overthrown, Isaiah 10:15-34. The mention of this deliverance gives occasion for the elevated and beautiful statement respecting the future deliverance of the nation by the Messiah, and the glorious triumph that would attend his reign, which occurs in Isaiah 11; Isaiah 12:1-6.
When the prophecy was uttered, and in regard to whom, has been a question. Vitringa supposes that it was uttered in immediate connection with the foregoing, and that it is in fact a part of it. But from Isaiah 10:9, Isaiah 10:11, it is evident that at the time this prophecy was uttered, Samaria was destroyed; and from Isaiah 10:20, it is clear that it was after the ten tribes had been carried into captivity, and when the Assyrian supposed that he could accomplish the same destruction and captivity, in regard to Jerusalem and Judah, that had taken place in regard to Samaria and Ephraim. As to the remark of Vitringa, that the prophet anticipated these future events, and spoke of them as already passed, it may be observed, that the structure and form of the expressions suppose that they were in fact passed at the time he wrote; see the notes at Isaiah 10:9, Isaiah 10:11, Isaiah 10:20. Lightfoot (Chronica Temporum) supposes that the prophet here refers to the threatened invasion of the land by Tiglath-pileser, king of Assyria, after he had destroyed Damascus, and when, being about to advance upon Jerusalem, Ahaz stripped the temple of its valuable ornaments, and sent them to him; 2 Kings 16:17-18.
Lowth supposes that the threatened invasion here refers to that of Sennacherib. This is, probably, the correct reference. This took place in the fourteenth year of Hezekiah, 725 years before the Christian era. Hezekiah, alarmed at the approach of Sennacherib, sent messengers to him to Lachish 2 Kings 18:14, to obtain a cessation of hostilities. Sennacherib agreed to such a peace, on condition that Hezekiaih should pay him three hundred talents of silver, and thirty of gold. In order to meet this demand, Hezekiah was obliged to advance all the silver and gold in the treasury, and even to strip the temple of its ornaments. Having done this, he hoped for safety; and on this occasion, probably, this prophecy was uttered. It was designed to show that the danger of invasion was not passed; to assure them the king of Assyria would still come against the nation (compare 2 Kings 8:17, ...); but that still God would interpose, and would deliver them. A further reference to this is made in Isaiah 20:1-6, and a full history given in Isaiah 37; Isaiah 38; see the notes at those chapters (37); (38).