Wherefore ... - In this verse God, by the prophet, threatens punishment to the king of Assyria for his pride, and wicked designs.

His whole work - His entire plan in regard to the punishment of the Jews. He sent the king of Assyria for a specific purpose to execute his justice on the people of Jerusalem. That plan he would execute entirely by the hand of Sennacherib, and would "then" inflict deserved, punishment on Sennacherib himself, for his wicked purposes.

Upon mount Zion - Mount Zion was a part of Jerusalem (see the note at Isaiah 1:8), but it was the residence of the court, the dwelling-place of David and his successors; and perhaps here, where it is mentioned as distinct from Jerusalem, it refers to the court, the princes, nobles, or the government. 'I will execute my purposes against the government, and the people of the city.'

I will punish - Hebrew, 'I will visit;' but here, evidently used to denote punishment; see the note at Isaiah 10:3.

The fruit of the stout heart - Hebrew, 'The fruit of the greatness of the heart.' The 'greatness of the heart,' is a Hebraism for pride of heart, or great swelling designs and plans formed in the heart. "Fruit" is that which a tree or the earth produces; and then anything which is produced or brought forth in any way. Here it means that which a proud heart had produced or designed, that is, plans of pride and ambition; schemes of conquest and of blood.

The glory of his high looks - Hebrew, 'The glory of the lifting up of his eyes' - an expression indicative of pride and haughtiness. The word "glory," here, evidently refers to the self-complacency, and the air of majesty and haughtiness, which a proud man assumes. In this verse we see -

(1) That God will accomplish all the purposes of which he designs to make wicked people the instruments. "Their" schemes shall be successful just so far as they may contribute to "his" plans, and no further.

(2) When that is done, they are completely in "his" power, and under his control. He can stay their goings when he pleases, and subdue them to his will.

(3) The fact that they have been made to further the plans of God, and to execute his designs, will not free them from deserved punishment. They meant not so; and they will be dealt with according to "their" intentions, and not according to God's design to overrule them. "Their" plans were wicked; and if God brings good out of them, it is contrary to "their" intention; and hence, they are not to be screened from punishment because he brings good out of their plans, contrary to their designs.

(4) Wicked people "are in fact" often thus punished. Nothing is more common on earth; and all the woes of hell will be an illustration of the principle. Out of all evil God shall educe good; and even from the punishment of the damned themselves, he will take occasion to illustrate his own perfections, and, in that display of his just character, promote the happiness of holy beings.

The Lord "Jehovah" - For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah.

The fruit "The effect" - "פרי peri, f. צבי tsebi, vid. Isaiah 13:19, sed confer, Proverbs 1:31; Proverbs 31:16, Proverbs 31:31." - Secker. The Chaldee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L.

Wherefore it shall come to pass,.... It shall surely be; what God has purposed in his heart, and published in his word, shall certainly be fulfilled:

that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem; in correcting, chastising, and humbling the inhabitants thereof, by suffering them to be besieged by the Assyrian army. God sometimes makes use of wicked men to chastise his people; this is his work, and not theirs; and when he begins, he goes on, and finishes it; and when he has done, punishes the instruments he uses; after he has scourged his children, he takes the rod, and breaks it to pieces.

I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks; that is, he would punish him for his wicked actions, which were the fruit of the haughtiness of his heart, and the pride of his eyes; or for that pride which filled his heart, and showed itself in his lofty looks. Kimchi joins this to the preceding clause, and makes the sense to be, that God would punish the Assyrian for his pride, in Mount Zion, and in Jerusalem; for there his army died, or near it, being smitten by the angel. The Targum is,

"and it shall be, when the Lord hath finished to do all that he hath said in Mount Zion, and in Jerusalem.''

And when He had made use of him as He would, He would throw him away. "And it will come to pass, when the Lord shall have brought to an end all His work upon Mount Zion and upon Jerusalem, I will come to punish over the fruit of the pride of heart of the king of Asshur, and over the haughty look of his eyes." The "fruit" (peri) of the heart's pride of Asshur is his vainglorious blasphemy of Jehovah, in which his whole nature is comprehended, as the inward nature of the tree is in the fruit which hangs above in the midst of the branches; tiph'ereth, as in Zechariah 12:7, the self-glorification which expresses itself in the lofty look of the eyes. Several constructives are here intentionally grouped together (Ges. 114, 1), to express the great swelling of Asshur even to bursting. But Jehovah, before whom humility is the soul of all virtue, would visit this pride with punishment, when He should have completely cut off His work, i.e., when He should have thoroughly completed (bizza', absolvere) His punitive work upon Jerusalem (ma‛aseh, as in Isaiah 28:21). The prep. Beth is used in the same sense as in Jeremiah 18:23, agere cum aliquo. It is evident that ma‛aseh is not used to indicate the work of punishment and grace together, so that yebazza‛ could be taken as a literal future (as Schrring and Ewald suppose), but that it denotes the work of punishment especially; and consequently yebazza‛ is to be taken as a futurum exactum (cf., Isaiah 4:4), as we may clearly see from the choice of this word in Lamentations 2:17 (cf., Zechariah 4:9).

Wherefore it shall come to pass, that when the Lord hath performed {h} his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart {i} of the king of Assyria, and the glory of his high looks.

(h) When he has sufficiently chastised his people (for he begins at his own house) then will he burn the rods.

(i) Meaning of Sennacherib.

10:12 Wherefore - Because of this impudent blasphemy. His work - Of chastising his people so long as he sees fit. Looks - His insolent words and carriage.

punish: Heb. visit upon

stout...: Heb. greatness of the heart

[1] that when

A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward Dt 32:8. The Gentile nations are permitted to afflict Israel in chastisement for her national sins, but invariably and inevitably retribution falls upon them. See Gen 15:13,14 Dt 30:5-7 Isa 14:1,2 Joel 3:1-8 Mic 5:7-9 Mt 25:31-40.

12. whole work-His entire plan is regard to the punishment of the Jews (Isa 10:5-7).

Zion-the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.

fruit-the result of, that is, the plants emanating from.

stout-Hebrew, "greatness of," that is, pride of.

glory-haughtiness.

10:5-19 See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?