For he saith - The king of Assyria saith. This verse and the following are designed to show the reason why the king of Assyria should be thus punished. It was on account of his pride, and wicked plans. He sought not the glory of God, but purposed to do evil.

For I am prudent - I am wise; attributing his success to his own understanding, rather than to God.

I have removed the bounds of the people - That is, 'I have changed the limits of kingdoms; I have taken away the old boundaries, and made new ones at my pleasure. I have divided them into kingdoms and provinces as I pleased.' No higher assumption of power could have been made than thus to have changed the ancient limits of empires, and remodelled them at his will. It was claiming that he had so extended his own empire, as to have effectually blotted out the ancient lines which had existed, so that they were now all one, and under his control. So a man who buys farms, and annexes them to his own, takes away the ancient limits; he runs new lines as he pleases, and unites them all into one. This was the claim which Sennacherib set up over the nations.

Have robbed their treasures - Their hoarded wealth. This was another instance of the claim which he set up, of power and dominion. The treasures of kingdoms which had been hoarded for purposes of peace or war, he had plundered, and appropriated to his own use; compare the note at Isaiah 46:3.

I have put down the inhabitants - I have subdued them; have vanquished them.

As a valiant man - כאביר ka'bbı̂yr. Margin, 'Many people.' The Keri, or Hebrew marginal reading, is כביר kabbı̂yr without the Hebrew letter א, 'a mighty or, strong man.' The sense is not materially different. It is a claim that he had evinced might and valor in bringing down nations. Lowth renders it, 'Them that were strongly seated.' Noyes, 'Them that sat upon thrones.' The Chaldee renders the verse, not literally, but according to the sense, 'I have made people to migrate from province to province, and have plundered the cities that were the subjects of praise, and have brought down by strength those who dwelt in fortified places. Our translation has given the sense correctly.

Like a valiant man "Strongly seated" - Twelve MSS. agree with the Keri in reading כביר kabbir, without the א aleph. And Sal. ben Melec and Kimchi thus explain it:" them who dwelled in a great and strong place I have brought down to the ground."

For he saith, by the strength of my hand I have done it,.... Meaning either that by the power of his army, which was under his command, or by his own personal valour, he had subdued kings, taken their kingdoms and chief cities, and ascribes nothing to the power aud providence of God; and if such arrogance and haughtiness, in things of a civil nature, is an instance of vanity, and is resented by the Lord, then much more such conduct in things of a religious nature, when men ascribe regeneration, conversion, and salvation, to the power of their free will, and to the works of their hands, and not to the power and grace of God:

and by my wisdom, for I am prudent; attributing his conquests partly to his power, and partly to his skill and prudence in marshalling his army, making use of stratagems to decoy the enemy, and get an advantage of him; whereas strength and power, and so wisdom and prudence, are from the Lord; as he gives safety, victory, and salvation to kings, so he teaches their hands to war, and their fingers to fight; which they ought to acknowledge, and will, unless vain and proud:

and I have removed the bounds of the people; by subduing kingdoms, and adding them to his own, so that they were no more distinct governments; and by transplanting the inhabitants of them to other places, and making new colonies and settlements; and so the Targum,

"and I have removed the people from province to province:''

taking that to himself which belongs to God, who has determined the times before appointed, and the bounds of men's habitations:

and have robbed their treasures: laid up in palaces, temples, sepulchres, and private houses, for time to come, which are usually plundered when cities and towns are taken; the Targum renders it,

"their laudable cities:''

and I have put down the inhabitants like a valiant man; from their greatness, from their seats of honour and dignity; or I have put down many inhabitants, as Jarchi, and reduced great numbers to a low and mean estate. The Targum is,

"I have brought down with strength they that dwell in fortified places;''

and so Aben Ezra and Kimchi explain it, they that dwell in a strong place or palace.

When Jehovah had punished to such an extent that He could not go any further without destroying Israel - a result which would be opposed to His mercy and truth - His punishing would turn against the instrument of punishment, which would fall under the curse of all ungodly selfishness. "For he hath said, By the strength of my hand I have done it, and by my own wisdom; for I am prudent: and I removed the bounds of the nations, and I plundered their stores, and threw down rulers

(Note: Thronende, lit., those who sat (on thrones).)

like a bull. And my hand extracted the wealth of the nations like a nest: and as men sweep up forsaken eggs, have I swept the whole earth; there was none that moved the wing, and opened the mouth, and chirped." The futures may be taken most safely as regulated by the preterites, and used, like German imperfects, to express that which occurs not once merely, but several times. The second of these preterites, שׁושׂיתי, is the only example of a poel of verbs ל ה; possibly a mixed form from שׁסס (poel of שסס) and שהסה (piel of שסה). The object to this, viz., ‛athidoth (chethib) or ‛athudoth (keri), is sometimes used in the sense of τὰ μέλλοντα ; sometimes, as in this instance, in the sense of τὰ ὑπάρχοντα . According to the keri, the passage is to be rendered, "And I, a mighty one, threw down kings" (those sitting on thrones), cabbir being taken in the same sense as in Job 34:17, Job 34:24; Job 36:5. But the chethib câ'abbı̄r is to be preferred as more significant, and not to be rendered "as a hero" (to which the Caph similitudinis is so little suitable, that it would be necessary to take it, as in Isaiah 13:6, as Caph veritatis), but "as a bull," 'abbı̄r as in Psalm 68:31; Psalm 22:13; Psalm 50:13. A bull, as the excavations show, was an emblem of royalty among the Assyrians. In Isaiah 10:14, the more stringent Vav conv. is introduced before the third pers. fem. The Kingdoms of the nations are compared here to birds' nests, which the Assyrian took for himself ('âsaph, as in Habakkuk 2:5); and their possessions to single eggs. The mother bird was away, so that there was not even a sign of resistance; and in the nest itself not one of the young birds moved a wing to defend itself, or opened its beak to scare the intruder away. Seb. Schmid has interpreted to correctly, "nulla alam movet ad defendendum aut os aperit ad terrendum." Thus proudly did Asshur look back upon its course of victory, and thus contemptuously did it look down upon the conquered kingdoms.

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:

10:13 Removed - I have invaded their lands, and added them to my own dominions, Prov 22:28. Put down - Deprived of their former glory and power.

a valiant...: or, many people

13. I am prudent-He ascribes his success to his own prudence, not to God's providence.

removed the bounds-set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).

treasures-"hoarded treasures" [Horsley].

put down . inhabitants like, &c.-rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Ps 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, 10), the inhabitants" [Maurer].

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?