Isaiah 10:24

Translation
King James Version
¶ Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
Ask
KJV (with Strong's)
Therefore thus saith H559 the Lord H136 GOD H3069 of hosts H6635, O my people H5971 that dwellest H3427 in Zion H6726, be not afraid H3372 of the Assyrian H804: he shall smite H5221 thee with a rod H7626, and shall lift up H5375 his staff H4294 against thee, after the manner H1870 of Egypt H4714.
Ask
Complete Jewish Bible
Therefore Adonai ELOHIM-Tzva'ot says: "My people living in Tziyon, don't be afraid of Ashur, even when he strikes you with a stick and raises his staff against you, the way it was in Egypt.
Ask
Berean Standard Bible
Therefore this is what the Lord GOD of Hosts says: “O My people who dwell in Zion, do not fear Assyria, who strikes you with a rod and lifts his staff against you as the Egyptians did.
Ask
American Standard Version
Therefore thus saith the Lord, Jehovah of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.
Ask
World English Bible Messianic
Therefore the Lord, the LORD of Hosts, says “My people who dwell in Zion, don’t be afraid of the Assyrian, though he strike you with the rod, and lift up his staff against you, as Egypt did.
Ask
Geneva Bible (1599)
Therefore thus saith ye Lord God of hostes, O my people, that dwellest in Zion, be not afraid of Asshur: he shall smite thee with a rod, and shall lift vp his staffe against thee after the maner of Egypt:
Ask
Young's Literal Translation
Therefore, thus said the Lord, Jehovah of Hosts, `Be not afraid, my people, inhabiting Zion, because of Asshur, With a rod he doth smite thee, And his staff lifteth up against thee, in the way of Egypt.
Ask
See also
Hebrews 12:22Hebrews 12:24Isaiah 61:3Isaiah 37:6Exodus 15:6Exodus 15:10Isaiah 10:5
See on the biblical-era map
The Prophesied Attack on Jerusalem
The Prophesied Attack on Jerusalem View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 17,875 of 31,102

Study This Verse

SUMMARY

Isaiah 10:24 delivers a profound message of divine comfort and unwavering assurance to the fearful inhabitants of Judah, specifically those dwelling in Jerusalem (Zion), amidst the terrifying and imminent threat of the Neo-Assyrian Empire. The Lord GOD of hosts, the supreme sovereign over all creation, commands His covenant people not to succumb to fear of their formidable oppressor. He reveals that Assyria is not acting independently but is merely a divinely appointed instrument in His hand, permitted to inflict a disciplinary "smite" with a "rod" and "staff" in a manner strikingly reminiscent of Israel's foundational bondage in Egypt, thereby implicitly promising a similar, ultimate deliverance and redemption.

CONTEXT

  • Literary Context: This verse is strategically positioned within Isaiah's "Book of Woes" (Isaiah 9-10), a prophetic segment primarily dedicated to articulating God's judgments upon both Israel and Judah, as well as upon the foreign nations God employs as instruments of His divine will. Specifically, Isaiah 10 focuses intensely on the Assyrian Empire, which God explicitly identifies as "the rod of mine anger" in Isaiah 10:5. While the preceding verses meticulously detail Assyria's arrogant pride and God's impending judgment upon them for overstepping their divinely ordained commission, Isaiah 10:24 marks a crucial pivot. It offers a direct, compassionate word of comfort and reassurance specifically to Judah. This verse serves as a vital interlude, reminding the beleaguered people that despite the severity of the impending Assyrian invasion, God remains absolutely sovereign, and His ultimate purpose is not utter destruction but rather a period of chastisement leading to eventual restoration for His faithful remnant. The immediate verses following 10:24, such as Isaiah 10:25-27, further elaborate on the brevity of Assyria's oppression and God's promised, decisive deliverance, powerfully reinforcing the themes of hope and divine intervention.
  • Historical & Cultural Context: The 8th century BC was a period of profound geopolitical instability and upheaval across the Ancient Near East. The Neo-Assyrian Empire, under formidable monarchs like Tiglath-Pileser III, Shalmaneser V, and Sennacherib, had ascended to become the dominant superpower, widely feared for its brutal military campaigns, systematic deportations, and ruthless imposition of tribute. By the time Isaiah delivered this prophecy, the Northern Kingdom of Israel had already tragically fallen to Assyria in 722 BC, and the Southern Kingdom of Judah, particularly its capital Jerusalem, faced an imminent and terrifying invasion. The Assyrian army was legendary for its efficiency, overwhelming force, and ruthlessness, inspiring widespread terror. Culturally, the people of Judah lived in a unique covenant relationship with Yahweh, their God, yet they had frequently strayed into idolatry, embraced syncretistic practices, and sought reliance on precarious foreign alliances rather than placing their trust solely in God. The specific reference to "Egypt" in the verse is profoundly significant, recalling Israel's foundational narrative of slavery and miraculous liberation from the oppressive superpower of their distant past, as vividly recounted in Exodus 14. This powerful historical parallel would have immediately evoked both the bitter memory of severe suffering and the profound hope of God's powerful, redemptive, and miraculous intervention.
  • Key Themes: This verse contributes significantly to the development of several major theological and narrative themes found throughout the book of Isaiah and the broader Old Testament. Firstly, it powerfully underscores Divine Sovereignty, demonstrating that even the most formidable human empires, like Assyria, are not autonomous but are merely instruments in God's omnipotent hand, used to accomplish His overarching purposes of judgment and discipline, as emphatically stated in Isaiah 10:5. Secondly, it highlights God's unwavering Covenant Faithfulness, as He intimately addresses Judah as "my people," affirming His enduring, unbreakable relationship with them despite their frequent unfaithfulness and promising protection for the remnant residing in Zion. Thirdly, the verse points to the concept of Limited Judgment and Ultimate Deliverance. While the "smite" and "staff" clearly signify a period of severe divine chastisement, the crucial comparison to "the manner of Egypt" implies that this judgment is not intended for utter annihilation but is, rather, a prelude to a future act of salvation, mirroring the miraculous Exodus deliverance. Finally, it serves as a powerful and direct call to Trust in God Amidst Fear, commanding the people, "be not afraid," thereby challenging them to rely implicitly on God's transcendent power rather than succumbing to the overwhelming, paralyzing fear of human adversaries.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • afraid (Hebrew, yârêʼ', H3372): This primitive root (H3372) primarily means "to fear," but it also carries the significant nuance of "to revere" or "to be had in reverence." In the imperative "be not afraid," it functions as a direct divine command to God's people not to succumb to terror or panic in the face of the Assyrian threat. The underlying implication is that their fear of Assyria is displacing their proper reverence and trust in Yahweh, who alone is truly to be feared (in the sense of awe, worship, and obedient submission). God is calling them to shift their focus from the temporal, limited power of Assyria to the eternal, infinite power of the "Lord GOD of hosts."
  • rod (Hebrew, shêbeṭ', H7626): This term (H7626) refers to a stick, often employed for various purposes such as punishing, ruling (as a scepter), or walking (as a staff). Here, it denotes an instrument of chastisement or discipline. When God declares that Assyria "shall smite thee with a rod," it signifies that Assyria's actions are not random acts of aggression or independent malice, but rather divinely ordained means of correction for Judah's sins and spiritual waywardness. It implies a controlled, purposeful use of power by God through an external agent, rather than an uncontrolled, destructive rampage, highlighting God's sovereignty even over the instruments of judgment.
  • manner (Hebrew, derek', H1870): Derived from a root meaning "to tread," this word (H1870) signifies a "road," "course of life," "mode of action," or "custom." In the phrase "after the manner of Egypt," it refers to the specific way, pattern, or established precedent of oppression that Israel experienced under Egyptian bondage. This is a crucial historical allusion, indicating that the Assyrian oppression, while severe and painful, would follow a similar pattern to the Egyptian experience, which ultimately culminated in God's miraculous intervention and liberation. It sets a profound expectation of suffering followed by divine salvation, rooted in God's consistent redemptive history.

Verse Breakdown

  • "Therefore thus saith the Lord GOD of hosts,": This majestic opening phrase unequivocally establishes the divine authority, absolute truthfulness, and unwavering certainty of the message that follows. "Lord GOD of hosts" (Adonai Yahweh Sabaoth) is a supreme title emphasizing God's ultimate sovereignty, His ownership of all creation, and His command over all heavenly armies and earthly powers. This assures the people that the one speaking possesses infinite power to fulfill His promises, even when facing the mightiest earthly foe.
  • "O my people that dwellest in Zion,": This is a direct, intimate, and deeply personal address from God to His covenant people, specifically those residing in Jerusalem. "My people" underscores the enduring, unbreakable covenant relationship, despite their failings and unfaithfulness. "Zion" (Jerusalem) signifies the sacred place of God's dwelling, His temple, and the repository of His covenant promises, emphasizing His particular care and protective oversight for His chosen city and its inhabitants.
  • "be not afraid of the Assyrian:": This is a direct, imperative divine command, a profound call to fearless faith and unwavering trust. The Assyrian Empire was the dominant, terrifying superpower of the day, yet God commands His people not to fear them, because their power is entirely subordinate to His own. This command challenges the people to trust implicitly in God's protective hand and sovereign control rather than succumbing to the overwhelming, paralyzing terror induced by the enemy.
  • "he shall smite thee with a rod,": This clause acknowledges the harsh reality of the impending judgment and the suffering that Judah would indeed experience. The Assyrian would genuinely inflict harm, but the specific phrasing "smite... with a rod" implies a disciplinary action, not an arbitrary act of wanton destruction. The "rod" signifies an instrument of correction and chastisement, indicating that Assyria is merely an agent in God's hand, carrying out a limited, purposeful, and controlled divine discipline.
  • "and shall lift up his staff against thee,": This phrase powerfully reiterates and reinforces the preceding clause, using a synonymous term ("staff") to further emphasize the disciplinary and corrective nature of the Assyrian attack. The lifting of the staff suggests a posture of authority, a threatening gesture, and an act of impending punishment, yet it remains firmly within the bounds of God's sovereign control and predetermined purpose.
  • "after the manner of Egypt.": This is a profound and powerful historical allusion. It directly links the impending Assyrian oppression to Israel's foundational, formative experience of slavery and oppression in Egypt. This comparison serves a dual, critical purpose: it warns of severe suffering and a period of bondage, but, more importantly, it implicitly promises a similar, miraculous, and decisive deliverance by God, just as He delivered Israel from Pharaoh's mighty hand. It frames the current crisis within the larger, consistent narrative of God's redemptive history, instilling hope for a future salvation.

Literary Devices

Isaiah 10:24 is masterfully crafted with several potent literary devices that amplify its profound message of divine authority, comfort, and hope. The verse commences with a clear Divine Oracle, signaled by the authoritative declaration "Thus saith the Lord GOD of hosts," which immediately establishes the absolute truthfulness, unwavering certainty, and supreme authority of the pronouncement, demanding the audience's full attention and obedience. The phrase "O my people that dwellest in Zion" employs both Direct Address and a tender Appellation, creating a personal and intimate tone that powerfully reminds the audience of their enduring covenant relationship with God despite their current fears and failings. The core of the verse utilizes potent Metaphor and Symbolism when referring to the Assyrian as a "rod" and "staff." These are not literal implements but powerful symbolic representations of an instrument of divine discipline and judgment, emphasizing God's absolute sovereign control over even the most powerful and seemingly autonomous nations. The most significant and impactful device is the profound Historical Allusion embedded in the phrase "after the manner of Egypt." This powerful reference to Israel's foundational narrative of bondage and miraculous deliverance not only serves as a stark warning of impending suffering but, more importantly, instills profound hope by recalling God's past faithfulness, His covenant promises, and His omnipotent power to save, strongly suggesting a similar redemptive outcome for the current crisis. The repetition of similar ideas through phrases like "smite thee with a rod" and "lift up his staff against thee" serves as a form of Parallelism, reinforcing the message of disciplinary action and emphasizing its divine origin and purpose.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 10:24 stands as a profound testament to God's unwavering sovereignty over all of human history and His steadfast faithfulness to His covenant people. Despite Judah's profound unfaithfulness and the overwhelming, terrifying threat posed by the Assyrian Empire, God assures them with divine authority that He remains absolutely in control. The Assyrian is not an independent, malicious force acting on its own accord, but rather a divinely appointed instrument, a "rod" in God's hand used for the specific purpose of discipline. This divine perspective transforms what appears to be an overwhelming national crisis into a profound opportunity for God to powerfully demonstrate His supreme power and unshakeable fidelity, reminding His people that their ultimate security and hope lie not in precarious political alliances or fleeting military strength, but solely in their covenant relationship with the "Lord GOD of hosts." The powerful allusion to Egypt profoundly connects this present crisis to God's past, miraculous redemptive acts, reinforcing the consistent biblical pattern of suffering followed by divine deliverance, thereby instilling deep hope for a future salvation.

REFLECTION AND APPLICATION

Isaiah 10:24 offers profound spiritual nourishment and timeless wisdom for believers navigating challenging and uncertain times. It serves as a powerful reminder that even when we face overwhelming forces or circumstances that seem entirely beyond our control, our ultimate response should not be paralyzing fear, but rather unwavering trust in the sovereign God. Just as God declared His absolute authority over the formidable Assyrian Empire, He remains in complete control over all the "Assyrians" in our lives – be they crushing financial crises, debilitating health struggles, painful relational conflicts, or widespread global uncertainties. This verse profoundly encourages us to recognize that God can and often does use even the most difficult or painful situations as instruments of His divine purpose, whether for necessary discipline, spiritual refinement, or to draw us into a deeper, more intimate reliance upon Him. Our call, therefore, is to steadfastly remember His past faithfulness, just as Judah was powerfully reminded of their deliverance from Egypt, and to stand firm in the unshakeable assurance that He is the "Lord GOD of hosts" who will ultimately deliver His people. It is a powerful, liberating call to replace anxiety with faith, knowing with certainty that God's boundless love and omnipotent power are infinitely greater than any earthly threat or adversary we may ever encounter.

Questions for Reflection

  • What "Assyrians" or overwhelming fears are you currently facing in your life, and how might this verse challenge your perspective on them, inviting you to trust God more deeply?
  • How does remembering God's past faithfulness in your personal life or in the broader biblical narrative strengthen your trust and reliance on Him during present difficulties?
  • In what specific ways might God be using challenging circumstances in your life as a "rod" or "staff" for divine discipline, spiritual refinement, or to bring about a greater good, rather than arbitrary punishment?

FAQ

Why does God allow His people to suffer at the hands of their enemies if He is sovereign?

Answer: Isaiah 10:24, along with numerous other passages throughout the prophetic books, reveals a profound theological truth: God often uses nations, individuals, or difficult circumstances as instruments of discipline for His people. This is not arbitrary or capricious punishment, but rather a form of divine correction, intended to call them back to faithfulness, repentance, and a deeper, more complete reliance on Him. The "rod" and "staff" in this verse powerfully signify this disciplinary purpose. God's absolute sovereignty means that He is in control even of the suffering, and He limits its extent and duration, always with a redemptive purpose in mind. Just as a loving parent disciplines a beloved child for their ultimate good, God disciplines His children to lead them to deeper trust, greater holiness, and profound spiritual maturity, as beautifully articulated in Hebrews 12:5-11.

What is the significance of the phrase "after the manner of Egypt"?

Answer: This phrase is a powerful and deeply resonant historical allusion that carries immense theological weight within the biblical narrative. It refers directly to Israel's foundational, formative experience of slavery and oppression in ancient Egypt, which famously culminated in God's miraculous and powerful deliverance through the Exodus event, as recounted in Exodus 14. By comparing the impending Assyrian threat to the "manner of Egypt," God is implicitly promising a similar divine intervention and liberation. It serves as both a solemn warning of severe, albeit temporary, suffering and, more importantly, a profound assurance that just as God miraculously delivered His people from the mighty hand of Pharaoh, He would also, in His perfect timing and power, deliver them from the Assyrian threat. It powerfully reminds Judah that God's consistent pattern throughout history is to allow trials and periods of chastisement, but ultimately to bring about salvation and restoration for His covenant people.

CHRIST-CENTERED FULFILLMENT

Isaiah 10:24, with its profound message of divine comfort, sovereign control, and promised deliverance from a formidable enemy, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks of a physical, geopolitical deliverance from the Assyrian Empire, the deeper theological current of this passage powerfully points to a far greater, spiritual liberation. The "rod" and "staff" of divine judgment, which Assyria wielded as God's instrument for discipline, ultimately fell upon Christ Himself. He became the one "smitten" and upon whom the "staff" of divine wrath against humanity's sin was lifted, as prophesied in Isaiah 53:4-6. Through His atoning sacrifice on the cross, Jesus delivered His people not from a temporal geopolitical empire, but from the ultimate, eternal enemies: sin, death, and the destructive power of Satan, triumphing over them decisively as declared in Colossians 2:13-15. The "manner of Egypt" foreshadows a new and infinitely greater exodus, where Christ, our true Deliverer, leads His people out of spiritual bondage into genuine freedom, eternal life, and reconciliation with God. He is the true "Lord GOD of hosts" who commands us "be not afraid," for He has definitively overcome the world and its trials (John 16:33), and He promises a final, complete deliverance from all oppression, suffering, and death when He returns to establish His eternal kingdom, where God will wipe away every tear (Revelation 21:4).

Copy as

Commentary on Isaiah 10 verses 24–34

I. II. Main points1. 2. Sub-points

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, Isa 10:6. 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,

I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (Isa 33:14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, Isa 10:24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Psa 48:13), need not be afraid of any enemy. Let their souls dwell at ease in God.

II. Considerations offered for the silencing of their fear.

1.The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: "He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Exo 15:9), but could not reach to do them any hurt." Note, We should not be frightened at those enemies that can do no more than frighten us.

2.The storm shall soon blow over (Isa 10:25): Yet a very little while - a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (Isa 10:5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Psa 30:5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.

3.The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (Isa 10:26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Psa 83:11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.

4.They shall be wholly delivered from the power of the Assyrian, and from the fear of it, Isa 10:27. "They shall not only be eased of the Assyrian army, which is now quartered upon them and which is a grievous yoke and burden to them, but they shall no more pay that tribute to the king of Assyria which before this invasion he exacted from them (Kg2 18:14), shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution." Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed. The enemy shall no more recover his strength, to do the mischief he has done; and this because of the anointing, for their sakes who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake. This is particularly given as the reason why God would defend Jerusalem from Sennacherib (Isa 37:35), For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old Testament church, and hath still an eye to in all the favours he shows to his people. It is for his sake that the yoke is broken, and that we are made free indeed.

III. A description both of the terror of the enemy and the terror with which many were struck by it, and the folly of both exposed, Isa 10:28, to the end. Here observe,

1.How formidable the Assyrians were and how daring and threatening they affected to appear. Here is a particular description of the march of Sennacherib, what course he steered, what swift advances he made: He has come to Aiath, etc. "This and the other place he has made himself master of, and has met with no opposition." At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or the store-cities of Judah, which were fortified for that purpose, had now become his magazines. Some remarkable pass, and an important one, he had taken: They have gone over the passage.

2.How cowardly the men of Judah were, the degenerate seed of that lion's whelp. They were afraid; they fled upon the first alarm, and did not offer to make any head against the enemy. Their apostasy from God had dispirited them, so that one chased a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard by lamentation, to discourage and weaken one another. And poor Anathoth, a priests' city, that should have been a pattern of courage, shrieks louder than any, Isa 10:30. With respect to those that gathered themselves together, it was not to fight, but to flee by consent, Isa 10:31. This is designed either, (1.) To show how fast the news of the enemy's progress flew through the kingdom: He has come to Aiath, says one; nay, says another, He has passed to Migron, etc. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Psa 112:7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.

3.How impotent his attempt upon Jerusalem shall be: he shall remain at Nob, whence he may see Mount Zion, and there he shall shake his hand against it, Isa 10:32. He shall threaten it, and that shall be all; it shall be safe, and shall set him at defiance. The daughter of Jerusalem, to be even with him, shall shake her head at him, Isa 37:22.

4.How fatal it would prove, in the issue, to himself. When he shakes his hand at Jerusalem, and is about to lay hands on it, then is God's time to appear against him; for Zion is the place of which God has said, This is my rest for ever; therefore those who threaten it affront God himself. Then the Lord shall lop the bough with terror and cut down the thickets of the forest, Isa 10:33, Isa 10:34. (1.) The pride of the enemy shall be humbled, the boughs that are lifted up on high shall be lopped off, the high and stately trees shall be hewn down; that is, the haughty shall be humbled. Those that lift up themselves in competition with God or opposition to him shall be abased. (2.) The power of the enemy shall be broken: The thickets of the forest he shall cut down. When the Assyrian soldiers were under their arms, and their spears erect, they looked like a forest, like Lebanon; but, when in one night they all became as dead corpses, the pikes were laid on the ground, and Lebanon was of a sudden cut down by a mighty one, by the destroying angel, who in a little time slew so many thousands of them: and, if this shall be the exit of that proud invader, let not God's people be afraid of him. Who art thou, that thou shouldst be afraid of a man that shall die?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–34. Public domain.
Copy as
JeromeAD 420
Commentary on Isaiah
(v. 24 seqq.) Therefore thus says the Lord God of hosts: Do not fear, my people who dwell in Zion, from Assyria, who shall strike you with a rod and lift up his staff against you, as the Egyptians did. For yet a little while and my indignation will be fulfilled and my anger will be directed towards their wickedness. And the Lord of hosts will raise a whip against them, as he did against Midian at the rock of Oreb, and his staff against the sea, and he will lift it up in the manner of the Egyptians. And it shall come to pass in that day: his burden shall be taken away from your shoulder, and his yoke from your neck, and the yoke shall be destroyed because of the anointing oil. Regarding the stone, which in Hebrew is interpreted as Aquila, Symmachus, and Theodotion put the Hebrew word Sur Oreb. Regarding this, the LXX interpreted as the place of tribulation, about which we will say in its proper place. It seems difficult to you, O inhabitant of Zion, that while all the surrounding nations are subjugated by the Assyrians, you alone would be liberated from their hands. Listen to what I say: do not be afraid, my people, because you will be captured by Assyria when it conquers. For in the fourteenth year of King Hezekiah's reign (2 Kings 18), Sennacherib, the Assyrian king, will come to attack all the fortified cities of Judah and capture them. He will send his commander-in-chief, Rabshakeh, to terrify the besieged people of Jerusalem. However, you should know that he will not strike you with a sword, but with a rod. He will march against King Tirhakah of Ethiopia, the Egyptians, and the Red Sea by way of Egypt. He will only raise his staff against you, and he will not be able to strike you. For a little while longer, I will return from Egypt with an infinite multitude of army and wishing to besiege you, I will immediately strike with my indignation, and I will raise that whip, which once I used against the Midianites under Gideon (Judges 7), who was also called Jerubbaal. When Oreb and Zebah, the leaders of the Midianites, were killed on a very hard rock, that is, flint, which is called Sur in Hebrew, so that from the rock and from the king who was killed on it, the place received the name Rock of Oreb. So he shall lift up his rod over the Red Sea, going against the Ethiopians, and he shall lift it up again on his return to you by the way of Egypt; but as soon as he comes from Egypt, the burden shall be taken away from your shoulders and the yoke of his rule shall be removed, and you shall cease to serve. This yoke, that is, the power of the Assyrians, will decay in the presence of oil, that is, the mercy of God. We can also understand what he said: 'He shall strike you with a rod and shall lift up his staff over you on the way to Egypt.' And again: 'He shall lift up his rod over the sea and he shall lift it up on the way to Egypt.' This can also be understood as why he struck many from the tribe of Judah and captured cities around the kingdom of Jerusalem, because they had put their trust not in God, but in the Egyptians. Then Rabsaces taunts them, saying: Behold thou trustest upon the reed upon Egypt; upon which if a man lean, it will go into his hand, and pierce it. (IV Kings 18:21) So is Pharao king of Egypt to all that trust in him. The history also of the Madianites is written in the book of Judges (Judges 7), which we read also in the psalm: Make their princes like Oreb, and Zeb, and Zebbee, and Salmana (Psalm 82:11-12). Therefore those who believe that it signifies the time when in the book of Numbers (Chap. 25) the Midianites killed by Israel are referred to from the desert of Sur to the mountain of God, Horeb, with which time they were not on Mount Horeb, but in the desert of Shittim. According to the anagoge, it is commanded to the people dwelling in the Church not to fear their adversaries, who are always ready for battle, and have overturned many souls with their disputes. For this reason, they can receive only a little power against the people of God, and not strike with a sword, but with a rod, that is, not to kill, but to threaten, because they have walked in the way of Egypt and have not trusted in the Lord. But when they have returned to God and have left the path of Egypt, then the scourge of God is to be raised up by judgment against the adversaries. For Midian is interpreted as meaning 'by judgment,' so that with the breath of his mouth and the oil of mercy the yoke of the enemies may decay.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Isaiah 10:24 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.