10:1–4 Keep in mind that the chapters and verses are not part of God’s “inspired” Word. Chapter and verse numbers were added later. Chapters were added by Stephen Langton, Archbishop of Canterbury, around 1205 AD and Verses came later. The Old Testament was divided into verses by Jewish scribes (Masoretes) by the 9th–10th century. The New Testament verses were standardized by Robert Estienne in 1551. These divisions were not inspired but were added for reference and convenience, not literary or theological precision. These divisions sometimes Ddsrupt the logical flow as here. Different traditions use different numbering. The Hebrew Bible (Tanakh) may differ in verse numbers (Psalm 23:1 in English is Psalm 23:1–2 in Hebrew). Catholic and Orthodox Bibles follow the Septuagint (LXX) structure in some places, which can shift chapter/verse numbers.
Isaiah 10:1–4 is directly connected to Isaiah 9:8–21 as the final stanza in a series of four oracles of judgment—each ending with the refrain: “For all this His anger is not turned away, but His hand is stretched out still.”
Isaiah 9:8–10:4 is a structured as a unit of four progressive judgments, introduced by a sin and concluding with the same refrain.
In 9:8–12 – Pride and arrogance in Ephraim. In 9:13–17 – Failure to repent and corrupt leadership. 9:18–21 – Social injustice and internal violence. Isaiah 10:1–4 – Legal oppression and exploitation of the vulnerable.
Each section builds on the previous one, highlighting different facets of Israel’s sin. By the time we reach 10:1–4, the spotlight is on social injustice and corrupt legislation: “Woe to those who decree iniquitous decrees, and the writers who keep writing oppression…” (10:1).
10:1–4 Isaiah 9:8–21 speak about Ephraim and Samaria (Northern Kingdom) describing their downfall because of their arrogance and disobedience. In 10:1–4, the focus shifts to address the people of Judah as we see in v 3: “To whom will you flee for help?” This reflects what we saw in Isaiah 5 with the “parable of the vineyard” used by Yeshua in His indictment of the chief priests and elders. The leadership of the Jewish people in His day was in Judah. So that parable and this indictment not only applied to Judah in the day of Isaiah but also looked forward to the days of Yeshua. In the passage of Matthew 21:33 they acknowledge God’s righteous judgment against those who mercilessly attacked the owner of the vineyard and his son until they realize that they were the ones they being condemned.
“Woe to those who enact evil statutes…” (10:1) ties it into the series of six “Woes” from Isaiah 5:8–25 which condemns the social injustice and oppression in Judah. Judah is no better than their northern brothers in Israel. Their injustice, especially toward widows and orphans, is not only corrupt but a betrayal of God’s covenant (Exodus 22:21–24). You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. 22 You shall not afflict any widow or orphan. 23 If you afflict him at all, and if he does cry out to Me, I will surely hear his cry; 24 and My anger will be kindled, and I will kill you with the sword, and your wives shall become widows and your children fatherless.
Once again in v 4 we hear the refrain “In spite of all this, His anger does not turn away And His hand is still stretched out.” The wrath they cheered against their enemies is also coming for them. Being God’s people does not exempt Judah from judgment, it intensifies it. The image of leaders“bowing down among the prisoners” (10:4) reinforces the irony: They who made laws to oppress others will become the very victims of oppression. Those in power become the powerless, just as in the Assyrian conquest ten years after this prophecy in 722 BC, and later, Jerusalem itself will be brought to Babylon in 586 BC.
The “devastation” in v. 3 is the Hebrew word Shoah, the very word the Jewish people use today to describe the holocaust. But again the true mark of God’s prophets is a prophetic word that goes from judgment to hope as we see in v 5. Even amid destruction, God’s purposes are redemptive. The judgment is not an end; it’s a removal that leads to messianic restoration.
V 5-6. The woe’s continues as Isaiah addresses Assyria, not Judah. While God’s anger against His people would be revealed through Assyria, that nation would be punished for its role in the destruction of God’s people (v. 5). God’s use of Assyria was for a specific purpose. He called them to punish those among His people who had angered Him. Assyria did not know that The Lord was using her to punish Israel.
10:7-12. Assyria, however, took advantage of God’s permission to be His instruments of judgment (v. 7). But God will not allow Assyria to implement its own agenda without consequences. Though the Assyrians had powerful commanders (v. 8) and a track record of victory over the idols of other nations (v. 9), the Assyrian assumption that the defeat of Jerusalem and Samaria constituted a defeat of the God of Jerusalem and Samaria demonstrated their ignorance of God and His will, not knowing His ways and Word is no excuse. It wasn’t then and it isn’t today. Their ability to wage war was not by their own strength nor by their gods, but by the Lord. He would not allow their arrogance to continue but would punish them for not recognizing and following Him (v. 12).
V 13-19 The Assyrian king exalts himself, repeatedly using “I” and “my” to credit himself with victory in battle, strategic brilliance and unmatched power and control. He sees his domination over nations as effortless, like gathering eggs, without opposition or resistance. Assyria believed it was in complete control with nothing to stand in its way. But Isaiah mocks their arrogance by comparing Assyria to a tool like an axe or saw, boasting as if it wields itself. Assyria was merely an instrument in God’s hand, used to judge other nations, including Israel.
Because of its pride, Assyria would face swift and shattering judgment from the Lord of Hosts. A consuming fire or plague would strike down their soldiers (v. 16). Their glory and success both military and agricultural, would be reduced to nothing (v. 18). Their once-great army would be so decimated that even a child could count the survivors (v. 19). This is a reminder that no empire or powerful nation is sovereign over itself only God is Lord of all things. Assyria’s pride led to its downfall, illustrating a timeless truth: when people or nations elevate themselves above God, they will inevitably be humbled by Him. “Pride goes before destruction, And a haughty spirit before stumbling” (Prov. 16:18). God’s control over the Assyrians provided a sense of comfort as the fate of Israel was not based on the mercy of Assyria, but on the steadfast faithfulness of God. God would punish, but not annihilate, His people. His desire was to discipline, not destroy.
V 20-23 The phrase “in that day” marks a shift from judgment to hope, introducing a vision of the faithful remnant of Israel. God’s people will no longer depend on human oppressors (like Assyria), but will return to trust in the LORD, the Holy One of Israel. This section serves as a kind of midrash (commentary) on the prophetic name Shear-Jashub (“a remnant shall return,” Is. 7:3) but also reveals the actual fulfillment of that name.
Judah’s king and her people looked to an alliance with Assyria (2 Kings 16:7–9), rather than on God who had been their faithful Redeemer. This is one of the reasons God gave Israel His appointed times (The Sabbath and 7 feasts of the Lord of Lev. 23) so that they would remember His faithfulness. Isaiah contrasts this lack of trust and faith in God with the faithful remnant who would once again rely on God alone.
In v 21 the phrase “a remnant will return” directly ties back to Isaiah’s son and the message of hope found in his name. The return is not only physical, a return to the land and the blessings from the land, but also spiritual, centered on returning to the “Mighty God” that connects with Isaiah 9:6. This combines the doctrine of the remnant with the doctrine of the Messiah, showing that the faithful return to God is a return to Messiah Himself.
In vv. 22–23 we learn that even if Israel is filled with people, only a remnant will be saved. This fulfills both the promise given to the patriarchs and the reality of judgment because of the hardness of heart among God’s people. God’s judgment is decreed and is unstoppable. It is revealed as an overwhelming flood, which links back to the vision of the flooding of the Euphrates in 8:8, representing the Assyrian and later the Babylonian invasions.
Paul cites Isaiah 10:22 in Romans 9:27–28, using it to explain that not all physical descendants of Israel are part of the faithful remnant. This reveals a New Testament truth: God’s promises are fulfilled through a believing remnant, not national, ethnic or religious privilege alone. This is true today in the Church where there are multitudes of nominal Christians in every church but only those born of God through saving faith in the Messiah are a part of the remnant of believers grafted into faithful Israel who are in Messiah Jesus.
God’s judgment is real, but never total, He always preserves a faithful remnant. The Messiah (“Mighty God”) is the focal point of the return. God’s plan intertwines promise and judgment, mercy and wrath, showing His sovereign, redemptive purpose for Israel and the nations.
V 24-27 The Lord now gives words of encouragement to Israel. Though the Assyrians were coming to destroy, God reminded His people that He controlled Assyria and there was no need to fear them. Israel did not need to look to Assyria for respite, but rather to the grace and mercy of the Lord. God was in complete control of Assyria and would deliver Israel as He had in the past (vv. 25-26). In the days of Hezekiah, God wiped out 185,000 of the Assyrian soldiers (37:36–37); and the great Assyrian Empire fell to Babylon in 609 B.C. Despite Assyria’s conquest of the Northern Kingdom and its intention to destroy Judah, God would save a remnant so that “the twelve tribes” would not be annihilated (Acts 26:7; James 1:1; Rev. 21:12).
V 28–32 Isaiah describes the advance of the Assyrian army as it invaded Judah and marched toward Jerusalem. But God’s word to the people was, “be not afraid of the Assyrian!” (v. 24) Isaiah gave the same message to King Hezekiah when the Assyrian army surrounded Jerusalem in 701 B.C. (37:1–7). God used Assyria to discipline His people, but He would not permit this godless nation to go beyond His purposes. God may use unbelievers to accomplish His will in the lives of His people, but He is always in control. We need never fear the disciplining hand of God, for He always disciplines in love (Heb. 12:1–11).
Isaiah 10 declares that God is just: He judges both Israel and Judah for injustice, uses Assyria as His instrument, but then judges Assyria for its arrogance. Amid wrath, He preserves a remnant and reminds His people to trust in Him alone.
