Isaiah 10:25
For yet a very little while, and the indignation shall cease, and my anger in their destruction.
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(25) The indignation shall cease . . .—The “indignation” is the wrath of Jehovah poured out upon His people. That wrath is to cease, and His anger shall be for the destruction of their enemies.

Isaiah 10:25-26. For yet a very little while, &c. — Here the prophet proceeds to assign the reasons why the Lord would not have his people to fear the Assyrians, because, in a short time, he would take vengeance upon them, and that in a very singular and extraordinary manner, as he did upon the Midianites and Egyptians: the consequence of which would be the removal of the yoke now imposed, or to be imposed upon them. The indignation — My displeasure at my people, which is the rod and staff in their hand, Isaiah 10:5; shall cease — And, when it ceaseth, they will be disarmed, and disabled from doing any farther mischief. And mine anger in their destruction — Hebrew, על תבליתם, upon, or, with their destruction, as Dr. Waterland properly renders the words, namely, the destruction of the Assyrians. The enemy that threatens and afflicts God’s people, shall himself be reckoned with and punished. The rod wherewith God corrected them shall not only be laid aside, but put into the fire, and it shall appear by its destruction that his anger is turned away from them. The reader will recollect that, upon the destruction of the Assyrian army, the calamities wherewith God had chastised his people in a great measure ceased, at least for a time. The Lord of hosts — Who is well able; shall stir up a scourge for him — He lifted up his staff against Zion; and God will now lift up a scourge for him: he was a terror to God’s people, and God will be a terror to him. The destroying angel shall be his scourge, which he can neither flee from nor contend with. According to the slaughter of Midian — Whom God slew suddenly and unexpectedly in the night. At the rock of Oreb — Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed. And as his rod was upon the sea — To divide it, and make way for thy deliverance, and for the destruction of the Egyptians. So shall he lift it up after the manner of Egypt — As he did in Egypt, to bring his plagues upon that land and people. Thus 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. Respecting the last clause of this verse, “I think,” says Bishop Lowth, “there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod, in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done, when they pursued them to the Red sea. But God, in his turn, will lift up his rod, as he did at that time over the sea, in the way, or, after the manner of Egypt: and as Sennacherib had imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner.”10:20-34 By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, because of the anointing; for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, ver. 28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.For yet a very little while - This is designed to console them with the hope of deliverance. The threatened invasion was brief and was soon ended by the pestilence that swept off the greater part of the army of the Assyrian.

The indignation shall cease - The anger of God against his offending people shall come to an end; his purposes of chastisement shall be completed; and the land shall be delivered.

In their destruction - על־תבליתם ‛al-tabelı̂ytām from בלה bâlâh, to wear out; to consume; to be annihilated. It means here, that his anger would terminate in the entire annihilation of their power to injure them. Such was the complete overthrow of Sennacherib by the pestilence; 2 Kings 19:35. The word used here, occurs in this form in no other place in the Hebrew Bible, though the verb is used, and other forms of the noun. "The verb," Deuteronomy 7:4; Deuteronomy 29:5; Joshua 9:13; Nehemiah 9:21, ..."Nouns," Ezekiel 23:43; Isaiah 38:17; Jeremiah 38:11-12; Isaiah 17:14, et al.

25. For—Be not afraid (Isa 10:24), for, &c.

indignation … cease—The punishments of God against Israel shall be consummated and ended (Isa 26:20; Da 11:36). "Till the indignation be accomplished," &c.

mine anger—shall turn to their (the Assyrians') destruction.

The indignation; mine anger, as it is explained in the next clause; either,

1. Towards my people; which shall weaken the Assyrian, whose great strength lay there; of which see above, Isaiah 10:5. Or,

2. Towards the Assyrian, with whom God was very angry, Isaiah 10:12, &c., yea, so angry, as not to be satisfied without their destruction, as it follows.

Shall cease; as anger commonly doth, when vengeance is fully executed. For yet a very little while,.... Within a few days; for in a very short time after Sennacherib was come up against Jerusalem his army was destroyed by an angel:

and the indignation shall cease; the indignation of the Lord against his people Israel, shown by bringing the Assyrian monarch against them, of which he was the staff or instrument, Isaiah 10:5,

and mine anger in their destruction; not in the destruction of the Jews, but the Assyrians: the sense is, that the anger of God towards the people of the Jews for the present should be discontinued, when the Assyrian army was destroyed. The Targum is,

"for yet a very little while, and the curses shall cease from you of the house of Jacob; and mine anger shall be upon the people that work iniquity, to destroy them;''

that is, the Assyrians.

For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
Verse 25. - The indignation shall cease; rather, there shall be an end of wrath; i.e. "my wrath against Israel shall come to an end" - Israel having been sufficiently punished. And mine auger in their destruction; rather, and my anger shall be to their destruction; i.e. to the destruction of the Assyrians (see the margin of the Revised Version). "And the glory of his forest and his garden-ground will He destroy, even to soul and flesh, so that it is as when a sick man dieth. And the remnant of the trees of his forest can be numbered, and a boy could write them." The army of Asshur, composed as it was of many and various nations, was a forest (ya‛ar); and, boasting as it did of the beauty of both men and armour, a garden ground (carmel), a human forest and park. Hence the idea of "utterly" is expressed in the proverbial "even to soul and flesh," which furnishes the occasion for a leap to the figure of the wasting away of a נסס (hap. leg. the consumptive man, from nâsas, related to nūsh, 'ânash, Syr. n‛sı̄so, n‛shisho, a sick man, based upon the radical notion of melting away, cf., mâsas, or of reeling to and fro, cf., mūt, nūt, Arab. nâsa, nâta). Only a single vital spark would still glimmer in the gigantic and splendid colossus, and with this its life would threaten to become entirely extinct. Or, what is the same thing, only a few trees of the forest, such as could be easily numbered (mispâr as in Deuteronomy 33:6, cf., Isaiah 21:17), would still remain, yea, so few, that a boy would be able to count and enter them. And this really came to pass. Only a small remnant of the army that marched against Jerusalem ever escaped. With this small remnant of an all-destroying power the prophet now contrasts the remnant of Israel, which is the seed of a new power that is about to arise.
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