5 "Doom to Assyria, weapon of my anger. My wrath is a cudgel in his hands! 6 I send him against a godless nation, against the people I'm angry with. I command him to strip them clean, rob them blind, and then push their faces in the mud and leave them. 7 But Assyria has another agenda; he has something else in mind. He's out to destroy utterly, to stamp out as many nations as he can. 8 Assyria says, 'Aren't my commanders all kings? Can't they do whatever they like? 9 Didn't I destroy Calno as well as Carchemish? Hamath as well as Arpad? Level Samaria as I did Damascus? 10 I've eliminated kingdoms full of gods far more impressive than anything in Jerusalem and Samaria. 11 So what's to keep me from destroying Jerusalem in the same way I destroyed Samaria and all her god-idols?'" 12 When the Master has finished dealing with Mount Zion and Jerusalem, he'll say, "Now it's Assyria's turn. I'll punish the bragging arrogance of the king of Assyria, his high and mighty posturing,
Matthew Henry's Commentary on Isaiah 10:5-12
Commentary on Isaiah 10:5-19
(Read Isaiah 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?