(12) Wherefore it shall come to pass . . .--Better, And it shall come to pass . . . The boast of the proud king is interrupted by the reassertion of the fact that he is but an instrument in the hand of Jehovah, and that when his work was done he too will be punished for his pride. The "fruit" of the "stout heart" includes all the words and acts in which his arrogance had shown itself.

Verse 12. - Wherefore; rather, but. The final result shall be such as "the Assyrian" little expected. When the Lord hath performed his whole work. The "work" assigned to Assyria was the destruction of the kingdom of Israel, and a share in the trial, punishment, and discipline of Judah. The last task seems to have been the humiliation of Manasseh, which brought about his repentance (2 Chronicles 33:11-13). Soon after this the troubles began which led to her destruction. I will punish. The sudden change from the third to the first person is harsh and abnormal, but not without parallels in other passages of Isaiah (see Isaiah 3:1-4; Isaiah 5:3, 4, etc.). The fruit of the stout heart; i.e. the actions, language, etc., which flowed from the stoutness of heart - such language, e.g., as that of vers. 8-11 and 13, 14. Of the King of Assyria. The menace is not leveled against any one particular king, as Sargon, or Sennacherib; but against the monarchy itself, which from first to last was actuated by the same spirit, and breathed the same tone, of pride, selfishness, and cruelty. (See the royal inscriptions, passim, which become more revolting as time goes on.)

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?Wherefore it shall come to pass,.... It shall surely be; what God has purposed in his heart, and published in his word, shall certainly be fulfilled:

that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem; in correcting, chastising, and humbling the inhabitants thereof, by suffering them to be besieged by the Assyrian army. God sometimes makes use of wicked men to chastise his people; this is his work, and not theirs; and when he begins, he goes on, and finishes it; and when he has done, punishes the instruments he uses; after he has scourged his children, he takes the rod, and breaks it to pieces.

I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks; that is, he would punish him for his wicked actions, which were the fruit of the haughtiness of his heart, and the pride of his eyes; or for that pride which filled his heart, and showed itself in his lofty looks. Kimchi joins this to the preceding clause, and makes the sense to be, that God would punish the Assyrian for his pride, in Mount Zion, and in Jerusalem; for there his army died, or near it, being smitten by the angel. The Targum is,

"and it shall be, when the Lord hath finished to do all that he hath said in Mount Zion, and in Jerusalem.''