Isaiah 10:11
shall I not do to Jerusalem and her idols as I have done to Samaria and her images?”
English Standard Version (ESV)
This page isn't yet indexed by search engines.
The Assyrian king dismisses God's sovereign hand, boasting that his "princes are altogether kings" and that he conquered kingdoms and their idols with his own power. This highlights the fatal arrogance of thinking our achievements are solely our own doing, blinding us to the Creator's ultimate authority and enablement.
The Assyrian king, having already conquered Samaria and its idols, now boasts that he will do the same to Jerusalem. He arrogantly believes his own strength and wisdom are the cause of his victories, viewing other nations and their gods as insignificant. This verse captures his audacious challenge, as if God Himself were unable to prevent Jerusalem's fall.
The Assyrian king sounds incredibly confident, almost like he's unstoppable. But what's the real source of his power?
The Assyrian king, in his pride, believes he's achieved all his victories through his own strength and wisdom. He boasts about conquering nations and their gods, seeing himself as the ultimate authority (Isaiah 10:7, 10, 13). He doesn't acknowledge God's role at all.
However, the prophet Isaiah reveals the truth: the Assyrian is merely an instrument, a 'rod of mine anger' and 'staff in their hand is mine indignation' (Isaiah 10:5). God is the one in control, using the Assyrian to discipline His own people. The Assyrian's power, his strategy, his very actions are all under God's sovereign hand. Even though the Assyrian doesn't intend it, his actions serve God's ultimate purposes. This is a powerful reminder that human pride and ambition are ultimately subject to the Creator of the universe.
The Assyrian king uses Samaria's destruction as a threat against Jerusalem. What does this comparison reveal about their spiritual state?
The Assyrian king taunts Jerusalem by asking, 'shall I not do to Jerusalem and her idols as I have done to Samaria and her images?' (Isaiah 10:11). This rhetorical question is loaded with contempt and a clear threat. Samaria, the capital of the northern kingdom of Israel, had already fallen to the Assyrians (2 Kings 17:6). The king implies that the gods or 'images' worshipped in Samaria were powerless to save it, and therefore, Jerusalem's idols would be equally useless.
This highlights a critical spiritual problem in both cities: idolatry. They were trusting in created things – statues and images – rather than the Creator. The Assyrian, though an enemy of God, correctly identifies the futility of their idols. Samaria's fall was a direct consequence of its apostasy and turning to false gods. Jerusalem, by continuing in similar practices, was facing the same impending doom. The true tragedy isn't just the threat of military conquest, but the spiritual blindness that led them to trust in worthless idols.
Understand the original words
Yerushalayim · Hebrew Proper Noun
A term used for the capital of the Southern Kingdom of Judah, often representing the place of God's presence, His covenant people, and the future Messianic kingdom. It is a central focus of divine judgment and restoration in prophetic literature.
elil · Hebrew Noun
Objects of worship that are not the true God; they are often described as lifeless, deceptive, and a source of provocation to the Lord, representing spiritual rebellion and unfaithfulness.
Shomron · Hebrew Proper Noun
The capital of the Northern Kingdom of Israel, which fell to Assyria due to its persistent apostasy and rejection of the covenant; its destruction serves as a warning of divine judgment.
This verse reveals the Assyrian king's arrogance as he threatens Jerusalem. Having already conquered Samaria and its idols, he boasts that he will do the same to Jerusalem, equating their idols and perceived divine protection as equally powerless against his might.
c. 722 BC
Fall of Samaria
The northern Kingdom of Israel, with its capital Samaria, is conquered by the Assyrian Empire under King Sargon II, leading to the exile of its people and the spread of its idols and religious practices.
c. 715-705 BC— this verse
Assyrian Threat to Judah
Following the conquest of Samaria, the Assyrian Empire, under Sargon II and later Sennacherib, exerts pressure on the southern Kingdom of Judah and its capital Jerusalem, threatening destruction.
c. 701 BC
Sennacherib's Invasion of Judah
Assyrian King Sennacherib invades Judah, conquering many cities and besieging Jerusalem, though the city is ultimately spared, according to biblical and Assyrian records.
This passage describes the Assyrian Rabshakeh directly taunting Jerusalem, similar to the Assyrian king's boast in Isaiah 10:11, challenging God's ability to protect them.
Jeremiah 50:17This verse speaks of Israel being scattered and devoured by 'Assyria' and 'Babylon,' echoing the Assyrian threat and its role as a tool of divine judgment, similar to how Isaiah views the Assyrian king in chapter 10.
Psalm 115:4-7This Psalm directly addresses the futility of idols, highlighting that they have mouths but cannot speak, eyes but cannot see, ears but cannot hear, and hands but cannot feel—a perfect counterpoint to the Assyrian's confidence in idols in Isaiah 10:11.
Isaiah 37:10-13This passage is a direct continuation of the theme, showing the Assyrian king again taunting Hezekiah and Jerusalem, and Hezekiah's prayer in response, emphasizing the struggle between Assyrian might and God's sovereignty.
barnesIsaiah 10:11: "Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?"
Shall I not ... - 'Shall I not meet with the same success at Jerusalem that I have elsewhere? As I have overcome all others and as Jerusalem has no particular advantages; as the gods of other nations were more in number, and mightier than those of Jerusalem, and yet were unable to resist me; what is there in Jerusalem that can stay my progress?'
pulpitIsaiah 10:11: "Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?"
Verse 11. - Shall I not... so do to Jerusalem and her idols? The speaker ignores the fact of any difference in kind between the religion of Judaea and that of the neighboring countries. He speaks as if he knew nothing of any religion without idols. No doubt Assyrian ideas on the subject of the religion of the Jews were at this time, as they were even later (2 Kings 18:22), exceedingly vague…
The Assyrian king dismisses God's sovereign hand, boasting that his "princes are altogether kings" and that he conquered kingdoms and their idols with his own power. This highlights the fatal arrogance of thinking our achievements are solely our own doing, blinding us to the Creator's ultimate authority and enablement.
The Assyrian king, having already conquered Samaria and its idols, now boasts that he will do the same to Jerusalem. He arrogantly believes his own strength and wisdom are the cause of his victories, viewing other nations and their gods as insignificant. This verse captures his audacious challenge, as if God Himself were unable to prevent Jerusalem's fall.
The Assyrian king, having already conquered Samaria and its idols, now boasts that he will do the same to Jerusalem. He arrogantly believes his own strength and wisdom are the cause of his victories, viewing other nations and their gods as insignificant. This verse captures his audacious challenge, as if God Himself were unable to prevent Jerusalem's fall.
Get the original Greek and Hebrew, verse-by-verse context, and related passages inside the app.
Ask a follow-up
Ask Sola things like:
Live chat about Isaiah 10:11 is available in the Sola app.
"shall I not do to Jerusalem and her idols as I have done to Samaria and her images?”" — The Assyrian king dismisses God's sovereign hand, boasting that his "princes are altogether kings" and that he conquered kingdoms and their idols with his own power. This highlights the fatal arrogan…
