(8) Are not my princes altogether kings?--So Tiglath-pileser names the twenty-three kings (Ahaz and Pekah among them) who came to do homage and pay tribute at Damascus (Records of the Past, v. 5-26).

Pulpit Commentary

Verse 8. - Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the 'Eponym Canon'), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs (see 'Ancient Monarchies,' vol. 2. pp. 524-526). These are the "princes" who were "altogether kings."

Matthew Henry's Concise Commentary

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?

Gill's Exposition of the Entire Bible

For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem.

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