Text -- Isaiah 8:1-21 (NET)

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet and inscribe these words on it with an ordinary stylus: ‘Maher-Shalal-Hash-Baz.’ 8:2 Then I will summon as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.” 8:3 I then had sexual relations with the prophetess; she conceived and gave birth to a son. The Lord told me, “Name him Maher-Shalal-Hash-Baz, 8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.” 8:5 The Lord spoke to me again: 8:6 “These people have rejected the gently flowing waters of Shiloah and melt in fear over Rezin and the son of Remaliah. 8:7 So look, the sovereign master is bringing up against them the turbulent and mighty waters of the Euphrates River– the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. 8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, O Immanuel.” 8:9 You will be broken, O nations; you will be shattered! Pay attention, all you distant lands of the earth! Get ready for battle, and you will be shattered! Get ready for battle, and you will be shattered! 8:10 Devise your strategy, but it will be thwarted! Issue your orders, but they will not be executed! For God is with us!

The Lord Encourages Isaiah

8:11 Indeed this is what the Lord told me. He took hold of me firmly and warned me not to act like these people: 8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified. 8:13 You must recognize the authority of the Lord who commands armies. He is the one you must respect; he is the one you must fear. 8:14 He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble– to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem. 8:15 Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.” 8:16 Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers. 8:17 I will wait patiently for the Lord, who has rejected the family of Jacob; I will wait for him. 8:18 Look, I and the sons whom the Lord has given me are reminders and object lessons in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Darkness Turns to Light as an Ideal King Arrives

8:19 They will say to you, “Seek oracles at the pits used to conjure up underworld spirits, from the magicians who chirp and mutter incantations. Should people not seek oracles from their gods, by asking the dead about the destiny of the living?” 8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. Certainly they say such things because their minds are spiritually darkened. 8:21 They will pass through the land destitute and starving. Their hunger will make them angry, and they will curse their king and their God as they look upward.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 8:1

Or, a great volume, because the prophecy to be written in it was large, and God would have it written in large and legible characters.

Wesley: Isa 8:1

With such a pen as writers use.

Wesley: Isa 8:1

Concerning that thing which is signified by the name of the child, which is here mentioned by way of anticipation.

Wesley: Isa 8:3

To his own wife, so called, because the wife of a prophet.

Wesley: Isa 8:4

To speak and to know his parents; which is within the space of two years. And his agrees with the other prophecy, Isa 7:16. Before the child shall know to refuse the evil and chuse the good, which requires a longer time than to distinguish his parents, and suits well to Shear - Jashub, who, being born some years before, was capable of that farther degree of knowledge, as soon as this was capable of the lower degree.

Wesley: Isa 8:4

In his presence, and by himself and his forces.

Wesley: Isa 8:6

The people of Israel, of whom he last spake, who rejoiced not only in their own king, but also in the assistance of so powerful an ally as Rezin.

Wesley: Isa 8:6

That small brook which ran by Jerusalem. Hereby he understands the munitions and strength of the Jews, which their enemies derided.

Wesley: Isa 8:7

Of Euphrates, called the river, for its eminent greatness; whereby he understands the Assyrian forces.

Wesley: Isa 8:7

His numerous and puissant army.

Wesley: Isa 8:7

This great river shall overflow its own proper channels. That is, this great monarch shall enlarge his dominions, and add the lands of Syria and Israel to them.

Wesley: Isa 8:8

So that they shall be in great danger of being desired. He persists in the metaphor of a river swelling so high as to reach to a man's neck, and be ready to overwhelm him. Such was the danger of Judah's land, when Sennacherib took all the fenced cities of Judah, 2Ki 18:13, and sent his army against Jerusalem.

Wesley: Isa 8:8

Of his forces, or of the wings of his army, as they still are called.

Wesley: Isa 8:8

Of the land of Judah, so called because the Messiah, who is called Immanuel, should be born there. And this is added emphatically for the consolation of God's people, to assure them, that notwithstanding this dreadful scourge, yet God would make a difference between Israel and Judah, and whereas Israel should not be a people, Judah should be restored, for the sake of the Messiah, to be the place of his birth and ministry.

Wesley: Isa 8:9

Syrians and Israelites.

Wesley: Isa 8:9

Whosoever you be, who conspire against Immanuel's land.

Wesley: Isa 8:9

Prepare yourselves for war.

Wesley: Isa 8:9

This is repeated for the greater assurance of the thing, and the comfort of God's people.

Wesley: Isa 8:11

With a vehement and more than ordinary inspiration.

Wesley: Isa 8:11

Of the generality of the people of Judah; whose eminent danger and calamity he foretells.

Wesley: Isa 8:12

Thou Isaiah, and my children, do not consent to this confederacy with the king of Assyria.

Wesley: Isa 8:12

That thing which they fear, that, if they do not call in the Assyrian succours, they shall be destroyed by those two potent kings.

Wesley: Isa 8:13

Give him the glory of his power, and goodness, and faithfulness, by trusting to his promises.

Wesley: Isa 8:13

Let God, and not the kings of Syria and Israel be the object of your fear.

Wesley: Isa 8:14

A sure refuge to all that truly fear him, and rely upon him.

Wesley: Isa 8:14

An occasion of sin and ruin, at whom they will take offence and stumble, so as to fall and be broken.

Wesley: Isa 8:14

To the two kingdoms, that of the ten tribes, and that of the two tribes.

Wesley: Isa 8:14

Which are distinctly mentioned, as a wonderful thing, because Jerusalem was the seat of the temple, and of God's solemn worship, where all the means of knowledge and grace were in greatest plenty, where the thrones of civil and ecclesiastical judicature were established, where the most wise and learned doctors had their constant abode. And that such a place and people should reject Immanuel when he should appear, was so strange an occurrence, that the prediction of it was highly necessary, lest otherwise, when it came to pass, it should shake the faith of all who did believe on him; whereas now the accomplishment hereof was a notable confirmation of their faith.

Wesley: Isa 8:15

Not all; for there shall be a remnant, as was foretold, Isa 4:2, Isa 6:13.

Wesley: Isa 8:15

At that stone or rock, mentioned, Isa 8:14. This was accomplished at the coming of the Messiah, whom the Jews rejected to their own destruction.

Wesley: Isa 8:16

By the testimony and the law or doctrine, he understands one and the same thing, as he doth also, Isa 8:20, the word of God, and especially that which is the main scope thereof, the doctrine of the Messiah, which, though now professed by all the Israelites, shall be disowned by the generality of them, when the Messiah shall come. Bind up and seal are to be understood prophetically, declare and prophesy, that it shall be bound up and sealed. Moreover, bind up and seal, design the same thing. Security and secrecy, signifying, that it should certainly be fulfilled, yet withal kept secret from the unbelieving Jews. By the disciples he means those who were taught of God.

Wesley: Isa 8:17

Yet, notwithstanding this dreadful prophecy concerning the rejection of Israel.

Wesley: Isa 8:17

I will cast my care upon him, and expect the accomplishment of his promise, in sending the Messiah, and in conferring upon me and all believing Israelites all his mercies and blessings.

Wesley: Isa 8:17

That now withdraws his favour and blessings, from the people of Israel.

Wesley: Isa 8:18

These words are literally spoken by Isaiah concerning himself, but mystically concerning Christ; and therefore they are fitly ascribed to Christ, Heb 2:13.

Wesley: Isa 8:18

His spiritual children, whom he had either begotten or brought up by his ministry.

Wesley: Isa 8:18

Are a gazing flock, for our folly in believing God's promises.

Wesley: Isa 8:18

Which comes to pass by the wise providence of God.

Wesley: Isa 8:18

Where the temple now was, and where the Messiah was to set up his kingdom.

Wesley: Isa 8:19

The Israelites, who are fallen from God, into superstition and idolatry.

Wesley: Isa 8:19

My children, whom the prophet arms against the common temptation.

Wesley: Isa 8:19

That speak with a low voice, as these two words signify, which they affected to do, speaking rather inwardly in their bellies, than audibly with their mouths.

Wesley: Isa 8:19

This answer the prophet puts into their mouths, doth not every nation, in cases of difficulty, seek to their gods? Much more should we do so, that have the only true God for our God.

Wesley: Isa 8:19

That is, for living men to enquire of the living God, is proper and reasonable; but it is highly absurd for them to forsake him, and to seek dead idols, either to the images, or to the spirits of dead men, which are supposed to speak in them.

Wesley: Isa 8:20

Let this dispute between you and them be determined by God's word, which is here and in many other places called the law, to signify their obligation to believe and obey it; and the testimony, because it is a witness between God and man, of God's will, and of man's duty.

Wesley: Isa 8:20

Your antagonists.

Wesley: Isa 8:20

This proceeds from the darkness of their minds, they are blind, and cannot see.

Wesley: Isa 8:21

Their own land.

Wesley: Isa 8:21

Sorely distressed, and destitute of food, and all necessaries.

Wesley: Isa 8:21

Either because he doth not relieve them; or because by his foolish counsels, he brought them into these miseries.

Wesley: Isa 8:21

Their idol, to whom they trusted, and whom they now find unable to help them.

Wesley: Isa 8:21

To heaven for help.

JFB: Isa 8:1

(Isa. 8:1-9:7)

JFB: Isa 8:1

Suitable, for letters large enough to be read by all.

JFB: Isa 8:1

Rather, tablet of wood, metal, or stone (Isa 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Isa 19:7).

JFB: Isa 8:1

That is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Rev 21:17; Rom 3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.

JFB: Isa 8:1

The title and subject of the prophecy.

JFB: Isa 8:1

"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [GESENIUS]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [MAURER].

JFB: Isa 8:2

Rather, "The Lord said to me, that I should take," &c. [MAURER].

JFB: Isa 8:2

An accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (2Ki 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed.

JFB: Isa 8:2

(2Ch 29:13).

JFB: Isa 8:3

Perhaps the same as the "virgin" (Isa 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Isa 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (Isa 8:4), we have about three years in all, agreeing with Isa 7:15-16.

JFB: Isa 8:4

Within a year.

JFB: Isa 8:6

Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Joh 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isa 8:7; Rev 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Isa 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Isa 7:17). Isa 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Isa 6:9).

JFB: Isa 8:7

For the reason given in Isa 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Isa 8:8).

JFB: Isa 8:7

Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare Isa 8:6; Isa 7:20).

JFB: Isa 8:7

Eastern kings travel with a gorgeous retinue.

JFB: Isa 8:7

Natural and artificial in the level region, Mesopotamia.

JFB: Isa 8:8

The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.

JFB: Isa 8:8

When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Isa 30:28).

JFB: Isa 8:8

The extreme bands of the Assyrian armies, fulfilled (Isa 36:1; Isa 37:25).

JFB: Isa 8:8

Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (Act 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.

JFB: Isa 8:9

Rather, "Raise tumults," or, Rage, that is, Do your worst [MAURER], referring perhaps to the attack of Rezin and Pekah on Jerusalem.

JFB: Isa 8:9

Rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so Isa 6:9). The name "Immanuel" in Isa 8:8 (compare Isa 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Isa 9:4, Isa 9:6).

JFB: Isa 8:9

Witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [HORSLEY].

JFB: Isa 8:9

The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").

JFB: Isa 8:10

Of command, for the assault of Jerusalem.

JFB: Isa 8:10

"Immanuel" implies this (Num 14:9; Psa 46:7).

JFB: Isa 8:11

Or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Eze 1:3; Eze 3:14, Eze 3:22; Eze 37:1).

JFB: Isa 8:11

Their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.

JFB: Isa 8:12-16

The words of Jehovah.

JFB: Isa 8:12-16

Rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [MAURER].

JFB: Isa 8:12-16

Rather, of all which this people calleth a conspiracy [G. V. SMITH].

JFB: Isa 8:12-16

Namely, object of fear: the hostile conspiracy.

JFB: Isa 8:12-16

Rather [MAURER], "nor make others to be afraid."

JFB: Isa 8:13

Honor His holy name by regarding Him as your only hope of safety (Isa 29:23; Num 20:12).

JFB: Isa 8:13

"fear" lest you provoke His wrath by your fear of man and distrust of Him.

JFB: Isa 8:14

Inviolable asylum, like the altar of the temple (1Ki 1:50; 1Ki 2:28; Eze 11:16; compare Pro 18:10); namely, to those who fear and trust in Him.

JFB: Isa 8:14

That is, a rock over which they should fall to their hurt; namely those who would not believe.

JFB: Isa 8:14

Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in Mat 21:44. (Compare Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Dan 2:34; Rom 9:33; 1Pe 2:8).

JFB: Isa 8:14

Trap, in which birds are unexpectedly caught (Luk 21:35; 1Th 5:2). So at the destruction of Jerusalem under Titus.

JFB: Isa 8:15

Images from the means used in taking wild animals.

JFB: Isa 8:16

What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9-10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Psa 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Dan 8:26; Dan 12:9). "The words are closed up and sealed till the time of the end"; but Rev 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare Rev 5:1, Rev 5:5, Rev 5:9),

JFB: Isa 8:16

Attested by Uriah and Zechariah (Isa 8:2).

JFB: Isa 8:16

The revelation just given, having the force of a law.

JFB: Isa 8:16

Not as MAURER, Uriah and Zechariah (compare Joh 7:17; Joh 15:15).

JFB: Isa 8:17

Whatever the rest of the nation may do, I will look to Jehovah alone.

JFB: Isa 8:17

Though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Isa 50:10; Isa 54:8; Hab 2:3; Luk 2:25, Luk 2:38).

JFB: Isa 8:18

Isaiah means "salvation of Jehovah"; His children's names, also (Isa 7:3, Isa 7:14; Isa 8:3), were "signs" suggestive of the coming and final deliverance.

JFB: Isa 8:18

That is, symbols of the future (Isa 20:3; Zec 3:8). "Behold I . . . me" is quoted in Heb 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Isa 8:17-18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Isa 9:6, "Wonderful." Hence in Heb 2:13, believers are called His "children"; but in Isa 8:11-12, His "brethren." On "the Lord hath given me," see Joh 6:37, Joh 6:39; Joh 10:29; Joh 17:12.

JFB: Isa 8:18

And will therefore protect Jerusalem.

JFB: Isa 8:19

Consult in your national difficulties.

JFB: Isa 8:19

Necromancers, spirit charmers. So Saul, when he had forsaken God (1Sa 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2Ki 16:3-4, 2Ki 16:10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Lev 20:6, which forbids it, Isa 19:3).

JFB: Isa 8:19

Men claiming supernatural knowledge; from the old English, "to wit," that is, know.

JFB: Isa 8:19

Rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Isa 29:4).

JFB: Isa 8:19

Moan.

JFB: Isa 8:19

The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.

JFB: Isa 8:19

"should one, for the safety of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "In place of (consulting) the living, should one consult the dead?"

JFB: Isa 8:20

The revelation of God by His prophet (Isa 8:16), to which he directs them to refer those who would advise necromancy.

JFB: Isa 8:20

English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [MAURER and G. V. SMITH]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [KITTO].

JFB: Isa 8:21-22

More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Isa 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (Deu 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (Rev 16:11; compare Jer 18:12).

JFB: Isa 8:21-22

Namely, the land.

JFB: Isa 8:21-22

Oppressed with anxiety.

JFB: Isa 8:21-22

A more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Isa 7:15, Isa 7:22; Lev 26:3-5, Lev 26:14-16, Lev 26:20).

JFB: Isa 8:21-22

Jehovah, King of the Jews (Psa 5:2; Psa 68:24).

JFB: Isa 8:21-22

Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.

JFB: Isa 8:21-22

Darkness of distress (Pro 1:27).

JFB: Isa 8:21-22

Rather, "thick darkness" (Jer 23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.

Clarke: Isa 8:1

Take thee a great roll "Take unto thee a large mirror"- The word גליון gillayon is not regularly formed from גלל galal , to roll, but from גלה galah , as פדיון pidyon from פדה padah , כליון killayon from כלה, calah , נקיון nikkayon from נקה nakah , עליון elyon from עלה alah , etc., the י yod supplying the place of the radical ה he . גלה galah signifies to show, to reveal; properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294), to render clear and bright by rubbing; to polish. גליון gillayon , therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by לוח luach , a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, Isa 3:23. The mirrors of the Israelitish women were made of brass finely polished, Exo 38:8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, בחרט אנוש becheret enosh , with a workman’ s graving tool, the prophecy which he was to deliver. חרט cheret in this place certainly signifies an instrument to write or engrave with: but חריט charit , the same word, only differing a little in the form, means something belonging to a lady’ s dress, Isa 3:22, (where however five MSS. leave out the י yod , whereby only it differs from the word in this place), either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from 2Ki 5:23. It may therefore be called here חרט אנוש cheret enosh , a workman’ s instrument, to distinguish it from חרט אשה cheret ishshah , an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, מהר שלל הש בז maher shalal hash baz ; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet’ s son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it

The prophet is commanded to take a great roll, and yet four words only are to be written in it, מהר שלל הש בז maher shalal hash baz , Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity

The words were to be written with a man’ s pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, חרט אנוש cherot enosh , the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, etc.

Clarke: Isa 8:4

For before the child - For my father and my mother, one MS. and the Vulgate have his father and his mother. The prophecy was accordingly accomplished within three years; when Tiglath-pileser, king of Assyria, went up against Damascus and took it, and carried the people of it captive to Kir, and slew Rezin, and also took the Reubenites and the Gadites, and the half-tribe of Manasseh, and carried them captive to Assyria, 2Ki 15:29; 2Ki 16:9; 1Ch 5:26.

Clarke: Isa 8:6

Forasmuch as this people refuseth "Because this people have rejected"- The gentle waters of Shiloah, a small fountain and brook just without Jerusalem, which supplied a pool within the city for the use of the inhabitants, is an apt emblem of the state of the kingdom and house of David, much reduced in its apparent strength, yet supported by the blessing of God; and is finely contrasted with the waters of the Euphrates, great, rapid, and impetuous; the image of the Babylonian empire, which God threatens to bring down like a mighty flood upon all these apostates of both kingdoms, as punishment for their manifold iniquities, and their contemptuous disregard of his promises. The brook and the river are put for the kingdoms to which they belong, and the different states of which respectively they most aptly represent. Juvenal, inveighing against the corruption of Rome by the importation of Asiatic manners, says, with great elegance, that "the Orontes has been long discharging itself into the Tiber:"-

Jampridem Syrus in Tiberim defluxit Orontes

And Virgil, to express the submission of some of the Eastern countries to the Roman arms, says: -

Euphrates ibat jam mollior undis

Aen. 8:726

"The waters of the Euphrates now flowed more humbly and gently.

But the happy contrast between the brook and the river gives a peculiar beauty to this passage of the prophet, with which the simple figure in the Roman poets, however beautiful, yet uncontrasted, cannot contend.

Clarke: Isa 8:8

He shall reach even to the neck - He compares Jerusalem, says Kimchi, to the head of the human body. As when the waters come up to a man’ s neck, he is very near drowning, (for a little increase of them would go over his head), so the king of Assyria coming up to Jerusalem was like a flood reaching to the neck - the whole country was overflowed, and the capital was in imminent danger. Accordingly the Chaldee renders reaching to the neck by reaching to Jerusalem.

Clarke: Isa 8:9

Associate yourselves "Know ye this"- God by his prophet plainly declares to the confederate adversaries of Judah, and bids them regard and attend to his declaration, that all their efforts shall be in vain

The present reading, רעו rou , is subject to many difficulties; I follow that of the Septuagint, דעו deu , γνωτε . Archbishop Secker approves this reading. דעו deu know ye this, is parallel and synonymous to האזינו haazinu , give ear to It, in the next line. The Septuagint have likewise very well paraphrased the conclusion of this verse: "When ye have strengthened yourselves, ye shall be broken; and though ye again strengthen yourselves, again shall ye be broken;"taking חתו chottu as meaning the same with נשברו, shall be broken.

Clarke: Isa 8:11

With a strong hand "As taking me by the hand"- Eleven MSS., (two ancient), of Kennicott’ s, thirty-four of De Rossi’ s, and seven editions, read כחזקת kechezkath ; and so Symmachus, the Syriac, and Vulgate. Or rather with a strong hand, that is, with a strong and powerful influence of the prophetic Spirit.

Clarke: Isa 8:12

Say ye not, A confederacy "Say ye not, It is holy"- קשר kesher . Both the reading and the sense of this word are doubtful. The Septuagint manifestly read קשה kashah ; for they render it by σκληρον, hard. The Syriac and Chaldee render it מרדא merda , and מרוד dn merod , rebellion. How they came by this sense of the word, or what they read in their copies, is not so clear. But the worst of it is, that neither of these readings or renderings gives any clear sense in this place. For why should God forbid his faithful servants to say with the unbelieving Jews, It is hard; or, There is a rebellion; or, as our translators render it, a confederacy? And how can this be called "walking in the way of this people?"Isa 8:11, which usually means, following their example, joining with them in religious worship. Or what confederacy do they mean? The union of the kingdoms of Syria and Israel against Judah? That was properly a league between two independent states, not an unlawful conspiracy of one part against another in the same state; this is the meaning of the word קשר kesher . For want of any satisfactory interpretation of this place that I can meet with, I adopt a conjecture of Archbishop Secker, which he proposes with great diffidence, and even seems immediately to give up, as being destitute of any authority to support it. I will give it in his own words

" Videri potest ex cap . Isa 5:16, et hujus cap . Isa 8:13, Isa 8:14, Isa 8:19, legendum קרש vel קדוש kadosh , eadem sententia, qua אלהינו Eloheynu , Hos 14:3. Sed nihil necesse est. Vide enim Jer 11:9; Eze 22:25. Optime tamen sic responderent huic versiculo versiculi Isa 8:13, Isa 8:14."

The passages of Jeremiah and Ezekiel above referred to seem to me not at all to clear up the sense of the word קשר kesher in this place. But the context greatly favors the conjecture here given, and makes it highly probable: "Walk not in the way of this people; call not their idols holy, nor fear ye the object of their fear:"(that is, the σεβασματα, or gods of the idolaters; for so fear here signifies, to wit, the thing feared. So God is called "The fear of Isaac,"Gen 31:42, Gen 31:53): "but look up to Jehovah as your Holy One; and let him be your fear, and let him be your dread; and he shall be a holy Refuge unto you."Here there is a harmony and consistency running through the whole sentence; and the latter part naturally arises out of the former, and answers to it. Idolatry, however, is full of fears. The superstitious fears of the Hindoos are very numerous. They fear death, bad spirits generally, and hobgoblins of all descriptions. They fear also the cries of jackals, owls, crows, cats, asses, vultures, dogs, lizards, etc. They also dread different sights in the air, and are alarmed at various dreams. See Ward’ s Customs. Observe that the difference between קשר kesher and קדש kadosh is chiefly in the transposition of the two last letters, for the letters ר resh and ד daleth are hardly distinguishable in some copies, printed as well as MS.; so that the mistake, in respect of the letters themselves, is a very easy and a very common one. - L.

Clarke: Isa 8:14

And he shall be for a sanctuary "And he shall be unto you a sanctuary"- The word לכם lachem , unto you, absolutely necessary, as I conceive, to the sense, is lost in this place: it is preserved by the Vulgate, " et erit vobis in sanctificationem ."The Septuagint have it in the singular number: εσται σοι εις ἁγιασμον, it shall be to Thee. Or else, instead of מקדש mikdash , a sanctuary, we must read מוקש mokesh , a snare, which would then be repeated without any propriety or elegance, at the end of the verse. The Chaldee reads instead of it משפט mishpat , judgment; for he renders it by פורען purean , which word frequently answers to משפט mishpat in his paraphrase. One MS. has in stead of מקדש ולאבן mikdash uleeben , להם לאבן lahem leeben , which clears the sense and construction. But the reading of the Vulgate is, I think, the best remedy to this difficulty; and is in some degree authorized by להם lahem , the reading of the MS. above mentioned.

Clarke: Isa 8:16

Among my disciples - בלמדי belimmudai . The Septuagint render it του μη μαθειν . Bishop Chandler, Defence of Christianity, p. 308, thinks they read מלמד, that it be not understood, and approves of this reading. - Abp. Secker.

Clarke: Isa 8:18

Lord of hosts - One MS. reads אלהי צבאות Elohey tsebaoth , God of hosts.

Clarke: Isa 8:19

Should not a people seek "Should they seek"- After ידרש yidrosh , the Septuagint, repeating the word, read הידרש hayidrosh : Ουκ εθνος προς Θεον αυτου εκζητησουσι; τι εκζητησουσι περι των ζωντων τους νεκρους ; Should not a nation seek unto its God? Why should you seek unto the dead concerning the living? and this repetition of the verb seems necessary to the sense; and, as Procopius on the place observes, it strongly expresses the prophet’ s indignation at their folly.

Clarke: Isa 8:20

To the law and to the testimony "Unto the command, and unto the testimony"- "Is not תעודה teudah here the attested prophecy, Isa 8:1-4? and perhaps תורה torah the command, Isa 8:11-15? for it means sometimes a particular, and even a human, command; see Pro 6:20, and Pro 7:1, Pro 7:2, where it is ordered to be hid, that is, secretly kept."- Abp. Secker. So Deschamps, in his translation, or rather paraphrase, understands it: " Tenons nous a l’ instrument authentique mis en depot par ordre du Seigneur ,""Let us stick to the authentic instrument, laid up by the command of the Lord."If this be right, the sixteenth verse must be understood in the same manner

Because there is no light in them "In which there is no obscurity"- שחר shachor , as an adjective, frequently signifies dark, obscure; and the noun שחר shachar signifies darkness, gloominess, Joe 2:2, if we may judge by the context: -

"A day of darkness and obscurity

Of cloud, and of thick vapor

As the gloom spread upon the mountains

A people mighty and numerous.

Where the gloom, שחר shachar , seems to be the same with the cloud and thick vapor mentioned in the line preceding. See Lam 4:8, and Job 30:30. See this meaning of the word שחר shachar well supported in Christ. Muller. Sat. Observat. Philippians p. 53, Lugd. Bat. 1752. The morning seems to have been an idea wholly incongruous in the passage of Joel; and in this of Isaiah the words in which there is no morning (for so it ought to be rendered if שחר shachar in this place signifies, according to its usual sense, morning) seem to give no meaning at all. "It is because there is no light in them,"says our translation. If there be any sense in these words, it is not the sense of the original; which cannot justly be so translated. Qui n’ a rien d’ obscur , "which has no obscurity."- Deschamps. The reading of the Septuagint and Syriac, שחד shochad , gift, affords no assistance towards the clearing up of any of this difficult place. R. D. Kimchi says this was the form of an oath: "By the law and by the testimony such and such things are so."Now if they had sworn this falsely, it is because there is no light, no illumination, שחר shachar , no scruple of conscience, in them.

Clarke: Isa 8:21

Hardly bestead "Distressed"- Instead of נקשה niksheh , distressed, the Vulgate, Chaldee, and Symmachus manifestly read נכשל nichshal , stumbling, tottering through weakness, ready to fall; a sense which suits very well with the place

And look upward "And he shall cast his eyes upward"- The learned professor Michaelis, treating of this place (Not. in de Sacr. Poes. Hebr. Prael. ix.) refers to a passage in the Koran which is similar to it. As it is a very celebrated passage, and on many accounts remarkable, I shall give it here at large, with the same author’ s farther remarks upon it in another place of his writings. It must be noted here that the learned professor renders נבט nibbat , הביט hibbit , in this and the parallel place, Isa 5:30, which I translate he looketh by it thundereth, from Schultens, Orig. Ling. Hebr. Lib. 1 cap. 2, of the justness of which rendering I much doubt

This brings the image of Isaiah more near in one circumstance to that of Mohammed than it appears to be in my translation: -

"Labid, contemporary with Mohammed, the last of the seven Arabian poets who had the honor of having their poems, one of each, hung up in the entrance of the temple of Mecca, struck with the sublimity of a passage in the Koran, became a convert to Mohammedism; for he concluded that no man could write in such a manner unless he were Divinely inspired

"One must have a curiosity to examine a passage which had so great an effect upon Labid. It is, I must own, the finest that I know in the whole Koran: but I do not think it will have a second time the like effect, so as to tempt any one of my readers to submit to circumcision. It is in the second chapter, where he is speaking of certain apostates from the faith. ‘ They are like,’ saith he, ‘ to a man who kindles a light. As soon as it begins to shine, God takes from them the light, and leaves them in darkness that they see nothing. They are deaf, dumb, and blind; and return not into the right way. Or they fare as when a cloud, full of darkness, thunder, and lightning, covers the heaven. When it bursteth, they stop their ears with their fingers, with deadly fear; and God hath the unbelievers in his power. The lightning almost robbeth them of their eyes: as often as it flasheth they go on by its light; and when it vanisheth in darkness, they stand still. If God pleased, they would retain neither hearing nor sight.’ That the thought is beautiful, no one will deny; and Labid, who had probably a mind to flatter Mohammed, was lucky in finding a passage in the Koran so little abounding in poetical beauties, to which his conversion might with any propriety be ascribed. It was well that he went no farther; otherwise his taste for poetry might have made him again an infidel."Michaelis, Erpenii Arabische Grammatik abgekurzt, Vorrede, s. 32.

Calvin: Isa 8:1

1.And Jehovah said to me ¹¹⁷ This prophecy contains nothing new, but is a confirmation of the preceding one, in which Isaiah predicted the approaching desolation of the kingdom of Israel and Syria. He had foretold that both countries would be deprived of their kings, before the children who should soon afterwards be born could distinguish between good and evil, that is, before they were grown up. (Isa 7:16.) But because the wicked are not terrified by any threatenings, it was therefore necessary that this prediction should be repeated and demonstrated by some outward sign.

First, in order more effectually to arouse the nation, God commands that this prophecy be made publicly known by writing, that it may be understood by all. We have formerly said, ¹¹⁸ that it was the custom of the Prophets, after having been enjoined to deliver any message to the people, to sum up in a few words the substance of what they had said, and to affix it to the gates of the temple; as may be learned from Hab 2:2; for if that passage be compared with the present, the matter will be sufficiently obvious. But here something peculiar is expressed; for God does not merely command him to write the prophecy, but demands a great and large roll, in order that it may be read at a distance. The smaller the writing is, it is the more obscure, and can with greater difficulty be read. To the same purpose is what immediately follows, with the pen of a common man, ¹¹⁹ for אנש ( enosh) denotes any man of ordinary rank; and the meaning is, that not even the most ignorant and uneducated persons may be unable to read the writing.

Make speed to spoil, hasten to the prey ¹²⁰ This concise brevity is more emphatic than if he had made a long discourse; for any one could carry home four words, and perceive in them the swiftness of the wrath of God, and be truly and deeply affected by the judgment of God, as if it had been pointed out with the finger. In short, God determined that he should not waste words, because there was no time for controversy, but that he should represent the matter by an outward sign. The Prophets having so frequently, and without any good effect, threatened vengeance, he gave a striking exhibition of it by an example, that it might make a deeper impression on their minds, and be engraven on their memory. As often as these words מהר שלל הש בז ( Maher-shalal-hash-baz) were mentioned, they would recall to their remembrance the destruction of Israel and Syria, and would make them more certain of it.

Isaiah having prophesied about the coming of Christ in the former chapter, (Isa 7:14,) many improperly explain this also as relating to the same subject, that, endued with heavenly power, he came to spoil the prince of this world, (Joh 12:31,) and therefore hastened to the prey. This ingenuity is pleasing enough, but cannot at all harmonize with the text; for the true and natural view of the context shows that in this passage the Prophet brings forward nothing that is new, but supports what he had formerly said.

Calvin: Isa 8:2

2.And I took into me witnesses The noun עדים , ( gnedim,) and the verb אעיד , ( agnid,) which the Prophet employs, are derived from the same root, and the allusion is elegant, as if we were to say, “I have called-to-witness witnesses.” ¹²¹ As this was a matter of great importance, he therefore took to himself witnesses, as is usually done on important occasions.

Faithful witnesses He calls them faithful, that is, true and worthy of credit; and yet one of them was an ungodly and worthless apostate, who, wishing to flatter his king, erected an altar resembling the altar at Damascus, and openly defended ungodliness and unlawful modes of worship. Some commentators, I am aware, are of opinion that it was a different person; but a careful examination of the circumstances will convince any one, that this was the same Urijah, of whom the sacred history declares that he was slavishly devoted to the ungodliness and lawless desires of the king. (2Kg 16:11.) As to those who think that it was a different person, because Isaiah here calls this man faithful, such an argument carries little weight; for the Prophet did not look at the man, but at the office which he held, and which rendered him a fit person for bearing testimony. Accordingly, he does not mean that he was a good and excellent man, but that his office gave him such influence that nobody could reject him, and that his testimony was, as they say, free from every objection.

Uriah the priest, and Zechariah the son of Jeberechiah I think that this prophecy was affixed to the gates of the temple, Uriah and Zechariah having been taken to be witnesses; for he does not speak of a vision, but of a command of God, which he actually obeyed, in order that these words, like a common proverb, might be repeated by every person.

Calvin: Isa 8:3

3.And I approached to the prophetess What follows happened to the Prophet, I have no doubt, by a vision, for the purpose of sealing the former prediction. The vision given to Isaiah was, that he had a child by his wife, and was enjoined to give him this name. There would, indeed, be no absurdity in admitting that the Prophet actually had a son by his wife, and gave him this name; and I shall not eagerly dispute with any one who is of that opinion. But as it is not probable that this name was given to any man, and as there is no evidence to prove it, I am more disposed to think that this was a vision exhibited to the Prophet, in order to confirm the former prediction. He calls his wife a prophetess, not in the same sense in which the wives of kings, for the sake of showing them respect, are called queens, but because in this vision she sustained a public character. ¹²²

Calvin: Isa 8:4

4.Truly before the child have knowledge to cry This is an interpretation both of the dark saying and of the vision which was added to it; for although God did not intend to speak in direct language, still it was proper that obscurity should be removed. I interpret הנער , ( hannagnar,) the child, to mean not the Prophet’s son, but rather all who should be born soon afterwards. He declares that, before they are grown up, the two kings of Israel and Samaria ¹²³ will be destroyed.

Before the face of the king of Assyria That is, at the disposal, or at the will, of the king of Assyria; alluding perhaps to an ancient custom of carrying the spoils of the enemies before the chariot of those who received a public triumph. In like manner shall the spoils of Samaria and Damascus be carried before the king of Assyria.

This makes it still more evident that the Prophet intended nothing else than to foretell the desolation of the kingdom of Israel and of Syria. He does this for the purpose of comforting the godly, and likewise of holding up to scorn the foolish dread of the wicked king, who could not endure that the Lord should assist him; for he rejected not only the promises, but likewise the sign which was offered. In consequence of this, the Prophet goes farther and farther in reproving his wickedness, and that of the whole nation. “Thou dost, indeed, believe nothing, but the Lord will assist his own; and thou shalt quickly see sudden and unexpected changes, by which the Lord will deliver his people.” And yet these words were spoken not so much to the king as to godly men; and hence we ought to infer that the servants of God do not always speak so as to be believed by their hearers; for Isaiah here addresses wicked men, in whom he produces no conviction. Why, then, does he speak to them? To convict them more and more of their unbelief, and to reprove them for it; and next, to render the goodness of God more manifest: for who would not have thought that such aggravated wickedness would entirely shut the door against the mercy of God? And yet the Lord, by his goodness, rises superior to the wickedness both of the king and of the people. The object of the Prophet therefore is, to reprove the ungodly for their rebelliousness, and at the same time show that God is always like himself.

Calvin: Isa 8:6

6.Because this people hath despised (or, disdained ¹²⁴) the waters of Shiloah That Ahaz may not slumber in unfounded expectation, the Prophet all at once breaks off his discourse about the general safety of the godly, and next threatens punishment on unbelievers. Some think that he speaks against those who wished for revolutions; as it frequently happens that the multitude are not satisfied with their present condition, and desire to have a new king. Those who are diseased often expect that, by a change of place, they will be in better health. So perverse is the will of men, that when matters do not go to their wish, they look for a change of their condition, snatch at it eagerly, and hope to obtain from it some relief.

But I think that the Prophet’s meaning is more extensive, and does not apply to those only who desired a change; but that the discourse is general, and includes all ranks; for impiety and contempt of God almost universally prevailed, and he does not speak of a few persons, or of a particular party, but of the great body of the nation. I confess, indeed, that he excepts a few persons, servants of God, who will afterwards be mentioned; but that does not prevent the remonstrances of Isaiah from being directed against the whole nation; for since almost all were corrupted, he justly reproves them all. The offense is, that the people, distrusting their own weakness, sought increased wealth and increased forces. He says, therefore, that they despised the waters of Shiloah, because the Jews despised and disdained their condition.

And their joy was to Rezin and Remaliah’s son ¹²⁵ Some render it with Rezin, but the preposition to expresses more fully the perverse desire. He means that the Jews, perceiving that they had not strong fortresses, looked in another direction, and longed for the wealth of the kingdom of Israel. Beholding their small number and their poverty, they trembled, and placed no confidence in God, but only in outward assistance, and thought that they would be perfectly safe, if they had as powerful a king as the Israelites had. Thus they rejoiced in the riches of others, and in longing for them.

Calvin: Isa 8:7

7.Therefore, behold He speaks in the present tense, that all may attend more closely: Behold, the Lord bringeth violent waters. We must attend to the metaphors which the Prophet employs, for the style is much more elegant than if it had been naked and unadorned. “It is as if he had said, Because the people are not satisfied with their condition, and desire the riches of others, I will show them what it is to have a powerful king.” For instance, if a small nation, whose king was mean and little esteemed, had powerful neighbors over whom an illustrious king reigned, and said, “How delightful would it be to serve that prosperous king, to be the subjects of the emperor, or of the kings of France; for their power is irresistible!” would not God justly punish such an unlawful desire? The more powerful that kings are, the more grievously do they oppress their people; there is nothing which they will not attempt, they do everything according to their caprice. Besides, they know no limit to their power, and in proportion to their strength they indulge with less restraint. The Lord reproves that mad desire of the Jews, in not being satisfied with their condition, and in looking, not to the Lord, but to the resources of powerful kings; and this reproof is far more graceful under these metaphors than if he had spoken in plain and direct language.

Shiloah, as Jerome tells us, was a small fountain, from which flowed a little river that ran gently through the midst of Jerusalem. That narrow river yielding them little protection, they therefore distrusted it, and desired to have those great rivers by which cities are usually defended and greatly enriched; for there is nothing by which a country is more enlarged or more rapidly enriched, than by those large and navigable rivers, which render it easy to import and export merchandise of every description. He therefore compares Euphrates, which was the most celebrated river in all the East, to Shiloah, and pursues the same metaphor, meaning by those rapid waters of the river the Assyrians, who would destroy the whole of Judea, and would waste it like a deluge. (2Kg 18:13.) “I will show,” saith the Lord, “what it is to desire those rapid and violent waters.”

And he shall come up This passage ought to be carefully observed; for we all have a distrust that may be called natural to us, so that, when we see ourselves deprived of human assistance, we lose courage. Whatever God may promise, we cannot at all recover ourselves, but keep our eyes fixed on our nakedness, and sit like bewildered persons in our fear; and therefore we ought to seek a cure for this fault. Shiloah, therefore, that is, the calling or lot which God has assigned to us accompanied by a promise, though we do not see it with our eyes, ought to be our defense, and we should prefer it to the highest power of all the kings in the world. For if we rely on human aid, and place our strength in large forces and abundance of wealth, we must look for the punishment which is here threatened by the Prophet.

The sacred history assures us that these things were fulfilled, so that any one who shall read the history will not need a lengthened exposition of this passage; for the Assyrians, whom the Jews called to their assistance, destroyed them. This was the just punishment of their distrust; and we see in it a striking instance of the wicked greediness of men, who cannot be satisfied with the promise and assistance of God.

From this destruction of the Jews let us learn to attend to our own interests. The Church is almost always in such a condition as to be destitute of human aid, lest, if we were too largely furnished, we should be dazzled by our wealth and resources, and forget our God. We ought to be so well satisfied and so highly delighted with our weakness as to depend wholly on God. The small and gentle waters should be more highly valued by us than the large and rapid rivers of all the nations, and we ought not to envy the great power of the ungodly. Such is the import of what is written in the Psalms:

“The streams of the river shall make glad the city of God, the sanctuary of the tabernacle of the Most High. God is in the midst of her; God will help her before the dawn. Let the heathen rage, let the kingdoms be moved, and let the earth melt when the sound is uttered. Jehovah of armies is with us; the God of Jacob is our fortress.” (Psa 46:4.)

If it be objected that we ought not to reject human aid, the answer is easy. The Prophet does not condemn human aid, but he condemns that wicked fear by which we are thrown into distrust, and tremble, so that no promise of God can keep us within reasonable bounds. Now, we ought to render to God this honor, that though all things else should fail, we shall be satisfied with him alone, and shall be convinced that he is at hand. And in that case it matters little whether we have or have not outward assistance; if we have it, we are at liberty to use it; if we have it not, let us bear the want of it with patience, and let God alone suffice us for all that we need; for he will be able to execute his promises, since he has no need of any outward aid. Only let us trust entirely to his power and defense.

Calvin: Isa 8:8

8.And crossing over into Judah The verb חלפ , ( chalaph,) which sometimes signifies to pass through, here means to attack and cut off: that is, it will not only water Judea, but will overflow it, so as utterly to drown it; for it will spread far and wide on every part. He adds —

Even to the neck The comparison is taken from a man who, entering a river, dips into it gradually, till the water reaches to the neck. In this manner shall Judea be overflowed by that rapid river, that is, by the Assyrian, till he be plunged up to the neck. He means Jerusalem, which was the metropolis of the country; and when the Assyrian came to it, Judea was at no great distance from destruction.

The breadth of thy land That is, in all directions; for he pursues his metaphor in his prophecy, and shows how violent the Assyrian will be, and enlarges the representation of his strength and violence by the same comparison; that is, by comparing him to an impetuous river, which bursting through its barriers and overflowing its banks, spreads far and wide, and overturns and destroys everything by its violence. He proceeds in his discourse against the Jews, as he had begun to do in the two former verses; for, having foretold the destruction of the Israelites and Syrians, he likewise threatens that the Jews, in their turn, shall be punished for their unbelief.

To understand this better, Isaiah’s highly beautiful and closely connected discourse must be examined. First, he turned aside to address others; for Ahaz was unworthy of being addressed. The Lord will give you a sign; which was declared in the former chapter. Next, he adds the manner of preserving Jerusalem, by the sudden changes which should take place in Syria and Samaria. This was confirmed, in the beginning of this chapter, both by a commandment and by a vision. He now comes to the Jews themselves, that they may not hope to escape without being punished, or be too highly elated by the destruction of their enemies; for he declares that for them also a reward is prepared, and that they, too, will be punished for their wickedness and treachery, because they despised the Lord, and would not rest satisfied with his promises, and signs, and acts of kindness largely and bountifully offered.

O Immanuel It may be asked, Why does the Prophet direct his discourse to Christ, instead of simply calling the land “God’s holy land?” For there can be no doubt that by the name Immanuel he means Christ. It might be thought that this expression was used in order to express the disgrace more strongly; for, since Judea not only was set apart to God, but in the person of the Mediator had God as the guardian of its safety, it was disgraceful that it should be destroyed by a heathen king. But I rather think that the Prophet added this name, in order to hold out to good men some remnant of hope, and to comfort them in so great a calamity; for, when the country was wasted and cruelly torn, they might have lost courage. He therefore means, that that desolation would not prevent the coming of the Redeemer, of whom he had formerly spoken. As if he had said, “Nevertheless, the land shall be thine, O Immanuel; in it shalt thou have thy residence and abode.” This was, therefore, added instead of a consolation, in order to intimate that the land, though torn and wasted, belongs to God and not to men. The sudden change too a direct address (ἀποστροφὴ) is emphatic; for in this way the Prophet solemnly declares his belief in redemption, that the Lord may set a limit to the frightful calamities.

Calvin: Isa 8:9

9.Associate yourselves The verb רעו , ( rognu,) whether it be derived from רוע ( ruang) or from רעה , ( ragnah,) signifies to bruise. But as רעה ( ragnah) signifies to associate, some prefer taking it in this sense, which certainly agrees better with the scope and argument of the Prophet. Some render it, Bruise ye, that is, bruise the kingdom of Judah, or, bruise the Assyrians; but this appears to be unnatural or far-fetched. That it describes the plans and undertakings by which they endeavored to crush the Church of God, is evident from its being immediately added, and a second time repeated, by the Prophet, Gird you, that is, “Form a plan.” The word associate, therefore, is the most suitable, unless, perhaps, it be thought preferable to take the verb רעו ( rognu) metaphorically; and I willingly favor that opinion, so as to make it mean to heap up ¹²⁶; for those things which are bruised must of necessity be violently pressed and squeezed together. He therefore means not only gathering together, but likewise pressing closely together; as if he had said, “Draw close to one another, as if you were a dense mass.” This meaning agrees beautifully, I think, with the scope of this passage; for to the same purpose is what he immediately adds, “Arm yourselves, Gird you. ”

The Prophet rises into confidence after having mentioned Immanuel, that is, God, who would assist his people; and at the same time cherishes increased hope in opposition to enemies, that though it might be thought that they had gained their object when they had depopulated the country, still the Lord would be victorious, and would preserve his people against the cruelty of their enemies. Withdrawing his mind, therefore, from the sight of that calamity, he turns to Christ, and, by contemplating him, acquires such courage that he ventures to taunt his enemies as if he had vanquished them. We must view the Prophet as on a watch-tower, from which he beholds the distressed condition of the people, and the victorious Assyrians proudly exulting over them. Refreshed by the name and the sight of Christ, he forgets all his distresses, as if he had suffered nothing; and, freed from all his wretchedness, rises against the enemies whom the Lord would immediately destroy. This ought to be carefully observed; that, as we have still to contend against the same temptations amidst those afflictions which the Church endures, and by the weight of which it is almost overwhelmed, we may direct our eyes to Christ, by the sight of whom we shall be able to triumph over Satan and over enemies of every description.

Ye peoples ¹²⁷ Why does he call them עמים , ( gnammim,) peoples, when it was the Assyrian only that would lay waste Judea? I reply, the army of the Assyrian was composed of various peoples; for he had subdued not only the Chaldeans, but many other peoples; and, accordingly, that monarchy consisted of various nations. Yet the Prophet might refer to the Israelites, the Syrians, and the Egyptians, and to all others who were enemies of the Church of God; for he does not speak of one stroke inflicted on the Church, but of the incessant contests which the chosen people had continually to endure. But in order to understand this better, we must join with it the following verse, at the end of which we find the words for Immanuel, that is, for God is with us; for this is the security for our deliverance. Let men league together, and contrive, and form plans and determinations, they will not be able to accomplish anything;

for there is no counsel against the Lord, (Pro 21:30;)

and therefore we must begin with this foundation, if we wish to stand firm.

But we must ascertain if all men have a right to glory on that ground, for wicked men also boast that God is with them, and in his name do not scruple to grow insolent and haughty; but their glorying is idle and unfounded. Now, the valor of the godly rests on the word of God, and proceeds from true faith; and if this dwells in our minds, we may triumph over all our enemies; as Paul also teaches, when he encourages the godly by this doctrine,

If God be for us, who shall be against us?
(Rom 8:31.)

First, then, we ought to make sure that God is with us, which cannot be unless we embrace the promises by faith; and if we have faith, we do not glory in vain. As to his addressing a nation so distant, to whom that word could not reach, the reason is obvious, that the efficacy of the word might be made known to unbelievers, and that they might know that he would restrain the Assyrians with all their warlike accoutrements, though they were at a great distance; as if he had said, “You do indeed despise God, but it will be easy for him to keep you at a distance, and to repress all your rage.”

Gird yourselves This is not a superfluous repetition; for it is far more difficult to expect the assistance of God a second time, when we have once been delivered, than to embrace the promise of one single deliverance. Besides, although the first attacks of enemies do not so greatly alarm us, yet when we see them hardened in their malice, their obstinacy reduces us to weakness. We have experience of this every day; for if any danger threatens us, we may expect assistance from the Lord; but if we are again in danger, we give way; and so great is our ingratitude, that we scarcely think that God will help us a second time. In consequence of this, we faint if we are frequently brought into danger, and do not consider that God is never wearied by doing us good, and by continually assisting us.

Isaiah, therefore, intended to oppose this frailty of men, that when armed foes had once and again attacked us, we may stand firm. If, after being vanquished or weakened, they again muster their forces, and do not cease to annoy us, let us not be discouraged; for to-morrow, and the next day, and as often as they league together, God will be able to frustrate and destroy them. Hence, also, we are reminded of our condition, that we may be always prepared for enduring additional conflicts, and may not think that we have done all that was required from us, when we have once resisted; for Satan is unwearied in his efforts, and continually labors to accomplish our destruction; he animates his soldiers, and inflames them with new eagerness. But although the contests must be often maintained, we are certain of victory, and therefore we ought to fight boldly, and to remain constantly on the field.

Calvin: Isa 8:10

10.Take counsel After having spoken of the forces of the enemies, he now comes to their counsels; as if he had said, “Although the enemies may abound not only in armor and in strength, but, in counsel and wisdom, still they will accomplish nothing.” And this warning was very necessary; for it often happens that we despise enemies, though powerful and well armed, because they want counsel, and are guided by blind violence rather than by reason. He therefore forewarns them that the craftiness of the enemies, and all the arts by which they endeavor to gain advantage over the people of God, will in the end be unsuccessful; and, therefore, that they will accomplish nothing, though they be in want of nothing, and though they may have a great abundance of everything, of forces, and counsels, and crafty designs. He adds —

Speak the word To make the meaning more clear, I have rendered it decree a decree. This relates to their insolence, or it is the conclusion of the consultation; for after deliberation a decree usually follows. He declares that all these things will vanish into smoke. It is, therefore, sufficiently evident what the Prophet means, and to what purpose this passage ought to be applied; for it may be regarded as a shield by which we can drive away all the terrors of enemies, whether they excel, on the one hand, in forces, wealth, power, influence, and rank; or, on the other, in wisdom, counsel, craftiness, sagacity, and invention, or, in a word, in insolence. For we are well armed and very powerful, if God is with us; and, therefore, all the contrivances or decrees of adversaries will immediately vanish away.

For God is with us כי עמנו אל , ( ki Immanu-el;) literally, for Immanuel. We have already explained the force of this argument. ¹²⁸ For my own part, I have no doubt that he alludes to the name which he formerly gave to Christ; for although he means that God assists his people, yet as the majesty of God is not of itself sufficient to support us, he contemplates God himself in the person of the Mediator, in whom alone he has promised to assist us.

Calvin: Isa 8:11

11.For thus Jehovah spake to me Here the Prophet contends against another kind of temptations, that is, against the unbelief of the people; and in order to make that more manifest, it ought to be observed that there were two remarkable temptations, the one external, and the other internal. The external temptation came from professed enemies, such as from the Assyrian; and when the people saw his plundering and cruelty, they thought that all was over with them, because he had brought them almost to utter ruin. The other temptation was internal; for that sacred people, which boasted of having been chosen by God, relied on the assistance of man rather than of God. Now, this was a most dangerous temptation; for it appeared as if that nation, by its unbelief, refused admission to the promises of God, which were daily offered, and which were continually sounded in their ears. And what could the Prophet think, amidst so great perplexity, but that the destruction of this wicked people, which did not cease wickedly to reject the grace of God, was close at hand? The Lord, therefore, determined that both the Prophet and his disciples should be armed against a temptation of this kind.

As if by taking hold of my hand ¹²⁹ This is a beautiful metaphor, which the commentators, I think, have not understood. He alludes to fathers or teachers, who, when their words have not sufficient effect, seize the hand of their children or scholars, and hold them so as to compel them to obey. Thus the servants of the Lord are sometimes disposed to throw everything away, because they think that they are laboring to no purpose; but the Lord lays as it were, his hand on them, and holds them fast, that they may go forward in the discharge of their duty. This is well understood to be very necessary, and is actually experienced by all who faithfully serve the Lord; for no temptation is more severe than when they in whom faith ought to dwell revolt; and, in a word, when faith appears to be banished from the world.

This taking hold of the hand is, therefore, highly necessary, because not only are we fickle and liable to unsteadiness, but we are also by nature too much inclined to what is evil, though no one entice us. But if the force of custom be added, we are scarcely master of ourselves. Undoubtedly, we would every moment be driven up and down, were it not that we are held by the powerful government of God, and fix the anchor of constancy in firm ground. Every one of us ought to meditate earnestly on this thought; for though we may be convinced, yet when it comes to the trial we fail, and look at men rather than God. We should, therefore, attend more carefully to this doctrine, and pray to God to hold us, not only by his word but by laying his hand on us.

Besides, it ought to be observed that we are exceedingly disposed to wicked imitation. When we see bad examples, we are drawn to them with great force, and take the example for a law; for when others go before us, we think that we have a right to act in the same manner, and especially when it is not only one or a few persons who have led the way, but the custom has become universal. What is in itself manifestly wrong is concealed by the plausible cloak of public opinion; and not only so, but all are carried, as it were, by the violence of a whirlwind, to adopt an established custom, as if the will of the people had the force of a law to authorize their corruptions. This has not been the fault of a single age, but at the present day it abounds as much or even more than before; for it is an evil deeply seated in all by the corruption of nature, to reckon a prevailing error as a law. Hence arise the superstitions of all ages, and those which at the present day exist in Popery, the origin of which, if it be investigated, will be found to be nothing else than that some persons have drawn others into the same error; and thus almost all have been foolishly caught by the snares of Satan, and the general agreement of men is still the chief foundation of those superstitions. All defend themselves by this weapon. “We are not alone,” say they; “we follow an immense multitude.”

Calvin: Isa 8:12

12.Say not, a conspiracy First, we must consider what was the condition of that people, for they saw that they were not provided with numerous forces, and were not able to contend in battle against such powerful enemies. They longed for outward assistance, and eagerly desired to obtain it, for they thought that they were utterly ruined if they did not obtain the assistance of others. In this sense I understand the word conspiracy, that they thought it necessary to have the assistance of allies. The word conspiracy being employed by the Hebrews in different acceptations, and sometimes denoting a bond, I take it in a good sense. But some take it in a bad sense: “Behold thy enemies, the king of Israel and the king of Syria, have conspired together.” But I rather agree with those who apply it to the league and friendship which many unbelievers were desirous to contract with the Assyrian. The Lord therefore admonishes Isaiah not to regard the counsels of wicked men, though the whole of the people should vie with each other in attending to them.

Neither fear ye their fear, nor be afraid There may also be a twofold meaning; for some read it separately, as if in this second clause the Prophet condemned in general terms the wicked customs of the people. But these two clauses ought rather to be joined together. “Let it not distress you, if your countrymen in the present day plot about unlawful confederacies, and do not consent to them.” Now, though the Prophet belonged to the number of those who needed to be admonished not foolishly to dissuade others from following by faith, yet the plural number, say ye not, shows that all the godly were taught in his person.

Their fear Hence we perceive what is the source of those wavering counsels by which men are agitated; it is, because their minds are overwhelmed by terror, so that they are violently hurried along without any moderation. He describes the cause of all this, why the Jews so eagerly desired to have the Assyrians for allies. It was because they were terrified beyond measure, and did not expect to be preserved in any other way, and because their blind fear did not permit them to look to the assistance of the Lord. This was the reason why they so eagerly desired a league. The same cause of fear was alleged both against the godly and against the ungodly; but all did not fear in the same manner, for the godly composed their minds, because they knew that God took care of their preservation, and, armed by the promise of God, cheered their hearts whenever they mentioned the name of Immanuel. But the ungodly, overcome by terror, thought of nothing but the assistance of the Assyrians, did not consider that there is help in God, and did not betake themselves to him. The Lord certainly does not forbid the godly to fear, for they cannot avoid that; but he bids them overcome that excessive terror by which the ungodly are swallowed up. Let us not, therefore, by their example, gaze around in every direction, and rush headlong to seek unlawful aid; and especially we must beware lest fear take away our judgment. There is but one remedy for this evil, to restrain ourselves by the word of God, from which proceeds real tranquillity of mind. Comparing the condition of that people with our own, let us learn to betake ourselves to the name of God, which will be to us an impregnable fortress. (Pro 18:10.)

That the Lord did not speak to the Prophet alone, is also evident from the words being in the plural number, לא תיראו , ( lo thireu,) fear ye not. Peter also has drawn from it a general doctrine, (1Pe 3:14,) warning us not to fear with the fear of the ungodly, but to place all our confidence in God, and to keep our eyes continually fixed on him, that we may remain steadfast, though heaven and earth should be mingled. If that warning of Peter was ever necessary, it is especially so in the present day, for we see all things tossed up and down and mingled in frightful confusion. That we may not be disturbed, the Lord withdraws us from beholding men, that we may, by attending to his word, keep our position firmly. Peter, indeed, understands this fear passively, while Isaiah understands it actively; for Peter exhorts believers to perseverance, so as not to waver on account of the threats and terrors of the ungodly; but Isaiah condemns the trembling, which induced the Jews to seek heathen alliances. But as it was not the intention of Peter to explain this passage, or even to quote the exact words, and as he meant only to allude to that statement, we need not wonder at this diversity.

Calvin: Isa 8:13

13.Sanctify Jehovah of hosts himself We have said that the reason why dangers lead to immoderate alarm is, that wretched men do not raise their eyes and minds to heaven. The Prophet now, therefore, proposes a suitable remedy for allaying terrors, that they who dread the evils which threaten them may learn to give to God the honor due to him. To sanctify the God of armies means to exalt his power highly; so as to remember that he holds the government of the world, and that the beginning and the end of good and evil actions are at his disposal. Hence it follows that, in some respects, God is robbed of his holiness, when we do not immediately betake ourselves to him in cases of perplexity. This mode of expression, therefore, is highly emphatic; for it shows us that no higher affront can be offered to God than to give way to fear, as if he were not exalted above all creatures, so as to control all events. On the other hand, when we rely on his aid, and, through victorious steadfastness of faith, despise dangers, then do we actually ascribe to him lawful government; for if we are not convinced that innumerable methods, though unknown to us, are in his power for our deliverance, we conceive of him as a dead idol.

And let him be your fear, and let him be your dread He properly adds, that God himself should be the fear and the dread of the people, in order to inform them that there awaits them a just and lawful reward of their crimes and of their contempt of God, when they thus in wretchedness and alarm tremble at dangers. Though he speaks not only of fear but of dread, yet he does not mean that the Jews should be filled with horror at the name of God, so as to desire to flee from him, but merely demands from them reverence for God, and uses both words in order to express continuance. He therefore means that they will be free and exempted from solicitude of mind, if a sincere fear of God be deeply engraven on their hearts, and never pass away from them; and indeed every person who freely devotes himself to God, and undertakes to fear him alone, so as to lay this restraint on himself, will find that no haven is more safe than his protection. But as the ungodly do not cease to provoke his anger by shameless transgression, he harasses their minds by continual uneasiness, and thus inflicts the most appropriate revenge for their careless indifference.

Calvin: Isa 8:14

14.And he shall be for a sanctuary He promises that the true worshippers of God will enjoy tranquillity of mind, because the Lord, covering them, as it were, under his wings, will quickly dispel all their fears. There is an allusion to the word sanctify which he had lately used; for the word מקדש , ( mikdash,) which means sometimes a sanctuary, and sometimes a place of refuge, is derived from the same root. ¹³⁰ The meaning therefore is, that God demands nothing for which he does not offer mutual recompense, because every one that sanctifies him will undoubtedly find him to be a place of refuge. Now, although in this sanctification there is a mutual relation between us and God, yet there is a difference, for we sanctify him by ascribing all praise and glory to him, and by relying entirely upon him; but he sanctifies us, by guarding and preserving us from all evils. As there were few who believed and relied on his promises, the Prophet wished that the godly should be fortified against this kind of temptation; for there was a danger lest they should be carried away by such bad examples as by a kind of tempest.

The Prophet therefore meant, “The Lord will be your best and most faithful guardian. Though others stumble against him, yet be not you terrified; remain steadfastly in your calling.” And here a contrast is implied, though not expressed; for a sanctuary may be said to be a citadel situated in a lofty position, and a bulwark for defending and guarding the godly, but for destroying and overwhelming the ungodly, because they rashly stumble against it. We shall afterwards see more clearly how this was fulfilled, partly during the reign of Hezekiah, and partly at the time of the captivity into Babylon; and yet at the same time Christ was prefigured, who was to be not a place of refuge, but rather a stone of stumbling to the Israelites. Isaiah forewarns them of this stumbling, that the godly may be aware of it.

To the two houses of Israel The Jews ignorantly and improperly tear asunder this verse, instead of dividing it. “God will be,” say they, “partly a sanctuary and partly a stone of stumbling; as if by the two families he distinguished between the godly and the unbelievers. On the contrary, he enjoins believers, though nearly the whole multitude of both kingdoms should dissuade them from obedience to God, not to be discouraged, but to disregard everything else, and break through all opposition. The Prophet might have simply said, he will be for an offense to Israel; but he intended to express more, for he includes the whole nation, and declares that God will be their destruction. The nation was divided into two kingdoms, Ephraim and Judah; and, therefore, he mentioned both. There were, indeed, some exceptions, but he speaks here of the whole body.

This is a remarkable passage and cannot be sufficiently called to remembrance, especially at the present time, when we see the state of religion throughout the whole Christian world brought nearly to ruin. Many boast that they are Christians who are strongly alienated from God, and to whom Christ is a stone of stumbling. The papists insolently and proudly boast of his name, though they profane the whole of his worship by superstitions, and bring upon it dishonor and reproach. Among those to whom a purer worship of God has been restored, there are very few who embrace the Gospel of God with sincere regard. Wherever we turn our eyes, very sore temptations meet us in every direction; and, therefore, we ought to remember this highly useful instruction, that it is no new thing, if a great multitude of persons, and almost all who boast that they belong to the Church, stumble against God. Yet let us constantly adhere to him, however small may be our numbers.

For a snare to the inhabitant of Jerusalem This is the second circumstance introduced for heightening the picture; for, after having mentioned the two kingdoms, he names the metropolis itself. Although the whole country was crippled, yet it seemed that the Lord kept his abode there. He therefore means that God became a snare, not only to the common people who were scattered throughout the fields and villages, but to the nobles themselves, and to the priests who dwelt in Jerusalem, who dwelt in that holy habitation in which God intended that the remembrance of his name should be chiefly preserved. That was testified also by David, that those builders whom the Lord appointed rejected the chief corner-stone. (Psa 118:22.) Christ quotes this passage against the Jews, and shows that it applies to himself. (Mat 21:42; Mar 12:10.) This happened, indeed, in the time of Isaiah, but still more in the time of Christ; for ungodliness and rebellion gradually increased till they came to a height. Accordingly, both the highest and the lowest, who always had obstinately disobeyed God, at that time broke out against him still more with unrestrained indulgence, and therefore their destruction also reached its height; for they were altogether rejected by God, whose Son they had refused. Hence also we infer the eternal divinity of Christ, for Paul shows that it is God of whom the Prophet here speaks. (Rom 9:33.) Now, he speaks not of a pretended God, but of that God by whom heaven and earth were created, and who revealed himself to Moses. (Exo 3:6.) It is, therefore, the same God by whom the Church has been always governed.

Calvin: Isa 8:15

15.And many among them shall stumble He goes on to threaten the ungodly, as he had formerly begun, and declares that those who refuse to trust in God will not escape without being punished. The threatening runs thus: “when they have stumbled, they will then fall, and afterwards they will be bruised. ” This agrees with the former metaphor, in which he compared God to a stone. Christ has alluded to that metaphor, including both clauses.

“He who shall fall on this stone will be broken; but on whomsoever it shall fall, it will bruise him.”
(Mat 21:44.)

And shall be snared and taken This agrees with the latter metaphor, in which he compared God to a snare and gin. Let not the ungodly, therefore, imagine that they are stronger or wiser than God; for they will find that he excels them in strength and wisdom, and that to their destruction. They must, therefore, unavoidably be ruined; for either they will be utterly bruised, or they will be snared in such a manner, that they can never extricate themselves.

This threatening also regards the godly, that they may not hesitate to withdraw from holding fellowship with the multitude, and that they may not resolutely disregard the sinfulness of revolt. Now, this does not strictly belong to God, but is rather, as we would say, accidental; for it belongs to God to receive men into his favor, and to give them a firm security for their salvation. That was more clearly manifested in Christ, and is still manifested; and, therefore, Peter reminds us that, though many unbelievers stumble, this is no reason why their stumbling should obstruct the progress of our faith; for Christ is notwithstanding a chosen and precious stone. (1Pe 2:4.)

Calvin: Isa 8:16

16.Bind up the testimony The Lord now turns his discourse to the Prophet, and encourages him, while he must contend against apostates and rebels, to discharge his office with boldness and perseverance. This was highly necessary, for Isaiah had met with great obstinacy in the people; so that if he had only looked at their present condition, that is, at the unbelief of the people, and his fruitless and unsuccessful exertions, he must have altogether given way. On this account the Lord determined to confirm and seal his calling, not only on his account, but for the sake of all who should obey his doctrine; and if very few persons believed the words of the Prophet, still the Lord testifies that his doctrine has been sealed to them, and that, therefore, neither must he desist from his office of teaching, nor must they cease to yield the obedience of faith.

Seal the law He compares the doctrine of the word to a sealed letter, which may indeed be felt and handled by many persons, but yet is read and understood by few, that is, by those to whom it is sent and addressed. Thus the word of God is received by few, that is, by the elect, though it is held out indiscriminately to all. The word is therefore sealed to those who derive no advantage from it, and is sealed in such a manner that the Lord unseals and opens it to his own people by the Spirit. Some derive the verb צור ( tzor) from נצר , ( natzar,) and translate it keep. But though this does not greatly affect the general meaning, still the superiority of the rendering which I have followed ¹³¹ may be proved from the other verb seal; for the custom in ancient times was, first, to tie a thread around a letter, and then to seal it.

We draw from it this highly useful doctrine, namely, that teachers and ministers of the word ought constantly to persevere in discharging their office, though it may seem that all men revolt, and give no evidence of anything but obstinacy and rebellion; for the Lord will reserve for himself some disciples, by whom his letter will be read with advantage, though it be closed to others. The Prophet afterwards employs the same metaphor, when he says, that the word is like a closed book, (Isa 29:11;) but there he only mentions wicked men, and here he mentions disciples, to whom the doctrine of the word is not without advantage.

It may be objected, Was it then the duty of the Prophet to disregard the people, and to withdraw and shut himself up with the disciples, among whom some good effect was produced? I reply, this was not the Prophet’s meaning; for it was the will of the Lord that Isaiah should appear in public, and cry aloud, and reveal his will to all. But as he spoke to the deaf, and might be discouraged by seeing no evidence of the fruit of his labors, the Lord determined to excite and encourage him to go forward, even when matters were in a desperate condition, and, satisfied with his disciples, though their number was small, to become every day more and more courageous.

Calvin: Isa 8:17

17.Therefore I will wait for the Lord ¹³² I have chosen to render the particle ו ( vau) by therefore; for the Prophet recovers himself, after having received from the Lord the consolation which we have just now seen. “Seeing that the Lord is pleased to have disciples to whom his doctrine is sealed, I will wait for him, though he hath hid his face from Jacob, that is, hath rejected and cast off his people.” This is a remarkable passage, and, by meditating continually on it, we must be greatly encouraged; for though it may seem as if the whole world had revolted, still we ought boldly to persevere; and even though God hath hid his face from his people, and they who professed his name have been cast off, still we ought to wait for him with unshaken hope. This is the only remedy that is left to us.

The word wait is exceedingly emphatic; as if he had said, “Still I will not turn aside from God, I will persevere in faith.” He increases the force of it by adding, I will look for him; for the occurrence of any offense is wont to make our faith waver and faint, and it is most grievously shaken when we see that we are deprived of allies, and that there are open enemies who boldly take to themselves the name of the Church. Offenses commonly turn us aside from God, and perplex us in such a manner that we call in question the truth of the word. This consolation is therefore highly necessary, whether the Church is oppressed by outward calamities, or thrown into confusion by the treachery of the multitude.

Calvin: Isa 8:18

18.Behold, I Here the Prophet not only testifies that he will wait patiently, but also gives an evidence of courage, by appearing in public along with the disciples whom he had gained to God, and who still remained. As if he had said, “Though others may withdraw, yet I am ready to obey thee, and I bring along with me those whom thou hast been pleased to preserve in a wonderful manner through my agency.” He therefore declares by these words his unshaken courage, and promises that he will persevere in faith and obedience to the Lord, though all should revolt.

And the children By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. ¹³³ He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as soon as the Lord has spoken, they will yield immediate obedience. Now, teachers ought to bring disciples with them, and not merely to send them before; they ought, I say, to go before them, and by their example to point out the way, as was formerly explained, ¹³⁴ (Isa 2:3;) otherwise they will have no authority in teaching. The apostle to the Hebrews applies this passage to Christ, (Heb 2:13,) and draws from it an instruction which ought to be a very powerful excitement to us, that considering ourselves to be followers not only of Isaiah, but of Christ himself, as our leader and instructor, we may press forward with greater alacrity.

Whom the Lord hath given me. By this the Prophet shows to whom our faith ought to be ascribed. It is to God, and to his undeserved election; for Isaiah taught publicly, admonished every person, and invited all without exception to come to God; but his doctrine is of advantage to those only who have been given to him by God. By given he means those whom God drew by an inward and secret operation of his Spirit, when the sound of the external voice fell on the ears of the multitude without producing any good effect. In like manner Christ declares that the elect were given to him by the Father. (Joh 17:6.) Thus we see that readiness to believe does not depend on the will of men; but that some of the multitude believe, because, as Luke tells us, they had been foreordained. (Act 13:48.) Now, whom he foreordained he likewise calls, (Rom 8:30,) and efficaciously seals in them the proof of their adoption, that they may become obedient and submissive. Such, therefore, is the giving of which Isaiah now speaks. This applies strictly to Christ, to whom the Father presents and gives disciples, as it is said in the Gospel by John,

No man cometh to me, unless the Father hath drawn him.
(Joh 6:44.)

Hence it follows, that he is also appointed to be our guardian, to preserve us under his protection to the end. (Joh 10:28.) Wherefore he saith,

not one of those whom the Father hath given to me shall perish. (Joh 17:12.)

For signs and wonders Some consider this passage to refer to miracles, but that is inapplicable, for the meaning is totally different, namely, that all the godly will be regarded not only with hatred, but even with abhorrence, as if they had been monsters; and that not only by strangers or by professed enemies, but even by Israel. We have experience of this at the present day; for papists look upon us with greater abhorrence than they look upon Mahometans or Jews, or even dogs or monsters. Though this is exceedingly base, we need not greatly wonder at it; for it was necessary that this prophecy should even now be fulfilled. It was experienced by Isaiah from his countrymen, and has been experienced by all others who have followed his doctrine.

Nor is it only in papists that we discover it, but in those who wish to be regarded as very closely connected with the Church, the greater part of whom either view us with strong dislike, or ridicule us, or, in a word, hold us to be monsters, because we are so anxious, and give ourselves so much uneasiness, about the salvation of the Church, the honor of God, and eternal life; and because we do not scruple to undergo so many dangers, such hatred, censure, reproach, banishment, poverty, hunger, nakedness, and, in a word, death itself. These things appear monstrous to them; for when they are so careful to protect their skin, how could they have a relish for the highest blessings? But that we may not be disturbed by their reproaches, we must arm ourselves with this exhortation of the Prophet.

From the Lord of hosts. To show how trifling and worthless is the conspiracy of the wicked multitude, he contrasts the God of armies with the pride of the whole world, and raises a lofty defiance; as if he had said, that he cared not though he were universally abhorred by men, because he knew that God was on his side.

Who dwelleth in Mount Zion The addition of these words carries great weight; for although the people abounded in every kind of crimes and enormities, still they boasted that they were devoted to God, and, abusing his promises, condemned the true servants of God who reproved them. On the other hand, the Prophets, in order to shake off their false confidence and pride, declared that they were the servants of the only and true God, whom the people falsely boasted of worshipping in Mount Zion. God had not chosen it for his habitation as if, because he was bound to the spot, he would accept of false and spurious worship, but he wished to be sought and worshipped according to the rule of his word.

Accordingly, when Isaiah claims for himself God who dwelleth in Mount Zion, he sharply reproves hypocrites, because through false boasting they indulge in foolish pride whenever they say, The temple of the Lord, (Jer 7:4,) for it was rather an idol in which they boasted contrary to the word. Though they snatched at the promises, yet they falsely tortured them against the true servants of God, as the papists at the present day are wont to torture them against us. The Prophets, therefore, distinguish God by this title, in order to tear the mask from hypocrites, who were accustomed to quote the mere name of the temple in opposition to the plain word of God. For this reason Isaiah now says, “Take us, if you choose, for monsters, yet God acknowledges us to be his own; and you cannot detest us without at the same time abhorring the God of Abraham and David, whose servants we are.”

Calvin: Isa 8:19

19.And when they shall say to you Isaiah continues the former subject, which is, that all the godly should not only use the authority of God as a shield, but should fortify themselves with it as a brazen wall, to contend against all ungodliness. He therefore entreats them to resist courageously if any one shall tempt them to superstition and unlawful modes of worship. The plural number is employed by him in order to signify that it was a vice which pervaded all ranks, and which abounded everywhere; as if he had said, “I see what will happen; you will be placed in great danger; for your countrymen will endeavor to draw you away from the true God; for, being themselves ungodly, they will wish you to resemble them.” At the same time he shows how wickedly they had departed from God’s law and covenant, by shamelessly pushing forward diviners and soothsayers whose name ought to have been held by them in abhorrence.

Should not a people ask counsel of their God? Some read these words in connection with what goes before, applying them to the ungodly, as if this were a pretense which they abused in order to deceive the simple; because there is no nation that has not oracles and revelations, but every nation consults its gods, or, in place of them, magicians and soothsayers. But what I reckon to be the more correct view is, that Isaiah advises his disciples to give this answer if they shall happen to be tempted to wicked modes of worship. Still the meaning is not fully cleared up; for this passage is commonly expounded as if it were a comparison drawn from the less to the greater. “What! seeing that the Gentiles consult their gods, and yet these gods are false, shall we not more highly esteem him whom we know to be the true God, and who hath revealed himself to us by so many proofs? What a shame will it be if their idols are more highly valued by the Gentiles than God is by us!”

But I interpret this as referring to the Jews themselves, who were called by way of eminence (κατ ᾿ ἐξοχὴν) the people, because God had adopted them. Nor is it of any importance that the Prophet employs the plural form אלהיו , ¹³⁵ ( elohaiv;) for אלהים ( elohim) is used as in the singular number. This is a shield by which all the superstitions which come imperceptibly upon us ought to be repelled. While some ponder and hesitate whether or not it be proper to consult diviners, let us have this answer in readiness, that God alone ought to be consulted. The Prophet alludes to that passage in Deuteronomy in which the Lord forbade them to go to magicians and soothsayers; and lest they should excuse themselves on the pretense that every nation had its interpreters or fortune-tellers, added, that they would not cease to have a Prophet, or be deprived of necessary instruction (Deu 18:10.) It was therefore the will of the Lord that they should depend entirely on his word, and should learn from it alone whatever was useful for them to know, and should render obedience to him.

From the living to the dead The preposition בעד ( begnad) is variously rendered: frequently it is translated for; and in that case the meaning will be, “Shall the dead be consulted for the business of the living ?” But as that meaning is forced, it would perhaps be better to explain it thus: “The Lord desires to be our teacher, and for that purpose hath appointed prophets, that we may learn from them his will, for a prophet is the mouth of the Lord. It is therefore unlawful to go to the dead, who have not been appointed for that end; for God did not intend to make use of the dead for instructing us.”

But when I examine the whole matter more closely, I choose rather to consider בעד ( begnad) to mean from, that is, from the living to the dead; as if he had said, “One God is sufficient for us for the living and the dead. If you search through heaven, earth, and hell, you will find that one God is sufficient for us.” This is, I think, the best sense, and flows naturally. Accordingly, the Prophet arms the godly against the schemes and contrivances of wicked men by whom they might otherwise have been tempted to revolt, with the exhortation to be satisfied with God alone as their teacher, and not to offer him such an insult as to disregard his instruction and seek other teachers, but to cast away everything else, and depend on his truth alone, which immediately afterwards he again repeats and confirms.

Calvin: Isa 8:20

20.To the law and testimony There are indeed various ways of explaining this passage. Some think that it is the form of an oath, as if the Prophet were swearing by the law that they were apostates, and would entice others to a similar apostasy. But I take a different view of it, which is, that he directs our attention to the law and the testimony; for the preposition ל , ( lamed,) to, plainly shows that this is the meaning. Now, the testimony is joined with the law, not as if it were different, but for the sake of explanation, “ to the law, ” which contains the testimony or declaration of the will of God toward us. In short, we ought to take the word testimony as describing a quality, in order to inform us what advantage we derive from the law; namely, that God reveals himself to us in the law, and declares what is that relation to us which he chooses to hold, and lays down what he demands from us, and in short everything necessary to be known.

It is therefore a very high commendation of the law that it contains the doctrine of salvation, and the rule of a good and happy life. For this reason also he justly forbids us to turn aside from it in the smallest degree; as if he should say, “Forsake all the superstitions on which they are so madly bent; for they are not satisfied with having God alone, and call to their aid innumerable inventions.” In this manner also Christ speaks,

They have Moses and the prophets, let them hear them, (Luk 16:29;)

for though Abraham is there brought forward as the speaker, still it is a permanent oracle which is uttered by the mouth of God. We are therefore enjoined to hear the law and the prophets, that we may not be under the influence of eager curiosity, or seek to learn anything from the dead. If the law and the prophets had not been sufficient, the Lord would not have refused to allow us other assistance.

Hence we learn that everything which is added to the word must be condemned and rejected. It is the will of the Lord that we shall depend wholly on his word, and that our knowledge shall be confined within its limits; and therefore, if we lend our ears to others, we take a liberty which he has forbidden, and offer to him a gross insult. Everything that is introduced by men on their own authority will be nothing else than a corruption of the word; and consequently, if we wish to obey God, we must reject all other instructors. He likewise warns us that, if we abide by the law of the Lord, we shall be protected against superstitions and wicked modes of worship; for, as Paul calls

the word of God is the sword of the Spirit,
(Eph 6:17,)

so by the word, Satan and all his contrivances are put to flight. We ought therefore to flee to him whenever we shall be attacked by enemies, that, being armed with it, we may contend valiantly, and at length put them to flight.

If they shall not speak I do not relate all the expositions of this passage, for that would be too tedious; and I consider the true exposition to be so well supported that it will easily refute all others. It is usually explained to mean that wicked men trifle with their inventions, and expose their impostures to sale, because there is no light in them; that is, because they have not ordinary understanding. For my own part, I consider this to be a reason for encouraging believers to perseverance; that if wicked men depart from the true doctrine, they will evince nothing else than their own blindness and darkness. We ought to despise their folly, that it may not be an obstruction to us; as Christ also teaches us that we should boldly set aside such persons, so as not to be in any degree affected by their blindness or obstinacy. “ They are blind, ” says he, “ and leaders of the blind. Do you wish of your own accord to perish with them?” (Mat 15:14.)

The Prophet therefore enjoins us to ascribe to the word such high authority, that we shall venture boldly to despise the whole world, if the word be opposed by them; for if even angels should do this, we might condemn them also by the authority of the word.

If an angel from heaven, says Paul, preach anything else, let him be accursed. (Gal 1:8.)

How much more boldly, therefore, shall we condemn men who set themselves in opposition to God? The mode of expression is emphatic, If they shall not speak according to this word. He brings an accusation of blindness against every man who does not instantly and without dispute adopt this sentiment, that we ought not to be wise beyond the law of God.

Calvin: Isa 8:21

21.Then they shall pass through that land Not to permit believers to be ensnared by the common errors, he adds how dreadful is the punishment which awaits the ungodly when they have revolted from God, and have labored to induce others to join in the same revolt. The passage is somewhat obscure; but the obscurity arises from the want of proper attention in examining the words. The verb עבר ( gnabar) is emphatic; for by passing through he means that uncertainty in which men wander up and down, and are not able to find a resting-place, or any permanent abode. To the indefinite verb we must supply a noun, The Jews shall pass. By the pronoun בה , ( bahh,) in it, ¹³⁶ he means Judea, which the Lord had preferred to all other countries; and therefore it is easily understood, though the Prophet does not express it. As if he had said, “I promised indeed that that country would be the perpetual inheritance of my people, (Gen 13:15;) but they shall lead a wandering and restless life, as is the case with those who, driven from their habitations, and afflicted with hunger and pestilence and every kind of calamities, seek, but nowhere find, a better condition and abode.” These words are therefore contrasted with the extraordinary kindness of God, which is so frequently mentioned by Moses, namely, that they will have a fixed residence in Judea; for here he threatens that they will be stragglers and wanderers, not in their own, but in a foreign country; so that, wherever they come, they will be attacked and hunted down by innumerable vexations.

When they shall be hungry The Prophet appears to point out the conversion of the Jews, as if he had said, “When they have been weighed down by afflictions they will at length repent;” and undoubtedly this is the remedy by which the Lord generally cures the disease of obstinacy. Yet if any one suppose that the word hunger describes the indignation and roaring of the wicked without repentance, it may be stated that it includes not only hunger and thirst, but, by a figure of speech in which a part is taken for the whole, (συνεκδοχικῶς,) every other kind of calamity.

They shall fret themselves ¹³⁷ They will begin to be displeased with themselves, and to loathe all the supports on which they had formerly relied; and this is the beginning of repentance; for in prosperity we flatter ourselves, but in sore adversity we loathe everything that is around us. But if it be thought preferable to refer it to the reprobate, this word denotes the bitterness, which is so far from leading them to humility that it rather aggravates their rage.

And curse their king and their God By King some suppose that he means God. In this sense Zephaniah used the word מלכם ( malcham), that is, their King. (Zep 1:5.) But here I draw a distinction between King and God; for wicked men are first blinded by a false confidence in idols, and afterwards they place their defense in earthly things. When the Jews had a king, they were proud of his glory and power; and when Isaiah preached, wicked men enraged the king against him, and even aroused the whole of the nation to follow the king as their standard-bearer. Since, therefore, their false boasting had been partly in the idols and partly in the king, he threatens that they will be afflicted with so many calamities, that they will be constrained to abhor both their gods and the king. And this is the beginning of repentance, to loathe and drive far from us everything that kept us back or led us away from God.

And look upward. He describes the trembling and agitation of mind by which wretched men are tormented until they have learned steadfastly to look up. There is, indeed, some proficiency, as I lately hinted, when, in consequence of having been taught by afflictions and chastisements, we throw away our indifference and endeavor to find out remedies. But we must advance farther. Fixing our eye on God alone we must not gaze on all sides, or through fickleness be tossed to and fro. (Eph 4:14.) However that may be, Isaiah threatens the utter destruction of the Jews; for so thoroughly were they hardened, that their rebellion could not be subdued by a light and moderate chastisement from the hand of God. Yet it might be taken in a good sense, that the Jews will at length raise their eyes to heaven; but in that case we must read separately what follows: —

Defender: Isa 8:1

This name, meaning "speedy prey," is the longest name in the Bible."

Defender: Isa 8:13

This word, of both comfort and warning to the professing followers of God in Isaiah's day, was applied later by the Apostle Peter to the persecuted Christians of the early church (compare Isa 8:12, Isa 8:13 with 1Pe 3:14, 1Pe 3:15)."

Defender: Isa 8:14

The Lord Jesus and His gracious provision of salvation are a wonderful sanctuary for those who truly fear the Lord, but such concepts are simply offensive to those who do not believe. Christ as a stumbling stone and a smiting stone is frequently depicted in Scriptures (1Pe 2:8; 1Co 1:23; Mat 21:44)."

Defender: Isa 8:19

Throughout Scripture, the Lord unequivocally condemns consultation with spirit mediums, fortune-tellers, astrologers, witches and all other occult sources of supposed knowledge and guidance. The New Age movement involves a plethora of such activities and should be avoided by all Christian believers."

Defender: Isa 8:20

The "law and testimony" - that is, the written Word of God - provide all the counsel and guidance we need. The Holy Scriptures are given "that the man of God may be perfect" (2Ti 3:17)."

TSK: Isa 8:1

Take thee : Jer 36:2, Jer 36:28, Jer 36:32

write : Isa 30:8; Job 19:23, Job 19:24; Hab 2:2, Hab 2:3

a man’ s pen : Rev 13:18, Rev 21:17, Maher-shalal-hash-baz, Heb. in making speed to the spoil, he hasteneth the prey, Or, Make speed, etc. hasten, etc

TSK: Isa 8:2

I took : Rth 4:2, Rth 4:10,Rth 4:11; 2Co 13:1

Uriah : 2Ki 16:10,2Ki 16:11, 2Ki 18:2

TSK: Isa 8:3

went : Heb. approached

the prophetess : Jdg 4:4; 2Ki 22:14

she conceived : Hos 1:3-9

Call his name : Isa 7:13, Isa 7:14, Maher-shalal-hash-baz, Isa 8:1

TSK: Isa 8:4

before : Isa 7:15, Isa 7:16; Deu 1:39; Jon 4:11; Rom 9:11

the riches of Damascus : etc. or, he that is before the king of Assyria shall take away the riches, etc. Isa 10:6-14, Isa 17:3; 2Ki 15:29, 2Ki 16:9, 2Ki 17:3, 2Ki 17:5, 2Ki 17:6

TSK: Isa 8:5

am 3263. bc 741.

spake : Isa 7:10

TSK: Isa 8:6

refuseth : 1Ki 7:16; 2Ch 13:8-18

the waters of Shiloah : Neh 3:15; Joh 9:7, Siloam

that go softly : Jer 2:13, Jer 2:18, Jer 18:14

rejoice : Isa 7:1, Isa 7:2, Isa 7:6; Jdg 9:16-20

TSK: Isa 8:7

the Lord bringeth : Isa 17:12, Isa 17:13, Isa 28:17, Isa 59:19; Gen 6:17; Deu 28:49-52; Jer 46:7, Jer 46:8; Dan 9:26; Dan 11:10,Dan 11:22; Amo 8:8, Amo 9:5; Nah 1:8; Luk 6:48; Rev 12:15, Rev 12:16, Rev 17:15

strong : Ezr 4:10; Psa 72:8

the king : Isa 7:1-6, Isa 7:17, Isa 10:8-14; Ezek. 31:3-18

he shall come : 2Ki 17:3-6, 2Ki 18:9-12

TSK: Isa 8:8

he shall pass : Isa 10:28-32, Isa 22:1-7, Isa 28:14-22, Isa 29:1-9, 36:1-37:38

reach : Isa 30:28

the stretching : etc. Heb. the fulness of the breadth of thy land shall be the stretchings out of his wings, Eze 17:3

O Immanuel : Isa 7:14; Mat 1:23

Immanuel : Isa 28:20

TSK: Isa 8:9

Associate : Isa 7:1, Isa 7:2, Isa 54:15; Jer 46:9-11; Eze 38:9-23; Joe 3:9-14; Mic 4:11-13; Zec 14:1-3; Rev 17:12-14, Rev 20:8, Rev 20:9

and ye : or, yet ye, Isa 14:5, Isa 14:6, Isa 28:13; Psa 37:14, Psa 37:15; Pro 11:21

gird : Isa 37:36; 1Ki 20:11

TSK: Isa 8:10

counsel : Isa 7:5-7; 2Sa 15:31, 2Sa 17:4, 2Sa 17:23; Job 5:12; Psa 2:1, Psa 2:2, Psa 33:10,Psa 33:11, Psa 46:1, Psa 46:7; Psa. 83:3-18; Pro 21:30; Lam 3:37; Nah 1:9-12; Act 5:38, Act 5:39

for God : Isa 7:14, Isa 9:6, Isa 41:10; Deu 20:1; Jos 1:5; 2Ch 13:12, 2Ch 33:7, 2Ch 33:8; Psa 46:7, Psa 46:11; Mat 1:23, Mat 28:20; Rom 8:13, Rom 8:31; 1Jo 4:4

TSK: Isa 8:11

with a strong hand : Heb. in strength of hand, Jer 20:7, Jer 20:9; Eze 3:14; Act 4:20

instructed : Psa 32:8; Pro 1:15; Jer 15:19; Eze 2:6-8

TSK: Isa 8:12

A confederacy : Isa 7:2-6, Isa 51:12, Isa 51:13; 2Ki 16:5-7

fear ye : Isa 7:4, Isa 57:9-11; Psa 53:5; Mat 28:2-5; Luk 12:4, Luk 12:5, Luk 21:9; 1Pe 3:14, 1Pe 3:15

TSK: Isa 8:13

Sanctify : Isa 26:3, Isa 26:4; Lev 10:3; Num 20:12, Num 20:13, Num 27:14; Rom 4:20

and let him : Gen 31:53; Psa 76:7; Mal 2:5; Mat 10:28; Luk 12:5; Rev 15:4

TSK: Isa 8:14

he shall be : Isa 26:20; Psa 46:1, Psa 46:2; Pro 18:10; Eze 11:16

a stone : Isa 28:16; Luk 2:34; Rom 9:32, Rom 9:33, Rom 11:9-11, Rom 11:35; 1Pe 2:8

a snare : Psa 11:6, Psa 69:22; Mat 13:57; Luk 21:35

TSK: Isa 8:15

stumble : Mat 11:6, Mat 15:14, Mat 21:44; Luk 20:17, Luk 20:18; Joh 6:66; 1Co 1:23

TSK: Isa 8:16

Bind up : Isa 29:11; Dan 12:4

the testimony : Isa 8:20; Deu 4:45; 2Ki 11:12; Joh 3:32, Joh 3:33; Heb 3:5; 1Jo 5:9-12; Rev 19:10

seal : Dan 9:24; Rev 5:1, Rev 5:5, Rev 10:4

among : Isa 54:13; Psa 25:14; Pro 8:8, Pro 8:9; Dan 12:9, Dan 12:10; Mat 13:11; Mar 4:10,Mar 4:11, Mar 4:34; Mar 10:10; 1Co 2:14; Rev 2:17

TSK: Isa 8:17

I will : Isa 25:9, Isa 26:8, Isa 33:2, Isa 64:4; Gen 49:18; Psa 27:14, Psa 33:20, Psa 37:34, Psa 39:7, Psa 40:1; Psa 130:5; Lam 3:25, Lam 3:26; Hos 12:6; Mic 7:7; Hab 2:3; 1Th 1:10; 2Th 3:5; Heb 10:36-39

hideth : Isa 54:8, Isa 59:2, Isa 64:7; Deu 31:17, Deu 31:18, Deu 32:20; Eze 39:23, Eze 39:24; Mic 3:4

I will look : Isa 50:10; Luk 2:38; Heb 9:28

TSK: Isa 8:18

I and the : Isa 8:3, Isa 7:3, Isa 7:16, Isa 53:10; Psa 22:30; Heb 2:13, Heb 2:14

for signs : Psa 71:7; Eze 14:8; Zec 3:8; Luk 2:34; 1Co 4:9-13; Heb 10:33

which : Isa 12:6, Isa 14:32, Isa 24:23; 1Ch 23:25; Psa 9:11; Zec 8:3; Heb 12:22

TSK: Isa 8:19

Seek : Isa 19:3; Lev 20:6; Deu 18:11; 1Sa 28:8; 1Ch 10:13; 2Ch 33:6

that peep : Isa 29:4

should not : 1Sa 28:16; 2Ki 1:3; 2Pe 2:1

for the living : Psa 106:28; Jer 10:10; 1Th 1:9

TSK: Isa 8:20

the law : Isa 8:16; Luk 10:26, Luk 16:29-31; Joh 5:39, Joh 5:46, Joh 5:47; Act 17:11; Gal. 3:8-29; Gal 4:21, Gal 4:22; 2Ti 3:15-17; 2Pe 1:19

it is : Isa 30:8-11; Psa 19:7, Psa 19:8, Psa 119:130; Jer 8:9; Mic 3:6; Mat 6:23, Mat 22:29; Mar 7:7-9; Rom 1:22; 2Pe 1:9

light : Heb. morning, Pro 4:18; Hos 6:3; Mal 4:2; 2Pe 1:19

TSK: Isa 8:21

through : Isa 8:7, Isa 8:8

hardly bestead : Isa 9:20; Deu 28:33, Deu 28:34, Deu 28:53-57; 2Ki 25:3; Jer 14:18, Jer 52:6; Lam 4:4, Lam 4:5, Lam 4:9, Lam 4:10

they shall fret : Pro 19:3

curse : Exo 22:28; 2Ki 6:33; Job 1:11, Job 2:5, Job 2:9; Rev 9:20,Rev 9:21, Rev 16:9-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 8:1

Take thee a great roll - The word which is here translated ‘ roll’ more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writing on; see Isa 30:8; Hab 2:2. On these tablets, or smooth plates, writing was performed by cutting the letters with an iron stylus, or small chisel. The process was slow, but the writing was permanent. They sometimes used the skins of animals, or the bark of trees, and subsequently the papyrus of Egypt (compare the note at Isa 19:7); and it is possible that Isaiah may have used such a roll or volume on this occasion; compare Isa 8:16.

With a man’ s pen - The word "pen"here ( חרט chereṭ ) denotes the iron stylus, which was used to engrave or cut the letters in the metal or wood. The phrase ‘ a man’ s pen,’ has been variously interpreted. The Chaldee renders it, ‘ Write in it an open, or clear writing, or an expanded writing;’ meaning that he should make it clear and distinct, so as to be easily read. The Syriac, ‘ Write on it in the (usual) custom of men.’ The word which is translated ‘ man’ s אנושׁ 'ĕnôsh usually denotes common men, the lower ranks, in opposition to the higher ranks of society. And probably the direction means simply, ‘ write on it in letters such as men commonly use; in a plain, open, distinct manner - without using any mysterious emblems or characters, but so that men may read it distinctly and easily.’ A parallel place occurs in Hab 2:2 : ‘ Write the vision and make it plain upon tables, that he may run that readeth it.’

Concerning - Hebrew ל ( l^e ). This preposition may denote concerning, of, or to. I understand it here as referring to the heading or title of the prophecy. This was to be set over the prophecy, as a running title, to denote the main subject of it. The subject is indicated in the name which is immediately added.

Maher - Hasten; or, he shall hasten. "Shalal."Spoil, or prey.

Hash - Hasten, or make speed.

Baz - Spoil, or prey. The name used here is a repetition of the same idea - denoting haste in seizing prey, or spoil; and is repeated to give emphasis, and to excite attention. The idea is, that the Assyrian would hasten to his plunder - that it would be accomplished with speed. This name was to be given to a child of Isaiah; and this child was to be a sign of the event which was signified by the name; see Isa 8:18; compare Hab 2:2-3.

Barnes: Isa 8:2

And I took unto me faithful witnesses - What was the precise object in calling in these witnesses is not known. Some have supposed that it was to bear testimony to the marriage of the prophet at that time. But it may have been for the purpose of a public record of the prophecy; a record so made, that the precise time when it was delivered could be attested without dispute. The prophecy was an important one; and it was important to know, in the most authentic and undisputed manner, that such a prophecy had been delivered. It is probable that the prophecy, attested by the names of those two men, was suspended in some public place in the temple, so that it might be seen by the people, and allay their fears; and in order to remove from the multitude every suspicion that it was a prophecy after the event. That this was a real, and not a symbolic transaction, is perfectly manifest, not only from the narrative itself, but from Isa 8:18. They are called ‘ faithful,’ not off account of their private character, but because their public testimony would be credited by the people.

To record - To bear witness.

Uriah the priest - This is, doubtless, the same man that is mentioned in 2Ki 16:10. He was a man of infamous character; the accomplice of Ahaz in corrupting the true religion; but still his testimony might be the more valuable to Ahaz, as he was associated with him in his plans.

And Zechariah ... - It is not certainly known who this was. Perhaps he was one of the Levites whose name is mentioned in 2Ch 29:13.

Barnes: Isa 8:3

Then said the Lord ... - The name thus given was to be emblematic of a particular event - that Assyria would soon take away the spoil of Damascus and Samaria. It is not remarkable that the name Immanuel should also be given to the same child, as signifying the presence and protection of God in defending the nation from the invaders; see the notes at Isa 7:14-15. Calvin thinks that all this passed in a vision before the prophet; but it has every mark of being a literal narrative of the birth of a son to Isaiah; and without this supposition, it is impossible to understand the account contained here.

Barnes: Isa 8:4

For before ... - This must have occurred in a short time - probably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here predicted occurred in less than three years from the time when the prophecy was spoken; see the notes at Isa 7:16.

Before the king of Assyria - By the king, or by his conquests. By the spoil of Samaria here, is to be understood, not the plunder which should be carried away from the city, but from the kingdom of Samaria. In other places, the land is called by the name of the capital; compare 2Ki 17:26; 2Ki 23:19; Jer 31:5. The city of Samaria was not plundered until eighteen years after the time mentioned here by the prophet; Isa 8:5-6. These verses introduce again what was predicted in Isa 7:17, following, respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and the consequences are foretold.

Barnes: Isa 8:6

Forasmuch as this people - There has been a considerable difference of opinion among interpreters respecting the ‘ people’ to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone; others to a party in that kingdom; and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations; the ten tribes as seeking an alliance with Rezin and Pekah; and the kingdom of Judah as seeking an alliance with the king of Assyria. It was characteristic of the nation - both of the ten tribes, and of the tribe of Judah - that they forsook the defense which they had in themselves. and sought foreign alliances. Hence, God says, that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah, is apparent from Isa 8:14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them, that they took pleasure in Rezin. In the opinion that it refers to the kingdoms of Israel and of Judah - to the whole Jewish people, Vitringa, Lowth, and Hengstenberg concur.

The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters; once in this place, where it is spoken of a running water; once as a pool in Nehemiah - השׁלח ברכה b^e rêkah hash^e lach - Isa 3:15, and again as a pool, in the account of the miracle of healing the man who was born blind; Joh 9:7, Joh 9:11. Siloam is on the east side of the city of Jerusalem, to the southeast of the site of the temple, and its waters flow into the valley of Jehoshaphat. The name means sent, or sending, from שׁלח shâlach to send, and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct.

At present, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the ‘ Fountain of the Virgin,’ from a tradition that it was here that the Virgin Mary resorted before her purification, in order to wash her child’ s linen. This fountain is on the west side of the valley of Jehoshaphat, and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is wholly excavated in the solid rock. To enter it there is at first a descent of sixteen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water, making the whole depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. From this fountain the water is conducted by a subterranean passage, in a direction a little to the west of south to what is properly called the fountain of Siloam. This passage runs under the extremity of mount Ophel; is cut entirely from the solid rock, and is found by measurement to be 1750 feet in length.

At the lower part it is from ten to fifteen feet in height by two in breadth; but in the middle so low, that it can be passed only by creeping on the hands and knees. The passage is partly fiilled up with sand. From this aqueduct the water is conveyed into the pool of Siloam, situated near where the Tyropeon, or ‘ valley of cheesemongers,’ opens into the valley of Jehoshaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir the water flows off into the vale below, furnishing water for the gardens which are constructed in terraces on the side of the valley. The water in both these fountains is the same. It is sweet, and slightly brackish, but not disagreeable. It is the common water now used by the inhabitants of the neighboring village of Kefr Selwane - or the straggling village of Siloam. For a full description of this fountain, see Robinson’ s Bib. Researches, vol. i. pp. 493-514. This fountain was probably formerly included within the walls, and furnished a part of the supply of water to the city.

The meaning of this passage is this. The waters of Siloam denote the reign of Yahweh, as manifesting itself in the administration of the family of David - a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently flowing waters on which the happiness of Jerusalem so much depended. That reign a large part of the nation - the ten tribes - had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder - the kingdom of Judah - were in like manner now disposed to reject the aid of Yahweh, and sought an alliance with the king of Assyria - beautifully represented here by the river Euphrates. The waters of Siloam - a gentle, small sweetly-flowing stream, represented the government of Yahweh. The waters of the Euphrates - violent, rapid, impetuous, and overflowing, represented the government of Assyria. The one they despised; the other they sought and admired. The power of the kingdom of David was then feeble and decayed. That of the Assyrian monarch was vigorous, mighty, vast. They despised the one, and sought the alliance of the other.

And rejoice - That is, they confide in, and feel that in their protection riley are safe.

In Rezin - King of Syria.

And Remaliah’ s son - Pekah, king of Samaria; Isa 7:1. The crime here mentioned was unique to the kingdom of Israel; showing that the prophet, in part at least, had reference to them.

Barnes: Isa 8:7

The waters of the river - By the river, in the Scripture, is commonly meant the river Euphrates, as being, by way of eminence, the largest river with which they were acquainted; and also as being that distinguished by the fact that Abraham had lived beyond it, and crossed it; see the note at Isa 7:20. In this verse the image is kept up which was commenced in Isa 8:6. The Jews rejected the gentle waters of Siloah, and sought the alliance of a foreign king, whose kingdom stretched along, and extended beyond the Euphrates. It was natural, therefore, to compare the invasion of the land to the overflowing of mighty waters that would sweep everything away. A similar comparison is found in Juvenal, who, in describing the introduction of Eastern customs into Rome, represents the Orontes as flowing into the Tiber: Jampridem Syrus in Tiberim defluxit Orontes. The comparison of an invading army with an overflowing stream, or an inundation, is not uncommon; see Lucan’ s Phars. vi. 272. Hor. Car. iv. 14, 15ff.

Strong and many - Violent waves, and numerous. It means that a mighty host would come up upon the land.

Even the king of Assyria - It has been supposed by many that this is a gloss, or explanation, which has crept into the text. There is no doubt that it expresses the true sense of the passage, but it is remarkable that Isaiah himself should furnish a literal explanation in the midst of a figurative description.

And all his glory - Eastern kings marched in the midst of vast splendor. They moved with all the magnificence of the court, and were attended usually with their princes and nobles; with a splendid retinue; and with all the insignia of royalty. Such was the case with Xerxes when he invaded Greece; and such, too, with Darius, and with most of the Oriental conquerors.

And he shall come up ... - The figure of overflowing waters is here retained. To understand this, it is necessary to remark, that the Euphrates annually overflows its banks to a very considerable extent. It rises in the mountains of Armenia, and, flowing for a considerable distance in a region where the mountains are covered with snow, it falls into the level region of Mesopotamia or Syria, and flows through that region, almost parallel with the Tigris, toward the Persian Gulf. From its banks, vast numbers of canals were made, as in Egypt, to receive the water, and to render the country fertile. By the melting of the snows in Armenia, in the summer, the stream becomes greatly enlarged, and overflows vast portions of the adjacent country in a manner similar to the Nile. Usually the river is not very large. Otho says, that on the 12th of March, when he crossed the Euphrates, it was not more than 200 paces in width, but in its height, it extends 500 or 600 paces into the plains on the right. Thevenot observes, that near to Bir, the Euphrates seemed no larger than the Seine at Paris, but was very large when it was swollen. At Babylon, it is said to be about four hundred feet in breadth. That it overflows its banks, is abundantly attested by ancient as well as modern travelers; see Rosenmuller and Gesenius on this verse.

Its channels - This word means either brooks, or valleys, or canals, or channels of a river. The Euphrates flowed through a level region, and it is not improbable that it had at various times made for itself many channels. Besides this, there were many canals cut in various directions to convey its waters to the gardens, farms, etc. All these the prophet says would be full - and the water would extend even far beyond them.

Barnes: Isa 8:8

He shall ... - That is, the Assyrians - though still retaining the idea of an overflowing stream, or a deluge of waters.

Reach even to the neck - Chaldee, ‘ They shall come even to Jerusalem.’ ‘ The prophet compares Jerusalem here,’ says Kimchi, ‘ to the head of the human body. As when the waters reach to the neck of a man, he is very near drowning, so here, the prophet intimates that the whole land would be deluged, and that it would be nearly utterly destroyed.’ The figure thus understood is a very sublime one Jerusalem was situated on hills - elevated above the surrounding country, and, in reference to the whole land, might be aptly compared to the human head. Thus, Josephus (De Bello, lib. iii. ch. ii.), describing Jerusalem, says - Ἱεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης, ὥσπερ ἡ κεφαλὴ σώματος Hierosoluma proanischousa tēs perioikou pasēs , hōsper hē kephalē sōmatos - "Jerusalem, eminent above all the surrounding region, as the head of the body."The country is represented as being laid under water - a vast sea of rolling and tumultuous waves - with Jerusalem alone rising above them, standing in solitary grandeur amidst the heaving ocean, and itself in danger each moment of being ingulphed; see a similar figure, Isa 30:28 :

He is spirit is like a torrent overflowing

It shall reach to the middle of the neck.

And so also, Hab 3:13 :

Thou didst go forth for the salvation of thy people,

For the salvation of thine anointed:

Thou didst smite the head from the house of the wicked,

Destroying the foundation even to the neck.

And the stretching out of his wings - This is a continuation of the same idea under a new figure. The term wings is often applied to an army, as well in modern as in ancient writings. It denotes that the invading army would be so vast as, when expanded or drawn out, to fill the land.

Shall fill the breadth - Shall occupy the entire land, so that there shall be no city or town which he shall not invade.

Thy land, O Immanuel - see the note at Isa 7:14. If this be understood as referring to the son of Isaiah that was to be born, then it means that the child was given as a pledge that the land would be safe from the threatened invasion. It was natural, therefore, to address the child in that manner; as reminding the prophet that this land, which was about to be invaded, belonged to God, and was yet under his protection. Its meaning may be thus paraphrased: ‘ O thou who art a pledge of the protection of God - whose birth is an assurance that the land is under his care, and who art given as such a sign to the nation. Notwithstanding this pledge, the land shall be full of foes. They shall spread through every part and endanger all.’ Yet the name, the circumstances of the birth, the promise at that time, would all remind the prophet and the king, that, notwithstanding this, the land would be still under the protection of God. If the language be understood as referring to the future Messiah, and as an address made to him then, by calling the land his land, it is intimated that it could not be brought to utter desolation, nor could the country where he was to be born remain wasted and ruined. It would be indeed invaded; the armies of the Assyrian would spread over it, but still it was the land of Immanuel; and was to be the place of his birth, and it was to be secure until the time should arrive for him to come. The probability is, I think, that the address is here solely to the Messiah; and that the purpose of God is to fix the mind of the prophet on the fact that the Messiah must come, as an assurance that the land could not be wholly and perpetually desolate; see the notes at Isa 7:14.

Barnes: Isa 8:9

Associate yourselves - In the previous verses the prophet had seen the Assyrian coming up on the land like an overwhelming flood. He looked upon the danger, and his mind was turned to the pledge of safety which God had given. The name Immanuel, and the promise connected with the giving of that name Isa 7:16, reminded him of the perfect safety of the nation, for it was a pledge that God was with them; see Isa 8:10. In view of this pledge of the protection of God, this verse is a spirited apostrophe to the mighty host that was about to invade the land. Though confederated and vast, yet they could not prevail. They should be scattered, much as they might be prepared for victory, for God had given a pledge that he would defend his people.

Associate - There has been much variety among interpreters about the meaning of the Original word used here. It may mean "to be terrified, to be alarmed,"as well as to associate or become confederate. The Vulgate and Chaldee render it, ‘ Be assembled, or congregated.’ The Septuagint, ‘ Know, ye nations,’ etc. The Syriac, ‘ Tremble, ye people,’ etc. Still the notion of associating, confederating, or entering into an alliance, suits the connection better; answers to the parallelism in the latter part of the verse, and is equally consonant with the original.

O ye people - Ye people of Assyria. This is an apostrophe to the mighty multitudes that were to come up upon the land from that country.

And ye shall be broken in pieces - That is, though the confederacy be mighty, yet shall not prevail. It shall not accomplish that which you purpose - the entire destruction of the land of Judah.

Give ear, all ye of far countries - That should be particularly engaged in the confederacy - Assyria, and the kingdoms allied with it.

Gird yourselves - As if for war; that is, prepare yourselves thoroughly for conquest; see the note at Isa 5:27. The repetition of this shows the excited and agitated state of the prophet’ s mind. It is a strong, emphatic mode of expression - denoting that they should be certainly broken in pieces, notwithstanding the strength of their confederacy.

Barnes: Isa 8:10

Take counsel together - This is an address to the same foreign nations. It refers to the designs which they would form to destroy the Jewish state.

Speak the word - That is, give the command - to overturn the nation of the Jews.

It shall not stand - It shall not be accomplished.

For God is with us - Hebrew ‘ For Immanuel.’ It indicates the confidence of the prophet in view of the promise and the pledge. His reliance was there. Though the enemies were strong and mighty; though the confederacy was formidable; yet his simple reliance was in the name Immanuel! In this he had confidence, in spite of all the violent efforts and designs of the foes of Judah; see Num 14:9 :

Only, rebel not ye against the Lord:

Neither fear ye the people of the land;

For they are bread for us;

Their defense is departed from them,

And Jehovah is with us,

Fear thom not.

See also Psa 46:6-7 :

The heathen raged,

The kingdoms were moved.

He uttered his voice, the earth dissolved.

Jehovah of hosts is with us;

The God of Jacob is our refuge.

Barnes: Isa 8:11

For the Lord spake thus - Spake that which immediately follows in the next verse. Warned him not to Unite in the alliance with foreign kingdoms which the nation was about forming.

With a strong hand - Margin, ‘ With strength of hand.’ That is, when the hand of God urged me. A strong prophetic impulse is often represented as being produced by God’ s laying his hand on the prophet; or by his being thus, as it were, urged or impelled to it; Eze 3:14 : ‘ The hand of Jehovah was strong upon me;’ 2Ki 3:15 : ‘ And it came to pass, that when the minstrel played, the hand of the Lord came upon him;’ Jer 20:7 : ‘ O Lord, thou art stronger than I, and hast prevailed;’ see also Ecc 2:24; 1Ki 18:46; 2Ki 3:15; Eze 33:22; Eze 40:1; compare the Introduction, section 7. 11. (3.) The meaning is, that the prophet was strongly, and almost irresistibly, urged by the divine influence, to say what he was about to say.

That I should not walk ... - That I should not approve, and fall in with the design of Ahaz, and of the nation, in calling in the aid of the Assyrian armies.

Barnes: Isa 8:12

Say ye not - Do not join in their purposes of forming a confederacy. Do not unite with the king and the people of Judah in their alarms about the threatened invasion by the kings of Syria and Samaria, and in their purpose to form an alliance with the king of Assyria. The reason why they should not do this, he states in Isa 8:13, where he exhorts the nation to put confidence in the Lord rather than in man. There has been, however, great diversity in the interpretation of this passage. The Septuagint renders the word קשׁר qesher , ‘ confederacy,’ by the word σκληρόν sklēron - ‘ Everything which this people say, is hard.’ The Syriac, ‘ Do not say, rebellion,’ etc. The Chaldee understands the word in the same sense. Lowth proposes to change the word קשׁר qesher , into קדשׁ qâdôsh , because Dr. Seeker possessed one manuscript in which this reading was found; and he translates the passage:

‘ Say ye not it is holy,

Of everything of which this people shall say it is holy.’

That is, ‘ call not their idols holy; nor fear ye the object of their fear; that is, the gods of the idolaters.’ But it is plain that this does not suit the connection of the passage, since the prophet is not reproving them for their idolatry, but is discoursing of the alliance between the kings of Syria and Samaria. Besides, the authority of one manuscript, without the concurrence of any ancient version, is not a sufficient authority for changing the Hebrew text. Most commentators have understood this word ‘ confederacy’ as referring to the alliance between the kings of Syria and Samaria; as if the prophet had said, ‘ Do not join in the cry so common and almost universal in the nation, "There is a confederacy between those two kingdoms; there is an alliance formed which endangers our liberty"- a cry that produces alarm and trepidation in the nation.’ Thus Rosenmuller and Gesenius explain it.

Aben Ezra, and Kimchi, however. understand it of a conspiracy, which they suppose was formed in the kingdom of Ahaz, against him and the house of David; and that the prophet warns the people against joining in such a conspiracy. But of the existence of such a conspiracy there is no evidence. Had there been such a conspiracy, it is not probable that it would have been so well known as to make it a proper subject of public denunciation. Conspiracies are usually secret and concealed. I regard this, however, as a caution to the prophet not to join in the prevailing demand for an alliance with the king of Assyria. Ahaz trembled before the united armies of Syria and Samaria. He sought, therefore, foreign assistance - the assistance of the king of Assyria. It is probable that in this he was encouraged by the leaders of the people, and that this would be a popular measure with the mass of the nation. Yet it implied distrust of God (note, Isa 8:6); and, therefore, the prophet was directed not to unite with them in seeking this ‘ confederacy,’ or alliance, but to oppose it. The word translated ‘ confederacy,’ קשׁר qesher is derived from the verb קשׁר qâshar , "to bind, to fetter;"to enter into a conspiracy. It usually refers to a conspiracy, but it may mean a combination or alliance of any kind. Or, if it here means a conspiracy, a union between Ahaz and the Assyrians may be regarded as a species of conspiracy, as it was an unnatural alliance; a species of combination against the natural and proper government of Judah - the theocracy.

Neither fear ye their fear - Do not partake of their alarm at the invasion of the land by the united armies of Syria and Samaria. Rather put confidence in God, and believe that he is able to save you; compare 1Pe 3:13-15.

Barnes: Isa 8:13

Sanctify ... - Regard Yahweh as holy; that is, worship and honor him with pious fear and reverence. Regard him as the source of safety, and the true defense. Ahaz and his people sought for aid from Assyria against the armies of Syria and Samaria. The direction here is rather to seek aid from God.

Let him be your fear - Do not be alarmed at what man can do Isa 8:12, but fear and honor God. Be afraid to provoke his wrath by looking to other sources of help when his aid only should be sought.

Barnes: Isa 8:14

And he shall be for a sanctuary - The word translated sanctuary means, literally, a holy place, a consecrated place, and is usually applied to the tabernacle, or to the temple; Exo 25:8; Lev 12:4; Lev 21:12; Jer 51:51. It also means an asylum, or a refuge, to which one might flee in case of danger, and be safe; see Eze 11:16. Among all ancient nations, temples were regarded as safe places to which people might flee when pursued, and when in danger. It was deemed sacrilege to tear a man away from a temple or an altar. That the temple was so regarded among the Jews is manifest; see 1Ki 1:50; 1Ki 2:28. In allusion to this, the prophet says, that Yahweh would be a sanctuary; that is, an asylum, or refuge, to whom they should flee in times of danger, and be safe; see Psa 46:1 : ‘ God is our refuge and strength;’ Pro 18:10 : ‘ The name of the Loan is a strong tower; the righteous runneth into it, and is safe.’ It is also well known that temples and altars were regarded as asyla among the Greeks and Romans. The reference here is rather to an altar, as the asylum, than to a city or temple; as, in the other member of the sentence, the same object is said to be a stone of stumbling - a figure which would not be applicable to a temple or a city.

A stone of stumbling - A stone against which one should impinge, or over which he should fall. The idea is, that none could run against a hard, rough, fixed stone, or rock, without injuring himself. So the Jews would oppose the counsels of God; instead of making him their refuge and strength, they would resist his claims and appeals, and the consequence would be their destruction. It is also to be remembered, that God is often represented in the Scriptures as a rock, a firm defense, or place of safety, to those who trust in him. But instead of their thus taking refuge in him, they would oppose themselves to this firm rock, and ruin themselves; see Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Psa 19:14; Psa 28:1; Psa 31:2, Psa 31:8; Psa 41:2; Psa 42:9. Many of the ancient Jewish commentators applied this to the Messiah. - Gesenius in loc . It is also applied to Christ in the New Testament, 1Pe 2:8.

A rock of offence - A rock over which they should fall. The English word offence, had that meaning formerly, and retains it in our translation of the Bible.

To both the houses of Israel - To the two kingdoms of Judah and Israel; that is, to the wicked portion of them, not to those who were truly pious.

For a gin - A net, or snare, to take birds. The idea is the same as in the former part of the verse. By rejecting the counsel of God; by despising his protection, and by resisting his laws, they would be unexpectedly involved in difficulties, as birds which are caught in a snare.

Barnes: Isa 8:15

And many among them - Many by the invasion under the Assyrian. Many were taken captive; many killed. and many were carried to Babylon. The repetition here of so many expressions so nearly synonymous is emphatic, and shows that it would be certainly done.

Barnes: Isa 8:16

Bind up - This expression is one that is applicable to a volume, or roll of writing. Thus far the prophet seems to have had the roll opened, which is mentioned in Isa 8:1. Now the prophecy is complete, and he directs to bind it up, or close it. Perhaps, also, it is implied that it would be useless any further to address a rebellious and headstrong people. He had delivered his message, but they disregarded it.

The testimony - The message; especially that of which Uriah and Zechariah had been called to bear witness, Isa 8:2. Any message from God is, however, sometimes called a testimony, as being that to which a prophet bears witness; Psa 19:7; 2Ki 11:12; Deu 4:45; Deu 6:17, Deu 6:20; 1Ki 2:3; Neh 9:34.

Seal - Books were made in the form of rolls, and were often sealed when completed - as we seal a letter. The mode of sealing them was not by wax only, but by uniting them by any adhesive matter, as paste, or glue. Wax in warm climates would be generally rendered useless by the heat. The meaning here is, to secure, to close up - perhaps by passing a cord or string around the volume, and making it secure, denoting that it was finished; see Dan 8:26; Dan 12:4.

The law - The communication or command which he had delivered, and which, being given by inspiration, had now the force of law.

Among my disciples - Most of the Jewish commentators suppose that the volume, when completed by a prophet, was given for safe keeping to his disciples, or to some employed to preserve it securely. The word disciples means those who are taught, and here means those who were taught by the prophet; perhaps the pious and holy part of the people who would listen to his instructions. The Chaldee translates this verse, ‘ O prophet, preserve the testimony, lest ye testify to those who will not obey; seal and hide the law, because they will not learn it.’

Barnes: Isa 8:17

And I will wait upon the Lord - This is the commencement of a new subject. The prophet had closed his former message; but had seen that in regard to the great mass of the nation, his exhortation had been in vain. He now says, that having delivered his message, he would patiently look to God alone. His hope was in him, though the nation looked elsewhere; and though calamities were coming, yet he would still trust in God only.

That hideth his face - This is a figurative expression, denoting the withdrawing of his favor and protection. He would leave them, and give them to deserved punishment; compare Job 23:9; Job 13:24; Psa 44:24; Psa 10:1; Psa 104:29.

And I will look for him - I will expect aid from him, and will believe that his promises of final protection will yet be fulfilled; compare Hab 2:3 :

For the vision is yet for an appointed time,

But at the end it shall speak, and not lie:

Though it tarry, wait for it;

Because it will surely come, it will not tarry.

Barnes: Isa 8:18

Behold, I... - By ‘ signs and wonders,’ here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewish people. Their names were significant, and were designed to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, ‘ God with us,’ Isa 7:14; and Shear-jashub, ‘ the remnant shall return,’ Isa 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been given him with such a reference. But at all events, it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Yahweh, and that they should look to him. Names of children were often thus emblematic (see Hos 1:1-11); and the prophets themselves were regarded as signs of important events; Eze 24:24; compare the note at Isa 20:3. This passage is quoted with reference to the Messiah in Heb 2:13.

Which dwelleth in mount Zion - Mount Zion was the residence of the house of David, or of the court, and it was often used to signify Jerusalem itself. The sense here is, that God was the protector of Jerusalem, or regarded that as his home; see the note at Isa 1:8.

Barnes: Isa 8:19

And when they shall say - When the people, instead of putting confidence in God, shall propose to apply to necromancers. In the time of Ahaz the people were, as they were often, much inclined to idolatry; 2Ki 16:10. In their troubles and embarrassments, instead of looking to Yahweh, they imitated the example of surrounding nations, and applied for relief to those who professed to be able to hold converse with spirits. That it was common for idolatrous people to seek direction from those who professed that they had the power of divining, is well known; see Isa 19:3; Isa 29:4. It was expressly forbidden to the Jews to have recourse to those who made such professions; Lev 20:6; Deu 18:10-11. Yet, notwithstanding this express command, it is evident that it was no uncommon thing for the Jews to make application for such instructions; see the case of Saul, who made application to the woman of Endor, who professed to have a familiar spirit, in 1 Sam. 28:7-25. Among pagan nations, nothing was more common than for persons to profess to have contact with spirits, and to be under the influence of their inspiration. The oracle at Delphi, of this nature, was celebrated throughout Greece, and throughout the world. Kings and princes, warriors and nations, sought of the priestess who presided there, responses in undertaking any important enterprise, and were guided by her instructions; see the Travels of Anacharsis, vol. ii. 376ff.

Seek unto - Apply to for direction.

That hath familiar spirits - Hebrew, אבות 'obôth . The word ‘ familiar,’ applied to spirit, is supposed to have been used by our translators to imply that they were attended by an invisible spirit that was subject to their call, or that would inspire them when they sought his direction. The Hebrew word is used to denote a necromancer, a conjuror; particularly one who was supposed to have power to call up the dead, to learn Of them respecting future events; see 1Sa 28:7-19; Deu 18:11. The word is most commonly applied to women; as it was almost entirely confined to women to profess this power; Lev 19:31; Lev 20:6; 1 Sam. 28. The idea was, that they could call up the spirits of the dead who were supposed to have seen objects invisible to the living, and who could, therefore, inform them in regard to things which mortals on earth could not see. The Vulgate renders this by ‘ Pythons and diviners.’ A Python, among the Greeks and Romans, denoted one that had the spirit of prophesying, and was particularly applied to the priestess of Apollo at Delphi. The Septuagint renders the place thus: ‘ And if they say to you, Seek the "ventriloquists," ἐγγαστριμύθους engastrimuthous , and those speaking from the earth, and speaking vain things, who speak from the belly,’ οἵ ἐκ τῆς κοιλίας φωνοῦσιν hoi ek tēs koilias phōnousin . From this it is evident, that the art of the ventriloquist, so well known now, was known then; and it is highly probable that the secret of the art of soothsayers consisted very much in being able to throw the voice, with various modifications, into different places, so that it would seem to come from a grave, or from an image of a dead person, that was made to appear at the proper time.

And unto wizards - The word used here - ידענים yidd^e ‛ônı̂ym - is derived from the verb ידע yâda‛ to know; and means a wise man, a soothsayer, a magician, or one possessed with a spirit of divination. The arts of the magician, or soothsayer, were often the arts of one skilled in natural magic; acquainted somewhat with the laws of chemistry; and able, therefore, to produce appearances among an ignorant people that would surprise them; see Brewster’ s Natural Magic, where this art is fully explained.

That peep - This word is properly used of young birds, and means to chirp, to pip; and also to make a small noise by the gentle opening of the mouth. It is then applied to the gentle whispering which the ancients ascribed to departed spirits; the small, low, shrill voice which they were supposed to use, and which, probably, those attempted to imitate who claimed the power of raising them to the earth. It was believed among all the ancient nations, that departed spirits did not speak out openly and clearly, but with an indistinct, low, gentle, suppressed voice. Thus, in Virgil:

- Pars tollere vocem

Exiguam .

AEneid, vi. 492.

- gemitus lachrymabilis imo

Auditur tumulo, et vox reddita ferter ad aures .

AEneid, iii. 39.

Thus Horace:

Umbrae cum Sagana resonarint triste et acutum .

Sat. lib i. 8, 40.

Thus Homer, speaking of the shade or spirit of Patroclus, says that it went with a whizzing sound: ̓Ωχετο τετριγυῖα Ǒcheto tetriguia . - Iliad, ψ - 101.

He said, and with his longing arms essay’ d

In vain to grasp the visionary shade;

Like a thin smoke he sees the spirit fly

And hears a feeble, lamentable cry.

This night my friend, so late in battle lost,

Stood at my side a pensive, plaintive ghost.

Pope.

So, also, Lucian says of the infernal regions, ‘ The whizzing shades of the dead fly around us;’ see Gesenius in loc . and Rosenmuller; also Bochart’ s Hieroz., Part i. B. iii. ch. ii. p. 731.

And that mutter - The word used here - הגה hâgâh - usually means to meditate, to consider; and then to speak, to utter. It also means to sigh, to mourn, Jer 48:31; Isa 16:7; to coo, as a dove, Isa 37:14; Isa 59:11; and then to roar like a lion; not the loud roar, but the grumbling, the suppressed roar (Bochart); Isa 31:4. The idea here is, probably, that of gently sighing, or mourning - uttering feeble, plaintive lamentations or sighs, as departed shades were supposed to do; and this was; probably, imitated by necromancers. By thus feigning that they conversed with the dead, they imposed on the ignorant populace, and led them to suppose that they had supernatural powers.

Should not a people seek ... - Is it not proper that a people should inquire of the God that is worshipped, in order to be directed in perplexing and embarrassing events? Some have understood this to be a question of the idolaters, asking whether it was not right and proper for a people to seek counsel of those whom they worshipped as God. I understand it, however, as a question asked by the prophet, and as the language of strong and severe rebulge. ‘ You are seeking to idols, to the necromancers, and to the dead, But Yahweh is your God. And should not a people so signally favored, a people under his special care, apply to him, and seek his direction?’

For the living - On account of the affairs of the living. To ascertain what will be their lot, what is their duty, or what will occur to them.

To the dead - The necromancers pretended to have contact with the spirits of the dead. The prophet strongly exposes the absurdity of this. What could the dead know of this? How could they declare the future events respecting the living? Where was this authorized? People should seek God - the living God - and not pretend to hold consultation with the dead.

Barnes: Isa 8:20

To the law ... - To the revelation which God has given. This is a solemn call of the prophet to try everything by the revealed will of God; see Isa 8:16.

If they speak not - If the necromancers - those that pretended to have contact with the dead.

According to this word - According to what God has revealed. By this standard all their pretended revelations were to be tried. By this standard all doctrines are still to be tried.

It is because - There has been a great variety of criticism upon this verse, but our translation expresses, probably, the true idea. The word rendered here ‘ because,’ אשׁר 'ăsher , commonly denotes ‘ which;’ but it seems here to be used in the sense of the Syriac? "Dolath,"or the Greek ὅτι hoti .

No light - Margin, ‘ Morning.’ Hebrew שׁחר shāchar . The word usually means the morning light; the mingled light and darkness of the aurora; daybreak. It is an emblem of advancing knowledge, and perhaps, also, of prosperity or happiness after calamity, as the break of day succeeds the dark night. The meaning here may be, ‘ If their teachings do not accord with the law and the testimony, it is proof that they are totally ignorant, without even the twilight of true knowledge; that it is total darkness with them.’ Or it may mean, ‘ If they do not speak according to this word, then no dawn will arise, that is, no prosperity will smile upon this people.’ - Gesenius. Lowth understands it of obscurity, darkness:

‘ If they speak not according to this word,

In which there is no obscurity.’

But there is no evidence that the word is ever used in this sense. Others suppose that the Arabic sense of the word is to be retained here, deception, or magic. ‘ If they speak not according to this oracle, in which there is no deception.’ But the word is not used in this sense in the Hebrew. The meaning is, probably, this: ‘ The law of God is the standard by which all professed communications from the invisible world are to be tested. If the necromancers deliver a doctrine which is not sustained by that, and not in accordance with the prophetic communications, it shows that they are in utter ignorance. There is not even the glimmering of the morning twilight; all is total night, and error, and obscurity with them, and they are not to be followed.’

Barnes: Isa 8:21

And they shall pass - The people who have been consulting necromancers. This represents the condition of these who have sought for counsel and direction, and who have not found it. They shall be conscious of disappointment, and shall wander perplexed and alarmed through the land.

Through it - Through the land. They shall wander in it from one place to another, seeking direction and relief.

Hardly bestead - Oppressed, borne down, agitated. The meaning is, that the people would wander about, oppressed by the calamities that were coming upon the nation, and unalleviated by all that soothsayers and necromancers could do.

And hungry - Famished; as one effect of the great calamities that would afflict the nation.

They shall fret themselves - They shall be irritated at their own folly and weakness, and shall aggravate their sufferings by self-reproaches for having trusted to false gods.

Their king and their God - The Hebrew interpreters understand this of the false gods which they bad consulted, and in which they had trusted. But their looking upward, and the connection, seem to imply that they would rather curse the true God - the ‘ king and the God’ of the Jewish people. They would be subjected to the proofs of his displeasure, and would vent their malice by reproaches and curses.

And look upward - For relief. This denotes the condition of those in deep distress, instinctively casting their eyes to heaven for aid. Yet it is implied that they would do it with no right feeling, and that they would see there only the tokens of their Creator’ s displeasure.

Poole: Isa 8:1

A great roll or, a great volume , because the prophecy to be written in it was large, and God would have it written in very large and legible characters.

With a man’ s pen with such a pen as writers use, Psa 41:6 Jer 8:6 , that so all may read and understand it.

Concerning Maheshalal-hash-baz concerning that thing which is signified by the name of thy child, which is here mentioned by way of anticipation, as not being given him till Isa 8:3 , i.e. concerning that which God is making haste to do, the giving p the kingdoms of Syria and Israel for a prey to the Assyrian, as this name is explained, Isa 8:4 .

Poole: Isa 8:2

Persons of unquestionable reputation, who should bear witness that the following name and prophecy was written and published by me, according to God’ s command.

Poole: Isa 8:3

I went unto Heb. I came near to her . A modest expression of the conjugal act.

The prophetess so called, partly as she was the prophet’ s wife, wives being frequently denominated from their husbands’ titles, as the wives of mayor, or doctor , &c, are commonly called mayoress, doctoress , &c.; and partly because she did concur with the prophet to the procreation of this prophetical child.

Poole: Isa 8:4

To cry, My father, and my mother to speak, and to know his parents; which is within the space of two years. And this agrees with the other prophecy, Isa 7:16 ,

Before the child shall know to refuse the evil, and choose the good which requires a longer time than to distinguish his parents from strangers; which suits well to Shear-jashub, who, being born some years before this, was capable of that further degree of knowledge as soon as this was capable of the lower degree.

The riches of Damascus and the spoil of Samaria shall be taken away the kingdoms of Syria and Israel, here signified by their two capital cities, shall be stripped of their wealth and power, as they were by Tiglath-pileser, within the time here limited, 2Ki 15:29 .

Before the king of Assyria in his presence, and by himself and his forces; for in Scripture use that is said to be before a man, which is in or is put into a man’ s power, as Gen 13:9 20:15 , &c.; and men are said to be smitten before their enemies , when they are smitten by them, as Num 14:42 Deu 1:42 Jud 20:39 , and oft elsewhere. Others refer this phrase to the ancient custom of conquerors, of sending or carrying their spoils before them into their own country.

Poole: Isa 8:6

This people either,

1. The people of Judah, which are supposed to have grown weary of their present government, and out of distrust of God’ s protection designed to revolt from God, and from the house of David, and to put themselves under the power and protection of the kings of Syria and Israel. But there are no footsteps of any such design or practice of that people. And the following clause of rejoicing in Bezin, &c. cannot with any colour be ascribed to the Jews, whom at this time they sought to destroy. Or rather,

2. The people of Israel, of whom he last spake, Isa 8:4 , and who are the chief subject of this whole prophecy, contained in this and the foregoing chapter; and who did rejoice not only in their own king Pekah, but also in the assistance of go powerful an ally as Rezin was.

Refuseth or rather, despiseth, as the word properly and most frequently signifies.

The waters of Shiloah that small and contemptible river or brook which ran by that city, which is here secretly opposed to the great rivers of Tigris and Euphrates, by which the Assyrian empire was fortified. Hereby he understands the munitions and strength of the Jews, which their enemies derided and contemned.

That go softly gently, as little rivers do.

Poole: Isa 8:7

Therefore because they despise the opposition which they have from Shiloah and Jerusalem, they shall have a more potent enemy.

Upon them upon Israel. See on the foregoing verse. Of the river of Euphrates, oft called

the river for its eminent greatness; whereby he understands the Assyrian forces, as the next words explain the metaphor.

All his glory his numerous and puissant army, in which he gloried. See Isa 10:8 .

He shall come up over all his channels this great river shall overflow its own proper channels. The meaning is, This great monarch shall enlarge his dominions, and add the lands of Syria and Israel to them. Some render the words, he shall come up with all his channels or streams ; for the Hebrew particle all sometimes signifies with, as Job 38:30 . But it seems hard to understand the same particle one way in this clause, and another in the last clause. Besides, the last clause favours the former interpretation, the same thing being repeated in it, as is usual in the sacred writings. Or this may be understood of the channels and banks of the people or land of Israel. The enemy being represented under the metaphor of a river breaking in upon their land, may fitly be said to overflow all their channels and banks, to wit, all places, both low and high, so that nothing shall be able to withstand his fury.

Poole: Isa 8:8

He or, it , to wit, the river, Isa 8:7 which yet designs the same person and thing, to wit, the invasion of the king of Assyria.

Shall pass through Judah and when he shall have finished his work against you, he shall invade the land of Judah, as Sennacherib did some few years after his conquest of Samaria, 2Ki 18:9,13 .

He shall reach even to the neck so as they shall be in great danger of being drowned or destroyed. He persists in the metaphor of a river swelling so high as to reach to a man’ s neck, and be ready to overwhelm him. Such was the danger of Judah’ s land,

when Sennacherib took all the fenced cities of Judah 2Ki 18:13 , and sent his army against Jerusalem.

Of his wings of his forces, or of the wings of his army, as they anciently were and still are called.

Of thy land, O Immanuel of the land of Judah, so called because the Messiah, who is called by God himself Immanuel, Isa 7:14 , should certainly be born, and live, and die there. And this is added emphatically for the consolation of God’ s people, to assure them, that notwithstanding this dreadful scourge, yet God would make a difference between Israel and Judah; and whereas Israel should be so broken by the Assyrian, that they should not be a people, as was threatened, Isa 7:8 , Judah should be restored and preserved, for the sake of the Messiah, to be the place of his birth and ministry, according to that famous prophecy, Gen 49:10 .

Poole: Isa 8:9

O ye people Syrians and Israelites. Immanuel’ s name inspireth the prophet with new courage, and makes him send a challenge to all God’ s enemies, and foretell their certain downfall.

Ye of far countries whosoever you be, whether far or near, who do or shall conspire against Immanuel’ s land.

Gird yourselves with sword and belt; prepare yourselves for war.

Ye shall be broken in pieces: this is repeated for the greater assurance of the thing, and the comfort of God’ s people, who are apt to despond upon such occasions.

Poole: Isa 8:10

Speak the word declare and fix your purpose, and make your boast of it.

God is with us the almighty and only true God fighteth for us, and against you. He gives the interpretation of the name Immanuel expressed before, Isa 8:8 ; for though the word in the Hebrew be the same here and them, yet there it seems to be taken properly, and here appellatively.

Poole: Isa 8:11

With a strong hand with a vehement and more than ordinary inspiration, strongly imprinting it in my mind. Of this people ; of the generality of the people of Judah; whose eminent danger and calamity he foretells, Isa 8:8 , but withal gives them full assurance that God would deliver them out of it, Isa 8:9,10 ; which he doth to aggravate the present sin of Ahaz and his people, in forsaking God, and seeking to the king of Assyria for help, as they did, 2Ki 16:6-8 .

Poole: Isa 8:12

Say ye not thou, Isaiah, and thine and my children, A confederacy; do not approve of or consent to this wicked design of making a confederacy with the king of Assyria.

Their fear that thing which they fear, that if they do not call in the Assyrian succours, they shall certainly be destroyed by those two potent kings united against them, and that God either cannot or will not deliver them.

Poole: Isa 8:13

Sanctify the Lord of hosts give him the glory of his power, and goodness, and faithfulness, by trusting to his promises for your deliverance.

Let him be your fear let God, and not the kings of Syria and Israel, be the chief object of your fear.

Poole: Isa 8:14

Your sanctuary a sure refuge to all that truly fear him, and rely upon him.

For a stone of stumbling and for a rock of offence an occasion of sin and ruin, at whom they will take offence and stumble, so as to fall and be broken, as it is expressed, Isa 8:15 .

To both the houses of Israel to the two royal families of Israel, largely so called; that of Judah, to wit, the house of David; and that of Ephraim: or, to the two kingdoms, that of the ten tribes, and that of the two tribes.

For a gin and for a snare to the inhabitants of Jerusalem which are distinctly mentioned, as a very observable and wonderful thing, because Jerusalem was the seat of the temple, and of God’ s solemn worship, where all the means of knowledge and grace were in greatest power and plenty, where the thrones of civil and ecclesiastical judicature were established, where the most wise and learned doctors had their constant or frequent abode. And that such a place and people should reject Immanuel, or their Messiah, when he should appear, was so great and strange an occurrent, that the prediction of it was highly necessary, lest otherwise, when it came to pass, it should shake the faith of all who did believe on him; whereas now the accomplishment hereof was a notable confirmation of their faith, and an evidence that Christ was the true Messiah.

Poole: Isa 8:15

Many among them not all, for there shall be a remnant, as was foretold, Isa 4:2 5:13 .

Shall stumble at that stone or rock mentioned Isa 8:14 . This was accomplished at the coming of the Messias, whom the Jews rejected to their own destruction.

Poole: Isa 8:16

These are, by the consent of all, God’ s words to the prophet. By the testimony and the law or doctrine (for so this word is frequently taken) he understands one and the same thing, as he doth also to wit, the word of God, and especially that which is the main scope and substance thereof, the doctrine of the Messias, which, though now professed by all the Israelites, shall be disowned by the generality of them, when the Messiah shall come.

Bind up and

seal are to be understood prophetically, Declare and prophesy that it shall be bound up and sealed; as Isaiah is said to make fat , and to blind , &c. Isa 6:10 , and Jeremiah to root out and pull down , &c., Jer 1:10 , when they foretell these events. Moreover, bind up and

seal design the same thing, and that is, either,

1. Security and certainty, as things are bound up or sealed that they may not be lost. So he signifies, that although this doctrine would be lost among the body of the Israelites, yet it should be preserved among his disciples. Or,

2. Secrecy, as many things are bound up or sealed that they may be hid from the eyes of others. And so he informeth them that this doctrine now was and should be hid in a great measure among all God’ s people, even till the accomplishment of it; and that even when it was accomplished, it should still continue to be as a secret and mystery, known indeed to his true disciples, but hid from the body of the nation, who would not see it, and therefore should be blinded by God’ s just judgment, that they should not see it, as was prophesied, Isa 6:9,10 . Or,

3. Both security and secrecy, signifying that it should certainly be fulfilled, yet withal kept secret from the unbelieving Jews. For why may not these two be joined in the exposition of this text, as they were in the event? By God’ s disciples he means those who were taught of God , as it is expressed, Isa 54:13 , where this very word is used; or, every one that hath heard and learned of the Father, and therefore cometh unto Christ, as it is explained, Joh 6:45 .

Poole: Isa 8:17

And or, as this particle is rendered Jer 2:32,35 , and elsewhere, yet, notwithstanding this dreadful prophecy concerning the unbelief and rejection of Israel,

I will wait upon the Lord I will refer myself and this matter unto God, casting my care upon him, and expecting the accomplishment of his promise in sending the Messiah, and in conferring upon me and all believing Israelites, all his mercies and blessings, to be procured by and through his blood and merits.

That hideth his face that now doth, and threateneth that he will hereafter, withdraw his favour and blessing as this phrase signifies, Psa 10:1 27:9 , and oft elsewhere.

From the house of Jacob from the family or people of Israel.

I will look for him with an eye of faith and expectation, till his time cometh.

Poole: Isa 8:18

Behold it is worthy of your observation and admiration. These words are literally spoken by Isaiah concerning himself, but withal mystically concerning Christ, of whom he speaks more frequently and fully than any other prophet, and of whom he was an evident type; and therefore they are fitly applied to Christ, Heb 2:13 .

Children either,

1. His natural children, whose very names were prophetical, and signs of future events, Isa 7:3 8:3,4 ; or,

2. His spiritual children, whom he had either begotten or brought up by his ministry. For the prophets were called fathers not only with respect to the young prophets, who were commonly called the sons of the prophets , but also in relation to others, as 2Ki 2:12 13:14 . And this sense seems more probable than the former, because it agrees best,

1. With the following words, which seem to be too lofty and emphatical to be used concerning his natural children; for their prophetical names, which, if they were signs, could not properly be called

wonders .

2. With the context and scope of the place, which is to set forth the incredulity of the Israelites, and their contempt and rejection of Christ, and of all his faithful messengers, both the prophets, who were sent as harbingers before his coming, and the apostles, who were witnesses of his coming.

3. With Heb 2:13 , where they are expounded of spiritual children.

Are for signs and for wonders in Israel are a gazingstock to and admired by them, for our folly in believing God’ s promises. For so the believing Jews now were to Ahaz and the generality of the people, who thought it their wisdom and interest to procure aid from Assyria, and esteemed those fools who, upon pretence of relying upon God, would neglect so great an advantage. And so the prophet foretells that they should be when the Messiah did come; which is the mystical, as the other is the literal sense; and so both of them may be meant in this place.

In Israel even amongst the Israelites, who have been taught and do profess better things.

From the Lord of hosts which come to pass by the wise counsel and providence of God, in which I willingly acquiesce.

Which dwelleth in Mount Zion where the temple now was, and where the Messiah was to set up his kingdom.

Poole: Isa 8:19

When they the Israelites, to whom I and my children are signs and wonders, who are fallen from God, and his true religion and worship, into superstition and idolatry, and will endeavour to seduce you into the same impiety, shall say unto you, my children, whom the prophet here arms against the common temptation.

Seek unto them for advice and help, and seek no more to the prophets, who have hitherto deluded you with vain words. This was the counsel of the ungodly and unbelieving Jews.

Wizards of whom see Lev 19:31 20:27 Deu 18:11 .

That peep, and that mutter that speak with a puling and low voice, as these two words signify; which they affected to do, speaking rather inwardly in their bellies, than outwardly and audibly with their mouths and voice, as the title of ventriloqui , commonly given to them, signifies.

Should not a people seek unto their God? this answer the prophet puts into their mouths, to the foregoing counsel. Doth not every nation, in cases of difficulty or distress, seek to their own gods for relief? Much more should we do so, that have the only true God for our God.

For the living to the dead shall they seek (which words are easily understood out of the foregoing clause) for the living, &c? That living men should inquire of the living God is proper and reasonable; but it is highly absurd for them to forsake him, and to seek to dead idols, either to the images, or to the spirits of dead men, which are supposed to dwell and speak in them.

Poole: Isa 8:20

To the law and to the testimony let this dispute between you and them be determined by God’ s word, which is here and in many other places called

the law to signify their obligation to believe and obey it; and the testimony, because it is a witness between God and man of God’ s mind and will, and of man’ s duty; and so these two titles contain two arguments against these idolatrous practices.

If they your antagonists, that seek to pervert you, Isa 8:19 .

It is because there is no light in them this proceeds from the darkness of their minds, because they are blind, and will not see, and God hath shut their eyes that they cannot see. But these words are by divers learned interpreters understood not as a declaration of their ignorance, but a commination and prediction of their misery, light being most commonly used in Scripture for comfort and happiness, and darkness for sorrows and calamities. And this sense seems to be much favoured by the following passages. And then the words may be thus rendered, assuredly (for the Hebrew particle asher is frequently used as a note of asseveration, as 1Sa 15:20 Psa 10:6 95:11 , &c., as hath been more than once observed before) no light or morning light shall be (for that may as well be understood as is) to them ; a night of misery shall come upon them, and they shall never have a morning of deliverance from it; they shall be swallowed up in endless calamities.

Poole: Isa 8:21

And they the idolatrous and apostatical Israelites,

shall pass through it or, in it , to wit, their own land, which is easily understood out of the context, and from the phrase itself; the pronoun relative being put without an antecedent, as it is in other places, which have been formerly noted. They shall either pass through it into captivity, or wander hither and thither in it, like distracted men, not knowing whither to go, nor what to do; whereas if they had not forsaken God, they might have had a quiet and settled abode in it.

Hardly bestead sorely distressed, as this word is used, Gen 35:16 Job 30:25 ; and hungry; destitute of food, and of all necessaries, which are oft signified by food. Curse their king; either because he doth not relieve them, or because by his foolish counsels and courses he brought them into these miseries.

Their God either,

1. The true God; or rather,

2. Their idols, to whom they trusted, and whom they now find too late unable to help them.

Look upward to heaven for help, as men of all nations and religions in great calamities use to do.

PBC: Isa 8:14

See WebbSr: ISAIAH 8:14

Haydock: Isa 8:1

Book. This mystery would require a large explanation. (Worthington) ---

Pen. Literally, "style." (Haydock) ---

Write intelligibly. Here all is plain. (Calmet) ---

Take. Protestants, "concerning Mahershalalchashbaz." Marginal note, "in making speed to the spoil, he hasteneth the prey." (Haydock) ---

Chashbaz, the son of Isaias, was a sign that Syria and Israel should soon be rendered desolate; and in a more elevated sense, he shewed that Christ should overturn the powers of hell. (Calmet) ---

The virgin's son [Jesus Christ] took the prey from the devil, who before possessed almost all the world. (Worthington) ---

Urias. Probably the high priest, who afterwards weakly complied with the king's idolatrous order, 4 Kings xvi. 10. (Calmet) ---

Yet at this time, he was a credible witness. (Haydock) ---

Zacharias. A person to us unknown. (Calmet)

Haydock: Isa 8:3

Prophetess. The blessed Virgin [Mary], (St. Chrysostom, &c.) or to his wife. He gives his son a different name from Emmanuel, (chap. vii. 14.) that they might not be confounded. ---

Hasten. Hebrew Mahershalalchashbaz, ver. 1. (Haydock)

Haydock: Isa 8:4

Assyrians. Theglathphalassar, the next year, took the Damascenes to Kir, and Nephthali, Reuben, Gad, and Manasses into captivity. Yet the kingdom continued some time longer. Never was prediction more explicit. Can the pagans produce any thing similar?

Haydock: Isa 8:6

Silence. Being willing to receive Tabeel, instead of their lawful prince. Achaz was then terrified, and chose to become tributary, rather than to lose his crown. Herein both offended God, in whom they ought to have trusted; and the auxiliary king looked upon himself as master of the country, 2 Paralipomenon xxviii. 20. (Calmet) ---

Israel had joined with the Syrian; but was reduced to the state of captivity, while Jerusalem was preserved. (Worthington)

Haydock: Isa 8:7

River. Euphrates, (Calmet) with the overflowing of which the Assyrian is compared. (Haydock)

Haydock: Isa 8:8

Wings. Or troops. ---

Emmanuel. Christ was born in the country, and Lord of it: though it might be said to belong to the son of Isaias, as being his figure. (Calmet)

Haydock: Isa 8:9

Overcome. The defeat of Sennacherib, of the Idumeans, &c., under Ezechias, is intimated, 4 Kings xviii. 8., and xix. 35.

Haydock: Isa 8:10

God. Hebrew, "Emmanuel." We have a pledge of God's protection.

Haydock: Isa 8:12

Conspiracy. In despair, they wish to submit to the enemy, ver. 6. Isaias exhorts them to have recourse rather to the Lord. (Calmet)

Haydock: Isa 8:14

Two. The wicked of both kingdoms, (Haydock) who choose to revolt from God. Many of Israel were led into captivity, and the territory of Juda was laid waste. (Calmet)

Haydock: Isa 8:16

Disciples. Let some faithful witnesses keep this prophecy, (Haydock) that when it is verified, all may be convinced.

Haydock: Isa 8:17

Jacob. Having resolved on their ruin. (Calmet)

Haydock: Isa 8:18

I and my two children. Chap. vii. 3., and viii. 4. (Haydock) ---

The actions of some were prophetical, chap. xx. 2., and Osee xii. 10. (Calmet) ---

God announces what will happen, by the names of my children, (Haydock) and by their age, as well as by my mouth. (Calmet)

Haydock: Isa 8:19

Seek of pythons. That is, people pretending to tell future things by a prophesying spirit. ---

Should not the people seek of their God, for the living of the dead? Here is signified, that it is to God we should pray to be directed, and not to seek of the dead, (that is, of fortune-tellers dead in sin) for the health of the living. (Challoner) ---

Mutter. Literally, "use a shrill note," strident. (Haydock) ---

so Horace, (1 Sat. viii.) says--- Umbrז cum sagana resonarent triste et acutum.

--- Should. Make this reply: Should, &c.

Haydock: Isa 8:20

Law. Sealed, (ver. 16.) or to the law of Moses, Ecclesiasticus xxxiv. 28. (Calmet) ---

Septuagint, "why do they consult the dead concerning the living? For he gave the law to assist us." (Haydock) ---

Light. They shall die or be miserable. (Calmet)

Haydock: Isa 8:21

By it. The word of God. (Haydock) ---

God. Elohim means also princes or idols. (Calmet) ---

Whether they seek God unwillingly, or the aid of men, (ver. 22.) they shall perish. (Worthington)

Gill: Isa 8:1

Moreover the Lord said unto me,.... This is another prophecy, confirming the same thing that was promised in the preceding chapter Isa 7:1; namely, safety to the Jews from the two kings of Syria and Israel, which combined against them:

take thee a great roll; or volume, a writing book, a roll of parchment, in which form the ancients used to write, Psa 40:7. The Targum renders it, a "table"; a writing table, such an one as Zacharias called for, Luk 1:63 and this was to be a "great" or large one, because much was to be written in it; or what was to be written was to be written in large letters:

and write in it with a man's pen; such as men usually write with; and in such a style and language as may be easily understood by men, even though unlearned; and so clearly and plainly, that he that runs may read; and so the Targum,

"write in it a clear writing;''

very plain, and explicit, and legible:

concerning Mahershalalhashbaz; a son of the prophet Isaiah, so called, Isa 8:3 whose name was very significant, and was given him on purpose to express the sudden destruction of the enemies of Judah. The Targum renders it,

"hasten to seize the prey, and to take away the spoil.''

Some translate it, "in hastening the prey, the spoiler hastens"; perhaps it may be better rendered, "hasten to the spoil, hasten to the prey"; as if the words were spoken to the Assyrian monarch, to hasten to the spoil of Damascus and Samaria; and the repetition of the same thing in different words may have respect to the spoils of both, see Isa 8:4 and for the greater confirmation of the thing. Gussetius has a very peculiar fancy about the sense of this text; he observes that חרט, rendered a "pen", signifies some hollow vessel, in which things were put; and supposes that it here designs a man's chest, or some such thing, in which garments might be laid up and reserved: and גליון, is the singular of a word used in Isa 3:23, for some sort of luxurious garments wore by women; so that, upon the whole, the reading and sense of the words are, that the prophet is bid to take a large garment of the above sort, and write upon it, putting it into the chest. This for Mahershalalhashbaz; signifying it was to lie there till this child was born; and intimating hereby, that the women, far from battle, would be spoiled of their soft and precious garments, as well as the men be slain in war ^m, though this is more tolerable than the fancy of Huetius ⁿ, that the whole is an euphemism, in modest terms, expressing the prophet's coition with his wife.

Gill: Isa 8:2

And I took unto me faithful witnesses to record,.... Not his marriage, nor the birth of his son, nor the name he gave him, but the prophecy written in the roll, concerning the spoiling of Syria and Israel, in a very short time; that so, when it came to pass, it might be a clear and certain point that it had been foretold by him:

Uriah the priest; of whom mention is made in 2Ki 16:10 which some object to, because he proved a wicked man, and obeyed the king's command, contrary to the law of God, in building an altar according to the form of one at Damascus; but to this it is replied, that it was before this happened that Isaiah took him to be a witness; and besides, because of the authority of his office, and his familiarity with Ahaz, he must be allowed to be a proper and pertinent person to bear testimony in this case. Some indeed, and so the Jewish commentators, Jarchi, Aben Ezra, Kimchi, and Abarbinel, would have Uriah the prophet meant, who prophesied in the times of Jehoiakim, and was slain by him, Jer 26:20 to which it is objected, that he was no priest, as this was and, besides, was not born at this time; it was a hundred and forty years after that he lived:

and Zechariah the son of Jeberechiah; this was Zechariah the prophet, as the Targum, and all the Jewish writers, say ^o; who lived in the times of Darius, which was two hundred and forty years after this; but most likely this Zechariah is he who was Ahaz's wife's father, 2Ki 18:2 or rather, as Vitringa thinks, Zechariah a Levite, a son of Asaph, 2Ch 29:13 though there are some learned men ^p, who think the two prophets Uriah and Zechariah are meant, though then unborn; who prophesied of the like or same things as Isaiah did; and so were faithful witnesses of his prophecy, as of the calamities that should come on the land, the restitution of it to its former fruitfulness, and the coming of the Messiah; nor is the observation of Abarbinel to be despised, taken from the ancient Jews, that these are the words, not of the prophet, but of God himself; as also that they are to be read in the future tense, "and I will take to me", &c.

Gill: Isa 8:3

And I went unto the prophetess,.... His wife, so called; not because she prophesied, but because she was the wife of a prophet; and besides, the birth of her son later mentioned, and his name, had in them the nature of a prophecy. The phrase of going unto her is an euphemism, a modest way of expressing the conjugal debt:

and she conceived and bare a son; which Jarchi would have the same with Immanuel in Isa 7:14 but this is a later prophecy, and a distinct one from that; and not only the names of the children are different, but the mothers also; the one a virgin, the other the prophet's wife.

Then said the Lord to me, call his name Mahershalalhashbaz: of the signification of this name; see Gill on Isa 8:1. Kimchi thinks that his name did not consist of these four words, only of two of them; and that he was sometimes called "Mahershalal", and sometimes "Hashbaz": both signifying the same thing. Some think that all this was done only in a vision, and not in reality, to declare and confirm what follows; though by that it seems rather to be a real fact.

Gill: Isa 8:4

For before the child shall have knowledge to cry, my father, and my mother,.... Which are commonly the first words children learn to say; and so it signifies that what follows should happen in a year or two; as it did:

the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria; or, "he shall take away the riches" ^q, &c.; not the child, unless he is considered as the sign of taking them away; but the soldier, put for the whole Assyrian army, which carried off the riches and spoil of these places, in the presence, and by the order, of the king of Assyria; the first of these, namely, Damascus, the metropolis of Syria, with its riches, wealth, and army, were taken and carried away by Tilgathpilneser, king of Assyria, within the time here mentioned, 2Ki 16:9 but the latter, Samaria, the metropolis of the kingdom of Israel, was not taken and spoiled until the sixth year of Hezekiah, and ninth of Hoshea, 2Ki 17:6 but because the prophecy began to be fulfilled, and was fulfilled in part, within the time mentioned, the whole is attributed to it; though it should be observed, that before this, after Pekah the son of Remaliah was slain, and Hoshea reigned in his stead, the king of Assyria came up against him, and Hoshea became his servant, and gave him presents; which may be called the spoil of Samaria, 2Ki 17:3.

Gill: Isa 8:5

The Lord spake also unto me again,.... In the same prophecy, or in another; the Targum is,

"the Word of the Lord added to speak with me again;''

but rather Jehovah the Father, or the Spirit of the Lord, is meant, since the Person speaking is distinguished from Immanuel, Isa 8:8,

saying; as follows:

Gill: Isa 8:6

Forasmuch as this people refuseth the waters of Shiloah, that go softly,.... The same with Siloam, Joh 9:7 and so it is called in the Septuagint version here; and the word here used signifies "sent", as it is there interpreted. Jarchi says it is a fountain, whose name was Gihon and Shiloah; see 1Ki 1:33 concerning which Jerom yet writes,

"Siloam is a fountain at the foot of Mount Sion, which does not send forth water continually, but on certain times and days; and comes through the hollow places of the earth, and caves of a hard rock, with a great noise; of which we especially cannot doubt, who dwell in this province.''

This was a small current of water, which moved softly and slowly, and not with a rapid motion, as some rivers do; to which the kingdom of the house of David is compared, because of its easy and gentle government; as the Targum, which paraphrases the words thus,

"because this people loathed the kingdom of the house of David which ruled them quietly, as the waters of Shiloah which flow softly;''

or because of the weakness of it in the days of Ahaz, it had not strength to oppose their enemies, as Kimchi suggests; now the ten tribes despised the house of David, and departed from it, and continued in their revolt, and had that government in contempt, as well as the religion of it. Jerusalem, the temple, and the worship of God in it, may be meant by the waters of Shiloah; it being usual to name places by the rivers that are near them.

And rejoice in Rezin, and in Remaliah's son: in Rezin king of Syria; and in Pekah, the son of Remaliah, king of Israel. Perhaps respect may be had to later times, to the times of the Messiah, when the Jews would despise his government, and reject him as King; though he is the Prince of peace, and his government the most quiet and peaceable one, and he the Shiloah, the sent of God, and declare they had no other king but Caesar.

Gill: Isa 8:7

Now therefore the Lord bringeth up upon them the waters of the river, strong and many,.... Alluding to the river Euphrates, which ran by Babylon, which was a large river, full of water, and had a rapid torrent, and so is opposed to Shiloah and its waters; and these waters are explained as follows:

even the king of Assyria, and all his glory; his army, which was his glory, in which he gloried, and by which he got himself honour and glory. It is usual for mighty kings, kingdoms, and armies, to be signified by such waters, for their multitude and strength; see Rev 17:1,

and he shall come up over all his channels, and go over all his banks; that is, either of the land of Ephraim or Israel, and overflow the borders thereof, run over all the whole land, and possess its fortified towns and cities. The Targum is,

"therefore behold the Lord shall bring, and cause to ascend upon them, the army of the people, who are many, as the waters of a river, strong and mighty, the king of Assyria, and his army; and he shall come up upon all his rivers, and shall go upon all his banks;''

or rather "its own" ^r channels and banks, as it may be rendered; and so denotes, that the king of Assyria, and his army, should pass the Euphrates, and come out of their own land, and subdue the adjacent kingdoms and territories, and particularly the land of Judah, as follows.

Gill: Isa 8:8

And he shall pass through Judah,.... That is, the king of Assyria, compared to a river of mighty waters; who should not only run over and possess the land of Israel, or the ten tribes, but should enter into Judea, and pass through it, as a chastisement for not trusting in the Lord, but sending to Assyria for help; who instead of helping, distressed them in the times of Ahaz, even Tilgathpilneser king of Assyria, 2Ch 28:20,

he shall overflow, and go over; the whole land of Judea, as Sennacherib king of Assyria did in Hezekiah's time:

he shall reach even to the neck; that is, to Jerusalem: the whole land is compared to a body, of which Jerusalem was the head; the Assyrian army, comparable to the waters of a great river, overflowed the whole land, took all the fenced cities of Judah, and came up even to Jerusalem, so that the whole was in great danger of being drowned and destroyed; as a man is, when the waters are come up to his neck; see 2Ki 18:13,

and the stretching out of his wings, the wings of the Assyrian army,

shall fill the breadth of thy land, O Immanuel; Judea, called Immanuel's land, because he was to be born there, and converse and die there; and this is particularly mentioned, to show that, though this land should be overrun by the Assyrians, yet not destroyed, until Immanuel, the son of the virgin, was born here. The Targum is,

"and he shall pass through the land of the house of Judah as an overflowing torrent, unto Jerusalem shall he come; and the people of his army shall fill the breadth of thy land, O Immanuel.''

Gill: Isa 8:9

Associate yourselves, O ye people,.... Both of Syria and Israel, whose two kings were confederate against Judah:

and ye shall be broken in pieces; as the kingdom of Syria was by Tilgathpilneser quickly after this, 2Ki 16:9 and the kingdom of Ephraim or Israel by Shalmaneser, 2Ki 17:6,

and give ear, all ye of far countries; the Assyrians, and the nations that belonged to them, who were more remote from Judea:

gird yourselves; for a long and tedious march, and for war; it may signify the putting on of their whole armour; for, as Pausanius ^s says, the ancients used to call putting on of armour, girding:

and ye shall be broken in pieces: as the Assyrian army was, which came up against Jerusalem in Hezekiah's time, 2Ki 19:35,

gird yourselves, and ye shall be broken in pieces; this is repeated for confirmation sake, to denote the certainty of it.

Gill: Isa 8:10

Take counsel together,.... As Rezin king of Syria, and Remaliah's son, did against Judah, Isa 7:5,

it shall come to nought; for, though they came up against it, they could not overcome it, 2Ki 16:5,

speak the word; what they intended, resolved upon, and determined to do; this is the issue of their counsels:

and it shall not stand; See Gill on Isa 7:7,

for God is with us; which is the interpretation of the name "Immanuel": and which shows that the reason why the consultations and resolutions of the enemies of Judah could not take place, so as to destroy it, was because Immanuel, the virgin's son, was to be born in it.

Gill: Isa 8:11

For the Lord spake thus to me with a strong hand,.... In the strength of prophecy, as the Targum explains it; and so all the Jews' interpreters understand it of prophecy, as in Eze 1:3, or, "the Lord spake thus to me, when he took (me) by the hand" ^t; as parents or masters take hold of the hands of children, while they are advising and instructing them, as expressive of their great affection for them; and when they would retain them with them, or restrain them from doing amiss:

and instructed me that I should not walk in the way of this people: or join with them in desiring and seeking for the help of the king of Assyria, against Rezin and Remaliah's son; or in being willing to surrender up into their hands:

saying; as follows:

Gill: Isa 8:12

Say ye not, a confederacy,.... With the king of Assyria, or any other; do not cry it up as a right thing, and express pleasure and satisfaction in it, and encourage others to come into it, and vote for it, and declare an approbation of it; or a "rebellion", as the Targum, that is, against Ahaz; and so deliver up the kingdom of the house of David into the hands of its enemies:

to all them to whom this people shall say, a confederacy: who either were for entering into an alliance with the Assyrian monarch, and sending for him to help; or were for joining with their enemies, to the subversion of the present government. Jarchi interprets this of Shebna the Scribe, and his company; who, as he suggests, conspired against Hezekiah, and secretly made an agreement with Sennacherib king of Assyria; but the former sense is best:

neither fear their fear, nor be afraid: let not the same fear possess you as does them, on account of Syria and Israel combining together against Judah; nor be afraid of their two kings, as they were; since there was nothing to fear from them; it being impossible that the kingdom of Judah should fail until Shiloh came, or Immanuel was born of a virgin in it; nor does it become the people of God, and especially his prophets and ministers, to be afraid of men; since the fear of men brings a snare. See 1Pe 3:14.

Gill: Isa 8:13

Sanctify the Lord of hosts himself,.... Christ, Immanuel, God with us, the Lord of the armies above and below, of angels and of men, God over all, the true Jehovah, who is sanctified by his people, when they declare him to be so; as the Targum paraphrases it,

"the Lord of hosts, him shall ye say is holy;''

for they cannot make him so, nor can he receive any holiness from them, nor does he need any; but they celebrate the perfection of his holiness, and ascribe it to him; yea, they sanctify him, by ascribing their holiness to him; by looking to him as their sanctification, and by deriving and expecting every degree and measure of holiness from him, to complete theirs; by exercising faith upon him, and showing a regard to his commands and ordinances:

and let him be your fear, and let him be your dread; that is, the object of fear and dread; not of a servile fear and dread, but of a holy reverence and godly fear; such a fear as is the grace of the covenant, which flows from the goodness of God, and has that for its object, and is influenced by it; see Hos 3:5 where the same Lord, Messiah, David the king, is meant, as here. See 1Pe 3:15.

Gill: Isa 8:14

And he shall be for a sanctuary,.... Not the king of Assyria, as Aben Ezra, but the Lord of hosts: the Targum rightly interprets it of the word of the Lord, the essential Word; of the Messiah, who is for a sanctuary, or asylum, a place of refuge for his people in all times of distress, and who is their dwelling place in all generations; he dwells in them, and they dwell in him; and where they dwell safely and securely, peaceably and quietly, comfortably and pleasantly, and that always; he is a sanctuary to worship in, in whom they draw nigh to the Father, and offer up the sacrifices of prayer and praise, and where the glory of God is seen by them, and they have communion with him; or "for sanctification", as the Septuagint version; this Christ is to his people, 1Co 1:30,

but for a stone of stumbling, and for a rock of offence, to both the houses of Israel: which Jarchi interprets of Pekah, the son of Remaliah, and his company, and of Shebna and his company; but Aben Ezra much better of the kingdoms of Israel and of Judah, especially when the twelve tribes were under one form of government in Christ's time. In the Talmud ^u it is explained of the two houses of the fathers of Israel; and these are they, the head of the captivity in Babylon, and the prince in the land of Israel; and the Nazarenes, as Jerom ^w reports, apply the words to the two houses or families of Hillel and Shammai, who were two heads of schools in Jerusalem, a little before the times of Christ, and were of the sect of the Pharisees; and to whom indeed Christ was a stone of stumbling, and a rock of offence, as he was to the Jews in common; who were offended and stumbled at his birth and parentage, he descending from poor parents; at his education and place of bringing up; at the mean appearance of himself and his followers; at the obscurity of his kingdom, it not being of this world, nor coming with observation; at the company he kept, and the audience that attended on him; at his doctrines and miracles; and at his death, and the manner of it; see Rom 9:32.

For a gin and for a snare to the inhabitants of Jerusalem; even the principal inhabitants of it, such as the elders of the people, priests, Scribes, and Pharisees, who sought to entangle Christ in his talk, and to ensnare him by questions they put unto him; but were themselves snared and taken, convicted, confounded, and silenced. See Mat 22:15.

Gill: Isa 8:15

And many among them,.... Not all, though the greater part; for Christ was set for the falling and rising of many in Israel, Luk 2:34,

shall stumble, and fall, and be broken: stumble at Christ, the stumbling stone; fall by unbelief into other sins and punishment, and be broken in pieces by this stone, Mat 21:44,

and be snared, and be taken; and so die in their sins, and perish eternally. The allusion is to birds being taken in a snare or trap, or with bird lime, and therein or thereby held and detained.

Gill: Isa 8:16

Bind up the testimony,.... These are not the words of the prophet, as Kimchi thinks, but of the Lord to the prophet, and are part of that instruction given him, Isa 8:11. By "the testimony" is meant the word of prophecy delivered to him; particularly that evangelical part of it respecting Immanuel, who was to be born of a virgin, and would be for a sanctuary to them that believe in him, and a stone of stumbling, and a rock of offence, to unbelievers; so the Gospel is called the testimony of Christ, it bearing witness of his person, office, and grace, 2Ti 1:8 and "binding" denotes care of it, as something valuable, that it be not lost, but committed to the trust faithful men, called disciples of Christ in the next clause, in allusion to the binding up of money, or anything of value, in bundles, to be laid up and preserved, Gen 42:35 so the Targum,

"O prophet, keep the testimony:''

seal the law among my disciples: the disciples of Christ, the faithful of that day, and of after times, to whom this prophecy, and the "doctrine" in it, which the word "law" signifies, even the doctrine of Christ, should be transmitted or communicated, which is meant by "sealing" of it; not hiding it from them, but signifying, that while it was a sealed book, a hidden doctrine, and delivered in parables to others, it should be made known to them, and sealed and laid up by them among their treasure, and be so esteemed of; as the Gospel, the doctrine of grace, is, by the true disciples and followers of Christ; who are such as are taught of God, have learned of the Father, who continue in the word and doctrine of Christ, love his people, take up the cross and follow him, and bring forth fruit to the glory of his heavenly Father, Joh 6:45.

Gill: Isa 8:17

And I will wait upon the Lord,.... Or "for the Lord" ^x; for the coming of Christ, the Immanuel, who would be a sanctuary to some, and a stone of stumbling to others, and whose doctrine in the meanwhile would be bound up and sealed; faith in, and expectation of the Messiah's coming, are often signified by waiting for him, Isa 25:9,

that hideth his face from the house of Jacob; to whom the promise of him was made, from whom he should descend, to whom he should be sent, and whom he would redeem. This is not to be understood of his deserting of his people, and withdrawing his gracious presence from them, to show his displeasure at them, and resentment of their conduct, which is sometimes the sense of this phrase; but as descriptive of Christ before his assumption of human nature, when he was "Deus absconditus", the hidden God, as some render the words in Isa 45:15 until he was manifest in the flesh; and which is therefore called his "appearing", 2Ti 1:10,

and I will look for him; the prophet here speaks in his own person, and in the person of the church who in that, and in succeeding ages, as well as before, were looking by faith for the coming of Christ, and redemption by him, Luk 2:38 though some understand this of Christ, expressing his satisfaction in the few disciples he had among the Jews, and determining to wait for the accomplishment of divine promises hereafter, when he should have a larger number; the Lord for the present hiding his face from the Jewish nation, and giving them to a spirit of judicial blindness; which sense well agrees with what goes before, and follows after.

Gill: Isa 8:18

Behold, I, and the children whom the Lord hath given me,.... These are the words of Christ, as is clear from Heb 2:13 who, upon the prophet's declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Isa 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father's love to him, and of distinguishing grace to them.

Are for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Isa 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is "for a sign", given by the Lord himself, even of the same deliverance, Isa 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Luk 2:34.

and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful; See Gill on Isa 9:6 and so his children and people are "for signs and wonders"; they are like Joshua's fellows, men wondered at; see Gill on Zec 3:8; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is

from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that "the Lord of hosts", of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he "dwelleth in Mount Zion", the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people.

Gill: Isa 8:19

And when they shall say unto you,.... These are the words of Christ continued, as making his appearance in Israel; and are an address to his people among them, even to his children, disciples, and followers, advising them what they should do, when those among whom they dwelt should press them to

seek unto them that have familiar spirits, and unto wizards, that peep, and that mutter; meaning the Scribes and Pharisees, the doctors among the Jews, who sat in Moses's chair, and who were very much given to sorcery, and the magic art, and used enchantments, which were performed by "muttering"; hence we read of muttering over a wound for the healing of it; and muttering over serpents and scorpions at the driving of them away ^y; and of such a Rabbi muttering in the name of such an one ^z; and of such and such a doctor skilled in wonders or miraculous operations: See Gill on Mat 24:24 yea, even such as were chosen into the sanhedrim, or great council, were to be skilled in the arts of soothsayers, diviners, and wizards, and the like, that they might know how to judge them ^a; now the Jews would have had the disciples of Christ to have applied to these men to direct their judgments in religious affairs, and be determined by them concerning the Messiah and other things:

should not a people seek unto their God? "to" Christ, who is the Lord God omniscient and omnipotent, who knows all things, and whose name is called Wonderful, Counsellor, the Angel of the great council; and who is able to give the best counsel and direction in matters of moment and consequence, and able to do everything for his people they stand in need of; and who being present with them, God manifest in the flesh, it would be egregious folly to apply to any other, and especially such as are here described; see Joh 6:68,

for the living to the dead? that is, should men seek to such who are no other than dead men, for the sake or on the account of such who are living? The disciples of Christ, the children that God had given him, were quickened and made alive by the grace of God, had principles of grace and spiritual life implanted in them, had passed from death to life, lived by faith on Christ, lived holy lives, and were heirs of eternal life; and therefore it does not become them, nor any of them, to consult persons dead in trespasses and sins, who knew no more, and were no more capable of judging of spiritual things, than dead men are. See 1Co 2:14.

Gill: Isa 8:20

To the law, and to the testimony,.... Kimchi takes this to be an oath, "by the law, and by the testimony", it is so and so; but Aben Ezra observes there is no instance of this kind in Scripture; it is a direction of Christ's to his disciples, to attend to the writings of Moses and the prophets, to search the Scriptures, as in Joh 5:39 and particularly what is before said in this prophecy concerning himself, the same is meant as on Isa 8:16.

if they speak not according to this word; this sure word of prophecy, to which men do well to take heed, as to a light shining in a dark place, it being the rule of faith and practice, a lamp to the feet, and a light to the path:

it is because there is no light in them; that is, in them that speak not according to it, meaning the Scribes and Pharisees; who, rejecting the written word, set up the traditions of the elders above it, and taught the people to walk according to them; and so were, as our Lord says, "blind leaders of the blind", Mat 15:14 or the words may be read, "if not"; if they will not regard the Scriptures, and the evangelical doctrine in them, and the testimony they give concerning Christ; "let them speak according to this word"; or instruction, and counsel, they have from the Scribes and Pharisees: "in which there is no light" ^b; but the darkness of ignorance, infidelity, superstition, and will worship; or "no morning"; but a night of Jewish darkness, even though the sun of righteousness was risen, and the dayspring from on high had visited the earth; yet they had received no light and knowledge from him, which was their condemnation, Joh 1:4, Joh 3:19 or thus, "to the law, and to the testimony, though they may say after this manner, there is no light in it" ^c; in the law and testimony, preferring the traditions, decisions, and determinations of their doctors above it. Noldhius ^d renders the words thus, "seeing they speak not according to this word, certainly they shall have no morning"; that is, seeing the seducers and false teachers, in the preceding verse Isa 8:19, speak not according to the word of God, and testimony of Jesus, they shall have no morning of light and joy, of grace and comfort, or any spiritual felicity; Christ will be no morning to them, but they will continue in their dark, benighted, and miserable condition, described in the following verse.

Gill: Isa 8:21

And they shall pass through it,.... The land, as the Targum and Kimchi supply it; that is, the land of Judea, as Aben Ezra interprets it. Here begins an account of the punishment that should be inflicted on the Jews, for their neglect of the prophecies of the Old Testament, and their rejection of the Messiah:

hardly bestead and hungry; put to the greatest difficulty to get food to eat, and famishing for want of it; which some understand of the time when Sennacherib's army was before Jerusalem, as Aben Ezra; but it seems better, with others, to refer it to the times of Zedekiah, when there was a sore famine, Jer 52:6 though best of all to the besieging of Jerusalem, by the Romans, and the times preceding it, Mat 24:7 and it may also be applied to the famine of hearing the word before that, when the Gospel, the kingdom of heaven, was taken from them, for their contempt of it:

and it shall come to pass, when they shall be hungry: either in a temporal sense, having no food for their bodies; or in a mystical sense, being hungry often and earnestly desirous of the coming of their vainly expected Messiah, as a temporal Saviour of them:

they shall fret themselves; for want of food for their bodies, to satisfy their hunger; or because their Messiah does not come to help them:

and curse their King, and their God; the true Messiah, who is the King of Israel, and God manifest in the flesh; whom the unbelieving Jews called accursed, and blasphemed:

and look upwards; to heaven, for the coming of another Messiah, but in vain; or for food to eat.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 8:1

¹ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

² tn Heb “write” (so KJV, ASV, NIV, NRSV).

³ tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.

⁴ tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.

NET Notes: Isa 8:2

¹ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

NET Notes: Isa 8:4

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

² sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

NET Notes: Isa 8:6

¹ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

² sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

³ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

NET Notes: Isa 8:7

¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

² tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

³ tn Heb “it will go up over all its stream beds and go over all its banks.”

NET Notes: Isa 8:8

¹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

² sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

NET Notes: Isa 8:9

¹ tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.

² tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”

³ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

NET Notes: Isa 8:10

¹ tn Heb “speak a word, but it will not stand.”

² sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

NET Notes: Isa 8:11

¹ tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsa^a and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).

NET Notes: Isa 8:12

¹ tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).

sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.

NET Notes: Isa 8:13

¹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

² tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

NET Notes: Isa 8:14

¹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

² sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

³ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Isa 8:15

¹ tn Heb “over them” (so NASB); NCV “over this rock.”

NET Notes: Isa 8:16

¹ tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events.

² tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.

NET Notes: Isa 8:17

¹ tn Heb “who hides his face from the house of Jacob.”

NET Notes: Isa 8:18

¹ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

² tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

NET Notes: Isa 8:19

¹ tn It is uncertain if the prophet or the Lord is speaking in vv. 19-22. If the latter, then vv. 19-22 resume the speech recorded in vv. 12-15, after the prophet’s response in vv. 16-18.

² tn Heb “inquire of the ritual pits and of the magicians who chirp and mutter.” The Hebrew word אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a אוֹב-בַּעֲלַת (ba’alat-’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.

³ tn Heb “Should a nation not inquire of its gods on behalf of the living, (by inquiring) of the dead?” These words appear to be a continuation of the quotation begun in the first part of the verse. אֱלֹהָיו (’elohayv) may be translated “its gods” or “its God.” Some take the second half of the verse as the prophet’s (or the Lord’s) rebuke of the people who advise seeking oracles at the ritual pits, but in this case the words “the dead on behalf of the living” are difficult to explain.

NET Notes: Isa 8:20

¹ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

² tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

NET Notes: Isa 8:21

¹ tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.

² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

³ tn Or “gods” (NAB, NRSV, CEV).

Geneva Bible: Isa 8:1

Moreover the LORD said to me, Take thee a ^{( a )} great roll, and write in it ^{( b )} with a man's pen concerning Mahershalalhashbaz.

^{( a )} That you may write in great letters to the intent that it may be more easily read.

^{( b )} Meaning, after the common fashion, because all men might read it.

Geneva Bible: Isa 8:2

And I took to me ^{( c )} faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

^{( c )} Because the thing was of great importance, he took these two witnesses, who were of credit with the people, when he set this up upon the door of the temple, even though Uriah was a flattering hypocrite, (2Ki 16:11).

Geneva Bible: Isa 8:3

And I went to the ^{( d )} prophetess; and she conceived, and bore a son. Then said the LORD to me, Call his name Mahershalalhashbaz.

^{( d )} Meaning, to his wife and this was done in a vision.

Geneva Bible: Isa 8:4

For before the ^{( e )} child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the ^{( f )} king of Assyria.

^{( e )} Before any child is able to speak.

^{( f )} That is, the army of Assyria.

Geneva Bible: Isa 8:6

Forasmuch as this people refuseth the waters of ^{( g )} Shiloah that flow gently, and rejoice in Rezin and Remaliah's son;

^{( g )} Which was a fountain at the foot of mount Zion, out of which ran a small river through the city: meaning, that they of Judah distrusting their own power which was small desired such power and riches as they saw in Syria and Israel.

Geneva Bible: Isa 8:7

Now therefore, behold, the Lord bringeth up upon them the waters of ^{( h )} the river, strong and many, [even] the king of Assyria, and all his glory: and he shall come up over all its channels, and go over all its banks:

^{( h )} That is, the Assyrians who dwell beyond Euphrates.

Geneva Bible: Isa 8:8

And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the ^{( i )} neck; and the spread of his wings shall fill the breadth of thy land, O ^{( k )} Immanuel.

^{( i )} It will be ready to drown them.

^{( k )} He speaks this to Messiah, or Christ, in whom the faithful were comforted and who would not suffer his Church to be destroyed utterly.

Geneva Bible: Isa 8:9

Associate yourselves, O ye ^{( l )} people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.

^{( l )} That is, you who are enemies to the Church, as the Assyrians, Egyptians, Syrians etc.

Geneva Bible: Isa 8:11

For the LORD spoke thus to me ^{( m )} with a strong hand, and instructed me that I should not walk in the way of this people, saying,

^{( m )} To encourage me that I should not shrink for the infidelity of this people, and so neglect my office.

Geneva Bible: Isa 8:12

Say ye not, A ^{( n )} confederacy, to all [them to] whom this people shall say, A confederacy; neither fear ye ^{( o )} their fear, nor be afraid.

^{( n )} Consent not you who are godly to the league and friendship that this people seek with strangers and idolaters.

^{( o )} Meaning, that they should not fear the thing that they who have no hope in God feared.

Geneva Bible: Isa 8:13

^{( p )} Sanctify the LORD of hosts himself; and [let] him [be] your fear, and [let] him [be] your dread.

^{( p )} In putting your trust only in him, in calling on him in adversity, patiently looking for his help, and fearing to do anything contrary to his will.

Geneva Bible: Isa 8:14

And he shall be for a ^{( q )} sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a trap and for a snare to the inhabitants of Jerusalem.

^{( q )} He will defend you who are his elect, and reject all the rest, meaning Christ against whom the Jews would stumble and fall, (Luk 2:23; Rom 9:33; 1Pe_2:7,8).

Geneva Bible: Isa 8:16

^{( r )} Bind up the testimony, seal the law among my disciples.

^{( r )} Though all forsake me, yet you who are mine keep my word sure sealed in your hearts.

Geneva Bible: Isa 8:18

Behold, I and the ^{( s )} children whom the LORD hath given me [are] for signs and for wonders in Israel ^{( t )} from the LORD of hosts, who dwelleth in mount Zion.

^{( s )} Meaning, them who were willing to hear and obey the word of God whom the world hated, as though they were monsters and not worthy to live.

^{( t )} This was a consolation in their troubles, knowing that nothing could come to them, but by the will of the Lord.

Geneva Bible: Isa 8:19

And when they shall say to you, Seek to them that are mediums, and to wizards that peep, and that mutter: ^{( u )} should not a people seek to their God? for the ^{( x )} living to the dead?

^{( u )} Answer the wicked thus, should not God's people seek comfort only from him?

^{( x )} That is, will they refuse to be taught by the prophet, who is the mouth of God, and seek help from the dead, which is the illusion of Satan?

Geneva Bible: Isa 8:20

To the ^{( y )} law and to the testimony: if they speak not according to this word, [it is] because [there is] no ^{( z )} light in them.

^{( y )} Seek remedy in the word of God, where his will is declared.

^{( z )} They have no knowledge but are blind leaders of the blind.

Geneva Bible: Isa 8:21

And they shall pass through it, distressed and hungry: and it shall come to ^{( a )} pass, that when they shall be hungry, they shall fret themselves, ^{( b )} and curse their king and their God, and look upward.

^{( a )} That is, in Judah, where they would have had rest, if they had not thus grievously offended God.

^{( b )} In whom before they put their trust.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 8:1-22

1 In Maher-shalal-hash-baz, he prophesies that Syria and Israel shall be subdued by Assyria.

5 Judah likewise for their infidelity.

9 God's judgments shall be irresistible.

11 Comfort shall be to them that fear God.

19 Great afflictions to idolaters.

Maclaren: Isa 8:6-7

Shiloah And Euphrates

Forasmuch as this people refuseth the waters of Shiloah that go softly, the Lord bringeth up upon them the waters of the river, strong and many.' Isaiah 8:6-7.

THE kingdom of Judah was threatened with a great danger in an alliance between Israel and Damascus. The cowardly King Ahaz, instead of listening to Isaiah's strong assurances and relying on the help of God, made what he thought a master-stroke of policy in invoking the help of the formidable Assyrian power. That ambitious military monarchy was eager to find an excuse for meddling in the politics of Syria, and nothing loath, marched an army down on the backs of the invaders, which very soon compelled them to hasten to Judah in order to defend their own land. But, as is always the case, the help invoked was his ruin. Like all conquering powers, once having got its foot inside the door, Assyria soon followed bodily. First Damascus and Israel were ravaged and subdued, and then Judah. That kingdom only purchased the privilege of being devoured last. Like the Spaniards in Mexico, the Saxons in England, the English in a hundred Indian territories, the allies that came to help remained to conquer, and Judah fell, as we all know.

This is the simple original application of these words. They are a declaration that in seeking for help from others Judah was forsaking God, and that the helper would become ruler, and the ruler an oppressive tyrant.

The waters of Shiloah that go softly stand as an emblem of the Davidic monarchy as God meant it to be, and, since that monarchy was itself a prophecy, they therefore represent the kingdom of God or the Messianic King. The' waters strong and many' are those of the Euphrates, which swells and overflows and carries havoc, and are taken as the emblem of the wasting sweep of the Assyrian king, whose capital stood on its banks.

But while thus there is a plain piece of political history in the words, they are also the statement of general principles which apply to every individual soul and its relations to the kingdom, the gentle kingdom, of our Lord and Saviour Jesus Christ.

I. The Gentle Kingdom.

That little brooklet slipping quietly along; what a striking image of the Kingdom of Jesus Christ!

It suggests the character of the King, the meek and lowly in heart.' It suggests the manner of His rule as wielded in gentleness and exercising no compulsion but that of love. It suggests the blessed results of His reign under the image of the fertility, freshness, and beauty which spring up wherever the river cometh.' That kingdom we are all summoned to enter.

II. The Rejection of the Kingdom.

Strange and awful fact that men do turn away from it and Him.

In what does rejection consist?

In not trusting in His power to help and deliver.

In seeking help from other sources. This rejection is often unconscious on the part of men who are guilty of it.

III. The Allies who are preferred to the gentle King.

The crowd of worldly things.

What is to be noticed is that at first the preference seems to answer and be all right.

The Allies becoming Tyrants.

The swift Euphrates in spate. That is what the rejecters have chosen for themselves. Better to have lived by Shiloah than to have built their houses by the side of such a raging stream. Mark how this is a divine retribution indeed, but a natural process too.

(a) If Christ does not rule us, a mob of tyrants will. Our own passions. Our own evil habits.

The fascinating sins around us.

(b) They soon cease to seem helpers, and become tyrants.

How quickly the pleasure of sin disappears--like some bird that loses its gay plumage as it grows old.

How stern becomes the necessity to obey; how great the difficulty of breaking off evil habits! So a man becomes the slave of his own lusts, of his indulged tastes, which rise above all restraints and carry away all before them, like the Euphrates in flood. Fertility is turned to barrenness; a foul deposit of mud overlays the soil; houses on the sand are washed away; corpses float on the tawny wave. The soul that rejects Christ's gentle sway is harried and laid waste by a mob of base-born tyrants. We have to make our choice--either Christ or these; either a service which is freedom, or an apparent freedom which is slavery; either a worship which exalts, or a worship which embrutes. If the Son make you free, ye shall be free indeed.'

There is a river, the streams whereof make glad the city of God.' It is peaceful to pitch our tents beside its calm flow, whereon shall go no hostile fleets, and whence we shall but pass to the city above, in the midst of the street whereof the river of water of life, clear as crystal, proceeds out of the throne of God and of the Lamb.'

MHCC: Isa 8:1-8

The prophet is to write on a large roll, or on a metal tablet, words which meant, " Make speed to spoil, hasten to the prey:" pointing out that the Assyrian army should come with speed, and make great spoil. Very soon the riches of Damascus and of Samaria, cities then secure and formidable, shall be taken away by the king of Assyria. The prophet pleads with the promised Messiah, who should appear in that land in the fulness of time, and, therefore, as God, would preserve it in the mean time. As a gentle brook is an apt emblem of a mild government, so an overflowing torrent represents a conqueror and tyrant. The invader's success was also described by a bird of prey, stretching its wings over the whole land. Those who reject Christ, will find that what they call liberty is the basest slavery. But no enemy shall pluck the believer out of Emmanuel's hand, or deprive him of his heavenly inheritance.

MHCC: Isa 8:9-16

The prophet challenges the enemies of the Jews. Their efforts would be vain, and themselves broken to pieces. It concerns us, in time of trouble, to watch against all such fears as put us upon crooked courses for our own security. The believing fear of God preserves against the disquieting fear of man. If we thought rightly of the greatness and glory of God, we should see all the power of our enemies restrained. The Lord, who will be a Sanctuary to those who trust in him, will be a Stone of stumbling, and a Rock of offence, to those who make the creature their fear and their hope. If the things of God be an offence to us, they will undo us. The apostle quotes this as to all who persisted in unbelief of the gospel of Christ, 1Pe 2:8. The crucified Emmanuel, who was and is a Stumbling-stone and Rock of offence to unbelieving Jews, is no less so to thousands who are called Christians. The preaching of the cross is foolishness in their esteem; his doctrines and precepts offend them.

MHCC: Isa 8:17-22

The prophet foresaw that the Lord would hide his face; but he would look for his return in favour to them again. Though not miraculous signs, the children's names were memorials from God, suited to excite attention. The unbelieving Jews were prone to seek counsel in difficulties, from diviners of different descriptions, whose foolish and sinful ceremonies are alluded to. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony; for there you will see what is good, and what the Lord requires. We must speak of the things of God in the words which the Holy Ghost teaches, and be ruled by them. To those that seek to familiar spirits, and regard not God's law and testimony, there shall be horror and misery. Those that go away from God, go out of the way of all good; for fretfulness is a sin that is its own punishment. They shall despair, and see no way of relief, when they curse God. And their fears will represent every thing as frightful. Those that shut their eyes against the light of God's word, will justly be left to darkness. All the miseries that ever were felt or witnessed on earth, are as nothing, compared with what will overwhelm those who leave the words of Christ, to follow delusions.

Matthew Henry: Isa 8:1-8

In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have,

I. Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, Joh 14:29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Hab 2:2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, 1Co 14:19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz - Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more.

II. The care of the prophet to get this record well attested (Isa 8:2): I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established ); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (2Ki 16:10, 2Ki 16:11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables.

III. The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, Isa 8:3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (Isa 7:3), but with this difference, that spoke mercy, Shear-jashub - The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz - In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word, Jer 1:12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for.

IV. The prophecy itself, which explains this mystical name.

1. That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (Isa 8:4): " Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother "(which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory."Note, Those that spoil others must expect to be themselves spoiled (Isa 33:1); for the Lord is righteous, and those that are troublesome shall be troubled.

2. That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, Isa 7:17. Observe, (1.) What was the sin of the discontented party in Judah (Isa 8:6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter. (2.) The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, Isa 8:7, Isa 8:8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well,"says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you."If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us, Jam 2:3, Jam 2:5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Psa 69:1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him, Isa 59:19.

Matthew Henry: Isa 8:9-15

The prophet here returns to speak of the present distress that Ahaz and his court and kingdom were in upon account of the threatening confederacy of the ten tribes and the Syrians against them. And in these verses,

I. He triumphs over the invading enemies, and, in effect, sets them at defiance, and bids them do their worst (Isa 8:9, Isa 8:10): " O you people, you of far countries, give ear to what the prophet says to you in God's name."1. "We doubt not but you will now make your utmost efforts against Judah and Jerusalem. You associate yourselves in a strict alliance. You gird yourselves, and again you gird yourselves; you prepare for action; you address yourselves to it with resolution; you gird on your swords; you gird up your loins. You animate and encourage yourselves and one another with all the considerations you can think of: you take counsel together, call councils of war, and all heads are at work about the proper methods for making yourselves masters of the land of Judah. You speak the word; you come to resolutions concerning it, and are not always deliberating; you determine what to do, and are very confident of the success of it, that the matter will be accomplished with a word's speaking."Note, It is with a great deal of policy, resolution, and assurance, that the church's enemies carry on their designs against it; and abundance of pains they take to roll a stone that will certainly return upon them. 2. "This is to let you know that all your efforts will be ineffectual. You cannot, you shall not, gain your point, nor carry the day: You shall be broken in pieces. Though you associate yourselves, though you gird yourselves, though you proceed with all the policy and precaution imaginable, yet, I tell you again and again, all your projects shall be baffled, you shall be broken in pieces. Nay, not only shall your attempts be ruined, but your attempts shall be your ruin; you shall be broken by those designs you have formed against Jerusalem: Your counsels shall come to nought; for there is no wisdom nor counsel against the Lord. Your resolves will not be put in execution; they shall not stand. You speak the word, but who is he that saith, and it cometh to pass, if the Lord commandeth it not? What sets up itself against God, and his cause and counsel, cannot stand, but must inevitably fall. For God is with us "(this refers to the name of Immanuel - God with us ); "the Messiah is to be born among us, and a people designed for such an honour cannot be given up to utter ruin. We have now the special presence of God with us in his temple, his oracles, his promises, and these are our defence. God is with us; he is on our side, to take our part and fight for us; and, if God be for us, who can be against us? "Thus does the daughter of Zion despise them.

II. He comforts and encourages the people of God with the same comforts and encouragements which he himself had received. The attempt made upon them was very formidable; the house of David, the court and royal family, were at their wits' end (Isa 7:2), and then no marvel if the people were in a consternation. Now,

1. The prophet tells us how he was himself taught of God not to give way to such amazing fears as the people were disturbed with, nor to run into the same measures with them (Isa 8:11): " The Lord spoke to me with a strong hand not to walk in the way of this people, not to say as they say nor do as they do, not to entertain the same frightful apprehensions of things nor to approve of their projects of making peace upon any terms, or calling in the help of the Assyrians."God instructed the prophet not to go down the stream. Note, (1.) There is a proneness in the best of men to be frightened at threatening clouds, especially when fears are epidemic. We are all too apt to walk in the way of the people we live among, though it be not a good way. (2.) Those whom God loves and owns he will instruct and enable to swim against the stream of common corruptions, particularly of common fears. He will find ways to teach his own people not to walk in the way of other people, but in a sober singularity. (3.) Corruption is sometimes so active in the hearts even of good men that they have need to be taught their duty with a strong hand, and it is God's prerogative to teach so, for he only can give an understanding and overpower the contradiction of unbelief and prejudice. He can teach the heart; and herein none teaches like him. (4.) Those that are to teach others have need to be themselves well instructed in their duty, and then they teach most powerfully when they teach experimentally. The word that comes from the heart is most likely to reach to the heart; and what we are ourselves by the grace of God instructed in we should, as we are able, teach others also.

2. Now what is it that he says to God's people?

(1.) He cautions them against a sinful fear, Isa 8:12. It seems it was the way of this people at this time, and fear is catching. He whose heart fails him makes his brethren's heart to fail, like his heart (Deu 20:8); therefore Say you not, A confederacy, to all those to whom this people shall say, A confederacy; that is, [1.] "Be not associated with them in the confederacies they are projecting and forecasting for. Do not join with those that, for the securing of themselves, are for making a league with the Assyrians, through unbelief, and distrust of God and their cause. Do not come into any such confederacy."Note, It concerns us, in time of trouble, to watch against all such fears as put us upon taking any indirect courses for our own security. [2.] "Be not afraid of the confederacies they frighten themselves and one another with. Do not distress yourselves with the apprehension of a confederacy upon every thing that stirs, nor, when any little thing is amiss, cry out presently, There is a plot, a plot. When they talk what dismal news there is, Syria is joined with Ephraim, what will become of us? must we fight, or must we flee, or must we yield? do not you fear their fear: Be not afraid of the signs of heaven, as the heathen are, Jer 10:2. Be not afraid of evil tidings on earth, but let your hearts be fixed. Fear not that which they fear, nor be afraid as they are. Be not put into such a fright as causes trembling and shaking;"so the word signifies. Note, When the church's enemies have sinful confederacies on foot the church's friends should watch against the sinful fears of those confederacies.

(2.) He advises them to a gracious religious fear: But sanctify the Lord of hosts himself, Isa 8:13. Note, The believing fear of God is a special preservative against the disquieting fear of man; see 1Pe 3:14, 1Pe 3:15, where this is quoted, and applied to suffering Christians. [1.] We must look upon God as the Lord of hosts, that has all power in his hand and all creatures at his beck. [2.] We must sanctify him accordingly, give him the glory due to that name, and behave towards him as those that believe him to be a holy God. [3.] We must make him our fear, the object of our fear, and make him our dread, keep up a reverence of his providence and stand in awe of his sovereignty, be afraid of his displeasure and silently acquiesce in all his disposals. Were we but duly affected with the greatness and glory of God, we should see the pomp of our enemies eclipsed and clouded, and all their power restrained and under check; see Neh 4:14. Those that are afraid of the reproach of men forget the Lord their Maker, Isa 51:12, Isa 51:13. Compare Luk 12:4, Luk 12:5.

(3.) He assures them of a holy security and serenity of mind in so doing (Isa 8:14): " He shall be for a sanctuary; make him your fear, and you shall find him your hope, your help, your defence, and your mighty deliverer. He will sanctify and preserve you. He will be for a sanctuary,"[1.] "To make you holy. He will be your sanctification;"so some read it. If we sanctify God by our praises, he will sanctify us by his grace. [2.] "To make you easy. He will be your sanctuary,"to which you may flee for safety, and where you are privileged form all the arrests of fear; you shall find an inviolable refuge and security in him, and see yourselves our of the reach of danger. Those that truly fear God shall not need to fear any evil.

III. He threatens the ruin of the ungodly and unbelieving, both in Judah and Israel. They have no part nor lot in the foregoing comforts; that God who will be a sanctuary to those who trust in him will be a stone of stumbling, and a rock of offence, to those who leave these waters of Shiloah, and rejoice in Rezin and Remaliah's son, (Isa 8:6), who make the creature their fear and their hope, Isa 8:14, Isa 8:15. The prophet foresees that the greatest part of both the houses of Israel would not sanctify the Lord of hosts, and to them he would be for a gin and a snare; he would be a terror to them, as he would be a support and stay to those that trusted in him. Instead of profiting by the word of God, they should be offended at it; and the providences of God, instead of leading them to him, would drive them from him. What was a savour of life unto life to others would be a savour of death unto death to them. "So that many among them shall stumble and fall; they shall fall both into sin and into ruin; they shall fall by the sword, shall be taken prisoners, and go into captivity."Note, If the things of God be an offence to us, they will be an undoing to us. Some apply this to the unbelieving Jews, who rejected Christ, and to whom he became a stone of stumbling; for the apostle quotes this scripture with application to all those who persisted in their unbelief of the gospel of Christ (1Pe 2:8); to them he is a rock of offence, because, being disobedient to the word, they stumble at it.

Matthew Henry: Isa 8:16-22

In these verses we have,

I. The unspeakable privilege which the people of God enjoy in having the oracles of God consigned over to them, and being entrusted with the sacred writings. That they may sanctify the Lord of hosts, may make him their fear and find him their sanctuary, bind up the testimony, Isa 8:16. Note, It is a great instance of God's care of his church and love to it that he has lodged in it the invaluable treasure of divine revelation. 1. It is a testimony and a law; not only this prophecy is so, which must therefore be preserved safely for the comfort of God's people in the approaching times of trouble and distress, but the whole word of God is so; God has attested it, and he has enjoined it. As a testimony it directs our faith; as a law it directs our practice; and we ought both to subscribe to the truths of it and to submit to the precepts of it. 2. This testimony and this law are bound up and sealed, for we are not to add to them nor diminish from them; they are a letter from God to man, folded up and sealed, a proclamation under the broad seal. The binding up and sealing of the Old Testament signified that the full explication of many of the prophecies of it was reserved for the New Testament times. Dan 12:4, Seal the book till the time of the end; but what was then bound up and sealed is now open and unsealed, and revealed unto babes, Mat 11:25. Yet with reference to the other world, and the future state, still the testimony is bound up and sealed, for we know but in part, and prophesy but in part. 3. They are lodged as a sacred deposit in the hands of the disciples of the children of the prophets and the covenant, Act 3:25. This is the good thing which is committed to them, and which they are charged with the custody of, 2Ti 1:13, 2Ti 1:14. Those that had prophets for their tutors must still keep close to the written word.

II. The good use which we ought to make of this privilege. This we are taught,

1. By the prophet's own practice and resolutions, Isa 8:17, Isa 8:18. He embraced the law ad the testimony, and he had the comfort of them, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others that have themselves found the satisfaction of relying upon it. Observe,

(1.) The discouragements which the prophet laboured under. He specifies two: - [1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart: "He hides his face from the house of Jacob, and seems at present to neglect them, and lay them under the tokens of his displeasure."The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woeful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed: I and the children whom the Lord has given me are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given to his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many, Psa 71:7. God's people are the world's wonder (Zec 3:8) for their singularity, and because they run not with them to the same excess of riot, 1Pe 4:4. The prophet was herein a type of Christ; for this is quoted (Heb 2:13) to prove that believers are Christ's children: Behold, I and the children whom God has given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Gen 33:5. Ministers must look upon their converts as their children, and be tender of them accordingly (1Th 2:7), and as the children whom God has given them; for, whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, whom the Father gave him (Joh 17:6), and both he and they are for signs and wonders, spoken against (Luk 2:34), every where spoken against, Act 28:22.

(2.) The encouragement he took in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt was put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job 19:13; Job 30:11. [2.] He saw God dwelling in Mount Zion, manifesting himself to his people, and ready to hear their prayers and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord and to look for him; to attend his motions even while he hid his face, and to expect with a humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer may look for him with hope and joy. When we have not sensible comforts we must still keep up our observance of God and obedience to him, and then wait awhile; at evening time it shall be light.

2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles.

(1.) He supposes they would be tempted, in the day of their distress, to consult those that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor (1Sa 28:7, 1Sa 28:15), and Ahaziah to the god of Ekron, 2Ki 1:2. These conjurors had strange fantastic gestures and tones: They peeped and muttered; they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at. Or both the words here used may refer to their voice and manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate, and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, Isa 38:14. They spoke not with that boldness and plainness which the prophets of the Lord spoke with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say, A confederacy with such. There were express laws against this wickedness (Lev 19:31; Lev 20:27), and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it. Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above.

(2.) He furnishes them with an answer to this temptation, puts words into their mouths. "If any go about thus to ensnare you, give them this reply: Should not a people seek to their God? What! for the living to the dead! "[1.] "Tell them it is a principle of religion that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with those that have familiar spirits. All people will thus walk in the name of their God, Mic 4:5. Those that made the hosts of heaven their gods sought unto them, Jer 8:2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him."[2.] "Tell them it is an instance of the greatest folly in the world to seek for living men to dead idols."What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead should do that for us, when we deify them and pray to them, which our living friends cannot do? The dead know not any thing, nor is there with them any device or working, Ecc 9:5, Ecc 9:10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly. We must live by the living, and not by the dead. What life or light can we look for from those that have no light or life themselves?

(3.) He directs them to consult the oracles of God. If the prophets that were among them did not speak directly to every case, yet they had the written word, and to that they must have recourse. Note, Those will never be drawn to consult wizards that know how to make a good use of their Bibles. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony. There you will see what is good, and what the Lord requires of you. Make God's statutes your counsellors, and you will be counselled aright. Observe, [1.] What use we must make of the law and the testimony: we must speak according to that word, that is, we must make this our standard, conform to it, take advice from it, make our appeals to it, and in every thing be overruled and determined by it, consent to those wholesome healing words (1Ti 6:3), and speak of the things of God in the words which the Holy Ghost teaches. It is not enough to say nothing against it, but we must speak according to it. [2.] Why we must make this use of the law and the testimony: because we shall be convicted of the greatest folly imaginable if we do not. Those that concur not with the word of God do thereby evince that there is no light, no morning light (so the word is) in them; they have no right sense of things; they do not understand themselves, nor the difference between good and evil, truth and falsehood. Note, Those that reject divine revelation have not so much as human understanding; nor do those rightly admit the oracles of reason who will not admit the oracles of God. Some read it as a threatening: "If they speak not according to this word, there shall be no light to them, no good, no comfort or relief; but they shall be driven to darkness and despair;"as it follows here, Isa 8:21, Isa 8:22. What light had Saul when he consulted the witch? 1Sa 28:18, 1Sa 28:20. Or what light can those expect that turn away from the Father of lights?

(4.) He reads the doom of those that seek to familiar spirits and regard not God's law and testimony; there shall not only be no light to them, no comfort or prosperity, but they may expect all horror and misery, Isa 8:21, Isa 8:22. [1.] The trouble they feared shall come upon them: They shall pass through the land, or pass to and fro in the land, unfixed, unsettled, and driven from place to place by the threatening power of an invading enemy; they shall be hardly bestead whither to go for the necessary supports of life, either because the country would be so impoverished that there would be nothing to be had, or at least themselves and their friends so impoverished that there would be nothing to be had for them; so that those who used to be fed to the full shall be hungry. Note, Those that go away from God go out of the way of all good. [2.] They shall be very uneasy to themselves, by their discontent and impatience under their trouble. A good man may be in want, but then he quiets himself, and strives to make himself easy; but these people when they shall be hungry shall fret themselves, and when they have nothing to feed on their vexation shall prey upon their own spirits; for fretfulness is a sin that is its own punishment. [3.] They shall be very provoking to all about them, nay, to all above them; when they find all their measures broken, and themselves at their wits' end, they will forget all the rules of duty and decency, and will treasonably curse their king and blasphemously curse their God, and this more than in their thought and in their bedchamber, Ecc 10:20. They begin with cursing their king for managing the public affairs no better, as if the fault were his, when the best and wisest kings cannot secure success; but, when they have broken the bonds of their allegiance, no marvel if those of their religion do not hold them long: they next curse their God, curse him, and die; they quarrel with his providence, and reproach that, as if he had done them wrong. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3. See what need we have to keep our mouth as with a bridle when our heart is hot within us; for the language of fretfulness is commonly very offensive. [4.] They shall abandon themselves to despair, and, which way soever they look, shall see no probability of relief. They shall look upward, but heaven shall frown upon them and look gloomy; and how can it be otherwise when they curse their God? They shall look to the earth, but what comfort can that yield to those with whom God is at war? There is nothing there but trouble, and darkness, and dimness of anguish, every thing threatening, and not one pleasant gleam, not one hopeful prospect; but they shall be driven to darkness by the violence of their own fears, which represent every thing about them black and frightful. This explains what he had said Isa 8:20, that there shall be no light to them. Those that shut their eyes against the light of God's word will justly be abandoned to darkness, and left to wander endlessly, and the sparks of their own kindling will do them no kindness.

Keil-Delitzsch: Isa 8:1-2

In the midst of the Syro-Ephraimitish war, which was not yet at an end, Isaiah received instructions from God to perform a singular prophetic action. "Then Jehovah said to me, Take a large slab, and write upon it with common strokes, 'In Speed Spoil, Booty hastens;' and I will take to me trustworthy witnesses, Uriyah the priest, and Zecharyahu the son of Yeberechyahu." The slab or table (cf., Isa 3:23, where the same word is used to signify a metal mirror) was to be large, to produce the impression of a monument; and the writing upon it was to be "a man's pen"( Cheret 'enōsh ), i.e., written in the vulgar, and, so to speak, popular character, consisting of inartistic strokes that could be easily read (vid., Rev 13:18; Rev 21:17). Philip d'Aquin, in his Lexicon , adopts the explanation, " Enosh -writing, i.e., hieroglyphic writing, so called because it was first introduced in the time of Enosh ."Luzzatto renders it, a lettere cubitali ; but the reading for this would be b'cheret ammath 'ish . The only true rendering is stylo vulgari (see Ges. Thes. s.v . 'enosh ). The words to be written are introduced with Lamed , to indicate dedication (as in Eze 37:16), or the object to which the inscription was dedicated or applied, as if it read, "A table devoted to 'Spoil very quickly, booty hastens;' "unless, indeed, l'mahēr is to be taken as a fut . instans , as it is by Luzzatto - after Gen 15:12; Jos 2:5; Hab 1:17 - in the sense of acceleratura sunt spolia , or (what the position of the words might more naturally suggest) with mahēr in a transitive sense, as in the construction לבערּ היה , and others, accelerationi spolia , i.e., they are ready for hastening. Most of the commentators have confused the matter here by taking the words as a proper name (Ewald, §288, c ), which they were not at first, though they became so afterwards. At first they were an oracular announcement of the immediate future, accelerant spolia, festinat praeda (spoil is quick, booty hastens). Spoil ; booty ; but who would the vanquished be? Jehovah knew, and His prophet knew, although not initiated into the policy of Ahaz. But their knowledge was studiously veiled in enigmas. For the writing was not to disclose anything to the people. It was simply to serve as a public record of the fact, that the course of events was one that Jehovah had foreseen and indicated beforehand. And when what was written upon the table should afterwards take place, they would know that it was the fulfilment of what had already been written, and therefore was an event pre-determined by God. For this reason Jehovah took to Himself witnesses. There is no necessity to read ואעידה (and I had it witnessed), as Knobel and others do; nor והעידה (and have it witnessed), as the Sept., Targum, Syriac, and Hitzig do. Jehovah said what He would do; and the prophet knew, without requiring to be told, that it was to be accomplished instrumentally through him. Uriah was no doubt the priest (Urijah), who afterwards placed himself at the service of Ahaz to gratify his heathenish desires (2Ki 16:10.). Zechariah ben Yeberechyahu (Berechiah) was of course not the prophet of the times after the captivity, but possibly the Asaphite mentioned in 2Ch 29:13. He is not further known to us. In good editions, ben is not followed by makkeph , but marked with mercha , according to the Masora at Gen 30:19. These two men were reliable witnesses, being persons of great distinction, and their testimony would weigh with the people. When the time should arrive that the history of their own times solved the riddle of this inscription, these two men were to tell the people how long ago the prophet had written that down in his prophetic capacity.

Keil-Delitzsch: Isa 8:3-4

But something occurred in the meantime whereby the place of the lifeless table was taken by a more eloquent and living one. "And I drew near to the prophetess; and she conceived, and bare a son: and Jehovah said to me, Call his name In-speed-spoil-booty-hastens ( Maher-shalal-hash-baz ) : for before the boy shall know how to cry, My father, and my mother, they will carry away the riches of Damascus, and the spoil of Samaria, before the king of Asshur." To his son Shear-yashub, in whose name the law of the history of Israel, as revealed to the prophet on the occasion of his call (Isa 6:1-13), viz., the restoration of only a remnant of the whole nation, had been formulated, there was now added a second son, to whom the inscription upon the table was given as a name (with a small abbreviation, and if the Lamed is the particle of dedication, a necessary one). He was therefore the symbol of the approaching chastisement of Syria and the kingdom of the ten tribes. Before the boy had learned to stammer out the name of father and mother, they would carry away (yissâ , not the third pers. fut. niphal , which is yinnâsē , but kal with a latent, indefinite subject hannōsē' : Ges. §137, 3) the treasures of Damascus and the trophies (i.e., the spoil taken from the flying or murdered foe) of Samaria before the king of Asshur, who would therefore leave the territory of the two capitals as a conqueror. It is true that Tiglath-pileser only conquered Damascus, and not Samaria; but he took from Pekah, the king of Samaria, the land beyond the Jordan, and a portion of the land on this side. The trophies, which he took thence to Assyria, were no less the spoil of Samaria than if he had conquered Samaria itself (which Shalmanassar did twenty years afterwards). The birth of Mahershalal took place about three-quarters of a year later than the preparation of the table (as the verb vâ'ekrab is an aorist and not a pluperfect); and the time appointed, from the birth of the boy till the chastisement of the allied kingdoms, was about a year. Now, as the Syro-Ephraimitish war did not commence later than the first year of the reign of Ahaz, i.e., the year 743, and the chastisement by Tiglath-pileser occurred in the lifetime of the allies, whereas Pekah was assassinated in the year 739, the interval between the commencement of the war and the chastisement of the allies cannot have been more than three years; so that the preparation of the table must not be assigned to a much later period than the interview with Ahaz. The inscription upon the table, which was adopted as the name of the child, was not a purely consolatory prophecy, since the prophet had predicted, a short time before, that the same Asshur which devastated the two covenant lands would lay Judah waste as well. It was simply a practical proof of the omniscience and omnipotence of God, by which the history of the future was directed and controlled. The prophet had, in fact, the mournful vocation to harden. Hence the enigmatical character of his words and doings in relation to both kings and nation. Jehovah foreknew the consequences which would follow the appeal to Asshur for help, as regarded both Syria and Israel. This knowledge he committed to writing in the presence of witnesses. When this should be fulfilled, it would be all over with the rejoicing of the king and people at their self-secured deliverance.

But Isaiah was not merely within the broader circle of an incorrigible nation ripe for judgment. He did not stand alone; but was encircled by a small band of believing disciples, who wanted consolation, and were worthy of it. It was to them that the more promising obverse of the prophecy of Immanuel belonged. Mahershalal could not comfort them; for they knew that when Asshur had done with Damascus and Samaria, the troubles of Judah would not be over, but would only then be really about to commence. To be the shelter of the faithful in the terrible judicial era of the imperial power, which was then commencing, was the great purpose of the prediction of Immanuel; and to bring out and expand the consolatory character of that prophecy for the benefit of believers, was the design of the addresses which follow.

Keil-Delitzsch: Isa 8:5-7

The heading or introduction, "And Jehovah proceeded still further to speak to me, as follows," extends to all the following addresses as far as Isa 12:1-6. They all finish with consolation. But consolation presupposes the need of consolation. Consequently, even in this instance the prophet is obliged to commence with a threatening of judgment. "Forasmuch as this people despiseth the waters of Siloah that go softly, and regardeth as a delight the alliance with Rezin and the son of Remalyahu, therefore, behold! the Lord of all bringeth up upon them the waters of the river, the mighty and the great, the king of Asshur and all his military power; and he riseth over all his channels, and goeth over all his banks." The Siloah had its name ( Shiloach , or, according to the reading of this passage contained in very good MSS, Shilloach ), ab emittendo , either in an infinitive sense, "shooting forth,"or in a participial sense, with a passive colouring, emissus, sent forth, spirted out (vid., Joh 9:7; and on the variations in meaning of this substantive form, Concord . p. 1349, s .). Josephus places the fountain and pool of Siloah at the opening of the Tyropoeon, on the south-eastern side of the ancient city, where we still find it at the present day (vid., Jos. Wars of the Jews , v. 4, 1; also Robinson, Pal . i. 504). The clear little brook - a pleasant sight to the eye as it issues from the ravine which runs between the south-western slope of Moriah and the south-eastern slope of Mount Zion

(Note: It is with perfect propriety, therefore, that Jerome sometimes speaks in the fons Siloe as flowing ad radices Montis Zion , and at other times as flowing in radicibus Montis Moria .)

(V. Schulbert, Reise , ii. 573) - is used here as a symbol of the Davidic monarchy enthroned upon Zion, which had the promise of God, who was enthroned upon Moriah, in contrast with the imperial or world kingdom, which is compared to the overflowing waters of the Euphrates. The reproach of despising the waters of Siloah applied to Judah as well as Ephraim: to the former because it trusted in Asshur, and despised the less tangible but more certain help which the house of David, if it were but believing, had to expect from the God of promise; to the latter, because it had entered into alliance with Aram to overthrow the house of David; and yet the house of David, although degenerate and deformed, was the divinely appointed source of that salvation, which is ever realized through quiet, secret ways. The second reproach applied more especially to Ephraim. The 'eth is not to be taken as the sign of the accusative, for sūs never occurs with the accusative of the object (not even in Isa 35:1), and could not well be so used. It is to be construed as a preposition in the sense of " and (or because) delight (is felt) with (i.e., in) the alliance with Rezin and Pekah ."(On the constructive before a preposition, see Ges. §116, 1: sūs 'ēth , like râtzâh ‛im .) Luzzatto compares, for the construction, Gen 41:43, v'nâthōn ; but only the inf. abs . is used in this way as a continuation of the finite verb (see Ges. §131, 4, a ). Moreover, משׂושׂ is not an Aramaic infinitive, but a substantive used in such a way as to retain the power of the verb (like מסּע in Num 10:2, and מספר in Num 23:10, unless, indeed, the reading here should be ספר מי ). The substantive clause is preferred to the verbal clause ושׂשׂ , for the sake of the antithetical consonance of משׂושׂס with מאס . It is also quite in accordance with Hebrew syntax, that an address which commences with כי יען should here lose itself in the second sentence "in the twilight,"as Ewald expresses it (§351, c ), of a substantive clause. Knobel and others suppose the reproof to relate to dissatisfied Judaeans, who were secretly favourable to the enterprise of the two allied kings. But there is no further evidence that there were such persons; and Isa 8:8 is opposed to this interpretation. The overflowing of the Assyrian forces would fall first of all upon Ephraim. The threat of punishment is introduced with ולכן , the Vav being the sign of sequence (Ewald, §348, b ). The words "the king of Asshur"are the prophet's own gloss, as in Isa 7:17, Isa 7:20.

Keil-Delitzsch: Isa 8:8

Not till then would this overflowing reach as far as Judah, but then it would do so most certainly and incessantly. "And presses forward into Judah, overflows and pours onward, till it reaches to the neck, and the spreading out of its wings fill the breadth of thy land, Immanuel." The fate of Judah would be different from that of Ephraim. Ephraim would be laid completely under water by the river, i.e., would be utterly destroyed. And in Judah the stream, as it rushed forward, would reach the most dangerous height; but if a deliverer could be found, there was still a possibility of its being saved. Such a deliverer was Immanuel, whom the prophet sees in the light of the Spirit living through all the Assyrian calamities. The prophet appeals complainingly to him that the land, which is his land, is almost swallowed up by the world-power: the spreadings out ( muttoth , a hophal noun: for similar substantive forms, see Isa 14:6; Isa 29:3, and more especially Psa 66:11) of the wings of the stream (i.e., of the large bodies of water pouring out on both sides from the main stream, as from the trunk, and covering the land like two broad wings) have filled the whole land. According to Norzi, Immanuël is to be written here as one word, as it is in Isa 7:14; but the correct reading is Immân El , with mercha silluk (see note on Isa 7:14), though it does not therefore cease to be a proper name. As Jerome observes, it is nomen proprium , non interpretatum ; and so it is rendered in the Sept., Μεθ ̓ ἡμῶν ὁ Θεός .

Keil-Delitzsch: Isa 8:9-10

The prophet's imploring look at Immanuel does not remain unanswered. We may see this from the fact, that what was almost a silent prayer is changed at once into the jubilate of holy defiance. "Exasperate yourselves, O nations, and go to pieces; and see it, all who are far off in the earth! Gird yourselves, and go to pieces; gird yourselves, and go to pieces! Consult counsel, and it comes to nought; speak the word, and it is not realized: for with us is God." The second imperatives in Isa 8:9 are threatening words of authority, having a future signification, which change into futures in Isa 8:19 (Ges. §130, 2): Go on exasperating yourselves רעוּ ( with the tone upon the penultimate, and therefore not the pual of רעה , consociari, which is the rendering adopted in the Targum, but the kal of רעע , m alum esse ; not vociferari , for which רוּע , a different verb from the same root, is commonly employed), go on arming; ye will nevertheless fall to pieces ( Chōttu , from C hâthath , related to C âthath , Confringi , Consternari ). The prophet classes together all the nations that are warring against the people of God, pronounces upon them the sentence of destruction, and calls upon all distant lands to hear this ultimate fate of the kingdom of the world, i.e., of the imperial power. The world-kingdom must be wrecked on the land of Immanuel; "for with us," as the watchword of believers runs, pointing to the person of the Savour, "with us is God."

Keil-Delitzsch: Isa 8:11-12

There then follows in Isa 8:11 an explanatory clause, which seems at first sight to pass on to a totally different theme, but it really stands in the closest connection with the triumphant words of Isa 8:9, Isa 8:10. It is Immanuel whom believers receive, constitute, and hold fast as their refuge in the approaching times of the Assyrian judgment. He is their refuge and God in Him, and not any human support whatever. This is the link of connection with Isa 8:11, Isa 8:12 : "For Jehovah hath spoken thus to me, overpowering me with God's hand, and instructing me not to walk in the way of this people, saying, Call ye not conspiracy all that this people calls conspiracy; and what is feared by it, fear ye not, neither think ye dreadful." היד , "the hand," is the absolute hand, which is no sooner laid upon a man than it overpowers all perception, sensation, and though: Chezkath hayyâd (viz., âlai , upon me, Eze 3:14) therefore describes a condition in which the hand of God was put forth upon the prophet with peculiar force, as distinguished from the more usual prophetic state, the effect of a peculiarly impressive and energetic act of God. Luther is wrong in following the Syriac, and adopting the rendering, "taking me by the hand;"as Chezkath points back to the kal ( invalescere ), and not to the hiphil ( apprehendere ). It is this circumstantial statement, which is continued in v'yissereni ("and instructing me"), and not the leading verb âmar (" he said "); for the former is not the third pers. pret. piel , which would be v'yisserani , but the third pers. fut. kal , from the future form yissōr (Hos 10:10, whereas the fut. piel is v'yassēr ); and it is closely connected with Chezkath hayyâd , according to the analogy of the change from the participial and infinitive construction to the finite verb (Ges. §132, Anm. 2). With this overpowering influence, and an instructive warning against going in the way of "this people,"Jehovah spake to the prophet as follows. With regard to the substance of the following warning, the explanation that has been commonly adopted since the time of Jerome, viz., noli duorum regum timere conjurationem (fear not the conspiracy of the two kings), is contrary to the reading of the words. The warning runs thus: The prophet, and such as were on his side, were not to call that kesher which the great mass of the people called kesher (cf., 2Ch 23:13, "She said, Treason, Treason!" kesher , kesher ); yet the alliance of Rezin and Pekah was really a conspiracy - a league against the house and people of David. Nor can the warning mean that believers, when they saw how the unbelieving Ahaz brought the nation into distress, were not to join in a conspiracy against the person of the king (Hofmann, Drechsler); they are not warned at all against making a conspiracy, but against joining in the popular cry when the people called out kesher . The true explanation has been given by Roorda, viz., that the reference is to the conspiracy, as it was called, of the prophet and his disciples ( "sermo hic est de conjuratione, quae dicebatur prophetae et discipulorum ejus" ). The same thing happened to Isaiah as to Amos (Amo 7:10) and to Jeremiah. Whenever the prophets were at all zealous in their opposition to the appeal for foreign aid, they were accused and branded as standing in the service of the enemy, and conspiring for the overthrow of the kingdom. In such perversion of language as this, the honourable among them were not to join. The way of God was now a very different one from the way of that people. If the prophet and his followers opposed the alliance with Asshur, this was not a common human conspiracy against the will of the king and nation, but the inspiration of God, the true policy of Jehovah. Whoever trusted in Him had no need to be afraid of such attempts as those of Rezin and Pekah, or to look upon them as dreadful.

Keil-Delitzsch: Isa 8:13-15

The object of their fear was a very different one. "Jehovah of hosts, sanctify Him; and let Him be your fear, and let Him be your terror. So will He become a sanctuary, but a stone of stumbling and a rock of offence ( vexation ) to both the houses of Israel, a snare and trap to the inhabitants of Jerusalem. And many among them shall stumble, and shall fall; and be dashed to pieces, and be snared and taken." The logical apodosis to Isa 8:13 commences with v'hâhâh (so shall He be). If ye actually acknowledge Jehovah the Holy One as the Holy One ( hikdı̄sh , as in Isa 29:23), and if it is He whom ye fear, and who fills you with dread ( ma‛arı̄tz , used for the object of dread, as mōrah is for the object of fear; hence "that which terrifies"in a causative sense), He will become a m ikdâsh . The word m ikdâsh may indeed denote the object sanctified, and so Knobel understands it here according to Num 18:29; but if we adhere to the strict notion of the word, this gives an unmeaning apodosis. Mikdâsh generally means the sanctified place or sanctuary, with which the idea of an asylum would easily associate itself, since even among the Israelites the temple was regarded and respected as an asylum (1Ki 1:50; 1Ki 2:28). This is the explanation which most of the commentators have adopted here; and the punctuators also took it in the same sense, when they divided the two halves of Isa 8:14 by athnach as antithetical. And m ikdâsh is really to be taken in this sense, although it cannot be exactly rendered "asylum,"since this would improperly limit the meaning of the word. The temple was not only a place of shelter, but also of grace, blessing, and peace. All who sanctified the Lord of lords He surrounded like temple walls; hid them in Himself, whilst death and tribulation reigned without, and comforted, fed, and blessed them in His own gracious fellowship. This is the true explanation of v'hâyâh l'mikdâs , according to such passages as Isa 4:5-6; Psa 27:5; Psa 31:21. To the two houses of Israel, on the contrary, i.e., to the great mass of the people of both kingdoms who neither sanctified nor feared Jehovah, He would be a rock and snare. The synonyms are intentionally heaped together (cf., Isa 28:13), to produce the fearful impression of death occurring in many forms, but all inevitable. The first three verbs of Isa 8:15 refer to the "stone"( 'eben ) and "rock"( tzūr ); the last two to the "snare"( pach ), and "trap"or springe ( mōkēsh ).

(Note: Malbim observes quite correctly, that "the pach catches, but does not hurt; the mokesh catches and hurts (e.g., by seizing the legs or nose, Job 40:24): the former is a simple snare (or net), the latter a springe, or snare which catches by means of a spring"(Amo 3:5).)

All who did not give glory to Jehovah would be dashed to pieces upon His work as upon a stone, and caught therein as in a trap. This was the burden of the divine warning, which the prophet heard for himself and for those that believed.

Keil-Delitzsch: Isa 8:16

The words that follow in Isa 8:16, "Bind up the testimony, seal the lesson in my disciples," appear at first sight to be a command of God to the prophet, according to such parallel passages as Dan 12:4, Dan 12:9; Rev 22:10, cf., Dan 8:26; but with this explanation it is impossible to do justice to the words "in my disciples"(b'ilmmudâi ). The explanation given by Rosenmüller, Knobel, and others, viz., "by bringing in men divinely instructed"( adhibitis viris piis et sapientibus ), is grammatically inadmissible. Consequently I agree with Vitringa, Drechsler, and others, in regarding Isa 8:16 as the prophet's own prayer to Jehovah. We tie together ( צרר , imperf. צור = צר ) what we wish to keep from getting separated and lost; we seal ( C hâtam ) what is to be kept secret, and only opened by a person duly qualified. And so the prophet here prays that Jehovah would take his testimony with regard to the future, and his instruction, which was designed to prepare for this future - that testimony and thorah which the great mass in their hardness did not understand, and in their self-hardening despised - and lay them up well secured and well preserved, as if by band and seal, in the hearts of those who received the prophet's words with believing obedience ( limmūd , as in Isa 50:4; Isa 54:13). For it would be all over with Israel, unless a community of believers should be preserved, and all over with this community, if the word of God, which was the ground of their life, should be allowed to slip from their hearts. We have here an announcement of the grand idea, which the second part of the book of Isaiah carries out in the grandest style. It is very evident that it is the prophet himself who is speaking here, as we may see from Isa 8:17, where he continues to speak in the first person, though he does not begin with ואני .

Keil-Delitzsch: Isa 8:17

Whilst offering this prayer, and looking for its fulfilment, he waits upon Jehovah. "And I wait upon Jehovah, who hides His face before the house of Jacob, and hope for Him." A time of judgment had now commenced, which would still last a long time; but the word of God was the pledge of Israel's continuance in the midst of it, and of the renewal of Israel's glory afterwards. The prophet would therefore hope for the grace which was now hidden behind the wrath.

Keil-Delitzsch: Isa 8:18

His home was the future, and to this he was subservient, even with all his house. "Behold, I and the children which Jehovah hath given me for signs and types in Israel, from Jehovah of hosts, who dwelleth upon Mount Zion." He presents himself to the Lord with his children, puts himself and them into His hands. They were Jehovah's gift, and that for a higher purpose than every-day family enjoyment. They subserved the purpose of signs and types in connection with the history of salvation. "Signs and types:" 'oth (sign) was an omen or prognostic ( σημεῖον ) in word and deed, which pointed to and was the pledge of something future (whether it were in itself miraculous or natural); mopheth was either something miraculous ( τέρας ) pointing back to a supernatural cause, or a type ( τύπος , prodigium = porridigium ) which pointed beyond itself to something future and concealed, literally twisted round, i.e., out of the ordinary course, paradoxical, striking, standing out (Arab. aft , ift , res mira , δεινόν τι ), from אפת (related to הפך , אבך ) = מאפת , like מוסר = מאסר . His children were signs and enigmatical symbols of the future, and that from Jehovah of hosts who dwelt on Zion. In accordance with His counsel (to which the עם in מעם points), He had selected these signs and types: He who could bring to pass the future, which they set forth, as surely as He was Jehovah of hosts, and who would bring it to pass as surely as He had chosen Mount Zion for the scene of His gracious presence upon earth. Shear-yashub and Mahershalal were indeed no less symbols of future wrath than of future grace; but the name of the father (Yesha'hâhu ) was an assurance that all the future would issue from Jehovah's salvation, and end in the same. Isaiah and his children were figures and emblems of redemption, opening a way for itself through judgment. The Epistle to the Hebrews (Heb 2:13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah - the spirit of Jesus, which in the midst of this holy family, bound together as it was only to the bands of "the shadow,"pointed forward to that church of the New Testament which would be found together by the bands of the true substance. Isaiah, his children, and his wife, who is called "the prophetess"( nebi'ah ) not only because she was the wife of the prophet but because she herself possessed the gift of prophecy, and all the believing disciples gathered round this family - these together formed the stock of the church of the Messianic future, on the foundation and soil of the existing massa perdita of Israel.

Keil-Delitzsch: Isa 8:19

It is to this ecclesiola in ecclesia that the prophet's admonition is addressed. "And when they shall say to you, Inquire of the necromancers, and of the soothsayers that chirp and whisper:-Should not a people inquire of its God? for the living to the dead?" The appeal is supposed to be made by Judaeans of the existing stamp; for we know from Isa 2:6; Isa 3:2-3, that all kinds of heathen superstitions had found their way into Jerusalem, and were practised there as a trade. The persons into whose mouths the answer is put by the prophet (we may supply before Isa 8:19 , "Thus shall ye say to them;"cf., Jer 10:11), are his own children and disciples. The circumstances of the times were very critical; and the people were applying to wizards to throw light upon the dark future. 'Ob signified primarily the spirit of witchcraft, then the possessor of such a spirit (equivalent to Baal ob ), more especially the necromancer. Yidd‛oni , on the other hand, signified primarily the possessor of a prophesying or soothsaying spirit ( πύθων or πνεῦμα τοῦ πύθωνος ), Syr. yodūa‛ (after the intensive from pâ‛ul with immutable vowels), and then the soothsaying spirit itself (Lev 20:27), which was properly called yiddâ'ōn (the much knowing), like δαίμων , which, according to Plato, is equivalent to δαήμων . These people, who are designated by the lxx, both here and elsewhere, as ἐγγαστρόμυθοι , i.e., ventriloquists, imitated the chirping of bats, which was supposed to proceed from the shadows of Hades, and uttered their magical formulas in a whispering tone.

(Note: The Mishnah Sanhedrin 65 a gives this definition: "Baal'ob is a python, i.e., a soothsayer ('with a spirit of divination'), who speaks from his arm-pit; yidd‛oni , a man who speaks with his mouth."The baal ob , so far as he had to do with the bones of the dead, is called in the Talmud obâ temayya' , e.g., the witch of Endor (b. Sabbath 152b). On the history of the etymological explanation of the word, see Böttcher, de inferis , §205-217. If 'ob , a skin or leather bottle, is a word from the same root (rendered "bellows"by the lxx at Job 32:19), as it apparently is, it may be applied to a bottle as a thing which swells or can be blown out, and to a wizard of spirit of incantation on account of this puffing and gasping. The explanation "le revenant ," from אוּב = Arab. âba , to return, has only a very weak support in the proper name איוב = avvâb (the penitent, returning again and again to God: see again at Isa 29:4).)

What an unnatural thing, for the people of Jehovah to go and inquire, not of their won God, but of such heathenish and demoniacal deceivers and victims as these (dârash 'el , to go and inquire of a person, Isa 11:10, synonymous with shâ'ar b' , 1Sa 28:6)! What blindness, to consult the dead in the interests of the living! By " the dead "(hammēthim ) we are not to understand "the idols"in this passage, as in Psa 106:28, but the departed , as Deu 18:11 (cf., 1 Sam 28) clearly proves; and בּעד is not to be taken, either here or elsewhere, as equivalent to tachath ("instead of"), as Knobel supposes, but, as in Jer 21:2 and other passages, as signifying "for the benefit of."Necromancy, which makes the dead the instructors of the living, is a most gloomy deception.

Keil-Delitzsch: Isa 8:20

In opposition to such a falling away to wretched superstition, the watchword of the prophet and his supporters is this. "To the teaching of God ( thorah , Gotteslehre), and to the testimony! If they do not accord with this word, they are a people for whom no morning dawns."The summons, "to the teaching and to the testimony"(namely, to those which Jehovah gave through His prophet, Isa 8:17), takes the form of a watchword in time of battle (Jdg 7:18). With this construction the following אם־לא (which Knobel understands interrogatively, "Should not they speak so, who, etc.?"and Luzzatto as an oath, as in Psa 131:2, "Surely they say such words as have no dawn in them") has, at any rate, all the presumption of a conditional signification. Whoever had not this watchword would be regarded as the enemy of Jehovah, and suffer the fate of such a man. This is, to all appearance, the meaning of the apodosis שׁהר אין־לו אשׁר . Luther has given the meaning correctly, "If they do not say this, they will not have the morning dawn;"or, according to his earlier and equally good rendering, "They shall never overtake the morning light,"literally, "They are those to whom no dawn arises."The use of the plural in the hypothetical protasis, and the singular in the apodosis, is an intentional and significant change. All the several individuals who did not adhere to the revelation made by Jehovah through His prophet, formed one corrupt mass, which would remain in hopeless darkness. אשׁר is used in the same sense as in Isa 5:28 and 2Sa 2:4, and possibly also as in 1Sa 15:20, instead of the more usual כּי , when used in the affirmative sense which springs in both particles out of the confirmative ( namque and quoniam ): Truly they have no morning dawn to expect.

(Note: Strangely enough, Isa 8:19 and Isa 8:20 are described in Lev. Rabba , ch. xv, as words of the prophet Hosea incorporated in the book of Isaiah.)

Keil-Delitzsch: Isa 8:21-22

The night of despair to which the unbelieving nation would be brought, is described in Isa 8:21, Isa 8:22 : "And it goes about therein hard pressed and hungry: and it comes to pass, when hunger befals it, it frets itself, and curses by its king and by its God, and turns its face upward, and looks to the earth, and beyond distress and darkness, benighting with anguish, and thrust out into darkness." The singulars attach themselves to the לו in Isa 8:19, which embraces all the unbelievers in one mass; "therein"(bâh ) refers to the self-evident land ('eretz ). The people would be brought to such a plight in the approaching Assyrian oppressions, that they would wander about in the land pressed down by their hard fate (niksheh ) and hungry (râ'eb ), because all provisions would be gone and the fields and vineyards would be laid waste. As often as it experienced hunger afresh, it would work itself into a rage (v'hithkazzaqph with Vav apod . and pathach , according to Ges. §54, Anm.), and curse by its king and God, i.e., by its idol. This is the way in which we must explain the passage, in accordance with 1Sa 14:43, where killel bēholim is equivalent to killel b'shēm elohim , and with Zep 1:5, where a distinction is made between an oath layehovâh , and an oath b'malcâm ; if we would adhere to the usage of the language, in which we never find a בּ קלל corresponding to the Latin execrari in aliquem (Ges.), but on the contrary the object cursed is always expressed in the accusative. We must therefore give up Psa 5:3 and Psa 68:25 as parallels to b'malco and b'lohâi : they curse by the idol, which passes with them for both king and God, curse their wretched fate with this as they suppose the most effectual curse of all, without discerning in it the just punishment of their own apostasy, and humbling themselves penitentially under the almighty hand of Jehovah. Consequently all this reaction of their wrath would avail them nothing: whether they turned upwards, to see if the black sky were not clearing, or looked down to the earth, everywhere there would meet them nothing but distress and darkness, nothing but a night of anguish all around ( me‛ūph zūkâh is a kind of summary; m â‛ūph a complete veiling, or eclipse, written with ū instead of the more usual ō of this substantive form: Ewald, §160, a ). The judgment of God does not convert them, but only heightens their wickedness; just as in Rev 16:11, Rev 16:21, after the pouring out of the fifth and seventh vials of wrath, men only utter blasphemies, and do not desist from their works. After stating what the people see, whether they turn their eyes upwards or downwards, the closing participial clause of Isa 8:22 describes how they see themselves "thrust out into darkness' ( in caliginem propulsum ). There is no necessity to supply הוּא ; but out of the previous hinnēh it is easy to repeat hinno or hinnennu ( en ipsum ). "Into darkness:" ăphēlâh ( acc. loci ) is placed emphatically at the head, as in Jer 23:12.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 7:1--9:8

1. Signs of God's presence 7:1-9:7

A unifying theme in this subsection is children. The children were understandably a major concern of the Israelites threatened as they were with invasion. However, the children also embodied qualities that the adult Israelites needed to adopt to survive, such as innocence, trust, and acknowledged weakness. Indeed, a child promised in this passage, Jesus, would eventually save them.

Constable: Isa 7:10--8:11

Ahaz and Judah's test 7:10-8:10

Now Ahaz had to make a decision. Would he trust that God was with him and would protect Jerusalem, or would he reject God's promise and try to establish security another way?

Constable: Isa 8:1-4

The sign of Maher-shalal-hash-baz 8:1-4

Whereas the sign of Immanuel was for Ahaz primarily, the sign of Maher-shalal-hash-baz was for all the people of Judah. The preceding prophecies to Ahaz (7:10-25) are generally negative, but the following prophecies to the Judahites (8:1-10) are more positive.

Robert Chisholm, Jr., believed Maher-shalal-hash-baz was the immediate fulfillment of the Immanuel prophecy of 7:14.

"The juxtaposition of the birth report narrative (8:1-8) with the birth announcement narrative (7:14-25) suggests a close relationship between the prophecy and the birth. The pattern of events (initial deliverance followed by punitive judgment) associated with the growth pattern of the child is the same in both chapters. Also, Immanuel is addressed in the conclusion of the prophecy in chapter 9 (cf. 8:8) as if He were already present on the scene. This address makes excellent sense if one understands the introduction of the same message (8:1-3) as describing his birth.

"The differing names present a problem (which, by the way, one also faces in Matthew's application of the Immanuel prophecy to the birth of Jesus). Perhaps Immanuel, understood as a symbolic name, focuses on God's involvement in Judah's history, whereas Maher-Shalal-Hash-Baz, the child's actual name, alludes to the specific purpose or effect of His involvement. (In the same way, when applied to Jesus, Immanuel' attests to God's personal intervention in history through the Incarnation, whereas the Lord's actual name, Jesus, indicates the specific purpose or effect of that intervention.)"¹⁰⁷

8:1 Yahweh instructed Isaiah to take a large flat surface (Heb. gillayon) appropriate for posting as a placard. He was to write clearly on it Maher-shalal-hash-baz ("speeding to the plunder, hurrying to the spoil").

"Soldiers would shout these words to their comrades as they defeated and plundered their foes."¹⁰⁸

This public notice had a double purpose: to announce a coming attack on Syria and Israel and to announce the birth of Isaiah's son.

"Isaiah was to make his message as public and eye-catching as possible."¹⁰⁹

8:2 God selected two men whom he wanted to witness this document. When the predicted events happened, they could faithfully testify that Isaiah had predicted them. One of the witnesses was Uriah. He was probably the high priest who built an altar like the one in Damascus that Ahaz had seen and set it up in place of the brazen altar (cf. 2 Kings 16:10-16). The position that this Zechariah occupied is unknown, but he must have been a prominent public figure like Uriah (cf. 2 Chron. 26:5; 29:12-13).

8:3 Then Isaiah had sexual relations with his wife.¹¹⁰ By naming her son Immanuel she made a prophetic statement: God would be with His people in the coming crisis. When she bore a son, Yahweh told Isaiah to name him Maher-shalal-hash-baz. The child's mother gave him one name and his father gave him the other.

8:4 Before the boy grew old enough to speak distinctly, Assyria (Tiglath-pileser III) would carry off the wealth of Damascus and Samaria (in 732 B.C.; cf. 7:15-16; 2 Kings 15:29). Thus Syria and Israel would not only fail in their attempt to bring Judah under their power (cf. 7:6), but the king of Assyria would bring them under his power. This second promise is almost identical to the earlier one in 7:4-9. Perhaps God intended it to be a second witness to the truthfulness of His word.

Constable: Isa 8:5-10

The danger of Assyria 8:5-10

This section corresponds to 7:18-25. Both of them explain that the name to be given a child would have a positive and a negative significance.

8:5-6 Yahweh spoke to Isaiah again (cf. 8:1). King Ahaz was not the only person in Judah who had failed to trust in the Lord but had put his confidence in man. The people of Judah had been guilty of the same folly. They had rejected God's faithful provisions for them, symbolized by the gently flowing Shiloah stream that flowed from the Gihon spring just outside Jerusalem into the city. This water source was unimpressive, but it provided for the people of Jerusalem faithfully. Instead they had rejoiced in the anticipated destruction of the kings of Syria and Ephraim due to Ahaz's alliance with Assyria.

8:7 Judah's sovereign God would indeed sweep these enemies away, as the waters of the Euphrates on which Assyria's capital stood seasonally overflowed and swept away all in its path. But it would be God, not Ahaz, who would be responsible for their defeat. Assyria would not inundate God's people Israel because her gods were stronger than Yahweh, but the sovereign Lord would bring this judgment on them.

"Like Germany in 1939 and 1940, the Assyrians seemed almost superhuman. They could strike anywhere, it seemed, with speed and power."¹¹¹

"The motif of the two rivers Shiloah (6) and the Euphrates (7) offers a telling contrast between the seeming weakness of faith and the seeming power of the world."¹¹²

8:8 The Assyrian tide would not stop at Syria and Israel, however, but would sweep into Judah as well.¹¹³ But its waters would stop short of completely engulfing Judah; they would reach only to her neck. Israel would drown, but Judah would keep her head above water. Seen from above, the deepening waters of Assyria's army filling every valley and rising higher and higher resembled the wings of a huge, ominous bird of prey that covered the whole land. Isaiah described the whole land as Immanuel's land. Probably this is a double reference to the child predicted to be born (7:14) and to Israel as a whole, the people whose God was with them and would not allow Assyria to devour its prey.¹¹⁴ In view of the later fulfillment of the Immanuel prophecy in Jesus Christ, we have a reminder that Yahweh continued to be with His people and provided salvation for them ultimately in Christ.

8:9-10 The prophet called on the heathen nations to listen. They would be shattered even though they girded themselves for battle against God's will. They could gird themselves for battle if they would, plan their plans, and propose their proposals, but they would fall because God was with His people.¹¹⁵ Ultimately God's people would prevail.

Constable: Isa 8:11--9:8

Clarification of the issue 8:11-9:7

Having received two signs of God's dealing with them in the immediate crisis that they faced plus accompanying warnings, the people of Judah next received additional incentives to trust Yahweh.

Constable: Isa 8:11--9:2

The importance of listening to God 8:11-9:1

8:11 Isaiah now passed along instruction that Yahweh had powerfully given him warning him against following the popular reliance on human strength.

8:12-13 The Lord told him not to fear the armies of Judah's enemies, but God Himself, Yahweh of armies. He should not become paranoid and think that the enemy's conspiracy against the people of Judah would succeed, as the people of Judah did. Instead, he should make God the most significant fact in his thinking and thus sanctify Him as holy (cf. Matt. 10:28).

8:14-15 This procedure would make God a refuge and a holy place of peace for the prophet. The Israelites generally, however, would not trust God and would, consequently, find that He tripped them up by bringing judgment on them (cf. Matt. 21:44; Luke 2:34; Rom. 9:33; 1 Pet. 2:8). He would trap them, eventually leading them into captivity.

8:16 Isaiah's audience needed to return to God's revelation and recommit themselves to it, which the prophet led the way in doing (cf. Josh. 24:14-15). Those who followed his lead became his disciples and disciples of the Lord.

8:17 Isaiah committed himself to waiting expectantly for the Lord to act in harmony with His word rather than turning to another source for strength and courage (cf. 40:31; Heb. 2:13). Presently God was not doing anything that indicated that He was working.

8:18 Nevertheless the prophet's own name and the names of his two sons were signs from Yahweh of armies that He would do what those names signified. Judah's enemies would descend on her soon, a remnant would return, and Yahweh would save. Even though He was presently silent, God was still on His throne.

8:19 Loss of faith in God results in an increase in superstition. The unfaithful in Judah were encouraging their brethren to seek advice about the future from mediums, wizards, and spiritists instead of from their God (cf. Lev. 19:31; 20:2; Deut. 18:11). Their unusual speech, used to call up spirits, portends unreliable statements. How ironic it is to consult the dead for information about the living (cf. 1 Sam. 28:6-8)!

8:20 Back to the Bible, Isaiah preached. If the predictions of the false prognosticators did not harmonize with written revelation, their counsel was darkness rather than light.

"More than anything else today there is need that all our thinking be based upon and in conformity with the Holy Scriptures."¹¹⁶

8:21-22 The end of such occult advisers is difficulty, hunger, frustration, distress, darkness, gloom, and anguish. They will look up to their leaders and curse both their king and their God because things did not turn out as they foretold (cf. v. 17). They will look down to their fellows and find no help. Frustration meets them wherever they turn.

9:1 In contrast to the gloom of the false counselors, the residents of Galilee in Israel, who would experience the Lord's chastening, would enjoy glory. God would bring light when His people had lost all hope. Galilee was the first region in Israel to feel the lash of the Assyrian invaders. It was a melting pot and home to many Gentiles as well as Jews because the international highway between Mesopotamia and Egypt passed through it. Glory came to this region later when Jesus lived and ministered there (cf. Matt. 4:13-16). But it will enjoy even greater glory during Messiah's earthly reign, as will all of the Promised Land.

Guzik: Isa 8:1-22

Isaiah 8 - The Sign of Maher-Shalal-Hash-Baz

A. The coming Assyrian invasion against Syria and Israel.

1. (1-4) The invasion is announced by the naming of Isaiah's son.

Moreover the LORD said to me, "Take a large scroll, and write on it with a man's pen concerning Maher-Shalal-Hash-Baz. And I will take for Myself faithful witnesses to record, Uriah the priest and Zechariah the son of Jeberechiah." Then I went to the prophetess, and she conceived and bore a son. Then the LORD said to me, "Call his name Maher-Shalal-Hash-Baz; for before the child shall have knowledge to cry 'My father' and 'My mother,' the riches of Damascus and the spoil of Samaria will be taken away before the king of Assyria."

a. This prophecy continues from Isaiah 7, where God assured Ahaz, king of Judah, that he would not be overthrown by the combined forces of Syria and Israel. God announced judgment against Syria and Israel, saying of their attack against Judah: It shall not stand, nor shall it come to pass . . . Within sixty-five years Ephraim will be broken, so that it will not be a people. Here, God gives Isaiah a sign to explain more about how soon the defeat of Syria and Israel will come.

b. Take a large scroll: It isn't often that the prophets are commanded to write, but here is one instance. Isaiah will write concerning Maher-Shalal-Hash-Baz, which means speed to the spoil, hurry to the plunder.

c. Calvin on with a man's pen: It "denotes any many of ordinary rank; and the meaning is, that not even the most ignorant and uneducated persons may be unable to read the writing." Isaiah's message was meant to be public, and at a level any man could read and understand.

d. I will take for Myself faithful witnesses to record: The LORD appointed two witnesses, so the validity of this word would be established. By the mouth of two or three witnesses the matter shall be established. (Deuteronomy 19:15)

e. Then I went to the prophetess: This refers to Isaiah's wife. She is called a prophetess, though it could be in the sense of simply being the wife of the prophet. However, she clearly brought forth prophecy on at least one occasion. The birth and naming of her son Maher-Shalal-Hash-Baz was a word from God, so she certainly "brought forth" that prophecy!

i. There are many examples of prophetesses in the Bible: Miriam (Exodus 15:20), Deborah (Judges 4:4), Huldah (2 Kings 22:14), Noadiah (Nehemiah 6:14), Anna (Luke 2:36), and Philip's four daughters (Acts 21:8-9). So, it may be that the wife of Isaiah had a prophetic ministry in her own right. But it may also be that she was simply the wife of the prophet, and her "prophecy" was giving birth to Maher-Shalal-Hash-Baz.

f. For before the child shall have knowledge to cry "My father" and "My mother": Through the birth and naming of Maher-Shalal-Hash-Baz, the LORD gives a time frame for the invasion of Assyria that will punish Syria and Israel.

i. This is essentially the same as the near meaning of the Immanuel sign of Isaiah 7:10-17, but this sign was more public and plainer.

2. (5-10) Judah will be afflicted also.

The LORD also spoke to me again, saying: "Inasmuch as these people refused the waters of Shiloah that flow softly, and rejoice in Rezin and in Remaliah's son; now therefore, behold, the Lord brings up over them the waters of the River, strong and mighty; yhe king of Assyria and all his glory; he will go up over all his channels and go over all his banks. He will pass through Judah, he will overflow and pass over, he will reach up to the neck; and the stretching out of his wings will fill the breadth of Your land, O Immanuel. Be shattered, O you peoples, and be broken in pieces! Give ear, all you from far countries. Gird yourselves, but be broken in pieces; gird yourselves, but be broken in pieces. Take counsel together, but it will come to nothing; Speak the word, but it will not stand, for God is with us."

a. These people refused the waters of Shiloah that flow softly: The people of northern kingdom of Israel did not appreciate their humble streams (the waters of Shiloah). Instead, they rejoiced in wicked leaders (in Rezin and Remaliah's son). So, God will give them a different kind of river - the waters of the River, strong and mighty.

i. "The little stream of Shiloah sprung from Mount Zion on the southwesterly side of Jerusalem. It flowed as softly as oil without any murmur. Jerusalem's existence and continuation depended on it." (Bultema)

ii. The capital of the Assyrian Empire was Nineveh, and the city of Nineveh was founded on a great river: the Tigris. The Assyrian Empire was also centered across another mighty river: the Euphrates. The whole land of Israel simply did not have a river like the Euphrates or the Tigris. God is using the difference between the small, humble, yet adequate waters of Israel and the mighty, yet uncontrolled rivers of Assyria to make a point. It is as if God is saying, "You don't like what I have given you? You persist in rejecting what I give you? Then I will give you something different, but you won't like it either."

iii. "The small and gentle waters should be more highly valued by us than the large and rapid rivers of all the nations, and we ought not to envy the great power of the ungodly." (Calvin)

b. He will go up over all his channels and go over all his banks: Like a large river in a flood, the Assyrian army will not stay confined to its "banks." Instead, they will "flow over" their attack on Israel and Syria, and "flood" Judah with violence and destruction (He will pass through Judah).

c. He will reach up to the neck: Assyria would completely conquer the northern nation of Israel. The ten northern tribes would cease to be a nation after the Assyrians conquered them. But the Assyrians would not conquer the southern nation of Judah. They would "flood" them (fill the breadth of Your land), and reach up to the neck, but not over their heads. Judah would survive the Assyrian invasion, but suffer much destruction from the Assyrians.

i. Indeed, 2 Kings 18:13 describes the extent of the Assyrian invasion against Judah: And in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. Yet, Hezekiah was able to keep the king of Assyria away from Jerusalem, and barely able to survive, by buying his favor with riches from the temple - even stripping gold from the temple doors to appease the pagan king!

ii. "The sacred history assures us that these things were fulfilled . . . for the Assyrians, whom the Jews called to their assistance, destroyed them. This was the just punishment of their distrust; and we see in it a striking instance of the wicked greediness of men, who cannot be satisified with the promise and assistance of God." (Calvin)

d. Your land, O Immanuel: This refers back to the "Immanuel" prophecy of Isaiah 7:14. The land the Assyrians will invade doesn't really belong to Judah or to King Ahaz. It belongs to the LORD God, to the coming Messiah, to Immanuel.

e. Gird yourselves, but be broken in pieces . . . speak the word, but it will not stand, for God is with us: The victims of this Assyrian invasion (Syria, Israel, and Judah) could prepare for the invasion all they wanted (gird yourselves). But all their preparation would not protect them (but be broken in pieces). They could take counsel together, but it will come to nothing. All their plans and words and ideas will not stand, for God is with us. God's will was going to be done, despite all the plans and preparations Syria, Israel, and Judah might make against it.

i. Who is the us of God is with us? In one sense the us is the Assyrian army, because they were the instruments of God's judgment against Syria, Israel, and Judah. Nothing could stop the Assyrian army, because even if they did not know it, or even if their own hearts were wrong in the matter, God was using them. But the us is also the prophet himself. As a messenger of God, his word would come to pass no matter what the three nations did to prepare against it.

ii. God is with us also alludes to the Immanuel prophecy, because Immanuel means "God is with us."

B. How Judah can prepare for this invasion.

1. (11-15) Prepare by fearing God, not Assyria.

For the LORD spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying: "Do not say, 'A conspiracy,' concerning all that this people call a conspiracy, nor be afraid of their threats, nor be troubled. The LORD of hosts, Him you shall hallow; let Him be your fear, and let Him be your dread. He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken."

a. Do not say, "A conspiracy" . . . nor be afraid of their threats: Isaiah, and all the people of Judah, were tempted to give into fear and panic, knowing the dangerous place they were in. At the time of this prophecy, the combined armies of Israel and Syria had destroyed much of Judah. Their armies either encircled Jerusalem or were on the way. They planned to depose King Ahaz of Judah and set their own man on the throne (Isaiah 7:6). Now, Isaiah's prophecy declared the armies of Syria and Israel would not succeed in conquering Judah, but the Assyrians (who they trusted to help them) would attack them and do much damage. In the midst of all this, it would be easy to let your heart or mind settle on conspiracies and threats. But God tells them not to.

b. The LORD of hosts, Him you shall hallow; let Him be your fear: Instead of fearing conspiracies and threats, fear God. Don't see yourself at the mercy of opposing armies; you are in God's hands. Worry about your place with the LORD instead of your enemies!

c. He will be as a sanctuary: The LORD will be our sacred place, and our place of protection. He will keep us safe from our enemies.

d. But a stone of stumbling and a rock of offense: For those who trust Him, the LORD will be as a sanctuary. But for those who don't, He will be a stone of stumbling and a rock of offense. Instead of finding protection from the LORD, they will "trip" over Him, falling to destruction. Indeed, many among them shall stumble; they shall fall and be broken.

i. We love to sing the song, "What A Friend We Have In Jesus," and every line of the song is true. But for those who reject the LORD, they could sing, "What An Enemy I Have In God." Instead of being as a sanctuary, He will be a trap and a snare. Instead of being protected, they shall fall and be broken. No wonder Psalm 2:12 says, Kiss the Son, lest He be angry, and you perish in the way, when His wrath is kindled but a little. Blessed are all those who put their trust in Him.

ii. We know that Jesus is this stone of stumbling and a rock of offense (1 Peter 2:6-8). This is a strong statement of the deity of Jesus, because clearly in Isaiah 8:13-14, the LORD of hosts is the stone, and clearly in 1 Peter 2:6-8, Jesus Christ is the stone.

iii. This is the same idea behind the statement of Simeon when he held the child Jesus, as recorded in Luke 2:34: Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against.

2. (16-18) Prepare by waiting on the LORD.

Bind up the testimony, seal the law among my disciples. And I will wait on the LORD, who hides His face from the house of Jacob; and I will hope in Him. Here am I and the children whom the LORD has given me! We are for signs and wonders in Israel from the LORD of hosts, who dwells in Mount Zion.

a. And I will wait on the LORD: Waiting on the LORD is not passive inactivity. It means to wait on the LORD as a waiter would wait on a table. It means to be totally attentive to the LORD, focused on His every move, and responsive to His every desire. At times it means inactivity, but even that is an "active inactivity," where we stand before the LORD, totally focused on Him, waiting for what He wants next.

i. At the time Isaiah spoke, the leaders and the people of Judah were waiting on the armies of Israel and Syria, because they were under attack. As they heard of the danger from the Assyrians, they would be tempted to put their focus on them. But their focus was on these armies, not on the LORD. Isaiah says, "Battle against Syria and Israel by setting your focus on the LORD. Prepare for the coming attack from Assyria by waiting on the LORD instead of your enemies."

b. Bind up the testimony, seal the law among my disciples: Waiting on the LORD is connected with His word. We can wait on the LORD by waiting on His word.

c. Here am I and the children whom the LORD has given me! We are for signs and wonders in Israel: Isaiah had been called to prophesy, and to use his children in his prophetic messages (Isaiah 7:3, 8:3). So he declares, Here am I and the children whom the LORD has given me! It is as if he is saying, "Look at us! We are the message!"

i. The name Maher-Shalal-Hash-Baz means, "Speed to the spoil, hurry to the plunder." This spoke of the coming attack on Syria, Israel, and Judah by Assyria. The name Shear-Jashub means, "A Remnant Shall Return." This spoke of the restoration God would eventually bring. The name Isaiah means, "Salvation is of the LORD." This spoke of the attitude and hope Judah needed to have.

ii. We are also the children of God, and we are His message. Hebrews 2:11-13 quotes this passage to communicate this truth: For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying . . . "Here am I and the children whom God has given Me." Just as much as Isaiah's children were living witnesses of the truth of God's word, so are we as God's children.

3. (19-22) Prepare by seeking His light and word, not the darkness of the occult.

And when they say to you, "Seek those who are mediums and wizards, who whisper and mutter," should not a people seek their God? Should they seek the dead on behalf of the living? To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them. They will pass through it hard pressed and hungry; and it shall happen, when they are hungry, that they will be enraged and curse their king and their God, and look upward. Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness.

a. Seek those who are mediums and wizards: In the present danger from Syria and Israel, and in the coming danger from Assyria, Judah will be tempted to seek guidance and comfort from those who are mediums and wizards. Isaiah exposes the foolishness of this, when he says, "Should not a people seek their God? Should they seek the dead on behalf of the living?"

i. When you are in trouble, shouldn't you seek your God? If you can't rely on your God when you are in trouble, then what good is your God?

ii. What sense does it make to seek the dead on behalf of the living? The dead are the dead, the living are the living. The living God speaks through His living Word and His living people to guide us. There is no reason to seek the dead.

iii. This passage also exposes the foolishness of praying to the saints. The exact same question should be asked: Should they seek the dead on behalf of the living?

b. To the law and to the testimony! Forget about mediums and wizards and the dead. Instead of all that deception and foolishness, To the law and to the testimony! Go to God's Word!

i. Law and testimony each refer to God's Word. We might say that law refers to God's holy commands, and testimony refers to His dealings with His people as recorded in His Word. But that may be slicing it too thin, because often similar terms for God's Word are repeated, not for the sake of distinction, but for the sake of emphasis.

ii. How it needs to be proclaimed to our pulpits today: To the law and to the testimony! Enough with your over-use of anecdotes and jokes! Enough with your emphasis on entertainment and sappy stories! Enough with your catering to itching ears! Enough with your hobbyhorses and pet peeves! To the law and to the testimony!

iii. "Let us remember, as ministers of the Gospel, what M'Cheyne beautifully said; 'Depend upon it,' said he, 'it is God's Word not man's comment upon God's Word, that saves souls;' and I have marked, that if ever we have a conversion at any time, in ninety-nine cases out of a hundred, the conversion is rather traceable to the text, or to some Scripture quoted in the sermon, than to any trite or original saying by the preacher. It is God's Word that breaks the fetters and sets the prisoner free, it is God's Word instrumentally that saves souls, and therefore let us bring everything to the touchstone." (Spurgeon)

c. If they do not speak according to this word, it is because there is no light in them: If there is a disagreement between God's word and the word of the messenger, it isn't hard to figure out who is wrong. The messenger is wrong. The word judges the messenger; the messenger doesn't judge the word.

d. They will be driven into darkness: When they forsake God's word and trust in mediums and wizards and the dead, they are courting darkness, not light.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 8 (Chapter Introduction)

Overview

Isa 8:1, In Maher-shalal-hash-baz, he prophesies that Syria and Israel shall be subdued by Assyria; Isa 8:5, Judah likewise for their infidelity; Isa 8:9, God’s judgments shall be irresistible; Isa 8:11, Comfort shall be to them that fear God; Isa 8:19, Great afflictions to idolaters.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 8 (Chapter Introduction)

CHAPTER 8

Syria and Israel should be subdued by Assyria, Isa 8:1-4 . Judah also should be afflicted, Isa 8:5-8 , God’ s judgments irresistible, and to be feared, Isa 8:9-13 . The Lord is a sanctuary to the godly, a stone of stumbling to the wicked, Isa 8:14,15 . The prophecy sure; God to be waited on; necromancers not to be consulted, but the prophecy; their misery, Isa 8:16-22 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 8 (Chapter Introduction)

(Isa 8:1-8) Exhortations and warnings.

(Isa 8:9-16) Comfort for those who fear God.

(Isa 8:17-22) Afflictions to idolaters.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 8 (Chapter Introduction)

This chapter, and the four next that follow it (to chap. 13) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria (Isa 8:1-4). II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah (Isa 8:5-8). III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them (Isa 8:9, Isa 8:10). 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times (Isa 8:15-18). Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God (Isa 8:19-22). And these counsels and these comforts will still be of use to us in time of trouble.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. Isaiah 1-33. Word Biblical Commentary series. Waco, Tex.: Word Books, 1985.

_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

Wolf, Herbert M. "The Relationship Between Isaiah's Final Servant Song (52:13-53:12) and Chapters 1-6." In A Tribute to Gleason Archer, pp. 251-59. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "A Solution to the Immanuel Prophecy in Isaiah 7:14-8:22." Journal of Biblical Literature 91 (1972):449-456.

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Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 8 (Chapter Introduction)

INTRODUCTION TO ISAIAH 8

This chapter contains a confirmation of the sudden destruction of the kingdoms of Syria and Israel, by another sign; a threatening to those that gloried in the kings of those nations, with an invasion of their land by the Assyrian monarch; a sarcastic address to those that joined in confederacy against Judah; some directions and instructions to the people of God; and some prophecies concerning the Messiah, and the miserable estate of the Jews, that should reject him and his Gospel. The sign given is a son of the Prophet Isaiah, whom his wife conceived and bore, and whose name was written with a man's pen, Mahershalalhashbaz, of which there were witnesses, whose names are mentioned; and it is predicted, that before this child should have knowledge to call his father and mother, Damascus and Samaria, the chief cities of Syria and Israel, would be taken and spoiled by the king of Assyria, Isa 8:1 who would invade, the land of Israel, and even pass through the land of Judah, as a chastisement not only of the Israelites that rejoiced in Rezin and Remaliah's son, the kings of Syria and Israel; but also of those Jews who chose to be under them, or neglected the promise of God, and applied to Assyria for help, Isa 8:5 and then both the people of Israel and of Syria are addressed, in a sarcastic way, to associate and take counsel together, when they should be broke to pieces, and their counsel come to nought, Isa 8:9 and the prophet being instructed by the Lord how to behave among the people of the Jews, advises them not to join with them whose cry was a confederacy with Assyria, nor to be afraid of the two kings that were come up against them, but to sanctify the Lord of hosts, and trust in him, and make him the object of their fear and dread, Isa 8:11 which is enforced from the consideration of what the Lord, who is no other than the Messiah, would be, both to his own people, and to his enemies; to the one a sanctuary, and to the other a stone of stumbling, a rock of offence, a trap, and a snare, Isa 8:14 then follows an instruction to the prophet to take care of the Gospel of Christ, and communicate it to his disciples, Isa 8:16 upon which the prophet determines to keep waiting and looking for his coming, who at present was hidden from the people of God, Isa 8:17 wherefore the Messiah is introduced, as presenting himself and his children to the prophet's view, which would be for signs and wonders in Israel, gazed at and reproached, Isa 8:18 and then the folly and vanity of seeking counsel of the Scribes and Pharisees, when Christ should be come in the flesh, is exposed; whose Gospel should be attended to, and not those dark and blind guides, Isa 8:19 and the chapter is concluded with the wretched condition of the Jews that called Jesus accursed; they should pass through the land, and find no food; and look into it, and see nothing but darkness and misery, Isa 8:21.