Isaiah 8

Isa 8:1-9:7.

The first seven verses of the ninth chapter belong to this section. The

eighth chapter continues the subject of the seventh chapter, but at a

later period (compare

Isa 8:4

with Isa 7:16);

implying that the interval till the accomplishment is shorter now than

then. The tone of

Isa 8:17, 21, 22,

expresses calamity more immediate and afflictive than

Isa 7:4, 15, 22.

1. great--suitable, for letters large enough to be read by all.

roll--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).

man's pen--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

(Re 21:17;

Ro 3:5).

Not in hieroglyphics. The object was that, after the event, all might

see that it had been predicted by Isaiah.

concerning--the title and subject of the prophecy.

Maher-shalal-hash-baz--"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].

2. I took--rather, "The Lord said to me, that I should take," &c.

[MAURER].

Uriah--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.

Zechariah--

(2Ch 29:13).

3. prophetess--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.

4. before, &c.--within a year.

6. waters of Shiloah . . . softly--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;

Re 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).

7. therefore--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).

the river--Euphrates swollen in spring by the melting of the snow of

the Armenian mountains (compare

Isa 8:6;

Isa 7:20).

all his glory--Eastern kings travel with a gorgeous retinue.

channels--natural and artificial in the level region, Mesopotamia.

8. pass through--The flood shall not stop at Syria and Samaria, but

shall penetrate into Judea.

the neck--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).

wings--the extreme bands of the Assyrian armies, fulfilled

(Isa 36:1; 37:25).

thy land, O Immanuel--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

(Ac 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.

9. Associate yourselves--rather, "Raise tumults," or, Rage, that is,

Do your worst [MAURER],

referring perhaps to the attack of Rezin and

Pekah on Jerusalem.

and . . . be broken in pieces--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, 6).

give ear . . . far countries--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].

gird yourselves . . . gird yourselves--The repetition expresses

vehemently the certainty of their being thrown into consternation

(not as English Version, "broken in pieces").

10. the word--of command, for the assault of Jerusalem.

God is with us--"Immanuel" implies this

(Nu 14:9;

Ps 46:7).

11. with a strong hand--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; 3:14, 22; 37:1).

way of . . . people--their distrust of Jehovah, and the panic which

led them and Ahab to seek Assyrian aid.

12-16. The words of Jehovah.

confederacy--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].

to all . . . say--rather, of all which this people calleth a

conspiracy [G. V. SMITH].

their fear--namely, object of fear: the hostile conspiracy.

be afraid--rather [MAURER],

"nor make others to be afraid."

13. Sanctify--Honor His holy name by regarding Him as your

only hope of safety

(Isa 29:23;

Nu 20:12).

him . . . fear--"fear" lest you provoke His wrath by your fear of

man and distrust of Him.

14. sanctuary--inviolable asylum, like the altar of the temple

(1Ki 1:50; 2:28;

Eze 11:16;

compare

Pr 18:10);

namely, to those who fear and trust in Him.

but . . . offence--that is, a rock over which they

should fall to their hurt; namely those who would not believe.

both . . . houses--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

Mt 21:44.

(Compare

De 32:4,

15, 18, 30, 31, 37;

Da 2:34;

Ro 9:33;

1Pe 2:8).

gin--trap, in which birds are unexpectedly caught

(Lu 21:35;

1Th 5:2).

So at the destruction of Jerusalem under Titus.

15. stumble . . . taken--images from the means used in

taking wild animals.

16. Bind up . . . seal--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

(Ps 25:14).

Subsequent revelations would afterwards clear up what now was dark. So

the Apocalypse explains what in Daniel was left unexplained (compare

Da 8:26; 12:9).

"The words are closed up and sealed till the time of the end";

but

Re 22:10,

"Seal not the sayings of the prophecy . . . for the

time is at hand" (compare

Re 5:1, 5, 9),

testimony--attested by Uriah and Zechariah

(Isa 8:2).

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

disciples--not as MAURER, Uriah and Zechariah

(compare

Joh 7:17; 15:15).

17. I--Whatever the rest of the nation may do, I will

look to Jehovah alone.

that hideth . . . face--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; 54:8;

Hab 2:3;

Lu 2:25, 38).

18. I and the children--Isaiah means "salvation of Jehovah"; His

children's names, also

(Isa 7:3, 14; 8:3),

were "signs" suggestive of the coming and final deliverance.

wonders--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, 39; 10:29; 17:12.

which dwelleth in . . . Zion--and will therefore

protect Jerusalem.

19. Seek unto--Consult in your national difficulties.

them . . . familiar spirits--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, 10).

He copied the soothsaying as he did the idolatrous "altar" of Damascus

(compare

Le 20:6,

which forbids it,

Isa 19:3).

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

peep--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).

mutter--moan.

should not, &c.--The answer which Isaiah recommends to be given to

those advising to have recourse to necromancers.

for the living, &c.--"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?"

20. To the law, &c.--the revelation of God by His prophet

(Isa 8:16),

to which he directs them to refer those who would advise necromancy.

if they speak not . . . it is because--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].

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.

(De 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

(Re 16:11;

compare

Jer 18:12).

through it--namely, the land.

hardly bestead--oppressed with anxiety.

hungry--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, 22;

Le 26:3-5, 14-16, 20).

their king . . . God--Jehovah, King of the Jews

(Ps 5:2; 68:24).

look upward . . . unto the earth--Whether they look up to heaven, or

down towards the land of Judea, nothing but despair shall present

itself.

dimness of anguish--darkness of distress

(Pr 1:27).

driven to darkness--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.