Isaiah 8
DortA Prophecy of the ruin and destruction of Syria and Israel by the Assyrians, v.1.&c. Who should likewise pass through the land of Juda, and grievously afflict it, but not utterly subdue it, 6, &c. With a comfortable exhortation to the goeth Jews, that they should not be afraid of those Kings, but that they should rely upon God, 12. Although he be a stone of stumbling unto the wicked, 14. That they should not ask counsel of the Necromancers, 19. Ruined is threatened to the despisers of the Word of God, 20.
1. Moreover the LORD said unto me, Take thee a great roll, [Of the word roll, see the annotate. Ezra 6:2. see also below, ch.34.4. and compare Hab.2.2. Rev.5.1.] and write upon it with a mans pencils; [That is, write such a hand-writing, as every man may read, or according to the manner in use, or after the common style or custom] Hastening to the spoil, he is speedy to the prey. [Oth. Concerning MAHER SCHALAL CHAS-BAZ; that is, concerning that which the name which thou shalt give unto thy young son, when he shall be born, signifieth. The meaning is, the King of Assyria shall come speedily, and spoil or plunder the Syrians and the Israelites. See the accomplishment of this Prophecy, 2 Kings 16:9. The thing which the name of the Prophet Isaiah’s son signifieth, is here recorded.]
2. Then I took unto me faithful witnesses, [Or, credible witnesses. Heb. I caused faithful witnesses to bear witness unto me. Compare Jerem.32.10. That is, such men as were able to bear witness, that the Prophet had made this Prophecy, that no man hereafter might deny it, or call it in question] Uria the Priest, and Zacharia the son of Jeherechia. [This is added here to distinguish him from other persons of quality, that have also had this name, as appeareth, 2 Kings 14:29. and 2 Chronicles 24:20. and 26.5. and Ezra 5:1. and 6.14. and Luke 1.verse 5, and 67.]
3. And I had drawn nigh the Prophetess, [That is, gone into the bed-chamber. Hereby is expressed in a modest way copulation of the Prophet with his wife. (unto the Prophetess) that is, unto my wife, so called, because of her husbands office and calling; or because she was likewise a Prophetess] which conceived and bare a son: and the LORD said unto me, Call his name MAHER-SCHALAL-CHAS-BAZ. [see above, v.1.]
4. For before that lad (or child) [Or, this youth, to wit, the Prophets young son, verse 3.] shall be able to cry, My father, or, My mother, the riches of Damascus [Damascus was the chief City of Syria, above, chap.7. vers.8.] and the prey of Samaria, [Samaria was the chief City of the Kingdom of Israel, above, chap.7. vers.9.] shall be carried (away) before the face of the King of Assar. [That is, in a short time; for when children are a year or two old, they begin with broken and imperfect words to call their father and mother. Samaria and Syria were subdued and wasted by the Assyrians about a year or two after this Prophecy. (shall the prey of Samaria, &c.) Observe well, that the Prophet here saith, that the King of Assyria should take or carry away the prey of Samaria, but he saith not, that he should take the city. See 2 Kings 15:29. and 16.9. (before the face of the King of Assur) That is, in his presence, and for his benefit.]
5. And the LORD spake yet further unto me, [Heb. The LORD went on to speak unto me] saying:
6. Forasmuch as this people [To wit, the people of the Jews, or at least-wise a great part of them; to wit, those that gave no credit to the Word of God. For among this people were yet some good and godly ones, whom the Lord calleth his disciples, below, v.16.] despise the waters of Siloah, [This was a water-brook in Jerusalem, out of which a fountains sprang. See Psal.46.5. and Joh.9.7.] that go softly, [see the annotate. Nehem.2.13.] and there is joy with Rezin, and the son of Remalia: [that is, in the mean while that these two Kings are weary, being confident that they should subdue the land of Juda: Therefore behold, &c. As followeth, vers.7. (Forasmuch as this people, &c.) as if he had said, because this people despise the promise of Gods help and assistance against those two Kings, (of whom mention is made above, verse 7.) and will rather rely upon the great power of Assyria, imagining that the help and assistance which I have promised them, is but a little brook, as the brook of Siloah is, but that the help of the Assyrians is as a mighty stream: therefore I will plague and destroy them by the Assyrians, as is said vers.7.]
7. Therefore behold, the LORD shall cause to come up upon them, [To wit, upon the unbelieving Jews. See vers.6.] those strong and mighty waters of the River, [To wit, the waters of the River Eupherates. This is in opposition to the waters of Siloah, vers.6.] the King of Assyria, and all his glory, [That is, all his Princes, and chief Captains, withal their men and souldiers, of whom the King of Assyria boasteth, Isai.10.vers.8,13.] and he shall come up [That is, he shall lift up himself; to wit, Sanherib King of Assyria, of whom the Prophet here speaketh as of a great River. Oth. It shall come up; to wit, the River] over all his streams; to wit, over the streams of the nations] and go over all his [To wit, the people’s; or, their; to wit, the nations] banks:
8. And he shall pass through [Hebr. Change; to wit, places] in Juda, [That is, through the Land of Juda] he shall overflow it, and go over it, [To wit, the Land of Juda. That is, he shall so speedily set upon, and conquer all the fenced Cities in Juda, as if his army were a flood or stream of Waters. See the accomplishment hereof by Sanherib in the days of Hizkia] he shall reach even to the neck: [That is, till he besiege and straiten the chief City; to wit, Jerusalem. See 2 Kings 18:17. But this may be also understood to be spoken of the great extremity, unto which the Jews should be brought, so that it should want but very little, but that they should all of them perish and be destroyed] and the stretching forth of his wings, [that is, the several parts of his army. Even at this day we use to call the parts of an army, the wings of it] shall fulfil the breadth of thy Land, I Immanuel. [or, O thou God, which art with us. So is Christ, the Son of God called, who is the head of his Church, which was at that time in the land of Juda. See above, ch.7.14.]
9. Associate yourselves together, the nations, but be (ye) broken in pieces: and give ear all ye that are in remote lands; gird yourselves about, but be (ye) broken in pieces, gird yourselves about, but he (ye) broken in pieces. [This is a Speech directed to the King of Assyria, and other nations, that combined with him against the Jews, or against the church of God, but especially against the city of Jerusalem. In like manner it is a Prophecy for the comfort and consolation of the godly, that the Assyrians should indeed attempt to besiege Jerusalem, but that they should not subdue that city, nor the Kingdom of Juda, as they intended, but that they should be constrained to retreat with shame and disgrace. It is an holy Irony, or laughing to scorn, as likewise the same figure is sued in the following verse. See the accomplishment of this prophecy, 2 Kings 19:35. (but be (ye) broken in pieces) or, smitten down, or bruised to dust or powder, beaten to shivers: and so in the sequel. See Isa.7.7. (All ye that are in far lands, or countries) Heb. All remoteness of the Land, or of the earth. (gird yourselves about) to wit, with armour and sword; that is, prepare yourselves for war. (but be (ye) broken in pieces) the meaning is, Do whatsoever ye can, it shall be all in vain, ye shall effect nothing, seeing Immanuel, that is, God himself is with us.]
10. Take counsel (together) [To wit, how ye shall subdue the land of Juda] but it shall be brought to nought: speak a word, but it shall not stand, [As above, chap.7.v.7.] for God is with us. [the Prophet hath respect to the name of Immanuel, given to the Son of God, above, chap.7.v.14. and here v.8. and he intimates here, that Christ who is the Defender and Protector of his Church, would defend and protect the Kingdom of Juda; forasmuch as he had decreed to assume his humane nature of or from that tribe, before that all the government should be, (and continue) utterly removed, or taken away from Juda. Some render it, for (here is) Immanuel.]
11. For the LORD spake thus to me with a strong hand, [Heb. With strengthening, or taking hold of the hand. Whereby may be understood the powerful working of the Spirit of God in the Prophet, and in those that should follow him] and he instructed me, that I should not walk in the way of this people, [that is, that I with the godly Jews should not follow the manners and practices of this people, to wit, of the greater part of this people at Jerusalem, Forasmuch as they are wicked, in mistrusting the promise of God, and relying more upon the help of man, then upon the help and assistance of God, as they did] saying:
12. Ye shall not say, A confederacy, of all that whereof this people saith, it is a confederacy; [To wit, thou Isaiah, and all ye that fear the Lord, ye shall not say presently, as the greatest part of this people do, we will make a covenant with the King of Assyria, against those other Kings that do threaten and vex us, relying so much thereupon, as that they set little by the promises of God, yea utterly despise them. (whereof this people, &c.) to wit, these wicked, unbelieving Jews, that vilified and contemned the promises of God. (It is a confederacy) or a league, alliance] and fear ye not their fear [that is, fear not that thing wherewith they seek to make you afraid: or, fear not as this people doth. (their fear) to wit, the fear of this people, which is fore afraid of the great power of those two Kings, see above, chap.7.vers.2.] and be not affrighted. [oth. Make not (the rest) afraid.]
13. The LORD of hosts, him shall ye [To wit, ye that are believers and rely upon the promises of God] hallow, [that is, serve, as we are bound to serve so holy a God, to wit, with a child-like fear and confidence, not doubting of his promises. This is to be understood of the Lord Christ, who is called here, the LORD of hosts, of whom further mention is made in the sequel] and let him be your fear, and let him be your dread. [he is it whom ye ought to fear, and of whom ye ought to be afraid, when ye have provoked him to anger.]
14. Then shall he be for a sanctuary (unto you:) [The Lord Christ shall also sanctify you by his blood and spirit, and consequently be your glory and comfort, refuge and defence, of which the outward Sanctuary was a token] but for a stone of offence, and for a rock of stumbling unto the two houses of Israel, [that is, unto the two Kingdoms; to wit, of Juda, and the Kingdom of the ten tribes. But understand this so, as that the faithful of both those Kingdoms are not comprehended under the curse or judgement that is here threateneth and denounced. (of Israel) that is, of the people of Israel] for a snare, and for a net unto the inhabitants at Jerusalem.
15. And many [To wit, of the Israelites] among them shall stumble, [Oth. Many shall stumble at the same, or, against the same; to wit, stone and rock, or net and snare: or many of them shall it stumble] and fall, [that is, running against, and stumbling at the stone] and he broken, and shall be ensnared and taken. [For inasmuch as they should through unbelief reject the grace of God offered unto them, therefore it should tend to their greater condemnation. Compare, Matth.21.44. Luke 20:18.]
16. Bind up the testimony; seal the law [Or, the doctrine] among my Disciples. [Oth. Among those that are taught by me. The words of this verse are a consequence or dependence on the words of God recorded in the 11th. verse. And that which is here laid down, the Lord, to wit, Christ, the Son of God, commandeth the Prophet Isaiah to do. The meaning is, that the testimony and the doctrine which God cause to be preached, concerning his grace and mercy, and in special concerning the Messiah, should be unto all wicked and unbelieving persons, as a Book or letter that is bound, sealed and shut, and should be onely understood and received by those, that as his true disciples and scholars should be inwardly taught and enlightened through him, by the power of the Holy Ghost. See Isa.29.11. and 54.13. Jer.31.34. Joh.6.45.]
17. Therefore I will wait upon the Lord, [To wit, because the Lord spake unto me, &c. V.11. As if he had said, I will strongly depend upon God, and will surely rely upon his promises] that hideth his face from the house of Jacob, [that is, who being justly provoked, hath with drawn his mercy from the wicked Jews, because he would punish them] and I will wait for him.
18. Behold I and the children whom the LORD hath given me, are forsaken, and for wonders in Israel, from the LORD of hosts, which dwelleth on mount Zion. [These are the words of Christ, (as appeareth clearly out of Heb.2.13.) who here comforteth and strengtheneth the Prophet against the hatred of the wicked, by his own example; as if he had said, doth shame and reproach befall me in mine own person, in the administration of my prophetical office; then wonder not, O Isaiah, that reproach and malice is offered unto thee. (and the children) to wit, which are born of God, that diligently hear and meditate on my word. (whom the LORD hath given me) that is, God the Father, kindling and stirring up faith and obedience in them, by my preaching, and by the powerful working of the Holy Ghost. (are for tokens and wonders) that is, many do loath and abhor us, and hate us, because their wickedness is reproved by us. (in Israel) that is, among the Israelites.]
19. When they shall then say unto you, Inquire of the Sooth-sayers, and the Necromancers, that peep and mumble in the mouth: (then say) Shall not a people inquire of their God? Shall they inquire of the dead for the living? [These are still the words of God unto Isaiah, and to the godly Jews. (When they) to wit, the unbelieving Jews; or men of Jerusalem. (shall say unto you) to wit, unto thee, Isaiah, and other godly ones, that believe in the true God (Enquire of the sooth sayers, &c.) To wit, how you and we shall be delivered from the enemies. See of these sooth sayers, Levit.19.on vers.3. and 20. On vers.6. (that peep) Or, whisper, (and mumble in the mouth) Or, mutter; that is, that utter their predictions in a dark unintelligible voice (Shall they enquire of the dead for the living?) The meaning is, shall those that are alive, enquire of the dead for themselves? As Saul did, 1 Sam.chap.28. vers.11. Intimating, that this doth not become the children of God. Oth. Thus: doth not a people enquire of their Gods? For the living, of the dead? Meaning that it is a reproof of the absurdity of Idolaters, who enquire of dead Idols for the benefits of the living. See Deut.18.21.]
20. To the Law, [That is, to the books of Moses. See Luke 16:29.] and to testimony: [That is, to the testimony: [That is, to the revelations or discoveries, which the LORD hath made unto the Prophets; to wit, shall they go to enquire, or ask counsel] if they speak not according to this word, [That is, if they will not hear Moses and the true Prophets, and frame their lives according to their Doctrine] it shall be that they shall have no dawning day. [Or, no light. The Hebr. Word signifieth properly the day-spring, or day-dawning; that is, the light breaking forth, when the Sun beginneth to rise, which is rather a glimmering or twilight, then day. That is, they shall not be partakers of the heavenly light, and of the right understanding of divine mysteries, as also of the grace of God: but shall be punished with all kind of spiritual and temporal mysterical and temporal mysteries. See Job 18.on vers.18. Psal.84.on v.12. Oth. (then it is) because there is no day-spring with them. Oth. If not, let them speak according to that word, which hath no break of Day; that is, those that despise the word of the Prophets, and so make it appear, that they have no heavenly enlightening, let them speak according to the word of the sooth sayers, and of the Necromancers (they shall, &c.) Hebr. With him, or, in him: that is, with none of them all. He speaketh of all the wicked Israelites, as of one man. So likewise vers.21. and vers.22.]
21. And everyone of them shall pass through it, [To wit, through the Land of Juda and Israel, seeking for help and comfort. It seemeth that this must be applied to the days of King Zedekia, when the City of Jerusalem was taken by the Chaldeans, 2 Kings 25:6,7, etc.] pressed hard, and hungry; [To wit, because they will not follow the counsel of God] and it shall come to pass when he is hungry, and (when) he shall be very angry, then shall he curse his King, [To wit, because he did not defend or protect them] and his God, [To wit, because he heard them not, when they called upon him after their manner; namely by sacrifices and image worship. Oth. His Gods] when he shall look upward: [Oth. And look upward. To wit, to see whether any help would come unto them from God. But this looking upward should not proceed from faith, but from impatience, and being driven thereunto by the great extremity, as 2 Sam.22.42.]
22. When he shall look unto the earth, behold, there shall be distress and darkness: [Oth. Also he shall look, unto the earth, and behold, &c.] he shall be darkened through anguish, and driven on by darkness. [The meaning is, whithersoever he turneth or wideth himself, he shall find neither help nor comfort]
23. But (the land) that was distressed, shall not be (utterly) darkened; according as He made it contemptible at the first toward the land of Zebulon, and toward the land of Naphtali: so did he at last make it glorious toward the way of the Sea (lying) beyond the Jordan, in Galilee of the Gentiles. [Here some do begin the nineth chapter: At least the prophet beginneth here to comfort the people, after that he had in the immediate fore-going verses terrified and affrighted them with sore and grievous threatening. As if he had said, Although the Lord hath grievously afflicted his land, that is, the land of Israel, when he suffered it first to be spoileth by Tiglath Pileser, 2 Kings 15:29. and afterward punished more grievously the whole land that lay by the Sea, and that part that lay beyond the Jordan, yea also Galilee, which was on the borders of the gentiles, by Salmanassar: Yet he will not suffer it to remain or continue in the uttermost darkness and misery; but the people that sitteth or walketh in darkness, shall in Christs time be made glorious; as here is affirmed in general, and afterward in particular in the following chapter. (He) to wit, the Lord. (toward the Land of Zebulon, and toward the land of Naphtali) Understand hereby the land of Zabulon, and by the land of Naphtali, the land of the ten tribes. Whom the priest here nameth, because the deliverance or redemption began first in them; to wit, by the preaching of Christ, Matth.4.12,13,14,15. (at last or, last of all, in the last times. (toward the way of the Sea) Understand here the Sea of Galilee, or the Galilean sea, called otherwise the Sea of Genezareth, or of Tiberias, (beyond the Jordan) oth. On this side Jordan. The Hebrew word signifieth both the one and the other. Oth. About the Jordan. (Galilee of the Gentiles) so called, because those of Tyre, Zidon, and other heathen Nations bordered on it westward, and others eastward. Oth. Populous Galilee; which is the nether Galilee, lying by the Sea of Genezareth or of Tiberias, which was very populous, because it was exceeding fruitful, as appeareth, Deut.33.23. See of the nether and upper Galilee, 1 Kings 9.on vers.11. and Ezech.47.on vers.8.]