Isaiah 8
PATThe prophet renews the promises made to Ahaz in the former chapter, which are to receive their utmost completion in the Messias; and he foretells the rejecting of the Jews for not believing on him. the Lord being upon the prophet. (See 2 Kings iii. 15’. Ezek. iii. 14. viii.l.) Accordingly here the words imply that the prophet felt an extraordinary impulse to deliver this message, as from God, containing a doctrine of great importance: (see ver. 13.) who likewise inspired him with courage and presence of mind to discharge his duty in this particular.
Isaiah 8:1
JJLOREOVER, the Lord said ttnto me, Take thee a great roll, and write in it with a man f s pen. When the prophets are commanded to write any thing, it signifies first the certainty of the thing spoken of, and then the importance of it, that the memory of it ought to bo transmitted to posterity. (See xxx, 8. Dan. x. 21. Habak. ii. 2.) The prophet is commanded to take a great roll, either be-? cause the words were to be writ in capital letters, that he that runs may read them; or else because it was to contain all that part of Isaiah’s prophecy which concerns this subject, comprehending the foregoing chapter and the following one. By a man’s pen, is meant such a pen, and such characters, as are in ordinary use among men. So the measure of a man, (Rev. xxi. 17.) is such as is commonly used among men., 3Q2 Microsoft® 4*i [chap. VIII. [Take thee a great roll.) Compare Zech. y. 1. and then see the note there.] Concerning Maher-shalal-hash-baz.] The word signifies to run swiftly to the spoil, and make haste to the prey; and denotes the. speedy destruction of the confederate kings of Samaria and Damascus. (See vcr. 4.)
Isaiah 8:2
And I took irnto me faithful witnesses to tecord. There were always witnesses to the matrimonial contract: (see Seldeu’s Uxor. Hebraica, lib. i. cap. 2.) the same custom is mentioned, Tobit vii. 14. (or the sixteenth verse, as it is reckoned in some editions) according to the Hebrew copy published by Fagius, which reads the verse thus, Then he called witnesses, and gave her in marriage in their presence, who signed and sealed the deed which contained the particulars of the dowry which she was to have. This circumstance signifies the prophet’s contracting himself to a woman, called the prophetess, ver. 3. For there is no necessity that the child here mentioned should be born of the same woman that was mother to Shearjashub, spoken of vii. 3. the contrary is rather here intimated; nor was it against the law of Moses for a. man to take another wife, though the former were supposed to be still living. Accordingly, Hosea is commanded to marry two different women, for a sign to the Jews; Hos. i. 2. iii. 2. a place which very mucli resembles this. (See the note upon the following verse.)
Isaiah 8:3
I went unto the prophetess. Or, I approached unto her, as the word is translated, Lev. xviii. 6. She might, perhaps, have the gift of prophecy, as several other women had: (see Judg. iv. 4. 2 Kings xxii. 14.) or she might be called so, as being the wife of a prophet. And she conceived, and bare a son.] This was Isaiah’s second son, that was given him for a sign of the times. (See ver. 18.) The prophets foretold things by. actions as well as by words: so Hosea was commanded to take a wife of whoredoms, and have children by her, (Hos. i. 2.) to signify the Jews going a whoring after other gods, and being thereupon rejected by the true God. But whether these and suchlike figurative representations were really performed, or not, is a great dispute among learned men; for the resolution of which question I shall refer the reader to the learned Dr. Pocock’s commentary upon the forementioned place of Hosea, where this question is largely handled.
Isaiah 8:4
For before the 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 king of Assyria. In the seventh chapter it was prophesied that the destruction of Samaria and Damascus should come to pass before the child there spoken of should come to years of discretion; (ver.lG.) which words were there explained of the elder son Shear-jashub: now the timo drew nearer, and it is here said that the event should be fulfilled before this younger child should be able to speak plain. (See the completion of this prophecy recorded, 2 Kings xv. 29. xvi. 9.) Ver. G. Forasmuch as this people refuse the waters of Shiloah which run softly, and rejoice in Rezin and Remaliah’s son.] It is probable many of the Jews might be secret friends to the two confederate kings, as thinking them an overmatch for the kingdom of Judah, and so were resolved to be of the strongest side. Shiloah was a small river that ran through Jerusalem: (see Nebcin, iii. 15. John ix. 7.) and denotes the small strength and forces of the king of Judah, that did bear.no greater a proportion to the power of the Assyrian monarch, than a small brook does to the mighty river Euphrates. Vcr. 7. Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory.] It is usual to resemble multitudes to great waters. (SeePsal. cxliv.7. Rev. xvii. 1.15.) Especially an army is fitly represented by the inundation of a rapid river, which carries all before it,‘and leaves the ground waste and deSolate: compare xvii. 12, 13. Dan. ix. 2G. xi. 10. 22. where the same expressions are to be found which arc used in this and the next verse.
Isaiah 8:8
He shall reach even to. the, 7ieck. The prophet persists in the same metaphor, the w r ords importing the danger which threatened the Jews by reason of this invasion, as a person is in great danger of being drowned when the water comes up to his neck. (See xxx. 28.) And the stretching out of his wings shall fill the breadth of thy land, O Immanuel] i. e. His army or his camp shall fill thy land, as the Septuagint very well express the sense. So the wing of abominations, as some render the original, Dan. ix. 27. is by many interpreters translated the abominable army; which translation is confirmed by the authority of St. Luke, xxi. 20. compared with Matt. xxiv. 15. I observed before, that the prophet never calls Immanuel his son; and here he speaks of him as a distinct person from both the children abovementioned, and in such a style as befits none but him that was to be in an eminent manner the son of.David, and king of Israel.
Isaiah 8:9
Associate yourselves, O ye people, and ye shall be broken in pieces. The prophet returns to the subject spoken of, ver. 6. and insults over the confederacy of Syria and Israel against Judah, foretelling them that all their united endeavours shall prove abortive, because, saith he, God is with us, the import of the word Immanuel. (See Matt. i. 23.) He will certainly make good his promises to the family of David, which -will be eminently fulfilled in raising up Christ to sit on his throne, whose kingdom shall have no end. Give ear, all ye of far countries.] This expression seems to favour that interpretation which expounds the foregoing words of the Assyrians and their associates: (see the note upon v. 2G.) t but the most distant times and countries may be fitly said to be concerned in the admonition here given; the import of which is, that God will preserve his church, and advance the kingdom of the Messias by such measures as he in his infinite wisdom shall think most proper, in spite of all the united endeavours of men to the contrary. This is a truth often insisted upon in the Scriptures, and is the subject of the second Psalm in particular. Gird yourselves.] See note on v. 27. And ye shall be broken in pieces.] Ye shall be discomfited, and all your designs blasted; (Compare Dan. viii. 25.)
Isaiah 8:10
Speak the word, and it shall not stand. Whatever decrees you resolve upon, whatever commands ye give out, in order to their being put in execution, shall come to nought.
Isaiah 8:11
For the Lord spake thus to me with a strong hand. The spirit of prophecy is expressed by the hand of
Isaiah 8:12
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy. Or rather, In all things wherein this people shall say, &?c. Many of the Jews were secret friends to Rezin and Pekah; and this circumstance much increased the fears of that invasion, because it was given out that they had a strong paTty among the people of Judea: so that it seemed impossible to contend against such an enemy. The prophet is commanded to arm those that heard him against these fears, and exhorts them not to join with the popular cry in this matter.
Isaiah 8:13
Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. Sanctify the Lord God in your hearts,as St. Peter expresseth the sense, IPet. iii. 15. God is the proper object of our fear,: (see Psal. Ixxvi. 7. Luke xii. 4, 5.) men ought therefore to possess their minds with an awful sense of his power, justice, and faithfulness, and this will preserve them steady in their trust and dependance upon him under the worst circumstances: this is a lesson of great importance, and necessary for our conduct at all times.
Isaiah 8:14
And he shall be for a sanctuary. L e. A refuge and protection. (See Ezek. vi. 1G.) The same thing is elsewhere expressed, by dwelling in the secret place of the Most High, (Psal. xci. 1.) and in his pavilion, or tabernacle, (Psal. xxvii. 5. xxxi. 20.) But for a stone of stumbling, and a rock of offence, to both the houses of Israel; for a gin. and for a snare to the inhabitants of Jerusalem.] God and his promises, which shall be men’s refuge and security, become the occasion of hurt and mischief to unbelievers. Their sins arc aggravated thereby, and their punishments increased. (See Matt. xxi. 44.) But this text hath a plain aspect upon Christ: (see Rom. ix. 33. 1 Pet. ii. 8.) the Immanuel, mentioned ver. 8. in whom all God’s promises are verified: (2 Cor. i. 20.) but yet the prophets have foretold concerning him, that he should be matter of offence to the Jews, and this their incredulity should in the end be the occasion of their ruin, and the taking away both their place and nation. The prophet expressly mentions both the houses of Israel, to shew the general rejection of the Jews under the gospel. This very expression is a demonstration that the prophet here enlarges his views beyond the subject of Rezin and Pekah’s association, which was the immediate occasion of this prophecy: for, under those circumstances, Israel and Judah were in two different interests, and the prophet exhorts the king and people of Judah to trust in God, who would be their defence against the designs of their brethren of the ten tribes; whereas, this verse speaks of them both as involved in the same sin and punishment. We may farther observe, that this text is directly spoken of God by the prophet, but applied to Christ and the apostles, in the ahovementioned places: (see the like instances in vi. 1. compared with John xii. 41. and xiv. 23. compared with Rom. xiv; 11.) a plain proof that Christ is God, and is described as such by the prophets.
Isaiah 8:16
Bind up the testimony, seal, the law among my disciples. To seal, signifies sometimes to secure or keep safe; in this sense it is joined with sewing up, John xiv. 17. the same with binding up here. But when the word is applied to a book, it signifies to ebneeal, or hide from common understandings. (See Isa. xxix. 11. Dan. xii. 4.) God here commands the prophet to deliver his promises, and the several declarations of his will, especially those concerning the Messias, to his faithful servants, to be kept safely Jby them, and laid up in their memories; and al-’ though at present they were as a book sealed up, and not easily understood; yet when the event answered the prediction, they would be a justification of God’s truth, and of those who depended upon his word; of which number the prophet professes himself to be one, in the following verse. The law and the testimony may signify, in general, any declaration of God’s will, so as to comprehend his promises as well as his precepts: thus the Hebrew word kbk (equivalent to torah, the word used here), which commonly signifies a law or statute, denotes God’s promise and decree, Psal.ii.6. cxi. 7. and cxix. 151. where David saith, All thy commandments are true, the context shews, that the word commandments is equivalent to promises: the word testimony is used in the same sense, Psal. xciii. 5.
Isaiah 8:17
And I will wait upon the Lord, that hides his face from the house of Jacob, and I will look for him. The prophet still persists in his resolution t9 depend upon God; though at present, saith he, he doth not give any visible tokens of his presence among us, yet I doubt not but in his due time ho will remember his promises, and not suffer any part of them to fail. God is said to hide his face, when he does not answer our prayers, or give any marks of his favour and assistance, (See Deut. xxxi. 27. Job xiii. 24. Psal. xliv. 24.)
Isaiah 8:18
Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts. These are the words of the prophet, as well as the verse foregoing, though speaking in the person of Christ, whom he here represents; (see Heb. ii. 13.) and the meaning of them is, that he and his children mentioned vii. 3. viii. 3. were remarkable for being visible pledges of God’s promises, and remembrancers of his veracity and the people’s duty. For vdiich reason as they were admired and respected by well-disposed persons; so they were made objects of scorn and derision to hypocrites and unbelievers. (Compare Deut. xxviii. 46. Psal. lxxi. 7. Zech. iii. 8. Ezek. xiv. 8. Luke ii. 34.) [The word mophthim, translated wonders, signifies more properly here types or figures: Shearjashub being a sign of a remnant’s returning from captivity, (vi. 13.) and Maher-shalal-hash-baz, a type or figure of the destruction of the kingdoms of Israel arid Syria; (viii. 1 — 4.) as a learned prelate hath observed in his Defence of Christianity from the ancient Prophecies, chap. iv. 12.]
Isaiah 8:19
And when they say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter. To peep signifies the same with the Latin pipire; (see x. 14.) i. e. to chirp or to whisper, and so it is translated, xxix. 4. By peeping and muttering are meant the answers of those who, pretending to familiar spirits, muttered or spoke imperfectly, as if their voice proceeded out of the caverns of the earth: (see xiv.