Isaiah 8
CHAPTER 8
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.Isaiah 9:1-7
CHAPTER 9
Isa 9:1-7. CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER.
1. Nevertheless, &c.—rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in Isa 8:9, 10, 17, 18. Do not despair, for, &c.
when at the first, &c.—rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, 2Ki 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Ph nician race (Jud 1:30; 1Ki 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (1Ki 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (2Ki 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mt 4:13, 15, 16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in De 33:18, 19; Ac 2:7; Ps 68:27, 28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Mt 9:13). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.2. the people—the whole nation, Judah and Israel.
shadow of death—the darkest misery of captivity.3. multiplied . . . nation—primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy—By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. HENGSTENBERG, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times—a land dark and thinly peopled—lit up by a sudden light—filled with new inhabitants—then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God. before thee—a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (De 12:7; 14:26). as men rejoice . . . divide . . . spoil—referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2Ki 16:8), and of Israel's ten tribes from the oppressor (2Ki 15:19), but of the Jewish Christian Church from its last great enemy.
hast—the past time for the future, in prophetic vision; it expresses the certainty of the event. yoke of his burden—the yoke with which he was burdened. staff of . . . shoulder—the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER]. day of Midian— (Jud 7:8-22). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (Isa 9:6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare Mic 5:2-5), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare 2Co 4:7, with Jud 7:22. As the "dividing of the spoil" (Isa 9:3) was followed by that which was "not joy," the making of the idolatrous ephod (Jud 8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (Re 20:3, 7-9), previous to Satan's last doom (Re 20:10).5. every battle, &c.—rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Isa 2:4; 11:6, 7; Ps 46:9; Eze 39:9; Mic 5:5, 10; Zec 9:9, 10). Compare Mal 4:1, as to the previous burning up of the wicked.
6. For—the ground of these great expectations,
unto us—for the benefit of the Jews first, and then the Gentiles (compare "unto you," Lu 2:11). son . . . given— (Ps 2:7). God's gratuitous gift, on which man had no claim (Joh 3:16; Ro 6:23). government . . . upon . . . shoulder—The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isa 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (Isa 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (Da 7:13, 14). name . . . called—His essential characteristics shall be. Wonderful—(See on Isa 8:18; Jud 13:18, Margin; 1Ti 3:16). Counsellor— (Ps 16:7; Ro 11:33, 34; 1Co 1:24; Col 2:3). mighty God— (Isa 10:21; Ps 24:8; Tit 2:13) HORSLEY translates: "God the mighty man." "Unto us . . . God" is equivalent to "Immanuel" (Isa 7:14). everlasting Father—This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (Joh 10:30; 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG]. Prince of Peace—(See on Isa 9:5; Ge 49:10; Shiloh, "The Tranquillizer"). Finally (Ho 2:18). Even already He is "our peace" (Lu 2:14; Eph 2:14).7. Of . . . increase . . . no end—His princely rule shall perpetually increase and be unlimited (Da 2:44).
throne of David— (1Ki 8:25; Ps 2:6; 132:11; Jer 3:17, 18 Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30). judgment . . . justice—It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Ps 45:6, 7), attainable only in and by Messiah. zeal, &c.—including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Isa 59:17; Ps 9:6-8).Isa 9:8-10:4. PROPHECY AS TO THE TEN TRIBES.
Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (2Ki 16:9); Isa 9:8-11, 17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Isa 9:12, 17, 21, and Isa 10:4).