96 lines
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96 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Song of Songs';
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PriorBookURL = './Comm/jfb/Sgs/Sgs000.html';
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PriorChapter = 'Isaiah 7';
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PriorChapterURL = './Comm/jfb/Isa/Isa007.html';
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NextBook = 'Jeremiah';
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NextBookURL = './Comm/jfb/Jer/Jer000.html';
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NextChapter = 'Isaiah 9';
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Title = 'The Book of the Prophet Isaiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 8';
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Author = ' Jamieson, Fausset & Brown';
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authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
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<p align="center">Commentary by A. R. FAUSSET<br >CHAPTER 8
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<p id="Isa8_1"><a onclick="return mV('Isa',8,'1-');">Isa 8:1-9:7</a>.
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<p>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 <a onclick="return mV('Isa',8,4);">Isa 8:4</a>); implying that the interval till the accomplishment is shorter now than then. The tone of <a onclick="return mV('Isa',8,17,21,22);">Isa 8:17, 21-22</a>, expresses calamity more immediate and afflictive than <a onclick="return mV('Isa',7,4,15,22);">Isa 7:4, 15, 22</a>.
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<p><b>1. great</b>—suitable, for letters large enough to be read by all.
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<br><br><b>roll</b>—rather, <i>tablet</i> of wood, metal, or stone (<a onclick="return mV('Isa',30,8);">Isa 30:8</a>; <a onclick="return mV('Hab',2,2);">Hab 2:2</a>); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (<a onclick="return mV('Isa',19,7);">Isa 19:7</a>).
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<br><br><b>man's pen</b>—that is, in ordinary characters which the humblest can read (so <a onclick="return mV('Hab',2,2);">Hab 2:2</a>). <i>Hebrew, enosh</i> means a "common man," is contrasted with the <i>upper ranks</i> (<a onclick="return mV('Rev',21,17);">Rev 21:17</a>; <a onclick="return mV('Rom',3,5);">Rom 3:5</a>). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.
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<br><br><b>concerning</b>—the title and subject of the prophecy.
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<br><br><b>Maher-shalal-hash-baz</b>—"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].
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<p id="Isa8_2"><b>2. I took</b>—rather, "The Lord said to me, that I should take," etc. [MAURER].
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<br><br><b>Uriah</b>—an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a <i>prophecy after the event</i> (<a onclick="return mV('2Ki',16,10);">2Ki 16:10</a>). 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.
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<br><br><b>Zechariah</b>— (<a onclick="return mV('2Ch',29,13);">2Ch 29:13</a>).
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<p id="Isa8_3"><b>3. prophetess</b>—perhaps the same as the "virgin" (<a onclick="return mV('Isa',7,14);">Isa 7:14</a>), 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 (<a onclick="return mV('Isa',7,14);">Isa 7:14</a>), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months <i>before</i> the latter could cry, "Father" (<a onclick="return mV('Isa',8,4);">Isa 8:4</a>), we have about three years in all, agreeing with <a onclick="return mV('Isa',7,15,16);">Isa 7:15-16</a>.
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<p id="Isa8_4"><b>4. before,</b> etc.—within a year.
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<p id="Isa8_6"><b>6. waters of Shiloah...softly</b>—Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being <i>sent</i> through an aqueduct (<a onclick="return mV('Jhn',9,7);">Jhn 9:7</a>). 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 (<a onclick="return mV('Isa',8,7);">Isa 8:7</a>; <a onclick="return mV('Rev',17,15);">Rev 17:15</a>). "This people" refers both to <i>Israel,</i> which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to <i>Judah,</i> a party in which seems to have favored the pretentions of the son of Tabeal against David's line (<a onclick="return mV('Isa',7,6);">Isa 7:6</a>); also to <i>Judah's desire to seek an Assyrian alliance</i> is included in the censure (compare <a onclick="return mV('Isa',7,17);">Isa 7:17</a>). <a onclick="return mV('Isa',8,14);">Isa 8:14</a> shows that both nations are meant; both alike rejected the divine Shiloah. Not "<i>My</i> people," as elsewhere, when God expresses favor, but "this people" (<a onclick="return mV('Isa',6,9);">Isa 6:9</a>).
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<p id="Isa8_7"><b>7. therefore</b>—for the reason given in <a onclick="return mV('Isa',8,6);">Isa 8:6</a>, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (<a onclick="return mV('Isa',8,8);">Isa 8:8</a>).
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<br><br><b>the river</b>—Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare <a onclick="return mV('Isa',8,6);">Isa 8:6</a>; <a onclick="return mV('Isa',7,20);">Isa 7:20</a>).
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<br><br><b>all his glory</b>—Eastern kings travel with a gorgeous retinue.
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<br><br><b>channels</b>—natural and artificial in the level region, Mesopotamia.
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<p id="Isa8_8"><b>8. pass through</b>—The flood shall not stop at Syria and Samaria, but shall <i>penetrate into</i> Judea.
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<br><br><b>the neck</b>—When the waters reach to the neck, a man is near drowning; still the <i>head</i> 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 (<a onclick="return mV('Isa',30,28);">Isa 30:28</a>).
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<br><br><b>wings</b>—the extreme bands of the Assyrian armies, fulfilled (<a onclick="return mV('Isa',36,1);">Isa 36:1</a>; <a onclick="return mV('Isa',37,25);">37:25</a>).
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<br><br><b>thy land, O Immanuel</b>—Though temporarily applied to Isaiah's son, in the <i>full</i> sense this is applicable only to Messiah, that Judea is <i>His,</i> 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 (<a onclick="return mV('Act',1,6);">Act 1:6</a>); 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.
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<p id="Isa8_9"><b>9. Associate yourselves</b>—rather, "Raise tumults," or, Rage, that is, Do your worst [MAURER], referring perhaps to the attack of Rezin and Pekah on Jerusalem.
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<br><br><b>and...be broken in pieces</b>—rather, "yet ye shall be thrown into consternation." <i>Imperative</i> in the <i>Hebrew,</i> according to the idiom whereby the second of two imperatives implies the <i>future,</i> namely, the consequence of the action contained in the first (so <a onclick="return mV('Isa',6,9);">Isa 6:9</a>). The name "Immanuel" in <a onclick="return mV('Isa',8,8);">Isa 8:8</a> (compare <a onclick="return mV('Isa',8,10);">Isa 8:10</a>) suggests the thought of the ultimate safety of <i>Immanuel's land,</i> 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 (<a onclick="return mV('Isa',9,4, 6);">Isa 9:4, 6</a>).
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<br><br><b>give ear...far countries</b>—witness the discomfiture of Judah's enemies. The prophecy probably looks on <i>also</i> 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].
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<br><br><b>gird yourselves...gird yourselves</b>—The repetition expresses vehemently the <i>certainty</i> of their being <i>thrown into consternation</i> (not as <i>English Version,</i> "broken in pieces").
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<p id="Isa8_10"><b>10. the word</b>—of command, for the assault of Jerusalem.
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<br><br><b>God is with us</b>—"Immanuel" implies this (<a onclick="return mV('Num',14,9);">Num 14:9</a>; <a onclick="return mV('Psa',46,7);">Psa 46:7</a>).
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<p id="Isa8_11"><b>11. with a strong hand</b>—or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as <i>English Version,</i> "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (<a onclick="return mV('Jer',15,17);">Jer 15:17</a>; <a onclick="return mV('Eze',1,3);">Eze 1:3</a>; <a onclick="return mV('Eze',3,14,22);">3:14, 22</a>; <a onclick="return mV('Eze',37,1);">37:1</a>).
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<br><br><b>way of...people</b>—their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
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<p id="Isa8_12"><b>12-16.</b> The words of Jehovah.
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<br><br><b>confederacy</b>—rather, a conspiracy; an appropriate term for the <i>unnatural</i> combination of <i>Israel</i> with <i>Syrian</i> foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [MAURER].
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<br><br><b>to all...say</b>—rather, of all which this people calleth a conspiracy [G. V. SMITH].
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<br><br><b>their fear</b>—namely, object of fear: the hostile conspiracy.
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<br><br><b>be afraid</b>—rather [MAURER], "nor make others to be afraid."
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<p id="Isa8_13"><b>13. Sanctify</b>—<i>Honor</i> His <i>holy</i> name by regarding Him as your only hope of safety (<a onclick="return mV('Isa',29,23);">Isa 29:23</a>; <a onclick="return mV('Num',20,12);">Num 20:12</a>).
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<br><br><b>him...fear</b>—"fear" lest you provoke His wrath by your fear of man and distrust of Him.
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<p id="Isa8_14"><b>14. sanctuary</b>—inviolable asylum, like the altar of the temple (<a onclick="return mV('1Ki',1,50);">1Ki 1:50</a>; <a onclick="return mV('1Ki',2,28);">2:28</a>; <a onclick="return mV('Eze',11,16);">Eze 11:16</a>; compare <a onclick="return mV('Pro',18,10);">Pro 18:10</a>); namely, to those who fear and trust in Him.
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<br><br><b>but...offence</b>—that is a rock over which they should fall to their hurt; namely those who would not believe.
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<br><br><b>both...houses</b>—Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a <i>sanctuary</i> on belief, becomes a fatal <i>stumbling-block</i> through unbelief. Jesus Christ refers to this in <a onclick="return mV('Mat',21,44);">Mat 21:44</a>. (Compare <a onclick="return mV('Deu',32,4,4,15,18,30,31,37);">Deu 32:4, 15, 18, 30, 31, 37</a>; <a onclick="return mV('Dan',2,34);">Dan 2:34</a>; <a onclick="return mV('Rom',9,33);">Rom 9:33</a>; <a onclick="return mV('1Pe',2,8);">1Pe 2:8</a>).
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<br><br><b>gin</b>—trap, in which birds are unexpectedly caught (<a onclick="return mV('Luk',21,35);">Luk 21:35</a>; <a onclick="return mV('1Th',5,2);">1Th 5:2</a>). So at the destruction of Jerusalem under Titus.
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<p id="Isa8_15"><b>15. stumble...taken</b>—images from the means used in taking wild animals.
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<p id="Isa8_16"><b>16. Bind up...seal</b>—What Isaiah had before briefly noted by inscribing <i>Maher-shalal-hash-baz</i> in a <i>tablet,</i> fixed up in some public place, he afterwards wrote out more in detail in a <i>parchment roll</i> (<a onclick="return mV('Isa',30,8);">Isa 30:8</a>); this he is now to <i>seal up,</i> 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 <i>sealed</i> and <i>not understood</i> testimony (<a onclick="return mV('Isa',6,9,10);">Isa 6:9-10</a>), except in part among God's disciples," that is, those who "sanctify the Lord" by obedient trust (<a onclick="return mV('Psa',25,14);">Psa 25:14</a>). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare <a onclick="return mV('Dan',8,26);">Dan 8:26</a>; <a onclick="return mV('Dan',12,9);">12:9</a>). "The words are closed up and <i>sealed</i> till the time of the end"; but <a onclick="return mV('Rev',22,10);">Rev 22:10</a>, "<i>Seal</i> not the sayings of the prophecy...for the time is at hand" (compare <a onclick="return mV('Rev',5,1,5,9);">Rev 5:1, 5, 9</a>),
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<br><br><b>testimony</b>—attested by Uriah and Zechariah (<a onclick="return mV('Isa',8,2);">Isa 8:2</a>).
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<br><br><b>law</b>—the revelation just given, having the force of a law.
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<br><br><b>disciples</b>—not as MAURER, Uriah and Zechariah (compare <a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>; <a onclick="return mV('Jhn',15,15);">15:15</a>).
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<p id="Isa8_17"><b>17. I</b>—Whatever the rest of the nation may do, I will look to Jehovah alone.
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<br><br><b>that hideth...face</b>—<i>though</i> He seems now to <i>withdraw His countenance</i> from <i>Judah</i> (the then representative of "the house of Jacob"). Let us <i>wait</i> and trust in, though we cannot see, Him (<a onclick="return mV('Isa',50,10);">Isa 50:10</a>; <a onclick="return mV('Isa',54,8);">54:8</a>; <a onclick="return mV('Hab',2,3);">Hab 2:3</a>; <a onclick="return mV('Luk',2,25,38);">Luk 2:25, 38</a>).
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<p id="Isa8_18"><b>18. I and the children</b>—Isaiah means "salvation of Jehovah"; His children's names, also (<a onclick="return mV('Isa',7,3);">Isa 7:3</a>; <a onclick="return mV('Isa',7,14);">7:14</a>; <a onclick="return mV('Isa',8,3);">8:3</a>), were "signs" suggestive of the coming and final deliverance.
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<br><br><b>wonders</b>—that is symbols of the future (<a onclick="return mV('Isa',20,3);">Isa 20:3</a>; <a onclick="return mV('Zec',3,8);">Zec 3:8</a>). "Behold I...me" is quoted in <a onclick="return mV('Hbr',2,13);">Hbr 2:13</a> to prove <i>the manhood of the Messiah.</i> This is the <i>main</i> and <i>ultimate</i> fulfilment of the prophecy; its <i>temporary</i> meaning is applied to Ahaz' time. Isaiah typically, in <a onclick="return mV('Isa',8,17,18);">Isa 8:17-18</a>, personates Messiah, who is at once "Father" and "Son," <i>Isaiah</i> and <i>Immanuel,</i> "Child" and "Mighty God," and is therefore called here a "wonder," as in <a onclick="return mV('Isa',9,6);">Isa 9:6</a>, "Wonderful." Hence in <a onclick="return mV('Hbr',2,13);">Hbr 2:13</a>, believers are called His "children"; but in <a onclick="return mV('Isa',8,11,12);">Isa 8:11-12</a>, His "brethren." On "the Lord hath given me," see <a onclick="return mV('Jhn',6,37);">Jhn 6:37, 39</a>; <a onclick="return mV('Jhn',10,29);">10:29</a>; <a onclick="return mV('Jhn',17,12);">17:12</a>.
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<br><br><b>which dwelleth in...Zion</b>—and will therefore protect <i>Jerusalem.</i>
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<p id="Isa8_19"><b>19. Seek unto</b>—Consult in your national difficulties.
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<br><br><b>them...familiar spirits</b>—necromancers, spirit charmers. So Saul, when he had forsaken God (<a onclick="return mV('1Sa',28,7);">1Sa 28:7</a>, etc.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (<a onclick="return mV('2Ki',16,3,4,10);">2Ki 16:3-4, 10</a>). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare <a onclick="return mV('Lev',20,6);">Lev 20:6</a>, which forbids it, <a onclick="return mV('Isa',19,3);">Isa 19:3</a>).
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<br><br><b>wizards</b>—men claiming supernatural <i>knowledge;</i> from the <i>old</i> English, "<i>to wit,</i>" that is, know.
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<br><br><b>peep</b>—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 <i>Septuagint</i> renders the <i>Hebrew</i> for "necromancers" here "ventriloquists" (compare <a onclick="return mV('Isa',29,4);">Isa 29:4</a>).
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<br><br><b>mutter</b>—moan.
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<br><br><b>should not,</b> etc.—The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.
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<br><br><b>for the living,</b> etc.—"should one, <i>for the safety</i> of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "<i>In place of</i> (consulting) the living, should one consult the dead?"
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<p id="Isa8_20"><b>20. To the law,</b> etc.—the revelation of God by His prophet (<a onclick="return mV('Isa',8,16);">Isa 8:16</a>), to which he directs them to refer those who would advise necromancy.
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<br><br><b>if they speak not...it is because</b>—<i>English Version</i> understands "they" as the necromancers. But the <i>Hebrew</i> rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, <i>truly they shall</i> speak according to this word, <i>who</i> have no <i>morning light</i> (so the <i>Hebrew,</i> that is, prosperity after the night of sorrows) <i>dawning</i> 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," etc. <i>The law</i> perhaps includes here the <i>law of Moses,</i> which was the "Magna Charta" on which prophetism commented [KITTO].
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<p id="Isa8_21"><b>21, 22.</b> More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; <a onclick="return mV('Isa',8,20);">Isa 8:20</a> implies that <i>too late</i> they shall see how much better it would have been for them to have sought "to the law," etc. (<a onclick="return mV('Deu',32,31);">Deu 32:31</a>). 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 (<a onclick="return mV('Rev',16,11);">Rev 16:11</a>; compare <a onclick="return mV('Jer',18,12);">Jer 18:12</a>).
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<br><br><b>through it</b>—namely, the land.
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<br><br><b>hardly bestead</b>—oppressed with anxiety.
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<br><br><b>hungry</b>—a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; <i>then</i> there was <i>some</i> food, but <i>none now</i> (<a onclick="return mV('Isa',7,15,22);">Isa 7:15, 22</a>; <a onclick="return mV('Lev',26,'3-5', '14-16', 20);">Lev 26:3-5, 14-16, 20</a>).
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<br><br><b>their king...God</b>—Jehovah, King of the Jews (<a onclick="return mV('Psa',5,2);">Psa 5:2</a>; <a onclick="return mV('Psa',68,24);">68:24</a>;).
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<br><br><b>look upward...unto the earth</b>—Whether they look up to heaven, or down towards <i>the land of Judea,</i> nothing but despair shall present itself.
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<br><br><b>dimness of anguish</b>—darkness of distress (<a onclick="return mV('Pro',1,27);">Pro 1:27</a>).
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<br><br><b>driven to darkness</b>—rather, "<i>thick darkness</i>" (<a onclick="return mV('Jer',23,12);">Jer 23:12</a>). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.
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