7 therefore behold, the Lord will bring up upon them the waters of the river, strong and many, the king of Assyria and all his glory; and he shall mount up over all his channels, and go over all his banks:
Ha! a tumult of many peoples! they make a noise as the noise of the seas; -- and the rushing of nations! they rush as the rushing of mighty waters. The nations rush as the rushing of many waters; but he will rebuke them, and they shall flee far away, and shall be chased as the chaff of the mountains before the wind, and like a whirling [of dust] before the whirlwind:
And the Lord Jehovah of hosts is he that toucheth the land, and it melteth, and all that dwell therein shall mourn; and it shall wholly rise up like the Nile, and sink down as the river of Egypt.
In that day will the Lord, with a razor which is hired beyond the river, with the king of Assyria, shave the head and the hair of the feet, yea, the beard also will it take away.
Jehovah will bring upon thee, and upon thy people, and upon thy father's house, days which have not come since the day when Ephraim turned away from Judah -- [even] the king of Assyria.
And his sons shall be stirred up, and shall assemble a multitude of great forces; and one shall certainly come, and overflow, and pass through; and he shall return and carry the war even to his fortress.
And he says to me, The waters which thou sawest, where the harlot sits, are peoples and multitudes and nations and tongues.
And the serpent cast out of his mouth behind the woman water as a river, that he might make her be [as] one carried away by a river. And the earth helped the woman, and the earth opened its mouth and swallowed the river which the dragon cast out of his mouth.
He is like a man building a house, who dug and went deep, and laid a foundation on the rock; but a great rain coming, the stream broke upon that house, and could not shake it, for it had been founded on the rock.
But with an overrunning flood he will make a full end of the place thereof, and darkness shall pursue his enemies.
Jehovah will bring a nation against thee from afar, from the end of the earth, like as the eagle flieth, a nation whose tongue thou understandest not; a nation of fierce countenance, which regardeth not the person of the old, nor is kind to the young; and he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; for he shall not leave thee corn, new wine, or oil, offspring of thy kine, or increase of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and strong walls wherein thou trustedst come down, throughout all thy land; and he shall besiege thee in all thy gates in all thy land, which Jehovah thy God hath given thee.
And after the sixty-two weeks shall Messiah be cut off, and shall have nothing; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with an overflow, and unto the end, war, -- the desolations determined.
Behold, Assyria was a cedar in Lebanon, with fair branches and a shadowing shroud, and of a high stature: and his top was amidst the thick boughs. The waters made him great, the deep set him up on high; its streams ran round about his plantation, and it sent out its rivulets unto all the trees of the field. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long, because of great waters, when he shot forth. All the fowl of the heavens made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all the great nations. Thus was he fair in his greatness, in the length of his branches: because his root was by great waters. The cedars in the garden of God could not hide him; the cypresses were not like his boughs, and the plane-trees were not as his branches: no tree in the garden of God was like unto him in his beauty. I had made him fair by the multitude of his branches; and all the trees of Eden, that were in the garden of God, envied him. Therefore thus saith the Lord Jehovah: Because thou hast lifted up thyself in stature, ... and he hath set his top amidst the thick boughs, and his heart is lifted up in his height, I have given him into the hand of the mighty one of the nations; he shall surely deal with him: I have driven him out for his wickedness. And strangers, the terrible of the nations, have cut him off and have left him; upon the mountains and in all the valleys his branches are fallen, and his boughs are broken in all the watercourses of the land; and all the peoples of the earth are gone down from his shadow, and have left him. Upon his fallen [trunk] do all the fowl of the heavens dwell, and all the beasts of the field are upon his branches: to the end that none of all the trees by the waters exalt themselves in their stature, nor set their top amidst the thick boughs, and that none of them that drink water stand up in his height by himself; for they are all given over unto death in the lower parts of the earth, in the midst of the children of men, with them that go down to the pit. Thus saith the Lord Jehovah: In the day when he went down to Sheol, I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed; and I made Lebanon black for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to Sheol, with them that go down into the pit; and all the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the lower parts of the earth. They also went down into Sheol with him unto them that were slain with the sword, and [that were] his arm, that dwelt under his shadow in the midst of the nations. To whom art thou thus like in glory and in greatness among the trees of Eden? Yet shalt thou be brought down with the trees of Eden, unto the lower parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord Jehovah.
Who is this [that] riseth up as the Nile, whose waters toss themselves like the rivers? It is Egypt that riseth up as the Nile, and [his] waters toss themselves like the rivers; and he saith, I will rise up, I will cover the earth; I will destroy the city and the inhabitants thereof.
And they shall fear the name of Jehovah from the west, and from the rising of the sun, his glory. When the adversary shall come in like a flood, the Spirit of Jehovah will lift up a banner against him.
For he saith, Are not my princes all kings? Is not Calno as Karkemish? Is not Hamath as Arpad? Is not Samaria as Damascus? As my hand hath found the kingdoms of the idols, -- and their graven images exceeded those of Jerusalem and Samaria, -- shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her images? And it shall come to pass, when the Lord hath performed his whole work upon mount Zion and upon Jerusalem, I will punish the fruit of the stoutness of heart of the king of Assyria, and the glory of his high looks. For he saith, By the strength of my hand I have done [it], and by my wisdom, for I am intelligent; and I have removed the bounds of the peoples, and have robbed their treasures, and, like a valiant man, I have brought down them that sit [on thrones]; and my hand hath found as a nest the riches of the peoples, and as one gathereth forsaken eggs, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or chirped.
And it came to pass in the days of Ahaz, the son of Jotham, the son of Uzziah, king of Judah, [that] Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, came up to Jerusalem to make war against it, but they were not able to fight against it. And it was told the house of David saying, Syria is allied with Ephraim. Then his heart and the heart of his people shook, as the trees of the forest are shaken with the wind. And Jehovah said to Isaiah, Go out now to meet Ahaz, thou and thy son Shear-jashub, at the end of the aqueduct of the upper pool, on the highway of the fuller's field; and thou shalt say unto him, Take heed and be quiet; fear not, and let not thy heart faint before these two ends of smoking firebrands, because of the fierce anger of Rezin and Syria, and of the son of Remaliah. Inasmuch as Syria hath taken evil counsel against thee, Ephraim [also] and the son of Remaliah, saying, Let us go up against Judah, and harass it, and make a breach therein for us, and set up a king therein -- the son of Tabeal;
and the rest of the peoples whom the great and noble Osnappar brought over and settled in the cities of Samaria, and the rest [of the country] on this side the river, and so forth.
And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea the son of Elah, king of Israel, [that] Shalmaneser king of Assyria came up against Samaria and besieged it. And at the end of three years they took it; in the sixth year of Hezekiah, that is, the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria carried away Israel to Assyria, and settled them in Halah and by the Habor, the river of Gozan, and in the cities of the Medes; because they hearkened not to the voice of Jehovah their God, but transgressed his covenant, all that Moses the servant of Jehovah commanded; and they would not hear nor do it.
Against him came up Shalmaneser king of Assyria, and Hoshea became his servant, and tendered him presents. But the king of Assyria found conspiracy in Hoshea; for he had sent messengers to So king of Egypt, and sent up no present to the king of Assyria as [he had done] from year to year. And the king of Assyria shut him up and bound him in prison. And the king of Assyria overran the whole land, and went up against Samaria, and besieged it three years. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and by the Habor, the river of Gozan, and in the cities of the Medes.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 8
Commentary on Isaiah 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 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.