Isaiah 8:4-8 sits inside this longer paragraph.
3I went to the prophetess, and she conceived, and bore a son. Then Yahweh said to me, “Call his name ‘Maher Shalal Hash Baz.’ 4For before the child knows how to say, ‘My father,’ and, ‘My mother,’ the riches of Damascus and the plunder of Samaria will be carried away by the king of Assyria.”
5Yahweh spoke to me yet again, saying, 6“Because this people has refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; 7now therefore, behold, the Lord brings upon them the mighty flood waters of the River: the king of Assyria and all his glory. It will come up over all its channels, and go over all its banks. 8It will sweep onward into Judah. It will overflow and pass through. It will reach even to the neck. The stretching out of its wings will fill the width of your land, Immanuel. 9Make an uproar, you peoples, and be broken in pieces! Listen, all you from far countries: dress for battle, and be shattered! Dress for battle, and be shattered! 10Take counsel together, and it will be brought to nothing; speak the word, and it will not stand, for God is with us.” 11For Yahweh spoke this to me with a strong hand, and instructed me not to walk in the way of this people, saying, 12“Don’t say, ‘A conspiracy!’ concerning all about which this people say, ‘A conspiracy!’ neither fear their threats, nor be terrorized. 13Yahweh of Armies is who you must respect as holy. He is the one you must fear. He is the one you must dread. 14He will be a sanctuary, but for both houses of Israel, he will be a stumbling stone and a rock that makes them fall. For the people of Jerusalem, he will be a trap and a snare. 15Many will stumble over it, fall, be broken, be snared, and be captured.”
Geneva Bible translators 1599 · Public Domain On vv4, 6, 7, 8 That is, the army of Assyria.
That is, the army of Assyria.
Before any child be able to speak.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–8 Isa 8:4 For before the child shall have knowledge…
Isa 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.
Ver. 4. For before the child, &c.] That is, within a year or two; for it was an extraordinary thing that is reported of Maximilian the Emperor, that he was eight years old at least ere he spake anything, but afterwards he became a fluent and elegant speaker.
Read full note →
The riches of Damascus.] Riches do many times change their masters, and kingdoms are oft turned upside down, when they fall to persecuting the people of God especially, as did these Syrians and Israelites.
Before the king of Assyria.] Spoils taken from the enemy were and are usually carried in triumph before the conqueror.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 6, 7, 8 To cry, My father, and my mother; to speak,…
To cry, My father, and my mother; to speak, and to know his parents; which is within the space of two years. And this agrees with the other prophecy, Isa 7:16,
Before the child shall know to refuse the evil, and choose the good, which requires a longer time than to distinguish his parents from strangers; which suits well to Shear-jashub, who, being born some years before this, was capable of that further degree of knowledge as soon as this was capable of the lower degree.
Read full note →
The riches of Damascus and the spoil of Samaria shall be taken away; the kingdoms of Syria and Israel, here signified by their two capital cities, shall be stripped of their wealth and power, as they were by Tiglath-pileser, within the time here limited, 2Ki 15:29.
Before the king of Assyria; in his presence, and by himself and his forces; for in Scripture use that is said to be before a man, which is in or is put into a man’s power, as Gen 13:9; 20:15, &c.; and men are said to be smitten before their enemies, when they are smitten by them, as Num 14:42; Deu 1:42; Jdg 20:39, and oft elsewhere. Others refer this phrase to the ancient custom of conquerors, of sending or carrying their spoils before them into their own country.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–8 For before the child shall have knowledge to cry,…
For before the child shall have knowledge to cry, my father, and my mother,.... Which are commonly the first words children learn to say; and so it signifies that what follows should happen in a year or two; as it did:
the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria; or, "he shall take away the riches" (q), &c.; not the child, unless he is considered as the sign of taking them away; but the soldier, put for the whole Assyrian army, which carried off the riches and spoil of these places, in the presence, and by the order, of the king of Assyria; the first of these, namely, Damascus, the metropolis of Syria, with its riches, wealth, and army, were taken and carried away by Tilgathpilneser, king of Assyria, within the time here mentioned, Kg2 16:9 but the latter, Samaria, the metropolis of the kingdom of Israel, was not taken and spoiled until the sixth year of Hezekiah, and ninth of Hoshea, Kg2 17:6 but because the prophecy began to be fulfilled, and was fulfilled in part, within the time mentioned, the whole is attributed to it; though it should be observed, that before this, after Pekah the son of Remaliah was slain, and Hoshea reigned in his stead, the king of Assyria came up against him, and Hoshea became his servant, and gave him presents; which may be called the spoil of Samaria, Kg2 17:3.
Read full note →
(q) "asportabit, opulentiam----servus regis Assyriae", Junius & Tremellius "auferet opes----is qui stet coram facie regis Assyriae", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 6, 7, 8 To cry - To speak and to know his…
To cry - To speak and to know his parents; which is within the space of two years. And his agrees with the other prophecy, chap. vii, 16. Before the child shall know to refuse the evil and chuse the good, which requires a longer time than to distinguish his parents, and suits well to Shear-Jashub, who, being born some years before, was capable of that farther degree of knowledge, as soon as this was capable of the lower degree. Before - In his presence, and by himself and his forces.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6, 8 Verse 4. For before the child] For my father…
Verse 4. For before the child] For my father and my mother, one MS. and the Vulgate have his father and his mother. The prophecy was accordingly accomplished within three years; when Tiglath-pileser, king of Assyria, went up against Damascus and took it, and carried the people of it captive to Kir, and slew Rezin, and also took the Reubenites and the Gadites, and the half-tribe of Manasseh, and carried them captive to Assyria, 2Kg 15:29; 2Kg 16:9; 1Ch 5:26.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4–7 Isa 8:4. Before the child shall have knowledge to…
Isa 8:4. Before the child shall have knowledge to cry, My father, &c. — To speak and know his parents; which is within the space of two years. And this agrees with the other prophecy, Isa 7:16. For it requires a longer time for a child to know to refuse the evil, and choose the good, than to distinguish his parents from strangers; and Shear-jashub, being born some years before this child, was capable of that higher degree of knowledge as soon as this was capable of the lower degree. The riches of Damascus, &c., shall be taken away — The kingdoms of Syria and Israel, here signified by their two capital cities, shall be stripped of their wealth and power, as they were by Tiglath-pileser, within the time here limited, 2Ki 15:29.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4, 6, 7, 8 For before ... - This must have occurred in…
For before ... - This must have occurred in a short time - probably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here predicted occurred in less than three years from the time when the prophecy was spoken; see the notes at Isa 7:16.
Before the king of Assyria - By the king, or by his conquests. By the spoil of Samaria here, is to be understood, not the plunder which should be carried away from the city, but from the kingdom of Samaria. In other places, the land is called by the name of the capital; compare 2Ki 17:26; 2Ki 23:19; Jer 31:5. The city of Samaria was not plundered until eighteen years after the time mentioned here by the prophet; Isa 8:5-6. These verses introduce again what was predicted in Isa 7:17, following, respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and the consequences are foretold.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 6, 7, 8 Assyrians. Theglathphalassar, the next year, took the Damascenes to…
Assyrians. Theglathphalassar, the next year, took the Damascenes to Kir, and Nephthali, Reuben, Gad, and Manasses into captivity. Yet the kingdom continued some time longer. Never was prediction more explicit. Can the pagans produce any thing similar?
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v5
II.—THE SUPPLEMENTS
1. THOSE THAT DESPISE SHILOAH SHALL BE PUNISHED BY THE WATERS OF THE EUPHRATES
Read full note →
Isa_8:5-8
5 THE LORD spake also unto me again, saying,
6 For as much as this people refuseth
The waters of Shiloah that go softy,
And rejoice in Rezin and Remaliah’s son;
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; And he shall come up over all his channels,
And go over all his banks;
8 And he shall pass through Judah; he shall overflow and go over,
He shall reach even to the neck;
And d the stretching out of his wings shall fill
The breadth of thy land, O Immanuel.
TEXTUAL AND GRAMMATICAL
On Isa_9:6. ויסף דבר comp. at Isa_7:10.—לְאַט is compounded of אַט (1Ki_21:27) lenitas and the prefix. The prefix is used like in לָרֹב ,לָבֶטַח (EWALD, § 217 d); comp. Gen_33:14; 2Sa_18:5; Job_15:11.—Corrections of the reading like מְסוֹס (MEIER = “fainting away before Rezin,” Isa_10:18) and וּמָשׁוֹשׁ (“and blind groping seized,” BOETTCHER Aehrenl. p. 30, comp. Job_5:14 are unnecessary. Isaiah often uses the verb שׂוּשׂ (Isa_35:1; Isa_61:10; Isa_62:5; Isa_64:4; Isa_65:18 sq; Isa_66:10; Isa_66:14) and the substantive שָׂשׂוֹז (Isa_12:3; Isa_22:13; Isa_35:10; Isa_51:3; Isa_51:11; Isa_61:3) and מָשׂוֹשׂ (Isa_24:8; Isa_24:11; Isa_32:13 sq.; Isa_60:15; Isa_62:5; Isa_65:18; Isa_66:10). Here מָשׂוֹשׂ seems chosen for the sake of a paranomasia with מָאַם. The following אֵת cannot be the sign of the accusative, because the subject of joy is never so designated. It resembles the proposition like Isa_66:10 (שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ). Joy with Rezin and Pekah is the rejoicing that is felt in communion, in connection with these rulers. Moreover the substantive משׂוֹשׂ is dependent on יַעַו, which accordingly governs two clauses, a verbal and a nominal clause. Thus, too, DRECHSLER. There is then no need for regarding מְשׂוֹשׂ as the status absol. according to EWALD, § 351, 6. According to a usage especially common with Isaiah, the status constr. stands before the preposition.
On Isa_9:7. עצום ורב combined like Exo_1:9; Deu_7:1; Deu_9:14; Deu_26:5; Joe_2:2; Joe_2:5; Mic_4:3; Zec_8:22; עצום signifying rather the intensive, רב the extensive greatness.—כָּבוֹד here involves the secondary notion of “might,” as elsewhere that of riches (Isa_10:3; Isa_61:6; Isa_66:12, the last citation seeming to stand in intentional contrast with our passage. Comp. the Latin opes). KNOBEL regards את־מלד to בבודו as a gloss, because “good poets do not add explanatory notes to their metaphors.” As if Isaiah were only a poet, and had not, too, a very practical interest! Comp. Isa_7:17; Isa_7:20.—אָפִיק (not again in Isaiah) is the bed of a torrens, synonymous with נַחַל (Josh. 1:20; 4:18); גדות, plur. tantum, in Isa only here; besides Joel 3:15; 4:18; 1Ch_12:15 K’ri (beside K’thib גִּדְיוֹת), is from גָּדָה, kindred to גָּדַד incidit, secuit, is “the indentation, the shore-line, the shore.”
On Isa_9:8. חָלַף (comp. on Isa_2:18) is originally “to change” thence transire (to change place, whence “to change” in hunters’ language said of wild game). Comp. Isa_21:1; Isa_24:5. שׁטף means the spreading out, עבר the pressing forward (both notions joined as in Isa_28:15; Isa_28:18), עד־צואר יגיע the height of the water.—מֻטּוֹת from נָטָה “to spread out,” are the out-spreadings, expansiones; ἅπ. λεγ.—The sing. והיה is in consequence of the verb coming first.—מְלֹא is to be construed in an active sense (comp. Isa_6:3; Isa_31:4; Isa_34:1; Isa_42:10). רחב not again in Isaiah.
EXEGETICAL AND CRITICAL
1. This section has the external mark of a supplement in the transition formula “the LORD spake also again,” which occurs again only Isa_7:10, and which here as well as there intimates that an interval occurred between these words and what goes before. But the contents, too, show that we have no immediate and necessary amplification of the foregoing words and deeds before us. Nothing more is said of the son of the Prophet. Rather the language turns suddenly against the Ephraimites who contemned the quiet fountain of Shiloah, i. e. David’s kingdom, and rejoiced in communion with Rezin and the son of Remaliah (Isa_9:6). Therefore the floods of the Euphrates, which the Prophet himself explains as meaning the king of Assyria, shall overflow Ephraim (Isa_9:7), but of course Judah also, the land of Immanuel (Isa_9:8). The mention of Rezin and Pekah, the calling Judah land of Immanuel, and the threatening of overflow by Assyria, prove that these words belong to the same period as the preceding chief prophecies. And as the expression “Immanuel” presupposes the transactions narrated Isa_7:10, the insertion of this section at this place is completely explained.
2. The Lord——Remaliah’s son.
Isa_9:5-6. Most authorities agree that the fountain of Shiloah or Siloam is on the south side of Jerusalem; vid.ROBINSON’SPalestine, Vol. I. p. 501–505. The name (written שִׁלֹּחַ ,שִׁלֹחַ and שִׁילֹחַ) means emissio, or emissus (comp. הִמְשַׁלֵּח מַעְיָנִים, “He sendeth the springs,” Psa_104:10; hence ἀπεσταλμένος “sent” Joh_9:7; comp. EWALD § 156 a). It occurs only here, Joh_9:7 and Luk_13:4, in which last place is told of the tower of Siloam (so LXX and New Testament, AQU. and SYMM., THEOD. spell the name Σιλωά: VULG.:Siloe). Yet the name שֶׁלַה which the בְּרֵבַת השֶּׁלַח “pool of Siloah,” Neh_3:15, bears is very probably identical with our Shiloah. The descent between the fountain of Mary above and the fountain of Siloam is very little, therefore the flow is very gentle and soft.
The weak brooklet, welling up at the foot of Moriah and Zion, represents the unobservable nature of the kingdom of God in the period of its earthly humility. It recalls the form of a servant which the Lord assumed, and the “I am meek and lowly in heart” (Mat_11:29). This feature is prominent in all the stages of the history of salvation. Outwardly Israel was the least of all nations (Deu_7:7); Bethlehem was the least of the cities of Judah (Mic_5:1); David was the youngest among his brothers, and his father supposed he must be of no account at the election of a king (1Sa_16:11 sqq.). So, too, at the time of our present history, the kingdom of David was very small and weak amid the world-powers. If now and then it arose to greater power, that makes but one resemblance more to the intermittent fountain of Shiloah.
And rejoice,etc. The passage is easily explained if one only notices that the Prophet does not till Isa_9:8 represent the swelling stream as overflowing also the territory of Judah. Then “upon them” Isa_9:7 means those whom the Assyrian stream, that comes in from the north, overflows first. That is evidently the Ephraimites. Therefore by the people Isa_9:6, to whom “upon them” refers back, must, at least primarily, be understood the nation of the Ten Tribes. The nation Israel, then, i. e. Ephraim looks down contemptuously on the kingdom of Judah as on a weak flowing brooklet, and meanwhile with proud self-complacency rejoices in its own king and in the alliance with the Syrian king that added to his strength. This haughtiness shall not escape the avenging Nemesis. From the Euphrates shall mighty floods of water overflow first Ephraim and then Judah. [“To understand this it is necessary to remark that the Euphrates annually overflows its banks.”—BARNES]. That by this is meant the king of Assyria with all his glorious army, Isaiah himself proceeds to explain. It is a proof that the Prophet before this had the territory of Israel in mind, that here he makes so prominent the trespassing of the waters into Judah’s territory, the spreading beyond its borders. In Isa_9:8 b, the Prophet by a glorious figure compares the volumes of water to a bird spreading out its wings, to which he is evidently moved by the fact that the floods of water mean army hordes. Accordingly he designates the wings of the army as the wings of the extended flood. Because the space covered by the expanded wings coincides with the breadth of the land, so it may be said that the stretching out of the wings is at the same time the filling up of the land. It is very significant that the Prophet closes his address so emphatically with the word “Immanuel.” He signifies thus that the land is Immanuel’s, and that consequently the violence is done to Immanuel. It is plain that Immanuel is written as a proper name, from the suffix in ארצך. Yet most editions separate the words, and several versions too, as LXX. and ARAM., translate accordingly. The occasion for this is the, of course, correct notion that in the word there is an intimation of comfort that is to be the stay of Israel in that great tribulation. But evidently the Prophet has immediately in mind a person, whom he addresses. He turns to Him who is predicted in the birth of that child Isa_7:14. Although He is a person of the future, still the Prophet knows Him as one already present. How else could he turn to Him with this lamentation? Herein, then, lies a preparation for what the Prophet says of the promised one in the predicates of Isa_9:5 (6).
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 6, 7, 8 before, &c.--within a year.
before, &c.--within a year.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6, 7, 8 4. Before this it was known the inscription meant…
4. Before this it was known the inscription meant “plunder and spoils;” but which the plundered party was to be was not known.
Shall have knowledge to cry — Shall know how to speak the name My father. The date of the prophecy’s fulfilment is determined by the infant’s growth, about two years from its birth. And now who the vanquished party are becomes known. The Assyrian power, hired by Ahaz, will pillage Damascus, and spoil Samaria before the boy-child shall know how to lisp “My father,” etc.
Read full note →
Denunciation of the foreign parties in Judah, and assertion for Jehovah and his adherents, Isa_8:5-22.
The prophet denounces the despisers of Siloah, the emblem of the mild Davidic kingdom, and threatens that they shall be overwhelmed with the Euphrates, the emblem of the terrible Assyrian empire, 5-8. He bids the enemies of Jehovah defiance, 8-10; calls upon the people to reject their clamors, and to turn to the law and to the Jehovistic signs presented in himself and family, 11-18. He denounces the deserters from God’s law who resort to sorcerers for guidance.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–8 4. The period here indicated, about a year, is…
4. The period here indicated, about a year, is of course shorter than in ch. Isa_7:16, the date of the prediction being about a year later.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 6, 7, 8 (4) For before the child shall have knowledge to…
(4) For before the child shall have knowledge to cry . . .—Here then was another sign like that of Isa_7:14-16. The two witnesses of Isa_8:2 were probably summoned to the circumcision and naming of the child, and the mysterious name at which all Jerusalem had gazed with wonder was given to the new-born infant. The prediction is even more definite than before. Before the first cries of childhood (Heb. Abi, Ami) should be uttered, i.e., within a year of its birth, the spoils of the two capitals of the kings of the confederate armies should be carried to the king of Assyria. The conclusion of the period thus defined would coincide more or less closely with the longer period assigned at an earlier date (Isa_7:16). Historically the trans-Jordanic region and Damascus fell before Tiglath-pilneser; Samaria, besieged by Salmaneser, before his successor Sargon (2Ki_15:29; 2Ki_16:9; 2Ki_17:6).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–8 My father... my mother. "Abi," "Immi," would have been…
My father... my mother. "Abi," "Immi," would have been among the first utterances of childhood simple sounds, combinations of primary vowels with labials, corresponding in easiness of utterance to "Pappy," "Mammy," rather than to the expressions of the text. A child commonly utters such sounds when it is about a year old. The riches of Damascus. The position of Damascus lay in the direct path of the main trade that was carried on between the West and East, which was conducted by the merchants of Tyro chiefly, and passed from the Syrian coast by way of Damascus and Tadmor to Nineveh and Babylon. This commerce greatly enriched the cities lying upon its route. "Damascus," says Ezekiel, addressing Tyre, "was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white. (Eze_27:18) The "palaces of Benhadad" seem to have been noted for their magnificence. (Jer_49:27 Amo_1:4) The spoil of Samaria shall be taken away before the King of Assyria. Scripture does not record the fulfillment of this prophecy, which makes the same Assyrian king carry off the spoil of Samaria and the spoil of Damascus, fixing also the time of the carrying off as within a few years of the time when the prophecy was given. But the inscriptions of Tiglath-Pileser himself supply the deficiency. They state that this monarch "sent the population, the goods of the people of Beth-Omri, and their furniture to the land of Assyria;" after which he "appointed Husih (Hoshea) to the dominion ever them," and fixed their annual tribute at two talents of gold and a thousand talents of silver (see "Records of the Past," vol. 5. p. 52).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v5 This people refuseth the waters of Shiloah that go…
Isa_8:5-8
This people refuseth the waters of Shiloah that go softly
Read full note →
Consolation amidst predictions of judgment
Isaiah does not find himself surrounded merely by the very wide circle of an incorrigible people ripe for judgment.
He does not stand alone, but is surrounded by a small band of believing disciples who need consolation and are worthy of it. It is to these that the promising other side of the prophecy of Immanuel belongs. Maher-shalal cannot comfort or console them; for they know that when Assyria has done with Damascus and Samaria the troubles of Judah are not over, but are only really about to begin. The prophecy of Immanuel is destined to be the stronghold of the believers in the terrible judgment time of the worldly power which was then commencing; and to turn into the light and unfold the consolation it contained for the believers, is the purpose of the discourses which now follow (Isa_8:5-12). (F. Delitzsch.)
Judgment and salvation
1. Vision of a terrible devastation of the country, north and south, by the Assyrian.
2. The salvation and Saviour that rise to view behind the desolation Isa_9:1-7). (A. B. Davidson, LL. D.)
The waters of Shiloah
The waters of Shiloah took their rise on Mount Moriah, the hill of the Lord, the hill on which the temple was built. Indeed, the spring is said to have risen within the very precincts of the temple, and to have supplied its courts and cisterns with the abundant water required for its innumerable washings and sacrifices. From the summit of the hill it now flows gently to its base, not along any external channel however, but through a secret tunnel which it seems to have worn for itself through the solid rock. Its waters, therefore, flow underground, running fax before they meet the light of day. And, when they re-emerge, they rise and flow without noise or turbulence. They form no brawling torrent, no swift and angry stream, sweeping away its banks and carrying havoc before it. Softly and gently they rise and fill the pool. Softly and gently they overflow into a placid stream, a stream that does not fail even in times of drought; a stream that quickens all it touches into life, and reveals its presence only by the beauty and fertility which mark its course. This is no imaginary description adapted to the requirements of the passage before us, but a description given by a traveller who stood on its margin and tracked its course only a few years since. And yet how admirably it illustrates the prophets words--The waters of Shiloah that go softly; or, as the Hebrew word also means, secretly. They do go both secretly and softly. They flow unseen for a while; and when they emerge from their rocky tunnel, they do not rush and fret and whiten in their course as most hill streams do, but lapse gently on, carrying with them a belt of verdure to the very margin of the Dead Sea. The words of Isaiah describe the waters of Shiloah as they remain to this day. (S. Cox, D. D.)
Shiloah and the Euphrates, or mercy and judgment
The history of the Jewish nation mirrors the life of the individual man.
I. THAT THE MERCIES OF OUR PRESENT LIFE FLOW SOFTLY BY AS A GENTLE STREAM.
1. They flow vivifyingly. The waters of Shiloah were the life of Jerusalem. The stream of mercy here is our life.
2. They flow constantly. The streams of Shiloah are flowing now. The stream of mercy is constantly rolling by us from infancy to our mortal gasp.
3. They flow softly. It rolls by us almost unheard.
II. THAT THE ABUSE OF THIS STREAM OF MIRACLES IS AN IMMENSE CRIME. The text teaches that the crime of the Jew in relation to his privileges was two fold:
1. Rejection. They refused the waters of Shiloah, which means, they refused to avail themselves of those means of national improvement and defence which the munificent reign of Jehovah under which they lived afforded. They refused to trust Him in their dangers.
2. Presumption. These people rejoiced in Rezin and Remaliahs son. Their minds ever occupied by the failures and successes of wicked men, their hope of safety rested on the confidence they had in mere worldly alliances; they trusted in an arm of flesh. We abuse Gods mercy when we allow it not to inspire us with unshaken confidence in His protecting love and power.
III. THAT THIS CRIME WILL BRING ON THE TUMULTUOUS RIVER OF RETRIBUTION. Behold, the Lord bringeth up upon them the waters of the river, strong and many, etc.
1. The abuse of mercy leads to retributive misery.
2. The streams of retributive misery stand in awful contrast with them of mercy. (Homilist.)
Shiloah a type of Gospel grace
There are more reasons than one why Siloam, rather than the other waters of Jerusalem, is selected by the prophet as a type of Gospel influences and Gospel grace. It filtered clear from the temple rock,--emblem of grace in its source,--and for a time ran its unseen course underground,--emblem of grace in its secrecy. Then it sparkled out and along a broad band of silver, till it reached the gardens and the vineyards, beyond, where it divided into a hundred tiny courses that covered the sward with their shining network, and filled the air with their gentle music,--emblem of grace in its power to refresh and fertilise. Add to this the fact that Siloam played a part in Jewish religion, and entered once and again into Jewish story. It was there that the temple vessels were cleansed. There, once a year, at the Feast of Tabernacles, the priests went in solemn procession, and fetched water in golden goblets, to pour as an offering to the Lord. There, in later times, dwelt virtue to heal. It was by the brink of Siloam that the impotent man lay till He of whom Siloam testified wrought the cure he had waited so long for in vain. It was in the waters of Siloam that the blind man washed and received his sight. And it was close to Siloam that our Saviour most probably stood, when He spoke of a better store than gushed from its mossy fountain, or rippled in its pebbly bed, and uttered that greatest of all Gospel invitations, If any man thirst, let him come unto Me, and drink. The figure is fruitful in striking analogies, suggesting, much as to the nature and progress of Christs kingdom of grace beyond the main fact of its gentleness. The Gospel of Christ as a matter that comes not by observation,--the prime and outstanding illustration of that gentleness of God which makes great,--an agency which pursues its peaceful process and accomplishes itspeaceful results, not by might nor by power, but by Gods own Spirit whose operations are generally noiseless and often unseen,--is the subject before us.
1. When we speak of the gentleness of the Gospel, it is not denied that there may be a great deal of stir in the means and the circumstances that precede and prepare for the Gospel. That, however, does not interfere with the truthfulness of the figure; the figure, on the contrary, suggests it. When you wish to dig a bed for a stream, and lead its waters through a region hitherto dry, you must be prepared for a certain disturbance. Rocks may have to be blasted, trees to be torn up, long accumulations to be removed, as rough places are made smooth and crooked places plain, and a channel prepared for the fertilising current. But the stream when it comes may flow softly all the same, gurgling gently past the seams, of the pickaxe and the stones that the powder has stained. The fact is, all Gods saving work is gentle. He may smite like the hammer, but He heals like the dew; His severities may crush, but it is the gentleness that comes after that makes great.
2. Nor, in speaking of the gentleness of the Gospel, do we forget that a great deal of stir may follow it. Most true it is that the Gospel fits a life for outward processes of activity, expenditures of effort and of energy, feats of work and of warfare, which may be far from being secret or noiseless. Just so with a stream. You may have the industry and stir of the mill on its banks, when the wheels whirl and the looms hum, as corn is bruised for mans food, or cloth is prepared for his raiment; and you may have at the same time the quiet of the stream that turns it, whose current flows softly, and whose ripple is all but unheard as it steals brimming through the lush, level meadows, or hides beneath the overarching elms. Yes, the outcome of the Gospel may mean stir. But the Gospel itself, the secret and spring of it, that is always as the waters of Shiloah that flow softly.
3. Nor, once more, when we speak of the gentleness and equality of the grace and influences of the Gospel, do we fail to remember that even the Gospel itself has its periods of quickening and enlargement. Every now and then the stream of its influences is more copious, and the evidence of its existence more visible and obtrusive. Again the figure fits in at this point,--for Siloam was intermittent. Every few hours or so the calmness of its surface was broken, the speed of its current was hastened, by a richer jet of water from its spring. But no perception of the good to be gained at such epochs is to blind our eyes to the fact that the blessing may exist, and exist to fertilise and enrich at other times, when the course of Gods dealings is more ordinary, and their effects more regular and unseen. After all, the waters of Shiloah flow softly, and, even when stillest and most secret, they are visible enough for thirsty souls to discover their existence, abundant enough for them to dip their pitchers, and drink. (W. A. Gray.)
The choices of life
Are we not all more or less in the position of the Jews whom Isaiah addresses, with perils surrounding us, and with the need of protection and assistance pressed home on us? Have we not all, too, an alternative of the same kind presented us,--between Gospel grace and Gospel influences on the one hand, and worldly advantages and alliances on the other,--between the waters of. Shiloah that go softly, whose very silence and secrecy may offend us, and the noisier rapids of earth, which attract, like the Euphrates in the prophets figure, only to disappoint or betray? Every mans life yields an opportunity for choosing, and every mans life is shaped and conditioned by the choice which he makes.
I. Let me exemplify the alternative before us by a reference to THE EXAMPLE WE FOLLOW. Our example has been given us. It is the example of one whose existence while here was a living embodiment of the figure of the text It ran its course through this earth of ours like the waters of Shiloah that go softly. The stream of Shiloah was a picture and a prophecy of Christ. The mystery lies wrapped in the very name, and John, the evangelist, who was ever quick in discerning such references, and ever ready in expressing them, intends the analogy to be marked when he says: The pool of Siloam, which is by interpretation, Sent. And was not the sending of Christ, to begin with, and His life all throughout, characterised by the aspect of the text! What of His youth? For thirty long years, His life ran its hidden course,--through a self-restraint that may well be called marvellous, making music and greenness, no doubt, in the mountain retreat where it flowed, but known nowhere besides; scarcely recognised, as it seems, even there. And when solitude and secrecy had accomplished their work, and His hour for disclosure had come, and the stream that had hitherto hid itself took its way through the glare of publicity, as He wrought and spoke among men, was it otherwise? Still, as before, His life, like the waters of Shiloah, flowed softly. Take His mien and bearing among men. Popularity did not elate Him; difficulty did not bewilder Him; insult did not ruffle Him. He was never unquiet; He never made haste; He was never surprised. Or take the nature of His kingdom and His sway. It was a powerful sway that He exercised even while on earth, but how was it manifested, and to what did it owe its might? No flaunt of banner nor beat of drum accompanied His progress. Victor and King though He was, He did not cry nor lift up His voice in the streets. A bruised reed He did not break; the smoking flax He did not quench. Whatever of tumult and confusion He experienced, it was in His circumstances and not in His life. Have you found your ideal of life in a picture of purity, of charity, of self-restraint and self-sacrifice such as this? If your hearts real creed is, Blessed are the rich, blessed are the joyful, blessed are the self-aggrandising, blessed are they of whom all men speak well,--your choice is the choice of the Jews; you have pitched by the rivers of Assyria, with their treacherous waves for protection, and their turbid stores for supply.
II. We pass from the examples men follow, to THE PRINCIPLES AND THE AGENCIES THEY RELY ON, and try to illustrate how the alternative holds there. And the choice is just as before, between such agencies as are unobtrusive and gracious, and those that are pretentious and human; between the aids of religion and the aids of the world. Most men have an eye to success; especially have the young; and how often do they, in the choice of the agencies they depend on and the means they adopt, choose wrong. The thought applies to communities and to Churches as well as to individuals.
III. Let us apply the principle of the text to THE MODES OF RELIGION WE ADOPT. There, too, there is the difference between what is unobtrusive on the one hand and what is ostentatious on the other; between what is satisfying and secure and what is disappointing and unsafe; between what is true and what is false. The waters of Shiloah that go softly; does not the phrase remind us--
1. Of the Gospels simplicity.
2. Of its secrecy and noiselessness?
Phases of religion may come and go, and those who imagine that religion is real only where its instrumentalities are special, and its outward manifestations demonstrative, may have their hopes dashed and their faith staggered, as they watch these manifestations disappear. But religion itself, the kingdom which cometh not by observation, may be pursuing its quiet course, and extending its beneficent influences notwithstanding, and that in ways and in quarters which are unseen and unguessed of now, but which the last great day will in due time declare. (W. A. Gray.)
By cool Siloams shady rill
Not only because of their usefulness had the waters of Shiloah endeared themselves to the heart of Israel. There were other and more hallowed associations which they suggested.
I. The waters of Shiloah represented to the Jew the idea of FATHERLAND. Both Israel and Judah were in danger of forgetting the true ideal of patriotism which David had fostered, and were fast degenerating into a spurious imitation of it, a mere feverish militarism. How are we to translate this message into the English of the twentieth century? Does it not mean that the springs of our national greatness are not the matters which bulk most largely in our newspapers, are not the doings of courts and kings, of diplomatists and statesmen, of generals and armies, though these have an influence on a nations destiny, and often one not to be despised? But far more important are the more unobtrusive factors of a nations greatness; its care for the moral nurture and intellectual equipment of its children, its fostering of the arts and sciences and industrial training, the quality of its manufactures and the honesty of its commerce, its care for the moral and material condition of the workmen who produce its wealth, the freedom of its subjects, the equity of its laws, the purity and loftiness of its literature, the respect for religion, for home, for marriage bonds,--these are the things that make a nation great, though they are as the waters of Shiloah that go softly little seen and regarded The penalty for refusing these softly flowing waters of Shiloah is obvious to Isaiahs mind. The instinct of the statesman in him, apart from any predictive faculty, would be quite sufficient to show him the inevitable end of such fatuity. The king of Assyria, at first invited to interfere in Judahs interest, would be sure finally to interfere in his own, and both Israel and Judah, weakened by mutual jealousy and strife, and by internal dissensions, would fall an easy prey. So do Gods retributive providences ever fall on the nation which forgets the true sources of its greatness, relies on the arm of flesh while inward corruption is working unheeded at its vitals, forsakes an enlightened patriotism which strives to be great for a spurious one which labours to appear so.
II. These waters of Shiloah suggested to the Jew, not only his Fatherland, but his RELIGION. It was a sacred stream, for it rose in a spur of Mount Zion, near the temple. And at the Feast of Tabernacles, on the last great day of the feast, a priest brought water from the Pool of Siloam in a golden vessel, and poured it on the altar amid the rejoicings of the people. It was on this annual occasion that the Immanuel prophesied by Isaiah stood and cried, If any man thirst, let him come unto Me and drink. Judah, in Isaiahs time, was fast deserting the religion so closely associated with this stream. Such apostasy from God brings its own retribution before long, whether on the nation or the individual that practises it. Some such loosening of moral fibre is often seen, not only in the man who loses his hold on religion itself, but who loses his loyalty to the Church which nurtured him.
III. The waters of Shiloah also represented to the Jew the sanctities of HOME, and the prophet here reproves him because he had rejected these sanctities and beauties of religious family life for polygamy and foul idolatry, which broke up the family, and embittered and destroyed its hallowed relationships. The word home is one in which we English have a special heritage. Be careful where you go outside the home for your enjoyments. Do not cast aside the healthful restraints of home, and reject those quiet waters, lest there rise upon you the waters of the river, strong and many, remorse and unavailing repentance, self-contempt, lost character, and a hopeless future. (C. A. Healing, B. A.)
Gods gentle care
The brook which flowed by the base of Mount Zion, and down by the side of the temple-covered Moriah, was an emblem of the help and defence which the God of Zion and of the temple supplied to His people in Jerusalem. And it was no angry or noisy torrent, but water that flowed softly. So for communities and individuals now who trust in Him, there is a quiet but most potent protection from the Lord. Let us show this in the case of an individual.
I. TROUBLE WITHOUT. Say that gloom or pain, or both together, fall upon you. Your heart, like that of the king and people referred to by the prophet Isaiah, is agitated as the trees of the wood are moved with the wind. You seek God in your affliction: you hearken to His prophets; you look to Him for deliverance. And from some unexpected quarter help arises. Your burden is lightened; your disaster is retrieved. Do not call it good fortune. You do well to seize what helps and remedies are brought within your reach; but give the glory to God. It is His secret will, His noiseless care that has been your true defence. You are not hurt because of the waters of Shiloah that go softly.
II. TROUBLE WITHIN. The spiritual life is invaded and endangered by unseen foes and spiritual wickednesses; and against such adversaries the appeal to God may still be made--Strive Thou, O Lord, with those that strive with me: fight Thou against them that fight against me. In such cases of spiritual temptation, God knows how to help. But do not look for any mere show of power. It is the enemy that comes in like a flood. Yet far greater than the power of the enemy is the power of Him who is to His people as cool Siloams shady rill. Fussy Christians are feeble. The calm and strong are they who trust God simply and fully, and are content with the waters that go softly. The Lord will beautify the meek with salvation. In new covenant faith and privilege we are come to Mount Zion, and to the city of the living God the heavenly Jerusalem. It becomes us to be calm, because that Living One is our defence. (D. Fraser, D. D.)
The Jewish temptation to a false trust
All the Hebrew prophets, and Isaiah among them, use the kingdoms of Syria and of Assyria as types of the great world power, of those external forces of every kind in which it is our constant temptation to trust rather than in the Maker of heaven and earth. To the Jewish people, dwelling in their scattered village communities, with their self-elected judges and leaders--to this people, who were held together by religious rather than by political ties, the vast organised despotisms beyond their borders were a strangely impressive and terrible spectacle. It is impossible to read the inspired prophecies and chronicles without perceiving that the national imagination was dominated, that it was now attracted and now daunted, by the immense power of these great instruments of conquest and oppression; without perceiving that in the minds both of prophets and of the people these despotisms came to stand for all the hostile and seductive forces of that world which is without God and even opposes itself against Him. (S. Cox, D. D.)
A virtual renunciation of the Consolation of Israel
In preferring the alliance of Syria and Assyria to the help of God, these men were virtually renouncing their special prerogative, the peculiar hope and consolation of Israel For just as those ancient despotisms were prophetic types of the forces of the outward world, so the son of Isaiah was a type of the true Immanuel, and the waters of Shiloah a type of the quickening and cleansing ministry of Him who was sent of God to take away the sin of the world. To refuse the waters of Shiloah for the sake of Rezin and Remaliahs son, to pay so little heed to the promises and significance of the birth of Immanuel, was virtually, therefore, to reject the God whom they professed to worship, and to renounce the hope to which they had been called. It was to prefer man to God. It was to be conformed to the world, and alienated from the Christ. (S. Cox, D. D.)
Choice and its consequences
If we refuse gracious ministries we must encounter judicial judgment. (J. Parker, D. D.)
Wise and unwise choices
Let us be vest pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. (M. Henry.)
Christ the true Shiloah
No sooner has St. John told us (Joh_9:1-41) that Jesus declared Himself to be sent of the Father, than he also tells us that Siloam means sent; the implication being that just as Christ was sent, so also the waters of Siloam were sent by God, and were His gift to the world. The commentators are agreed that the apostle adds this parenthesis in order to teach us that the cleansing, healing spring, which gave sight to the blind and kept the temple pure, was a symbol of the Messiah and of His cleansing and enlightening ministry. He tells us that Siloam meant sent of God in order that we may recognise in Christ the true Siloam - Him by whose virtue the sick are healed and the service of God is sanctified. So that, in fine, to refuse the waters of Shiloah that go softly, and to dread or to glory in Rezin and Remaliahs son, is, in the last resort, to put our trust in the forces of this visible and passing world, instead of trusting in Christ, the Sent One of God and the Saviour of the world. A very beautiful and suggestive meaning is thus reached. For the passage, so obscure at first, sets Christ before us--
I. AS THE SENT ONE OF GOD, the true Siloam. He is the Fountain of Life in the spiritual temple.
II. IN THE MIGHT OF HIS GENTLENESS. The waters of Shiloah go softly, secretly. In like manner, Jesus did not strive nor cry, nor make a home in the streets. His course through life, like that of the sacred hill stream, was to be traced by the blessings He shed around Him, the added life and fruitfulness He carried to prepared and fertile hearts, the new life and fruitfulness He carried to barren hearts.
III. AS REJECTED BY HIS OWN. They refused the waters of Shiloah--refused them precisely because they ran softly. Had Jesus come to reveal His power instead of to display His mercy, blazing fierce wrath upon His enemies and smiting hostile nations to the earth, the Jews would probably have received Him and rejoiced in Him. But He came not with observation. (S. Cox, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv5–6 Isa_8:5-8. Forasmuch as this people refuseth, &c.
THE STREAM REJECTED FOR THE RIVER
Isa_8:5-8. Forasmuch as this people refuseth, &c.
Read full note →
For “rejoice in Rezim and Remaliah’s son,” read “rejoice concerning Rezim and Remaliah’s son,” i.e., rejoice in the disaster which had befallen the allied powers who had inflicted such disasters upon Judah, and had threatened it with utter destruction.
We have here a prophecy given in symbols. One of them is explained by the prophet himself. He explains that by “the river” he means the King of Assyria. Commentators are generally of opinion that by “the waters of Shiloah” is meant the Davidic dynasty, which God, on certain conditions, had pledged Himself to maintain. But this put them to hard shifts to explain the rejoicing of the people. It is better to regard “the waters of Shiloah” as symbolical of the help which God offered His people. The contrast then becomes intelligible. Because that help was unseen—apprehensible only by faith—it seemed to the multitudes, when compared with that which the King of Assyria was visibly rendering them, in the overthrow of Syria and Israel, to be as little worthy of consideration as is the little stream of Shiloah [838] in comparison with that mighty river, the Euphrates [841] We have, then, here the case of men who are rejoicing in a success that is godless, that has been obtained by the rejection of God; and we are here told what the end of that success must be. Thus we find a theme that bears upon our life to-day.
[838] All accounts combine in asserting that the waters of the two pools of Siloam, as well as that of the many fountains of the “Mosque of Omar,” proceed from a spring or reservoir of water beneath the Temple vaults. There was no period of its history when such a provision would not have been important to the Temple for the ablutions of the Jewish, no less than of the Mussulman, worship; or to the city, which else was dry even to a proverb. It was the treasure of Jerusalem, its support through all its numerous sieges, the “fons perennis aquæ” of Tacitus, the source of Milton’s
[841] The Euphrates, i.e., the good and abounding river. The Euphrates is the largest, the longest, and by far the most important of the rivers of Western Asia. It rises from two chief sources in the Armenian mountains … they meet at Kebben-Maden, nearly in the long. 39° E. from Greenwich, having run respectively 400 and 270 miles. Here the stream formed by their combined waters is 120 yards wide, rapid, and very deep.… The entire course is calculated at 1780 miles, nearly 650 more than that of the Tigris, and only 200 short of that of the Indus; and of this distance more than two-thirds (1200 miles) is navigable for boats, and even, as the expedition of Colonel Chesney proved, for small steamers. The width of the river is greatest at the distance of 700 or 800 miles from its mouth, that is to say, from its junction with the Khabour to the village of Werai It there averages 400 yards.… The annual inundation of the Euphrates is caused by the melting of the snows in the Armenian highlands. It occurs in the month of May.… The Tigris scarcely ever overflows, but the Euphrates inundates large tracts on both sides its course from Hit downwards.—Rawlinson.
Considered in a commercial respect, as well as with regard to its uses in agriculture, the Euphrates manifestly stood in the same relation to Babylon and the surrounding region that the Nile did to Egypt; it was the source, to a large extent, of its prosperity, and the most important element of its greatness. It is in this relation that the symbolical use of the Euphrates in Scripture proceeds, and by keeping it in view the several passages will be found to admit of an easy explanation. Contributing so materially to the resources and wealth of Babylon, the river was naturally taken for an emblem or representative of the city itself, and of the empire of which it was the capital. In this respect a striking application is made of it by the prophet Isaiah (chap. Isa_8:5-8), where the little kingdom of Judah, with its circumscribed territory and its few earthly resources, on the one hand, is seen imaged in the tiny brooklet of Shiloah; while, on the other, the rising power of Babylon is spoken of under the emblem of “the waters of the river, strong and many, even the King of Assyria and all his glory.” And he goes on to expose the folly of Israel’s[Judah’s] trusting in this foreign power on account of its material greatness, by declaring that in consequence of this mistaken trust, and in chastisement of it, the mighty stream would, as it were, desert its proper channel, and turn its waters in a sweeping and desolating flood over the Holy Land.—Fairbairn.
“Brook that flowed
Hard by the oracle of God.”
But, more than this, it was the image which entered into the very heart of the prophetical idea of Jerusalem (Psa_46:4; Psa_87:7; Isa_12:3). It is the source of all the freshness and verdure of the vale of Hinnom. In Ezekiel’s vision the thought is expanded into a vast cataract flowing out through the Temple rock eastward and westward into the ravines of Hinnom and Kedron, till they swell into a mighty river, fertilising the desert of the Dead Sea. And with still greater distinctness the thought appears again, and for the last time, in the discourse, when in the courts of the Temple, “in the last day, that great day of the feast”[of Tabernacles], “Jesus stood and cried, saying, If any man thirst, let him come unto Me … out of his belly shall flow rivers of living water.”—Stanley.
The expression in Isaiah, “waters of Shiloah that go softly,” seems to point to the slender rivulet, flowing gently, though once very profusely, out of Siloam into the lower breadth of level, where the king’s gardens, or “royal paradise,” stood, and which is still the greenest spot about the Holy City, reclaimed from sterility into a fair oasis of olive groves, fig-trees, pomegranates, &c., by the tiny rill that flows out of Siloam. A winter-torrent, like the Kedron, or a swelling river like the Euphrates, carries havoc with it by sweeping off soil, trees, and terraces; but this Siloam-fed rill flows softly, fertilising and beautifying the region through which it passes.—Bonar.
1. Whatever be our life-work, there are two ways of seeking success in it—with God, or without God.
2. If we take God to be our ally, we must do our work on His terms and plans. But these are frequently contrary to our natural expectations, and opposed to what the world calls “common sense.” As helps to a speedy and great success, they seem to most men as despicable as the little stream of Shiloah in comparison with the broad river Euphrates.
3. Consequently the vast majority of men reject them, and seek for success without God, and contrary to His methods (H. E. I. 4198).
4. In this way, they frequently speedily attain to a success which appears to be a complete justification of the wisdom of their policy. When the prophecy contained in our text was uttered, the forces of Syria and Israel were being swept away by the triumphant Assyrian host, and no doubt Ahaz and His court felt they could afford to laugh at Isaiah, who had steadily opposed the alliance which appeared to have been so advantageous.
5. But the triumph of the wicked is short. The unholy success in which bad men rejoice contains within itself the seeds of peril and pain, of retribution and ruin (H. E. I. 4609, 4612). The ally in whom Ahaz had trusted presently became his oppressor; it was a verification in actual life of the fable of the horse that took a man for its ally. So is it to-day with all who prosper without God and against God. Their prosperity is, strictly speaking, unnatural, and everything that is unnatural speedily brings on disorder. For example, a family has been enriched by godless plans; to those who have no fear of God in their hearts, there is nothing so perilous as wealth; it is used for the gratification of the baser passions; by this gratification health is broken down; when the physical frame is shattered, conscience, that has been suppressed, breaks forth into freedom and activity, and remorse turns the gilded palace into a hell. The illustrations of the working of this great law are endless.
PRACTICAL APPLICATIONS.—
1. In the conduct of daily life, as well as in our spiritual concerns, let us walk by faith, not by sight. God’s help, though it may seem inconsiderable as Shiloah’s stream, is yet, like that stream, constant. Our reliance upon it will never issue in disappointment. By means of it we shall certainly attain to all the prosperity that would be for our real welfare (H. E. I. 3984–3986, 5059, 5060).
2. Let us not envy the prosperity of the wicked (H. E. I. 4943–4948, 4961–4966). It is short-lived, like the mighty flood of Euphrates itself. Out of that very prosperity heart-aches innumerable will spring. The rejoicing that is so exultant and scornful to-day, to-morrow will be turned into lamentation and woe. Then those who triumphed without God will find that in defeat they are without Him: this will be their description, “Without God, and without hope in the world.”
3. When Jesus of Nazareth was called to choose between the stream and the river, His decision was prompt and unhesitating (Mat_4:8-10). Up to the very end of His life His choice seemed to have been a foolish one (Mat_8:20); on Calvary it seemed to have been madness: but all history since has been a vindication of its wisdom (Php_2:9-10).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v6 Isa 8:6 - Isa 8:7.
Isaiah
SHILOAH AND EUPHRATES
Read full note →
Isa 8:6 - Isa 8:7.
The kingdom of Judah was threatened with a great danger in an alliance between Israel and Damascus. The cowardly King Ahaz, instead of listening to Isaiah’s strong assurances and relying on the help of God, made what he thought a master-stroke of policy in invoking the help of the formidable Assyrian power. That ambitious military monarchy was eager to find an excuse for meddling in the politics of Syria, and nothing loath, marched an army down on the backs of the invaders, which very soon compelled them to hasten to Judah in order to defend their own land. But, as is always the case, the help invoked was his ruin. Like all conquering powers, once having got its foot inside the door, Assyria soon followed bodily. First Damascus and Israel were ravaged and subdued, and then Judah. That kingdom only purchased the privilege of being devoured last. Like the Spaniards in Mexico, the Saxons in England, the English in a hundred Indian territories, the allies that came to help remained to conquer, and Judah fell, as we all know.
This is the simple original application of these words. They are a declaration that in seeking for help from others Judah was forsaking God, and that the helper would become ruler, and the ruler an oppressive tyrant.
The waters of Shiloah that go softly stand as an emblem of the Davidic monarchy as God meant it to be, and, since that monarchy was itself a prophecy, they therefore represent the kingdom of God or the Messianic King. The ‘waters strong and many’ are those of the Euphrates, which swells and overflows and carries havoc, and are taken as the emblem of the wasting sweep of the Assyrian king, whose capital stood on its banks.
But while thus there is a plain piece of political history in the words, they are also the statement of general principles which apply to every individual soul and its relations to the kingdom, the gentle kingdom, of our Lord and Saviour Jesus Christ.
I. The Gentle Kingdom.
That little brooklet slipping quietly along; what a striking image of the Kingdom of Jesus Christ!
It suggests the character of the King, the ‘meek and lowly in heart.’ It suggests the manner of His rule as wielded in gentleness and exercising no compulsion but that of love. It suggests the blessed results of His reign under the image of the fertility, freshness, and beauty which spring up wherever ‘the river cometh.’ That kingdom we are all summoned to enter.
II. The Rejection of the Kingdom.
Strange and awful fact that men do turn away from it and Him.
In what does rejection consist?
In not trusting in His power to help and deliver.
In seeking help from other sources. This rejection is often unconscious on the part of men who are guilty of it.
III. The Allies who are preferred to the gentle King.
The crowd of worldly things.
What is to be noticed is that at first the preference seems to answer and be all right.
IV. The Allies becoming Tyrants.
The swift Euphrates in spate. That is what the rejecters have chosen for themselves. Better to have lived by Shiloah than to have built their houses by the side of such a raging stream. Mark how this is a divine retribution indeed, but a natural process too.
{a} If Christ does not rule us, a mob of tyrants will.
Our own passions. Our own evil habits. The fascinating sins around us.
{b} They soon cease to seem helpers, and become tyrants.
How quickly the pleasure of sin disappears-like some bird that loses its gay plumage as it grows old.
How stern becomes the necessity to obey; how great the difficulty of breaking off evil habits! So a man becomes the slave of his own lusts, of his indulged tastes, which rise above all restraints and carry away all before them, like the Euphrates in flood. Fertility is turned to barrenness; a foul deposit of mud overlays the soil; houses on the sand are washed away; corpses float on the tawny wave. The soul that rejects Christ’s gentle sway is harried and laid waste by a mob of base-born tyrants. We have to make our choice-either Christ or these; either a service which is freedom, or an apparent freedom which is slavery; either a worship which exalts, or a worship which embrutes. ‘If the Son make you free, ye shall be free indeed.’
‘There is a river, the streams whereof make glad the city of God.’ It is peaceful to pitch our tents beside its calm flow, whereon shall go no hostile fleets, and whence we shall but pass to the city above, in the midst of the street whereof the ‘river of water of life, clear as crystal, proceeds out of the throne of God and of the Lamb.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 A Rebuke and an Exhortation
A Rebuke and an Exhortation
v. 5. The Lord spake also unto me again, in a series of prophecies whose final object was rich comfort to the true believers in Judah, saying,
Read full note →
v. 6. Forasmuch as this people refuseth the waters of Shiloah, the spring and tiny brook which sprang up at the foot of the Temple-mount and, with another spring, fed the pool Siloam, that go softly, with none of the boisterousness of a large stream, such as the Euphrates, the people despising the quiet manner in which the kingdom of God works in the midst of men, and rejoice in Rezin and Remaliah’s son, the latter statement referring chiefly to the people of the northern kingdom with their trust in the strength of men and in the power of huge armies,
v. 7. now, therefore, behold, the Lord bringeth up upon them the waters of the river, that is, the Euphrates, typical of the entire heathen power bent upon the destruction of Israel, strong and many, even the king of Assyria and all his glory, his powerful host; and he shall come up over all his channels and go over all his banks, like a mighty river overflowing at the time of the spring freshets;
v. 8. and, he shall pass through Judah, penetrating to its remotest ends; he shall overflow and go over, he shall reach even to the neck, threatening Judah’s very life; and the stretching out of his wings, as the streams leave the main channel of the river on either side, shall fill the breadth of thy land, O Immanuel, the people in whose midst the Messiah would be born. Thus the judgment would begin in Israel and progress southward to encompass Judah as well, threatening its existence. Therefore the end of the sentence is a call for help addressed to Immanuel, the Messiah, not to forsake His people, but to remember them in mercy.
v. 9. Associate yourselves, O ye people, rather, "Be wicked, rage, raise tumults," as much as ye please, and ye shall be broken in pieces, for all enemies directing their attacks against the people of God will finally be destroyed; and give ear, all ye of far countries, the nations inhabiting distant parts of the earth; gird yourselves, in preparing for battle, and ye shall be broken in pieces. The double imperative in the Hebrew and the repetition of the command makes it all the more impressive; it places the majesty of God in contrast to the feeble endeavors of men to overthrow His power.
v. 10. Take counsel together, against the Lord and against His people, Psa 2:2, and it shall come to naught; speak the word, in discussing the attack, and it shall not stand, it will most certainly be frustrated; for God is with us. With Immanuel on their side, the children of God have a refuge against all enemies. Even if all the powers of this world combine to attack the Church, they are bound to suffer defeat.
v. 11. For the Lord spake thus to me with a strong hand, literally, "while His hand became strong," while His Spirit came upon the prophet with power, and instructed me that I should not walk in the way of this people, saying, namely, in warning the prophet and those who adhered to his people against the great mass of reprobates in Israel and Judah,
v. 12. Say ye not, "A confederacy," to all them to whom this people shall say, "A confederacy," literally, "Do not call conspiracy all that this people calls conspiracy," the prophet and his disciples and adherents should not be filled with apprehension on account of the conspiracy and confederation of Syria with the northern kingdom; neither fear ye their fear nor be afraid, they should not join the unbelieving people in their dread of the enemies.
v. 13. Sanctify the Lord of hosts Himself, giving Him the honor, setting Him apart for adoration as the almighty Ruler of the universe, and let Him be your fear and let Him be your dread, standing in awe of Him and taking care not to make Him angry by a show of little faith, for He wants the believer’s full confidence, his undivided trust.
v. 14. And He shall be for a sanctuary, a safe, sheltering, holy asylum to all believers; but for a stone of stumbling and for a rock of offense to both the houses of Israel, causing them to fall, for a gin, a trap set in the way, and for a snare to the inhabitants of Jerusalem, namely, to those who do not truly fear Him.
v. 15. And many among them, all those who persist in their enmity toward the Lord, shall stumble, by their own fault, and fall, and be broken, and be snared, and be taken. To him who deliberately rejects Jesus and His mercy the very Gospel-message becomes a savor of death unto death, as the application of this word by Simeon, Luk 2:34, by Paul, Rom 9:33, to the obdurate Jews of their day, and by Peter, 1Pe 2:7-8, to the unbelievers in general shows. This fact will tend all the more to make the believers serve the Lord with fear and to rejoice with trembling.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 8 Because this people has refused the gentle waters of…
Because this people has refused the gentle waters of Shiloah
The words "gentle waters" are a metaphor for the law of the Lord. AT: "Because this people has rejected Yahweh's law, which is like the gentle waters of Shiloah" (See: Metaphor and How to Translate Names)
Read full note →
this people
"this people group." If your language needs a plural here, you can translate this phrase and the following verbs as "these people have refused ... are happy."
is happy over Rezin and Remaliah's son
The full meaning can be made explicit. See how you translated these men's names in Isaiah 7:1. AT: "is happy that the armies of Assyria have defeated Rezin, king of Aram, and Pekah, Remaliah's son, king of Israel" (See: Assumed Knowledge and Implicit Information)
therefore the Lord is
Yahweh speaks of himself as if he were someone else to remind the people of who he is. AT: "therefore I, the Lord, am" (See: Pronouns)
bring up on them
The verb is "bring up"; the adverb is "on them."
on them
"on the people of Judah"
the waters of the River, mighty and many, the king of Assyria and all his glory
The river symbolizes the army of Assyria. AT: "the army from Assyria, which is powerful like a mighty river" (See: Metaphor)
the River
the Euphrates River in Assyria
translationWords
Yahweh
people group
water
lord
might
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–8 8:4 before this child is old enough: See also…
8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.