“Because this people has refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;
Parallel Translations
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“Because this people has refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;
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Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;
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Forasmuch as this people hath refused the waters of Shiloah that go softly, and rejoiceth with Rezin and Remaliah's son;
Cross-references (11)
Passages linked to Isaiah 8:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 9:7 and said to him, “Go, wash in the pool of Siloam” (which means “Sent”). So he went away, washed, and came back seeing.
- Nehemiah 3:15 Shallun the son of Colhozeh, the ruler of the district of Mizpah repaired the spring gate. He built it, and covered it, and set up its doors, its bolts, and its bars, and the wall of the pool of Shelah by the king’s garden, even to the stairs that go down from David’s city.
- Judges 9:16-20 “Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands (for my father fought for you, risked his life, and delivered you out of the hand of Midian; and you have risen up against my father’s house today and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother); if you then have dealt truly and righteously with Jerubbaal and with his house today, then rejoice in Abimelech, and let him also rejoice in you; but if not, let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem and from the house of Millo and devour Abimelech.”
- 1 Kings 7:16 He made two capitals of molten bronze, to set on the tops of the pillars. The height of the one capital was five cubits, and the height of the other capital was five cubits.
- 2 Chronicles 13:8-18 “Now you intend to withstand the kingdom of Yahweh in the hand of the sons of David. You are a great multitude, and the golden calves which Jeroboam made you for gods are with you. Haven’t you driven out the priests of Yahweh, the sons of Aaron, and the Levites, and made priests for yourselves according to the ways of the peoples of other lands? Whoever comes to consecrate himself with a young bull and seven rams may be a priest of those who are no gods. “But as for us, Yahweh is our God, and we have not forsaken him. We have priests serving Yahweh, the sons of Aaron, and the Levites in their work; and they burn to Yahweh every morning and every evening burnt offerings and sweet incense. They also set the show bread in order on the pure table; and the lamp stand of gold with its lamps, to burn every evening; for we keep the instruction of Yahweh our God, but you have forsaken him. Behold, God is with us at our head, and his priests with the trumpets of alarm to sound an alarm against you. Children of Israel, don’t fight against Yahweh, the God of your fathers; for you will not prosper.” But Jeroboam caused an ambush to come about behind them; so they were before Judah, and the ambush was behind them. When Judah looked back, behold, the battle was before and behind them; and they cried to Yahweh, and the priests sounded with the trumpets. Then the men of Judah gave a shout. As the men of Judah shouted, God struck Jeroboam and all Israel before Abijah and Judah. The children of Israel fled before Judah, and God delivered them into their hand. Abijah and his people killed them with a great slaughter, so five hundred thousand chosen men of Israel fell down slain. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied on Yahweh, the God of their fathers.
- Isaiah 5:24 Therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust, because they have rejected the law of Yahweh of Armies, and despised the word of the Holy One of Israel.
- Isaiah 7:1-2 In the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it, but could not prevail against it. David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.
- Isaiah 7:6 “Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.”
- Jeremiah 2:13 “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can’t hold water.
- Jeremiah 2:18 Now what do you gain by going to Egypt, to drink the waters of the Shihor? Or why do you to go on the way to Assyria, to drink the waters of the River?
- Jeremiah 18:14 Will the snow of Lebanon fail from the rock of the field? Will the cold waters that flow down from afar be dried up?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain Which was a fountain at the foot of mount…
Which was a fountain at the foot of mount Zion, out of the which ran a small river through the city: meaning, that they of Judah, distrusting their own power, which was small, desired such power and riches as they saw in Syria and Israel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 8:6 Forasmuch as this people refuseth the waters…
Isa 8:6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;
Ver. 6. Forasmuch as this people.] The ten revolted tribes, not worth the naming. {see Isa 7:6}
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Refuse the waters of Shiloah.] Slight and contemn the small means and strength of the Church: Humilem et obscurum stature regni Zionis.
That run softly] At the foot of Mount Zion, creeping and crooking, slowly and slyly; called therefore, as some think, the dragon’s well. {Neh 2:13} Caesar {a} saith the like of the river Araris, probably Sone; and the poet Claudian of the Nile,
“ Lene fluit Nilus, sed cunctis amnibus extat
Utilior, nullas coafessus murmure vires. ”
And rejoice in Rezin and Remaliah’s son.] "Rejoice in a thing of nought," as Amos’s expression is in Amo 6:13. The Hebrew here hath it thus: And joy is to Rezin, &c.; that is, the Syrians and Israelites both are much cheered up to see that Judah is at so great an under, and so easy to be overcome, as they think.
{a} De Bell. Gall., lib. i.
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 This people; either,
This people; either,
1. The people of Judah, which are supposed to have grown weary of their present government, and out of distrust of God’s protection designed to revolt from God, and from the house of David, and to put themselves under the power and protection of the kings of Syria and Israel. But there are no footsteps of any such design or practice of that people. And the following clause of rejoicing in Bezin, &c. cannot with any colour be ascribed to the Jews, whom at this time they sought to destroy. Or rather,
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2. The people of Israel, of whom he last spake, Isa 8:4, and who are the chief subject of this whole prophecy, contained in this and the foregoing chapter; and who did rejoice not only in their own king Pekah, but also in the assistance of go powerful an ally as Rezin was.
Refuseth; or rather, despiseth, as the word properly and most frequently signifies.
The waters of Shiloah; that small and contemptible river or brook which ran by that city, which is here secretly opposed to the great rivers of Tigris and Euphrates, by which the Assyrian empire was fortified. Hereby he understands the munitions and strength of the Jews, which their enemies derided and contemned.
That go softly; gently, as little rivers do.
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 Forasmuch as this people refuseth the waters of Shiloah,…
Forasmuch as this people refuseth the waters of Shiloah, that go softly,.... The same with Siloam, Joh 9:7 and so it is called in the Septuagint version here; and the word here used signifies "sent", as it is there interpreted. Jarchi says it is a fountain, whose name was Gihon and Shiloah; see Kg1 1:33 concerning which Jerom yet writes,
"Siloam is a fountain at the foot of Mount Sion, which does not send forth water continually, but on certain times and days; and comes through the hollow places of the earth, and caves of a hard rock, with a great noise; of which we especially cannot doubt, who dwell in this province.''
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This was a small current of water, which moved softly and slowly, and not with a rapid motion, as some rivers do; to which the kingdom of the house of David is compared, because of its easy and gentle government; as the Targum, which paraphrases the words thus,
"because this people loathed the kingdom of the house of David which ruled them quietly, as the waters of Shiloah which flow softly;''
or because of the weakness of it in the days of Ahaz, it had not strength to oppose their enemies, as Kimchi suggests; now the ten tribes despised the house of David, and departed from it, and continued in their revolt, and had that government in contempt, as well as the religion of it. Jerusalem, the temple, and the worship of God in it, may be meant by the waters of Shiloah; it being usual to name places by the rivers that are near them.
And rejoice in Rezin, and in Remaliah's son: in Rezin king of Syria; and in Pekah, the son of Remaliah, king of Israel. Perhaps respect may be had to later times, to the times of the Messiah, when the Jews would despise his government, and reject him as King; though he is the Prince of peace, and his government the most quiet and peaceable one, and he the Shiloah, the sent of God, and declare they had no other king but Caesar.
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 This people - The people of Israel, of whom…
This people - The people of Israel, of whom he last spake, who rejoiced not only in their own king, but also in the assistance of so powerful an ally as Rezin. Shiloah - That small brook which ran by Jerusalem. Hereby he understands the munitions and strength of the Jews, which their enemies derided.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Forasmuch as this people refuseth - "Because…
Verse 6. Forasmuch as this people refuseth - "Because this people have rejected"] The gentle waters of Shiloah, a small fountain and brook just without Jerusalem, which supplied a pool within the city for the use of the inhabitants, is an apt emblem of the state of the kingdom and house of David, much reduced in its apparent strength, yet supported by the blessing of God; and is finely contrasted with the waters of the Euphrates, great, rapid, and impetuous; the image of the Babylonian empire, which God threatens to bring down like a mighty flood upon all these apostates of both kingdoms, as punishment for their manifold iniquities, and their contemptuous disregard of his promises. The brook and the river are put for the kingdoms to which they belong, and the different states of which respectively they most aptly represent. Juvenal, inveighing against the corruption of Rome by the importation of Asiatic manners, says, with great elegance, that "the Orontes has been long discharging itself into the Tiber:" -
Jampridem Syrus in Tiberim defluxit Orontes.
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And Virgil, to express the submission of some of the Eastern countries to the Roman arms, says: -
Euphrates ibat jam mollior undis.
AEn. viii. 726.
"The waters of the Euphrates now flowed more humbly and gently."
But the happy contrast between the brook and the river gives a peculiar beauty to this passage of the prophet, with which the simple figure in the Roman poets, however beautiful, yet uncontrasted, cannot contend.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 8:6. Forasmuch as this people — The people…
Isa 8:6. Forasmuch as this people — The people of Israel, of whom he last spake, and who are the chief subject of this whole prophecy; and who did rejoice, not only in their own king Pekah, but also in the assistance of so powerful an ally as Rezin was; refuseth — Or, rather, despiseth, as the word מאסmore properly, and most frequently, signifies; the waters of Shiloah that go softly — That small and contemptible brook which ran gently (as little rivers generally do) by Jerusalem, and which is here opposed to the great rivers of Tigris and Euphrates, by which the Assyrian empire was fortified. By these waters of Shiloah, he intends the munitions and strength of the Jews, including the kingdom of David, and the divine protection and promise engaged to support it, all which their enemies despised. And, as the people of Judah, from a consideration of their own weakness, and a distrust of God’s promises, applied for assistance to the Assyrians, they also might properly be said to despise or refuse these waters of Shiloah, although they could not be said to rejoice in Rezin and Remaliah’s son. Here, therefore, the prophet assigns the reason which moved God to punish both the Ephraimites and the Jews by the Assyrians. They disbelieved his word, distrusted his protection, and confided in an arm of flesh, and therefore the Lord chastised them.
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 Forasmuch as this people - There has been a…
Forasmuch as this people - There has been a considerable difference of opinion among interpreters respecting the ‘people’ to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone; others to a party in that kingdom; and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations; the ten tribes as seeking an alliance with Rezin and Pekah; and the kingdom of Judah as seeking an alliance with the king of Assyria. It was characteristic of the nation - both of the ten tribes, and of the tribe of Judah - that they forsook the defense which they had in themselves. and sought foreign alliances. Hence, God says, that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah, is apparent from Isa 8:14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them, that they took pleasure in Rezin. In the opinion that it refers to the kingdoms of Israel and of Judah - to the whole Jewish people, Vitringa, Lowth, and Hengstenberg concur.
The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters; once in this place, where it is spoken of a running water; once as a pool in Nehemiah - השׁלח ברכה berêkah hashelach - Isa 3:15, and again as a pool, in the account of the miracle of healing the man who was born blind; Joh 9:7, Joh 9:11. Siloam is on the east side of the city of Jerusalem, to the southeast of the site of the temple, and its waters flow into the valley of Jehoshaphat. The name means sent, or sending, from שׁלח shâlach to send, and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct.
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At present, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the ‘Fountain of the Virgin,’ from a tradition that it was here that the Virgin Mary resorted before her purification, in order to wash her child’s linen. This fountain is on the west side of the valley of Jehoshaphat, and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is wholly excavated in the solid rock. To enter it there is at first a descent of sixteen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water, making the whole depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. From this fountain the water is conducted by a subterranean passage, in a direction a little to the west of south to what is properly called the fountain of Siloam. This passage runs under the extremity of mount Ophel; is cut entirely from the solid rock, and is found by measurement to be 1750 feet in length.
At the lower part it is from ten to fifteen feet in height by two in breadth; but in the middle so low, that it can be passed only by creeping on the hands and knees. The passage is partly fiilled up with sand. From this aqueduct the water is conveyed into the pool of Siloam, situated near where the Tyropeon, or ‘valley of cheesemongers,’ opens into the valley of Jehoshaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir the water flows off into the vale below, furnishing water for the gardens which are constructed in terraces on the side of the valley. The water in both these fountains is the same. It is sweet, and slightly brackish, but not disagreeable. It is the common water now used by the inhabitants of the neighboring village of Kefr Selwane - or the straggling village of Siloam. For a full description of this fountain, see Robinson’s Bib. Researches, vol. i. pp. 493-514. This fountain was probably formerly included within the walls, and furnished a part of the supply of water to the city.
The meaning of this passage is this. The waters of Siloam denote the reign of Yahweh, as manifesting itself in the administration of the family of David - a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently flowing waters on which the happiness of Jerusalem so much depended. That reign a large part of the nation - the ten tribes - had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder - the kingdom of Judah - were in like manner now disposed to reject the aid of Yahweh, and sought an alliance with the king of Assyria - beautifully represented here by the river Euphrates. The waters of Siloam - a gentle, small sweetly-flowing stream, represented the government of Yahweh. The waters of the Euphrates - violent, rapid, impetuous, and overflowing, represented the government of Assyria. The one they despised; the other they sought and admired. The power of the kingdom of David was then feeble and decayed. That of the Assyrian monarch was vigorous, mighty, vast. They despised the one, and sought the alliance of the other.
And rejoice - That is, they confide in, and feel that in their protection riley are safe.
In Rezin - King of Syria.
And Remaliah’s son - Pekah, king of Samaria; Isa 7:1. The crime here mentioned was unique to the kingdom of Israel; showing that the prophet, in part at least, had reference to them.
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 Silence. Being willing to receive Tabeel, instead of their…
Silence. Being willing to receive Tabeel, instead of their lawful prince. Achaz was then terrified, and chose to become tributary, rather than to lose his crown. Herein both offended God, in whom they ought to have trusted; and the auxiliary king looked upon himself as master of the country, 2 Paralipomenon xxviii. 20. (Calmet) --- Israel had joined with the Syrian; but was reduced to the state of captivity, while Jerusalem was preserved. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain waters of Shiloah . . . softly--Their source is…
waters of Shiloah . . . softly--Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Joh 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isa 8:7; Rev 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Isa 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Isa 7:17). Isa 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Isa 6:9).
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 6. Forasmuch as this people — Israel is especially…
6. Forasmuch as this people — Israel is especially meant, though Judah, in a general sense, is included.
Refuseth the waters of Shiloah — The “waters of Shiloah,” or Siloah, are doubtless the same which are better known under their later name of Siloam, (see note and cut, Joh_9:7,) the only perennial spring in Jerusalem, supplying the pool of that name at the foot of the hill Ophel in the southeast part of the city. (See Thomson’s “Land and Book,” vol. 2.)
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Softly — Its waters gently flowing, typical of the true Davidic sovereignty, as the mighty Euphrates here symbolizes the distant Assyrian monarchy proudly crowning its banks. (See map.) So in the Apocalypse the Euphrates symbolizes the world-power Babylon. Rev_9:14; Rev_16:12.
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 6. the waters of Shiloah] According to Delitzsch the…
6. the waters of Shiloah] According to Delitzsch the older and correct pronunciation is Shillôaḥ. The pool of Siloam (Neh_3:15; Joh_9:7, now called ‘Ain Silwân) was situated on the south-west side of the Temple Mount, at the lower end of the Tyropœon valley. From a very ancient time it has been connected, by a rock-hewn tunnel, with an intermittent spring (St Mary’s well) on the opposite (eastern) side of the hill, outside the wall. If this work had been executed before Isaiah’s day there could be no reasonable doubt that it is referred to here. The name (from a verb meaning “send” Joh_9:7) suggests an artificial channel, and the expression “that go softly” exactly describes the flow of the water along the easy gradient of the tunnel. Its execution, however, is very generally assigned to Hezekiah, on the ground of 2Ki_20:20; 2Ch_32:30; Sir_48:17. Whether this or some still more ancient aqueduct be intended, the point of the metaphor is that the waters, flowing “fast by the oracle of God,” are a type (not of the Davidic dynasty, but) of the silent unobtrusive presence and majesty of Jehovah, who “dwells in mount Zion” (Isa_8:18 : cf. Psa_46:4).
and rejoice in Rezin and Remaliah’s son] If the text and translation be right, we must assume either (a) that “this people” does not refer to Judah, but to Ephraim or Ephraim and Syria together; or (b) that the people of Judah were secretly disaffected towards the house of David and sympathised with the design of the allied kings. But (a) “this people” most naturally means those who had refused the waters of Shiloah, the people amongst whom the prophet was living (as in Isa_8:11-12), i.e. the inhabitants of Judah; while (b) is a supposition not probable in itself, and at variance with Isa_7:2, Isa_8:12. We might retain the present text and translate “rejoice with Rezin, &c.,” i.e. rejoice in the same kind of things as Rezin, &c. rejoice in; but this is extremely forced. The most likely explanation is that there has been a confusion between two words of similar sound; and that what the prophet really wrote was not “rejoice in” but “faint before” (mṣôṣ instead of msôs). This presents itself as the easiest solution, although it may possibly require a change of the following preposition (perhaps mippnê instead of ’çth). Render, therefore, and faint before Rezin, &c. (cf. Isa_8:12 and ch. Isa_7:2).
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 (6) Forasmuch as this people refuseth the waters of…
(6) Forasmuch as this people refuseth the waters of Shiloah . . .—Grammatically, the words “this people” might seem to refer to Judah, and suggest the thought that the tyranny of Ahaz had made him so unpopular that his subjects welcomed the invaders. On this view Ahaz sought the alliance with Tiglath-pilneser as against his own subjects no less than against Syria or Ephraim. He was as a Ferdinand of Naples falling back on Austria to protect him against Garibaldi and Victor Emmanuel. What line was the prophet to take? Was he to take the side of the king, or that of his rebellious subjects who were ready to sacrifice their independence? As it is, he sides with neither, and has a warning for each. Each is running blindly into destruction. The prophet could hardly have blamed the people of Syria and Israel for following their own kings; but it was for him a strange and monstrous thing that Judah should follow their example. We must remember, too, that in spite of the weakness and wickedness of Ahaz, the prophet’s hopes rested on the house of David (Isa_11:1), and that Hezekiah was already old enough to justify that hope. The “waters of Shiloah that go softly,” issuing from the slope between Moriah and Zion, “fast by the oracles of God” (Psa_46:4; Joh_9:7), presenting so striking a contrast to the great rivers, Nile, Euphrates, Hiddekel (Tigris), on which stood the capitals of great empires, or even to the Abana and Pharpar of Syria, and the Jordan of Ephraim, were a natural symbol of the ideal polity and religion of Judah. (Comp. Eze_47:1-5.) In acting as they did the people were practically apostatising as much as “that king Ahaz” of 2Ch_28:22.
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 Forasmuch as this people. It is a question which…
Forasmuch as this people. It is a question which people is intended, Judah or Israel. Ewald supposes Judah, and draws the conclusion that there was a strong party in Jerusalem which favored "the son of Tabeal." Dr. Kay does the same, but understands the charge against Judah to be, not that it sympathized with Rezin, but that it fell into the same sins. Other commentators suggest that Israel is the people intended (as in Isa_9:16), the sense being carried on from ver. 4, where the word "Samaria" is suggestive of the Israelite people. Refuseth the waters of Shiloah. The "pool of Siloah" (Neh_3:15) was the tank or reservoir at the southwestern foot of Ophel, which is supplied with water by a narrow conduit cut through the limestone rock for a distance of 1750 feet from the "Pool of the Virgin" on the opposite side of Ophel, in the Kedron valley. This pool itself is fed from reservoirs under the temple area, which have not yet been fully explored. It is probable that Isaiah uses the expression "waters of Shiloah" in a general sense for the streams, springs, reservoirs, conduits, which supplied the temple, and were connected with its service. "Refusing the waters of Shiloah" would then be, without any violent metaphor, refusing the temple service and worship, which was exactly what the Israelites had done from the time of Jeroboam. That go softly. In contrast with the "waters of the river, strong and many," of the next verse. They who refused the mild and gentle government of Jehovah should experience the impetuous and torrent-like rush of the Assyrian armies. Rejoice in Rezin; rather, rejoice with Rezin; i.e. sympathize with him, rejoice when he rejoices.
Ver. 6. Waters of Shiloah.
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The waters of Shiloah issued from the rock where God had set his Name and fixed the symbol of his presence. They were a copious supply, ever welling forth from an inscrutable source for the refreshment and delectation of Israel. Their overplus irrigated numerous gardens in the valley at the base of the temple bill, and made the desert "blossom like the rose." Shiloah is the same as "Shiloh", (Gen_49:10) and Shiloh" means "sent," or "he who is sent." Hence we may view as "waters of Shiloah
I THE TEACHING OF THE TEMPLE AND ITS RITES, which God sent to Israel by the hard of his servant Moses for their refreshment and delight a stream of living water to those who accepted the truths which the temple rites embodied or symbolized; a river" which "made glad the city of God, the holy place of the tabernacle of the Most High. (Psa_46:4)
II THE TEACHING OF THE PROPHETS, whom God continually sent, rising up betimes and sending", (2Ch_36:15) of which Isaiah said primarily, "Lo, every one that thirsteth, come ye to the waters" (Isa_55:1) these waters representing the truth of God which he was commissioned to preach. This teaching welled forth from the true "Rock;" for it was "the Spirit of Christ" which inspired the prophets, and made them ever approximate more and more toward the standard of evangelical teaching which was to be set up later. The prophets" doctrine was for the refreshment and comfort of the Jews primarily; but its influence was felt beyond the limits of Judaism. In many a pagan wilderness the superfluous waters flowing, from this source created gardens, where blossoms bloomed, which, without the "living water" of revealed truth, could never have come into being.
III THE TEACHING OF THE EVER-BLESSED SON, the true "Shiloh sent by the almighty and most merciful Father to redeem the world and reconcile it to him. He is "the Fountain opened for sin and for uncleanness"; (Zec_13:1) "the Well-spring of wisdom"; (Pro_18:4) the inexhaustible and inscrutable Source, to whom all may come freely and drink. (Joh_7:37) His doctrine doth "drop as the rain," and his speech doth "distil as the dew"; (Deu_32:2) he gives to all men to "take the water of life freely". (Rev_22:17) From depths unsearchable in the nature of him who is "the Rock of our salvation" flow forth rivers of living water, cleansing, purifying, refreshing, satisfying the soul. He washes us once, in a material way, in baptism; he washes us ten thousand times spiritually, as often as he cleanses us from sin; he gives us to drink of a water that is henceforth to us "a well of water springing up into everlasting life". (Joh_4:14) True "waters of Shiloh" are these. All may "take of them freely." The fountain is absolutely inexhaustible. Nor are its benefits confined to those only for whose sake especially it was given baptized members of the Church; they flow on to others also. Great are the uncovenanted mercies of God. The child Christ was proclaimed to be "a Light to lighten the Gentiles," no less than "the Glory of his people Israel". (Luk_2:32) And so it is. The stream of Christian teaching flows on from the Church into the world, if not with sufficient force to create a garden, at any rate so as to bring forth amid the arid wastes many a green plant, many a blooming flower. The washing of atonement is extended, we confidently believe, to thousands who are not formally within the covenant. And the flow of the water will never cease. Even in heaven there will be "a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb", (Rev_22:1) of which the saints of God will drink eternally. (Rev_22:17)
Ver. 6. Jehovah like the waters of Shiloah.
The fountain of Siloam, at the mouth of the Tyropaean valley, and so at the roots of both Zion and Moriah, is fed with water which flows through a narrow subterranean conduit from the "Pool of the Virgin." The point of the comparison presented by Isaiah cannot be better stated than in the following passage: "These waters of Shiloah, the sacred waters that came forth from the holy mountain, seemed poor and ignoble in comparison with the Abana and Pharpar of Syria, or the Jordan of Ephraim; how much more, then, with the Euphrates and Tigris! Calm and tranquil faith in the prophetic word which God sent them, in the gently flowing current of his providential dealings (springing out of the depths of his eternal wisdom and goodness), this was not to their mind. They must have something that appealed to eye and ear, that gratified the fancy with its ambitious cravings" (Dr. Kay). Henderson applies the figure of the text to the house of David, but Cheyne properly argues that it is better to take the phrase as symbolizing the temple, and its almighty and gracious Lord; and he remarks that the figure is not an unfamiliar one. The psalmist says, (Psa_46:4, Psa_46:5) "There is a river, the streams whereof shall make glad the city of God. God is in the midst of her." And Jeremiah speaks of the people having "forsaken the Lord, the Fountain of living waters". (Jer_16:13) Taking these waters of Shiloah as the figure for Jehovah, they may be shown to illustrate
I THE GENTLENESS OF JEHOVAH. His kingdom "cometh not with observation." There is no cry, no lifting up of voice. He never rolleth like a desolating flood, save in times of special judgment. He bubbleth gently as a fountain; and those who read their lives aright learn to say, "Thy gentleness hath made me great." This characteristic comes out strongly in the ministry of the Lord Jesus Christ, which was a gentle persuasion of truth, and a gentle example of righteousness. And still it is true that the regenerative force, in individual life and in society, "flows softly," like the waters of Shiloah.
II THE CONSTANCY OF JEHOVAH. A fountain is fed from unfailing sources; it is always flowing, ready with its supplies at all times; no enemies can limit it or cut it off; in the secret places of the earth it has its storehouse, and it is ready with its help for every time of need. These suggest what God ever has been and is to his people. We have never to search for him; he is always here. We have never to force him; he is always ready very present Help;" "A Refuge and Strength.
III THE SUITABILITY OF JEHOVAH. This may not be the best term for the thought, which is, that the perennial fountain, at constant command, was better adapted to the circumstances of Judah than the river of Euphrates, which, if turned towards them, could only rush over them in desolating flood. Jehovah was more precisely adapted to their conditions. He could more fittingly meet their demands than any "arm of flesh," however strong it might seem to be. The thought may be enlarged upon under the guidance of the following passage: (2Co_9:8) "And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.
IV THE SUFFICIENCY OF JEHOVAH. The fountain flows on, day and night, pouring forth its fullness of blessing; whosoever will may drink and live. We are never "straitened in God." He can do abundantly for us, above all that we ask or think. Judah could only be dissatisfied with Jehovah because they did not prove his faithfulness and mercy; they did not cast themselves upon him. "Trust in the Lord forever; for in the Lord Jehovah is everlasting strength." Advance to show how this figure of the waters of Shiloah gained new form in the teachings of the Lord Jesus, who said, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_8:6-8. Forasmuch as this people refuseth the waters of…
THE WATERS OF SHILOAH
Isa_8:6-8. Forasmuch as this people refuseth the waters of Shiloah that go softly, &c.
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Reminded, I. That the peaceful blessings of the people of God appear in lovely contrast to the false and tumultuous pursuits and pleasures of the world (H. E. I. 1080–1084, 4163–4168). II. That those who despise and neglect God’s promised blessings expose themselves to His severe displeasure.—Samuel Thodey.
I. The state of mind referred to: A disposition to reject God’s promises of salvation, and rest on the hopes, promises, and resources of the world. We see it manifested,
1. In the systems of religion men prefer.
2. In the schemes of worldly aggrandisement they pursue.
3. In the sources of consolation to which they betake themselves (H. E. I. 174). II. The consequence of continuance in this state of mind.
1. Mental darkness and sorrow of heart.
2. Providential chastisements.—Samuel Thodey.
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 Isa 8:6 - Isa 8:7.
Isaiah
SHILOAH AND EUPHRATES
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:6 The gently flowing waters of Shiloah supplied Jerusalem…
8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.