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This chapter, and the four next that follow it (to chap. xiii.) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria, Isa 8:1-4. II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah, Isa 8:5-8. III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them, Isa 8:9,10. 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times, Isa 8:15-18. Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God, Isa 8:19-22. And these counsels and these comforts will still be of use to us in time of trouble.

In Isaiah 7 the prophet had told Ahaz that God would give him a sign that the lad of Judah should be safe from the threatened invasion of the united armies of Syria and Israel. In this chapter Isaiah 8, there is a record of the primary fulfillment of that promise, Isaiah 8:1-4. From Isaiah 8:5 to Isaiah 8:8, the prophet resumes and repeats what he had said before in Isaiah 7:17-25, that although the land should be safe from this invasion, yet one more formidable would occur by the armies of Assyria. The cause of this is stated to be, that Judah had despised the Lord, and had sought alliances with Syria and Israel. The prophet then proceeds to exhort the people to put confidence in Yahweh - assuring them that if they refused to confide in him, they must expect to be destroyed, Isaiah 8:9-18; and the chapter concludes with denouncing punishment on those that looked to necromancers and diviners, rather than to the true God. The prophecy is intimately connected with that in the previous chapter; and was delivered, evidently, not far from the same time.

Prediction respecting the conquest of Syria and Israel by the Assyrians, Isaiah 8:1-4. Israel, for rejecting the gentle stream of Shiloah, near Jerusalem, is threatened to be overflowed by the great river of Assyria, manifestly alluding by this strong figure to the conquests of Tiglath-pileser and Shalmaneser over that kingdom, Isaiah 8:5-7. The invasion of the kingdom of Judah by the Assyrians under Sennacherib foretold, Isaiah 8:8. The prophet assures the Israelites and Syrians that their hostile attempts against Judah shall be frustrated, Isaiah 8:9, Isaiah 8:10. Exhortation not to be afraid of the wrath of man, but to fear the displeasure of God, Isaiah 8:11-13. Judgments which shall overtake those who put no confidence in Jehovah, Isaiah 8:14, Isaiah 8:15. The prophet proceeds to warn his countrymen against idolatry, divination, and the like sinful practices, exhorting them to seek direction from the word of God, professing in a beautiful apostrophe that this was his own pious resolution. And to enforce this counsel, and strengthen their faith, he points to his children, whose symbolic names were signs or pledges of the Divine promises, Isaiah 8:16-20. Judgments of God against the finally impenitent, Isaiah 8:21, Isaiah 8:22.

The prophecy of the foregoing chapter relates directly to the kingdom of Judah only: the first part of it promises them deliverance from the united invasion of the Israelites and Syrians; the latter part, from Isaiah 8:17, denounces the desolation to be brought upon the kingdom of Judah by the Assyrians. The sixth, seventh, and eighth verses of this chapter seem to take in both the kingdoms of Israel and Judah. "This people that refuseth the waters of Shiloah," may be meant of both: the Israelites despised the kingdom of Judah, which they had deserted, and now attempted to destroy; the people of Judah, from a consideration of their own weakness, and a distrust of God's promises, being reduced to despair, applied to the Assyrians for assistance against the two confederate kings. But how could it be said of Judah, that they rejoiced in Rezin, and the son of Remaliah, the enemies confederated against them? If some of the people were inclined to revolt to the enemy, (which however does not clearly appear from any part of the history or the prophecy), yet there was nothing like a tendency to a general defection. This, therefore, must be understood of Israel. The prophet denounces the Assyrian invasion, which should overwhelm the whole kingdom of Israel under Tiglath-pileser, and Shalmaneser; and the subsequent invasion of Judah by the same power under Sennacherib, which would bring them into the most imminent danger, like a flood reaching to the neck, in which a man can but just keep his head above water. The two next verses, Isaiah 8:9, 23 8:10, are addressed by the prophet, as a subject of the kingdom of Judah, to the Israelites and Syrians, and perhaps to all the enemies of God's people; assuring them that their attempts against that kingdom shall be fruitless; for that the promised Immanuel, to whom he alludes by using his name to express the signification of it, for God is with us, shall be the defense of the house of David, and deliver the kingdom of Judah out of their hands. He then proceeds to warn the people of Judah against idolatry, divination, and the like forbidden practices; to which they were much inclined, and which would soon bring down God's judgments upon Israel. The prophecy concludes at the sixth verse of chap. 9 with promises of blessings in future times by the coming of the great deliverer already pointed out by the name of Immanuel, whose person and character is set forth in terms the most ample and magnificent.

And here it may be observed that it is almost the constant practice of the prophet to connect in like manner deliverances temporal with spiritual. Thus the eleventh chapter, setting forth the kingdom of Messiah, is closely connected with the tenth, which foretells the destruction of Sennacherib. So likewise the destruction of nations, enemies to God, in the thirty-fourth chapter, introduces the flourishing state of the kingdom of Christ in the thirty-fifth. And thus the chapters from 40 to 49 inclusive, plainly relating to the deliverance from the captivity of Babylon, do in some parts plainly relate to the greater deliverance by Christ.

INTRODUCTION TO Isaiah 8

This chapter contains a confirmation of the sudden destruction of the kingdoms of Syria and Israel, by another sign; a threatening to those that gloried in the kings of those nations, with an invasion of their land by the Assyrian monarch; a sarcastic address to those that joined in confederacy against Judah; some directions and instructions to the people of God; and some prophecies concerning the Messiah, and the miserable estate of the Jews, that should reject him and his Gospel. The sign given is a son of the Prophet Isaiah, whom his wife conceived and bore, and whose name was written with a man's pen, Mahershalalhashbaz, of which there were witnesses, whose names are mentioned; and it is predicted, that before this child should have knowledge to call his father and mother, Damascus and Samaria, the chief cities of Syria and Israel, would be taken and spoiled by the king of Assyria, Isaiah 8:1 who would invade, the land of Israel, and even pass through the land of Judah, as a chastisement not only of the Israelites that rejoiced in Rezin and Remaliah's son, the kings of Syria and Israel; but also of those Jews who chose to be under them, or neglected the promise of God, and applied to Assyria for help, Isaiah 8:5 and then both the people of Israel and of Syria are addressed, in a sarcastic way, to associate and take counsel together, when they should be broke to pieces, and their counsel come to nought, Isaiah 8:9 and the prophet being instructed by the Lord how to behave among the people of the Jews, advises them not to join with them whose cry was a confederacy with Assyria, nor to be afraid of the two kings that were come up against them, but to sanctify the Lord of hosts, and trust in him, and make him the object of their fear and dread, Isaiah 8:11 which is enforced from the consideration of what the Lord, who is no other than the Messiah, would be, both to his own people, and to his enemies; to the one a sanctuary, and to the other a stone of stumbling, a rock of offence, a trap, and a snare, Isaiah 8:14 then follows an instruction to the prophet to take care of the Gospel of Christ, and communicate it to his disciples, Isaiah 8:16 upon which the prophet determines to keep waiting and looking for his coming, who at present was hidden from the people of God, Isaiah 8:17 wherefore the Messiah is introduced, as presenting himself and his children to the prophet's view, which would be for signs and wonders in Israel, gazed at and reproached, Isaiah 8:18 and then the folly and vanity of seeking counsel of the Scribes and Pharisees, when Christ should be come in the flesh, is exposed; whose Gospel should be attended to, and not those dark and blind guides, Isaiah 8:19 and the chapter is concluded with the wretched condition of the Jews that called Jesus accursed; they should pass through the land, and find no food; and look into it, and see nothing but darkness and misery, Isaiah 8:21.

Chap. Isaiah 8:1-18. Further oracles from the time of the Syro-Ephraimitish war

The passage may be analysed as follows:—

i. Isaiah 8:1-4. The prophet, having utterly failed to influence the policy of the court (ch. Isaiah 7:1-17) is directed by Jehovah to impress his divinely inspired view of the situation on the public mind by two significant actions. First, he is to place in some conspicuous position a large tablet bearing in legible characters the ominous inscription lmhrshllḥshbz; at the same time giving legal formality to the transaction by taking two prominent citizens as witnesses. Then the explanation of the word is given in connexion with the naming of a son born to him soon afterwards. It is a prophecy of the speedy overthrow of Ephraim and Syria by the king of Assyria. These actions are only intelligible at a time when the prediction was contrary to common expectation; hence they were performed certainly before the conquest of Damascus (732), and probably also before the embassy of Ahaz to Tiglath-pileser (2 Kings 16:7).

ii. Isaiah 8:5-8. A prediction of the Assyrian invasion of Judah. The people who despise the softly flowing waters of Shiloah (the symbol of Jehovah’s invisible presence and government) shall be inundated by the waters of the Euphrates (a figure for the might of Assyria).

iii. Isaiah 8:9-10. An oracle of very different import from the preceding. In an apostrophe to the nations of the world the prophet announces the frustration of all plans and combinations directed against the sovereign rule of Jehovah on mount Zion.

iv. Isaiah 8:11-15. Isaiah relates how in an hour of ecstasy he had experienced the strong pressure of the divine hand on his spirit, holding him aloof from the currents of public opinion which flowed around him, and constraining him to regulate his attitude by the constant thought of God’s presence; and along with this there were revealed to him the awful consequences of stumbling heedlessly against the purposes of Jehovah.

v. Isaiah 8:16-18. The prophet recognises that a chapter of his ministry has now closed. He is conscious that Jehovah has withdrawn the gracious guidance of the prophetic word which the nation has so emphatically rejected; and therefore he retires within the circle of his own adherents to wait for the fulfilment of his words. To these “disciples” he commits a record of the prophecies delivered during the crisis, while to the unbelieving people Jehovah has given pledges of His word in the names of the prophet and his two children.

It would be a mistake to look for a close logical connexion between these sections. They form a series of detached oracles, which followed each other at intervals like lightning flashes, illuminating for us the darkness of the political situation. Along with ch. 7 and probably also ch. 6, they constitute no doubt the chief part of the “testimony” which Isaiah “sealed up” among his disciples.

Isa 8:1-9:7.

The first seven verses of the ninth chapter belong to this section. The eighth chapter continues the subject of the seventh chapter, but at a later period (compare

Isa 8:4 with Isa 7:16);

implying that the interval till the accomplishment is shorter now than then. The tone of

Isa 8:17, 21, 22,

expresses calamity more immediate and afflictive than

Isa 7:4, 15, 22.

1. great--suitable, for letters large enough to be read by all.

roll--rather, tablet of wood, metal, or stone

(Isa 30:8; Hab 2:2);

sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used

(Isa 19:7).

man's pen--that is, in ordinary characters which the humblest can read (so

Hab 2:2).

Hebrew, enosh means a "common man," is contrasted with the upper ranks

(Re 21:17; Ro 3:5).

Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.

concerning--the title and subject of the prophecy.

Maher-shalal-hash-baz--"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [GESENIUS]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [MAURER].

Take thee a great roll - The word which is here translated 'roll' more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writing on; see Isaiah 30:8; Habakkuk 2:2. On these tablets, or smooth plates, writing was performed by cutting the letters with an iron stylus, or small chisel. The process was slow, but the writing was permanent. They sometimes used the skins of animals, or the bark of trees, and subsequently the papyrus of Egypt (compare the note at Isaiah 19:7); and it is possible that Isaiah may have used such a roll or volume on this occasion; compare Isaiah 8:16.

With a man's pen - The word "pen" here (חרט chereṭ) denotes the iron stylus, which was used to engrave or cut the letters in the metal or wood. The phrase 'a man's pen,' has been variously interpreted. The Chaldee renders it, 'Write in it an open, or clear writing, or an expanded writing;' meaning that he should make it clear and distinct, so as to be easily read. The Syriac, 'Write on it in the (usual) custom of men.' The word which is translated 'man's אנושׁ 'ĕnôsh usually denotes common men, the lower ranks, in opposition to the higher ranks of society. And probably the direction means simply, 'write on it in letters such as men commonly use; in a plain, open, distinct manner - without using any mysterious emblems or characters, but so that men may read it distinctly and easily.' A parallel place occurs in Habakkuk 2:2 : 'Write the vision and make it plain upon tables, that he may run that readeth it.'

Concerning - Hebrew ל (le). This preposition may denote concerning, of, or to. I understand it here as referring to the heading or title of the prophecy. This was to be set over the prophecy, as a running title, to denote the main subject of it. The subject is indicated in the name which is immediately added.

Maher - Hasten; or, he shall hasten. "Shalal." Spoil, or prey.

Hash - Hasten, or make speed.

Baz - Spoil, or prey. The name used here is a repetition of the same idea - denoting haste in seizing prey, or spoil; and is repeated to give emphasis, and to excite attention. The idea is, that the Assyrian would hasten to his plunder - that it would be accomplished with speed. This name was to be given to a child of Isaiah; and this child was to be a sign of the event which was signified by the name; see Isaiah 8:18; compare Habakkuk 2:2-3.

Take thee a great roll "Take unto thee a large mirror" - The word גליון gillayon is not regularly formed from גלל galal, to roll, but from גלה galah, as פדיון pidyon from פדה padah, כליון killayon from כלה, calah, נקיון nikkayon from נקה nakah, עליון elyon from עלה alah, etc., the י yod supplying the place of the radical ה he. גלה galah signifies to show, to reveal; properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294), to render clear and bright by rubbing; to polish. גליון gillayon, therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by לוח luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, Isaiah 3:23. The mirrors of the Israelitish women were made of brass finely polished, Exodus 38:8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, בחרט אנוש becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. חרט cheret in this place certainly signifies an instrument to write or engrave with: but חריט charit, the same word, only differing a little in the form, means something belonging to a lady's dress, Isaiah 3:22, (where however five MSS. leave out the י yod, whereby only it differs from the word in this place), either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from 2 Kings 5:23. It may therefore be called here חרט אנוש cheret enosh, a workman's instrument, to distinguish it from חרט אשה cheret ishshah, an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, מהר שלל הש בז maher shalal hash baz; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet's son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it.

The prophet is commanded to take a great roll, and yet four words only are to be written in it, מהר שלל הש בז maher shalal hash baz, Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity.

The words were to be written with a man's pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, חרט אנוש cherot enosh, the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, etc.