mh_parser/vol_split/23 - Isaiah/Chapter 8.xml

<div2 id="Is.ix" n="ix" next="Is.x" prev="Is.viii" progress="3.83%" title="Chapter VIII">
<h2 id="Is.ix-p0.1">I S A I A H.</h2>
<h3 id="Is.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="Is.ix-p1" shownumber="no">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, <scripRef id="Is.ix-p1.1" osisRef="Bible:Isa.8.1-Isa.8.4" parsed="|Isa|8|1|8|4" passage="Isa 8:1-4">ver. 1-4</scripRef>. II. Of the desolations that should
be made by that proud victorious prince in the land of Israel and
Judah, <scripRef id="Is.ix-p1.2" osisRef="Bible:Isa.8.5-Isa.8.8" parsed="|Isa|8|5|8|8" passage="Isa 8:5-8">ver. 5-8</scripRef>. 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, <scripRef id="Is.ix-p1.3" osisRef="Bible:Isa.8.9-Isa.8.10" parsed="|Isa|8|9|8|10" passage="Isa 8:9,10">ver.
9, 10</scripRef>. 2. That if they kept up the fear of God, and kept
down the fear of man, they should find God their refuge (<scripRef id="Is.ix-p1.4" osisRef="Bible:Isa.8.11-Isa.8.14" parsed="|Isa|8|11|8|14" passage="Isa 8:11-14">ver. 11-14</scripRef>), and while others
stumbled, and fell into despair, they should be enabled to wait on
God, and should see themselves reserved for better times, <scripRef id="Is.ix-p1.5" osisRef="Bible:Isa.8.15-Isa.8.18" parsed="|Isa|8|15|8|18" passage="Isa 8:15-18">ver. 15-18</scripRef>. 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, <scripRef id="Is.ix-p1.6" osisRef="Bible:Isa.8.19-Isa.8.22" parsed="|Isa|8|19|8|22" passage="Isa 8:19-22">ver. 19-22</scripRef>. And these counsels and these
comforts will still be of use to us in time of trouble.</p>
<scripCom id="Is.ix-p1.7" osisRef="Bible:Isa.8" parsed="|Isa|8|0|0|0" passage="Isa 8" type="Commentary"/>
<scripCom id="Is.ix-p1.8" osisRef="Bible:Isa.8.1-Isa.8.8" parsed="|Isa|8|1|8|8" passage="Isa 8:1-8" type="Commentary"/><div class="Commentary" id="Is.ix-p1.9">
<h4 id="Is.ix-p1.10">Judgments Announced. (<span class="smallcaps" id="Is.ix-p1.11">b. c.</span> 740.)</h4>
<p class="passage" id="Is.ix-p2" shownumber="no">1 Moreover the <span class="smallcaps" id="Is.ix-p2.1">Lord</span> said unto me, Take thee a great roll, and
write in it with a man's pen concerning Maher-shalal-hash-baz.
  2 And I took unto me faithful witnesses to record, Uriah the
priest, and Zechariah the son of Jeberechiah.   3 And I went
unto the prophetess; and she conceived, and bare a son. Then said
the <span class="smallcaps" id="Is.ix-p2.2">Lord</span> to me, Call his name
Maher-shalal-hash-baz.   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.   5 The <span class="smallcaps" id="Is.ix-p2.3">Lord</span> spake
also unto me again, saying,   6 Forasmuch as this people
refuseth the waters of Shiloah that go softly, 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,
<i>even</i> 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 <i>even</i> to the neck; and the stretching out of his
wings shall fill the breadth of thy land, O Immanuel.</p>
<p class="indent" id="Is.ix-p3" shownumber="no">In these verses we have a prophecy of the
successes of the king of Assyria against Damascus, Samaria, and
Judah, that the two former should be laid waste by him, and the
last greatly frightened. Here we have,</p>
<p class="indent" id="Is.ix-p4" shownumber="no">I. Orders given to the prophet to write
this prophecy, and publish it to be seen and read of all men, and
to leave it upon record, that when the thing came to pass they
might know that God had sent him; for that was one end of prophecy,
<scripRef id="Is.ix-p4.1" osisRef="Bible:John.14.29" parsed="|John|14|29|0|0" passage="Joh 14:29">John xiv. 29</scripRef>. He must
<i>take a great roll,</i> which would contain those five chapters
fairly written in words at length; and he must write in it all that
he had foretold concerning the king of Assyria's invading the
country; he must <i>write it with a man's pen,</i> in the usual way
and style of writing, so as that it might be legible and
intelligible by all. See <scripRef id="Is.ix-p4.2" osisRef="Bible:Hab.2.2" parsed="|Hab|2|2|0|0" passage="Hab 2:2">Hab. ii.
2</scripRef>, <i>Write the vision, and make it plain.</i> Those
that speak and write of the things of God should avoid obscurity,
and study to speak and write so as to be understood, <scripRef id="Is.ix-p4.3" osisRef="Bible:1Cor.14.19" parsed="|1Cor|14|19|0|0" passage="1Co 14:19">1 Cor. xiv. 19</scripRef>. Those that write for
men should write with a man's pen, and not covet the pen or tongue
of angels. And forasmuch as it is usual to put some short, but
significant comprehensive title before books that are published,
the prophet is directed to call his book
<i>Maher-shalal-hash-baz—Make speed to the spoil, hasten to the
prey,</i> intimating that the Assyrian army should come upon them
with great speed and make great spoil. By this title the substance
and meaning of the book would be enquired after by those that heard
of it, and remembered by those that had read it or heard it read.
It is sometimes a good help to memory to put much matter in few
words, which serve as handles by which we take hold of more.</p>
<p class="indent" id="Is.ix-p5" shownumber="no">II. The care of the prophet to get this
record well attested (<scripRef id="Is.ix-p5.1" osisRef="Bible:Isa.8.2" parsed="|Isa|8|2|0|0" passage="Isa 8:2"><i>v.</i>
2</scripRef>): <i>I took unto me faithful witnesses to record;</i>
he wrote the prophecy in their sight and presence, and made them
subscribe their names to it, that they might be ready, if
afterwards there should be occasion, to make oath of it, that the
prophet had so long before foretold the descent which the Assyrians
made upon that country. He names his witnesses for the greater
certainty, that they might be appealed to by any. They were two in
number (for <i>out of the mouth of two witnesses shall every word
be established</i>); one was Uriah the priest; he is mentioned in
the story of Ahaz, but for none of his good deeds, for he humoured
Ahaz with an idolatrous altar (<scripRef id="Is.ix-p5.2" osisRef="Bible:2Kgs.16.10-2Kgs.16.11" parsed="|2Kgs|16|10|16|11" passage="2Ki 16:10,11">2
Kings xvi. 10, 11</scripRef>); however, at this time, no exception
lay against him, being a faithful witness. See what full
satisfaction the prophets took care to give to all persons
concerned of the sincerity of their intentions, that we might know
with a full assurance the <i>certainty of the things wherein we
have been instructed,</i> and that we have <i>not followed
cunningly-devised fables.</i></p>
<p class="indent" id="Is.ix-p6" shownumber="no">III. The making of the title of his book
the name of his child, that it might be the more taken notice of
and the more effectually perpetuated, <scripRef id="Is.ix-p6.1" osisRef="Bible:Isa.8.3" parsed="|Isa|8|3|0|0" passage="Isa 8:3"><i>v.</i> 3</scripRef>. His wife (because the wife of a
prophet) is called <i>the prophetess;</i> she <i>conceived and bore
a son,</i> another son, who must carry a sermon in his name, as the
former had done (<scripRef id="Is.ix-p6.2" osisRef="Bible:Isa.7.3" parsed="|Isa|7|3|0|0" passage="Isa 7:3"><i>ch.</i> vii.
3</scripRef>), but with this difference, that spoke mercy,
<i>Shear-jashub—The remnant shall return;</i> but, that being
slighted, this speaks judgment, <i>Maher-shalal-hash-baz—In making
speed to the spoil he shall hasten,</i> or <i>he has hastened, to
the prey.</i> The prophecy is doubled, even in this one name, for
the thing was certain. <i>I will hasten my word,</i> <scripRef id="Is.ix-p6.3" osisRef="Bible:Jer.1.12" parsed="|Jer|1|12|0|0" passage="Jer 1:12">Jer. i. 12</scripRef>. Every time the child was
called by his name, or any part of it, it would serve as a
memorandum of the judgments approaching. Note, It is good for us
often to put ourselves in mind of the changes and troubles we are
liable to in this world, and which perhaps are at the door. When we
look with pleasure on our children it should be with the allay of
this thought, We know not what they are yet reserved for.</p>
<p class="indent" id="Is.ix-p7" shownumber="no">IV. The prophecy itself, which explains
this mystical name.</p>
<p class="indent" id="Is.ix-p8" shownumber="no">1. That Syria and Israel, who were now in
confederacy against Judah, should in a very little time become an
easy prey to the king of Assyria and his victorious army (<scripRef id="Is.ix-p8.1" osisRef="Bible:Isa.8.4" parsed="|Isa|8|4|0|0" passage="Isa 8:4"><i>v.</i> 4</scripRef>): "<i>Before the
child,</i> now newly born and named, shall have <i>knowledge to
cry, My father, and My mother</i>" (which are usually some of the
first things that children know and some of the first words that
children speak), that is, "in about a year or two, <i>the riches of
Damascus, and the spoil of Samaria,</i> those cities that are now
so secure themselves and so formidable to their neighbours,
<i>shall be taken away before the king of Assyria,</i> who shall
plunder both city and country, and send the best effects of both
into his own land, to enrich that, and as trophies of his victory."
Note, Those that spoil others must expect to be themselves spoiled
(<scripRef id="Is.ix-p8.2" osisRef="Bible:Isa.33.1" parsed="|Isa|33|1|0|0" passage="Isa 33:1"><i>ch.</i> xxxiii. 1</scripRef>); for
the Lord is righteous, and those that are troublesome shall be
troubled.</p>
<p class="indent" id="Is.ix-p9" shownumber="no">2. That forasmuch as there were many in
Judah that were secretly in the interests of Syria and Israel, and
were disaffected to the house of David, God would chastise them
also by the king of Assyria, who should create a great deal of
vexation to Judah, as was foretold, <scripRef id="Is.ix-p9.1" osisRef="Bible:Isa.7.17" parsed="|Isa|7|17|0|0" passage="Isa 7:17"><i>ch.</i> vii. 17</scripRef>. Observe, (1.) What was
the sin of the discontented party in Judah (<scripRef id="Is.ix-p9.2" osisRef="Bible:Isa.8.6" parsed="|Isa|8|6|0|0" passage="Isa 8:6"><i>v.</i> 6</scripRef>): <i>This people,</i> whom the
prophet here speaks to, <i>refuse the waters of Shiloah that go
softly,</i> despise their own country and the government of it, and
love to run it down, because it does not make so great a figure,
and so great a noise, in the world, as some other kings and
kingdoms do. They refuse the comforts which God's prophets offer
them from the word of God, speaking to them in a still small voice,
and make nothing of them; but <i>they rejoice in Rezin and
Remaliah's son,</i> who were the enemies of their country, and were
now actually invading it; they cried them up as brave men,
magnified their policies and strength, applauded their conduct,
were well pleased with their successes, and were hearty
well-wishers to their designs, and resolved to desert and go over
to them. Such vipers does many a state foster in its bosom, that
eat its bread, and yet adhere to its enemies, and are ready to quit
its interests if they but seem to totter. (2.) The judgment which
God would bring upon them for this sin. The same king of Assyria
that should lay Ephraim and Syria waste should be a scourge and
terror to those of their party in Judah, <scripRef id="Is.ix-p9.3" osisRef="Bible:Isa.8.7-Isa.8.8" parsed="|Isa|8|7|8|8" passage="Isa 8:7,8"><i>v.</i> 7, 8</scripRef>. Because they <i>refuse the
waters of Shiloah,</i> and will not accommodate themselves to the
government God has set over them, but are uneasy under it,
<i>therefore the Lord brings upon them the waters of the river,
strong and many,</i> the river Euphrates. They slighted the land of
Judah, because it had no river to boast of comparable to that; the
river at Jerusalem was a very inconsiderable one. "Well," says God,
"if you be such admirers of Euphrates, you shall have enough of it;
the king of Assyria, whose country lies upon that river, shall come
with his glory, with his great army, which you cry up as his glory,
despising your own king because he cannot bring such an army as
that into the field; God shall bring that army upon you." If we
value men, if we over-value them, for their worldly wealth and
power, it is just with God to make them thereby a scourge to us. It
is used as an argument against magnifying rich men that <i>rich men
oppress us,</i> <scripRef id="Is.ix-p9.4" osisRef="Bible:Jas.2.3 Bible:Jas.2.5" parsed="|Jas|2|3|0|0;|Jas|2|5|0|0" passage="Jam 2:3,5">Jam. ii. 3,
5</scripRef>. Let us be best pleased with the waters of Shiloah,
that go softly, for rapid streams are dangerous. It is threatened
that the Assyrian army should break in upon them like a deluge, or
inundation of waters, bearing down all before it, should come up
over all his channels, and overflow all his banks. It would be to
no purpose to oppose or withstand them. Sennacherib and his army
should pass through Judah, and meet with so little resistance that
it should look more like a march through the country than a descent
upon it. <i>He shall reach even to the neck,</i> that is, he shall
advance so far as to lay siege to Jerusalem, the head of the
kingdom, and nothing but that shall be kept out of his hands; for
that was the holy city. Note, In the greatest deluge of trouble God
can and will keep the head of his people above water, and so
preserve their comforts and spiritual lives; the waters that come
into their souls may reach to the neck (<scripRef id="Is.ix-p9.5" osisRef="Bible:Ps.69.1" parsed="|Ps|69|1|0|0" passage="Ps 69:1">Ps. lxix. 1</scripRef>), but there shall their proud
waves be stayed. And here is another comfortable intimation that
though the stretching out of the wings of the Assyrian, that bird
of prey, though the right and left wing of his army, should fill
the breadth of the land of Judah, yet still it was Immanuel's land.
It is <i>thy land, O Immanuel!</i> It was to be Christ's land; for
there he was to be born, and live, and preach, and work miracles.
He was Zion's King, and therefore had a peculiar interest in and
concern for that land. Note, The lands that Immanuel owns for his,
as he does all those lands that own him, though they may be
deluged, shall not be destroyed; <i>for, when the enemy shall come
in like a flood,</i> Immanuel shall secure his own, and shall
<i>lift up a standard against him,</i> <scripRef id="Is.ix-p9.6" osisRef="Bible:Isa.59.19" parsed="|Isa|59|19|0|0" passage="Isa 59:19"><i>ch.</i> lix. 19</scripRef>.</p>
</div><scripCom id="Is.ix-p9.7" osisRef="Bible:Isa.8.9-Isa.8.15" parsed="|Isa|8|9|8|15" passage="Isa 8:9-15" type="Commentary"/><div class="Commentary" id="Is.ix-p9.8">
<h4 id="Is.ix-p9.9">Judah's Encouragement. (<span class="smallcaps" id="Is.ix-p9.10">b. c.</span> 740.)</h4>
<p class="passage" id="Is.ix-p10" shownumber="no">9 Associate yourselves, O ye people, and ye
shall be broken in pieces; and give ear, all ye of far countries:
gird yourselves, and ye shall be broken in pieces; gird yourselves,
and ye shall be broken in pieces.   10 Take counsel together,
and it shall come to nought; speak the word, and it shall not
stand: for God <i>is</i> with us.   11 For the <span class="smallcaps" id="Is.ix-p10.1">Lord</span> spake thus to me with a strong hand, and
instructed me that I should not walk in the way of this people,
saying,   12 Say ye not, A confederacy, to all <i>them to</i>
whom this people shall say, A confederacy; neither fear ye their
fear, nor be afraid.   13 Sanctify the <span class="smallcaps" id="Is.ix-p10.2">Lord</span> of hosts himself; and <i>let</i> him
<i>be</i> your fear, and <i>let</i> him <i>be</i> your dread.
  14 And he shall be for a sanctuary; but for a stone of
stumbling and for a rock of offence to both the houses of Israel,
for a gin and for a snare to the inhabitants of Jerusalem.  
15 And many among them shall stumble, and fall, and be broken, and
be snared, and be taken.</p>
<p class="indent" id="Is.ix-p11" shownumber="no">The prophet here returns to speak of the
present distress that Ahaz and his court and kingdom were in upon
account of the threatening confederacy of the ten tribes and the
Syrians against them. And in these verses,</p>
<p class="indent" id="Is.ix-p12" shownumber="no">I. He triumphs over the invading enemies,
and, in effect, sets them at defiance, and bids them do their worst
(<scripRef id="Is.ix-p12.1" osisRef="Bible:Isa.8.9-Isa.8.10" parsed="|Isa|8|9|8|10" passage="Isa 8:9,10"><i>v.</i> 9, 10</scripRef>): "<i>O
you people, you of far countries,</i> give ear to what the prophet
says to you in God's name." 1. "We doubt not but you will now make
your utmost efforts against Judah and Jerusalem. You <i>associate
yourselves</i> in a strict alliance. You <i>gird yourselves,</i>
and again you <i>gird yourselves;</i> you prepare for action; you
address yourselves to it with resolution; you gird on your swords;
you gird up your loins. You animate and encourage yourselves and
one another with all the considerations you can think of: you
<i>take counsel together,</i> call councils of war, and all heads
are at work about the proper methods for making yourselves masters
of the land of Judah. <i>You speak the word;</i> you come to
resolutions concerning it, and are not always deliberating; you
determine what to do, and are very confident of the success of it,
that the matter will be accomplished with a word's speaking." Note,
It is with a great deal of policy, resolution, and assurance, that
the church's enemies carry on their designs against it; and
abundance of pains they take to roll a stone that will certainly
return upon them. 2. "This is to let you know that all your efforts
will be ineffectual. You cannot, you shall not, gain your point,
nor carry the day: <i>You shall be broken in pieces.</i> Though you
associate yourselves, though you gird yourselves, though you
proceed with all the policy and precaution imaginable, yet, I tell
you again and again, all your projects shall be baffled, <i>you
shall be broken in pieces.</i> Nay, not only shall your attempts be
ruined, but your attempts shall be your ruin; you shall be broken
by those designs you have formed against Jerusalem: <i>Your
counsels shall come to nought;</i> for there is no wisdom nor
counsel against the Lord. Your resolves will not be put in
execution; they shall not stand. You speak the word, but <i>who is
he that saith, and it cometh to pass, if the Lord commandeth it
not?</i> What sets up itself against God, and his cause and
counsel, cannot stand, but must inevitably fall. <i>For God is with
us</i>" (this refers to the name of <i>Immanuel—God with us</i>);
"the Messiah is to be born among us, and a people designed for such
an honour cannot be given up to utter ruin. We have now the special
presence of God with us in his temple, his oracles, his promises,
and these are our defence. God is with us; he is on our side, to
take our part and fight for us; and, <i>if God be for us, who can
be against us?</i>" Thus does the daughter of Zion despise
them.</p>
<p class="indent" id="Is.ix-p13" shownumber="no">II. He comforts and encourages the people
of God with the same comforts and encouragements which he himself
had received. The attempt made upon them was very formidable; the
house of David, the court and royal family, were at their wits' end
(<scripRef id="Is.ix-p13.1" osisRef="Bible:Isa.7.2" parsed="|Isa|7|2|0|0" passage="Isa 7:2"><i>ch.</i> vii. 2</scripRef>), and
then no marvel if the people were in a consternation. Now,</p>
<p class="indent" id="Is.ix-p14" shownumber="no">1. The prophet tells us how he was himself
taught of God not to give way to such amazing fears as the people
were disturbed with, nor to run into the same measures with them
(<scripRef id="Is.ix-p14.1" osisRef="Bible:Isa.8.11" parsed="|Isa|8|11|0|0" passage="Isa 8:11"><i>v.</i> 11</scripRef>): "<i>The
Lord spoke to me with a strong hand not to walk in the way of this
people,</i> not to say as they say nor do as they do, not to
entertain the same frightful apprehensions of things nor to approve
of their projects of making peace upon any terms, or calling in the
help of the Assyrians." God instructed the prophet not to go down
the stream. Note, (1.) There is a proneness in the best of men to
be frightened at threatening clouds, especially when fears are
epidemic. We are all too apt to walk in the way of the people we
live among, though it be not a good way. (2.) Those whom God loves
and owns he will instruct and enable to swim against the stream of
common corruptions, particularly of common fears. He will find ways
to teach his own people not to walk in the way of other people, but
in a sober singularity. (3.) Corruption is sometimes so active in
the hearts even of good men that they have need to be taught their
duty with a strong hand, and it is God's prerogative to teach so,
for he only can give an understanding and overpower the
contradiction of unbelief and prejudice. He can teach the heart;
and herein none teaches like him. (4.) Those that are to teach
others have need to be themselves well instructed in their duty,
and then they teach most powerfully when they teach experimentally.
The word that comes from the heart is most likely to reach to the
heart; and what we are ourselves by the grace of God instructed in
we should, as we are able, teach others also.</p>
<p class="indent" id="Is.ix-p15" shownumber="no">2. Now what is it that he says to God's
people?</p>
<p class="indent" id="Is.ix-p16" shownumber="no">(1.) He cautions them against a sinful
fear, <scripRef id="Is.ix-p16.1" osisRef="Bible:Isa.8.12" parsed="|Isa|8|12|0|0" passage="Isa 8:12"><i>v.</i> 12</scripRef>. It
seems it was the way of this people at this time, and fear is
catching. He whose heart fails him makes his brethren's heart to
fail, like his heart (<scripRef id="Is.ix-p16.2" osisRef="Bible:Deut.20.8" parsed="|Deut|20|8|0|0" passage="De 20:8">Deut. xx.
8</scripRef>); therefore <i>Say you not, A confederacy, to all
those to whom this people shall say, A confederacy;</i> that is,
[1.] "Be not associated with them in the confederacies they are
projecting and forecasting for. Do not join with those that, for
the securing of themselves, are for making a league with the
Assyrians, through unbelief, and distrust of God and their cause.
Do not come into any such confederacy." Note, It concerns us, in
time of trouble, to watch against all such fears as put us upon
taking any indirect courses for our own security. [2.] "Be not
afraid of the confederacies they frighten themselves and one
another with. Do not distress yourselves with the apprehension of a
confederacy upon every thing that stirs, nor, when any little thing
is amiss, cry out presently, There is a plot, a plot. When they
talk what dismal news there is, <i>Syria is joined with
Ephraim,</i> what will become of us? must we fight, or must we
flee, or must we yield? do not you fear their fear: <i>Be not
afraid of the signs of heaven,</i> as the heathen are, <scripRef id="Is.ix-p16.3" osisRef="Bible:Jer.10.2" parsed="|Jer|10|2|0|0" passage="Jer 10:2">Jer. x. 2</scripRef>. Be not afraid of evil
tidings on earth, but let your hearts be fixed. Fear not that which
they fear, nor be afraid as they are. Be not put into such a fright
as causes trembling and shaking;" so the word signifies. Note, When
the church's enemies have sinful confederacies on foot the church's
friends should watch against the sinful fears of those
confederacies.</p>
<p class="indent" id="Is.ix-p17" shownumber="no">(2.) He advises them to a gracious
religious fear: <i>But sanctify the Lord of hosts himself,</i>
<scripRef id="Is.ix-p17.1" osisRef="Bible:Isa.8.13" parsed="|Isa|8|13|0|0" passage="Isa 8:13"><i>v.</i> 13</scripRef>. Note, The
believing fear of God is a special preservative against the
disquieting fear of man; see <scripRef id="Is.ix-p17.2" osisRef="Bible:1Pet.3.14-1Pet.3.15" parsed="|1Pet|3|14|3|15" passage="1Pe 3:14,15">1 Pet.
iii. 14, 15</scripRef>, where this is quoted, and applied to
suffering Christians. [1.] We must look upon God as the Lord of
hosts, that has all power in his hand and all creatures at his
beck. [2.] We must sanctify him accordingly, give him the glory due
to that name, and behave towards him as those that believe him to
be a holy God. [3.] We must make him our fear, the object of our
fear, and make him our dread, keep up a reverence of his providence
and stand in awe of his sovereignty, be afraid of his displeasure
and silently acquiesce in all his disposals. Were we but duly
affected with the greatness and glory of God, we should see the
pomp of our enemies eclipsed and clouded, and all their power
restrained and under check; see <scripRef id="Is.ix-p17.3" osisRef="Bible:Neh.4.14" parsed="|Neh|4|14|0|0" passage="Ne 4:14">Neh.
iv. 14</scripRef>. Those that are <i>afraid of the reproach of men
forget the Lord their Maker,</i> <scripRef id="Is.ix-p17.4" osisRef="Bible:Isa.51.12-Isa.51.13" parsed="|Isa|51|12|51|13" passage="Isa 51:12,13"><i>ch.</i> li. 12, 13</scripRef>. Compare <scripRef id="Is.ix-p17.5" osisRef="Bible:Luke.12.4-Luke.12.5" parsed="|Luke|12|4|12|5" passage="Lu 12:4,5">Luke xii. 4, 5</scripRef>.</p>
<p class="indent" id="Is.ix-p18" shownumber="no">(3.) He assures them of a holy security and
serenity of mind in so doing (<scripRef id="Is.ix-p18.1" osisRef="Bible:Isa.8.14" parsed="|Isa|8|14|0|0" passage="Isa 8:14"><i>v.</i> 14</scripRef>): "<i>He shall be for a
sanctuary;</i> make him your fear, and you shall find him your
hope, your help, your defence, and your mighty deliverer. He will
sanctify and preserve you. He will be for a sanctuary," [1.] "To
make you holy. He will be your sanctification;" so some read it. If
we sanctify God by our praises, he will sanctify us by his grace.
[2.] "To make you easy. He will be your sanctuary," to which you
may flee for safety, and where you are privileged form all the
arrests of fear; you shall find an inviolable refuge and security
in him, and see yourselves our of the reach of danger. Those that
truly fear God shall not need to fear any evil.</p>
<p class="indent" id="Is.ix-p19" shownumber="no">III. He threatens the ruin of the ungodly
and unbelieving, both in Judah and Israel. They have no part nor
lot in the foregoing comforts; that God who will be a sanctuary to
those who trust in him will be a stone of stumbling, and a rock of
offence, to those who <i>leave these waters of Shiloah, and rejoice
in Rezin and Remaliah's son,</i> (<scripRef id="Is.ix-p19.1" osisRef="Bible:Isa.8.6" parsed="|Isa|8|6|0|0" passage="Isa 8:6"><i>v.</i> 6</scripRef>), who make the creature their fear
and their hope, <scripRef id="Is.ix-p19.2" osisRef="Bible:Isa.8.14-Isa.8.15" parsed="|Isa|8|14|8|15" passage="Isa 8:14,15"><i>v.</i> 14,
15</scripRef>. The prophet foresees that the greatest part of both
the houses of Israel would not <i>sanctify the Lord of hosts,</i>
and to them he would be <i>for a gin and a snare;</i> he would be a
terror to them, as he would be a support and stay to those that
trusted in him. Instead of profiting by the word of God, they
should be offended at it; and the providences of God, instead of
leading them to him, would drive them from him. What was a savour
of life unto life to others would be a savour of death unto death
to them. "So that <i>many among them shall stumble and fall;</i>
they shall fall both into sin and into ruin; they shall fall by the
sword, shall be taken prisoners, and go into captivity." Note, If
the things of God be an offence to us, they will be an undoing to
us. Some apply this to the unbelieving Jews, who rejected Christ,
and to whom he became a stone of stumbling; for the apostle quotes
this scripture with application to all those who persisted in their
unbelief of the gospel of Christ (<scripRef id="Is.ix-p19.3" osisRef="Bible:1Pet.2.8" parsed="|1Pet|2|8|0|0" passage="1Pe 2:8">1
Pet. ii. 8</scripRef>); to them he is a rock of offence, because,
being disobedient to the word, they stumble at it.</p>
</div><scripCom id="Is.ix-p19.4" osisRef="Bible:Isa.8.16-Isa.8.22" parsed="|Isa|8|16|8|22" passage="Isa 8:16-22" type="Commentary"/><div class="Commentary" id="Is.ix-p19.5">
<h4 id="Is.ix-p19.6">The Importance of the
Scriptures. (<span class="smallcaps" id="Is.ix-p19.7">b. c.</span> 740.)</h4>
<p class="passage" id="Is.ix-p20" shownumber="no">16 Bind up the testimony, seal the law among my
disciples.   17 And I will wait upon the <span class="smallcaps" id="Is.ix-p20.1">Lord</span>, that hideth his face from the house of
Jacob, and I will look for him.   18 Behold, I and the
children whom the <span class="smallcaps" id="Is.ix-p20.2">Lord</span> hath given me
<i>are</i> for signs and for wonders in Israel from the <span class="smallcaps" id="Is.ix-p20.3">Lord</span> of hosts, which dwelleth in mount
Zion.   19 And when they shall say unto you, Seek unto them
that have familiar spirits, and unto wizards that peep, and that
mutter: should not a people seek unto their God? for the living to
the dead?   20 To the law and to the testimony: if they speak
not according to this word, <i>it is</i> because <i>there is</i> no
light in them.   21 And they shall pass through it, hardly
bestead and hungry: and it shall come to pass, that when they shall
be hungry, they shall fret themselves, and curse their king and
their God, and look upward.   22 And they shall look unto the
earth; and behold trouble and darkness, dimness of anguish; and
<i>they shall be</i> driven to darkness.</p>
<p class="indent" id="Is.ix-p21" shownumber="no">In these verses we have,</p>
<p class="indent" id="Is.ix-p22" shownumber="no">I. The unspeakable privilege which the
people of God enjoy in having the oracles of God consigned over to
them, and being entrusted with the sacred writings. That they may
sanctify the Lord of hosts, may make him their fear and find him
their sanctuary, <i>bind up the testimony,</i> <scripRef id="Is.ix-p22.1" osisRef="Bible:Isa.8.16" parsed="|Isa|8|16|0|0" passage="Isa 8:16"><i>v.</i> 16</scripRef>. Note, It is a great instance of
God's care of his church and love to it that he has lodged in it
the invaluable treasure of divine revelation. 1. It is a
<i>testimony</i> and a <i>law;</i> not only this prophecy is so,
which must therefore be preserved safely for the comfort of God's
people in the approaching times of trouble and distress, but the
whole word of God is so; God has attested it, and he has enjoined
it. As a testimony it directs our faith; as a law it directs our
practice; and we ought both to subscribe to the truths of it and to
submit to the precepts of it. 2. This testimony and this law are
bound up and sealed, for we are not to add to them nor diminish
from them; they are a letter from God to man, folded up and sealed,
a proclamation under the broad seal. The binding up and sealing of
the Old Testament signified that the full explication of many of
the prophecies of it was reserved for the New-Testament times.
<scripRef id="Is.ix-p22.2" osisRef="Bible:Dan.12.4" parsed="|Dan|12|4|0|0" passage="Da 12:4">Dan. xii. 4</scripRef>, <i>Seal the
book till the time of the end;</i> but what was then bound up and
sealed is now open and unsealed, and <i>revealed unto babes,</i>
<scripRef id="Is.ix-p22.3" osisRef="Bible:Matt.11.25" parsed="|Matt|11|25|0|0" passage="Mt 11:25">Matt. xi. 25</scripRef>. Yet with
reference to the other world, and the future state, still the
testimony is bound up and sealed, for we know but in part, and
prophesy but in part. 3. They are lodged as a sacred deposit in the
hands of the disciples of <i>the children of the prophets and the
covenant,</i> <scripRef id="Is.ix-p22.4" osisRef="Bible:Acts.3.25" parsed="|Acts|3|25|0|0" passage="Ac 3:25">Acts iii. 25</scripRef>.
This is the good thing which is committed to them, and which they
are charged with the custody of, <scripRef id="Is.ix-p22.5" osisRef="Bible:2Tim.1.13-2Tim.1.14" parsed="|2Tim|1|13|1|14" passage="2Ti 1:13,14">2
Tim. i. 13, 14</scripRef>. Those that had prophets for their tutors
must still keep close to the written word.</p>
<p class="indent" id="Is.ix-p23" shownumber="no">II. The good use which we ought to make of
this privilege. This we are taught,</p>
<p class="indent" id="Is.ix-p24" shownumber="no">1. By the prophet's own practice and
resolutions, <scripRef id="Is.ix-p24.1" osisRef="Bible:Isa.8.17-Isa.8.18" parsed="|Isa|8|17|8|18" passage="Isa 8:17,18"><i>v.</i> 17,
18</scripRef>. He embraced the law ad the testimony, and he had the
comfort of them, in the midst of the many discouragements he met
with. Note, Those ministers can best recommend the word of God to
others that have themselves found the satisfaction of relying upon
it. Observe,</p>
<p class="indent" id="Is.ix-p25" shownumber="no">(1.) The discouragements which the prophet
laboured under. He specifies two:—[1.] The frowns of God, not so
much upon himself, but upon his people, whose interests lay very
near his heart: "He <i>hides his face from the house of Jacob,</i>
and seems at present to neglect them, and lay them under the tokens
of his displeasure." The prophet was himself employed in revealing
God's wrath against them, and yet grieved thus for it, as one that
did not desire the woeful day. If the house of Jacob forsake the
God of Jacob, let it not be thought strange that he hides his face
from them. [2.] The contempt and reproaches of men, not only upon
himself, but upon his disciples, among whom the law and the
testimony were sealed: <i>I and the children whom the Lord has
given me are for signs and wonders;</i> we are gazed at as monsters
or outlandish people, pointed at as we go along the streets.
Probably the prophetical names that were given to his children were
ridiculed and bantered by the profane scoffers of the town. <i>I am
as a wonder unto many,</i> <scripRef id="Is.ix-p25.1" osisRef="Bible:Ps.71.7" parsed="|Ps|71|7|0|0" passage="Ps 71:7">Ps. lxxi.
7</scripRef>. God's people are the world's wonder (<scripRef id="Is.ix-p25.2" osisRef="Bible:Zech.3.8" parsed="|Zech|3|8|0|0" passage="Zec 3:8">Zech. iii. 8</scripRef>) for their singularity,
and because they run not with them to the same excess of riot,
<scripRef id="Is.ix-p25.3" osisRef="Bible:1Pet.4.4" parsed="|1Pet|4|4|0|0" passage="1Pe 4:4">1 Pet. iv. 4</scripRef>. The prophet
was herein a type of Christ; for this is quoted (<scripRef id="Is.ix-p25.4" osisRef="Bible:Heb.2.13" parsed="|Heb|2|13|0|0" passage="Heb 2:13">Heb. ii. 13</scripRef>) to prove that believers are
Christ's children: <i>Behold, I and the children whom God has given
me.</i> Parents must look upon their children as God's gifts, his
gracious gifts; Jacob did so, <scripRef id="Is.ix-p25.5" osisRef="Bible:Gen.33.5" parsed="|Gen|33|5|0|0" passage="Ge 33:5">Gen.
xxxiii. 5</scripRef>. Ministers must look upon their converts as
their children, and be tender of them accordingly (<scripRef id="Is.ix-p25.6" osisRef="Bible:1Thess.2.7" parsed="|1Thess|2|7|0|0" passage="1Th 2:7">1 Thess. ii. 7</scripRef>), and as the children
whom God has given them; for, whatever good we are instrumental of
to others, it is owing to the grace of God. Christ looks upon
believers as his children, whom the Father gave him (<scripRef id="Is.ix-p25.7" osisRef="Bible:John.17.6" parsed="|John|17|6|0|0" passage="Joh 17:6">John xvii. 6</scripRef>), and both he and they
are for signs and wonders, spoken against (<scripRef id="Is.ix-p25.8" osisRef="Bible:Luke.2.34" parsed="|Luke|2|34|0|0" passage="Lu 2:34">Luke ii. 34</scripRef>), every where spoken against,
<scripRef id="Is.ix-p25.9" osisRef="Bible:Acts.28.22" parsed="|Acts|28|22|0|0" passage="Ac 28:22">Acts xxviii. 22</scripRef>.</p>
<p class="indent" id="Is.ix-p26" shownumber="no">(2.) The encouragement he took in reference
to these discouragements. [1.] He saw the hand of God in all that
which was discouraging to him, and kept his eye upon that. Whatever
trouble the house of Jacob is in, it comes from God's hiding his
face; nay, whatever contempt was put upon him or his friends, it is
from the Lord of hosts; he has bidden Shimei curse David, <scripRef id="Is.ix-p26.1" osisRef="Bible:Job.19.13 Bible:Job.30.11" parsed="|Job|19|13|0|0;|Job|30|11|0|0" passage="Job 19:13,30:11">Job xix. 13; xxx. 11</scripRef>. [2.] He
saw God dwelling in Mount Zion, manifesting himself to his people,
and ready to hear their prayers and receive their homage. Though,
for the present, he hide his face from the house of Jacob, yet they
know where to find him and recover the sight of him; he dwells in
Mount Zion. [3.] He therefore resolved to wait upon the Lord and to
look for him; to attend his motions even while he hid his face, and
to expect with a humble assurance his returns in a way of mercy.
Those that wait upon God by faith and prayer may look for him with
hope and joy. When we have not sensible comforts we must still keep
up our observance of God and obedience to him, and then wait
awhile; <i>at evening time it shall be light.</i></p>
<p class="indent" id="Is.ix-p27" shownumber="no">2. By the counsel and advice which he gives
to his disciples, among whom the law and the testimony were sealed,
to whom were committed the lively oracles.</p>
<p class="indent" id="Is.ix-p28" shownumber="no">(1.) He supposes they would be tempted, in
the day of their distress, to consult <i>those that had familiar
spirits,</i> that dealt with the devil, asked his advice, and
desired to be informed by him concerning things to come, that they
might take their measures accordingly. Thus Saul, when he was in
straits, made his application to the witch of Endor (<scripRef id="Is.ix-p28.1" osisRef="Bible:1Sam.28.7 Bible:1Sam.28.15" parsed="|1Sam|28|7|0|0;|1Sam|28|15|0|0" passage="1Sa 28:7,15">1 Sam. xxviii. 7, 15</scripRef>), and Ahaziah
to the god of Ekron, <scripRef id="Is.ix-p28.2" osisRef="Bible:2Kgs.1.2" parsed="|2Kgs|1|2|0|0" passage="2Ki 1:2">2 Kings i.
2</scripRef>. These conjurors had strange fantastic gestures and
tones: They <i>peeped and muttered;</i> they muffled their heads,
that they could neither see nor be seen plainly, but peeped and
were peeped at. Or both the words here used may refer to their
voice and manner of speaking; they delivered what they had to say
with a low, hollow, broken sound, scarcely articulate, and
sometimes in a puling or mournful tone, like a crane, or a swallow,
or a dove, <scripRef id="Is.ix-p28.3" osisRef="Bible:Isa.38.14" parsed="|Isa|38|14|0|0" passage="Isa 38:14"><i>ch.</i> xxxviii.
14</scripRef>. They spoke not with that boldness and plainness
which the prophets of the Lord spoke with, but as those who desire
to amuse people rather than to instruct them; yet there were those
who were so wretchedly sottish as to seek to them and to court
others to do so, even the prophet's hearers, who knew better
things, whom therefore the prophet warns not to say, <i>A
confederacy</i> with such. There were express laws against this
wickedness (<scripRef id="Is.ix-p28.4" osisRef="Bible:Lev.19.31 Bible:Lev.20.27" parsed="|Lev|19|31|0|0;|Lev|20|27|0|0" passage="Lev 19:31,20:27">Lev. xix. 31; xx.
27</scripRef>), and yet it was found in Israel, is found even in
Christian nations; but let all that have any sense of religion show
it, by startling at the thought of it. <i>Get thee behind me,
Satan.</i> Dread the use of spells and charms, and consulting those
that by hidden arts pretend to tell fortunes, cure diseases, or
discover things lost; for this is a heinous crime, and, in effect,
denies the God that is above.</p>
<p class="indent" id="Is.ix-p29" shownumber="no">(2.) He furnishes them with an answer to
this temptation, puts words into their mouths. "If any go about
thus to ensnare you, give them this reply: <i>Should not a people
seek to their God?</i> What! <i>for the living to the dead!</i>"
[1.] "Tell them it is a principle of religion that a people ought
to seek unto their God; now Jehovah is our God, and therefore to
him we ought to seek, and to consult with him, and not with those
that have familiar spirits. <i>All people will thus walk in the
name of their God,</i> <scripRef id="Is.ix-p29.1" osisRef="Bible:Mic.4.5" parsed="|Mic|4|5|0|0" passage="Mic 4:5">Mic. iv.
5</scripRef>. Those that made the hosts of heaven their gods
<i>sought unto them,</i> <scripRef id="Is.ix-p29.2" osisRef="Bible:Jer.8.2" parsed="|Jer|8|2|0|0" passage="Jer 8:2">Jer. viii.
2</scripRef>. Should not a people under guilt, and in trouble, seek
to their God for pardon and peace? Should not a people in doubt, in
want, and in danger, seek to their God for direction, supply, and
protection? Since the Lord is our God, and we are his people, it is
certainly our duty to seek him." [2.] "Tell them it is an instance
of the greatest folly in the world to seek for living men to dead
idols." What can be more absurd than to seek to lifeless images for
life and living comforts, or to expect that our friends that are
dead should do that for us, when we deify them and pray to them,
which our living friends cannot do? The <i>dead know not any
thing,</i> nor is there with them <i>any device or working,</i>
<scripRef id="Is.ix-p29.3" osisRef="Bible:Eccl.9.5 Bible:Eccl.9.10" parsed="|Eccl|9|5|0|0;|Eccl|9|10|0|0" passage="Ec 9:5,10">Eccl. ix. 5, 10</scripRef>. It is
folly therefore for the living to make their court to them, with
any expectation of relief from them. Necromancers consulted the
dead, as the witch of Endor, and so proclaimed their own folly. We
must live by the living, and not by the dead. What life or light
can we look for from those that have no light or life
themselves?</p>
<p class="indent" id="Is.ix-p30" shownumber="no">(3.) He directs them to consult the oracles
of God. If the prophets that were among them did not speak directly
to every case, yet they had the written word, and to that they must
have recourse. Note, Those will never be drawn to consult wizards
that know how to make a good use of their Bibles. Would we know how
we may seek to our God, and come to the knowledge of his mind?
<i>To the law and to the testimony.</i> There you will see what is
good, and what the Lord requires of you. Make God's statutes your
counsellors, and you will be counselled aright. Observe, [1.] What
use we must make of the law and the testimony: we must <i>speak
according to that word,</i> that is, we must make this our
standard, conform to it, take advice from it, make our appeals to
it, and in every thing be overruled and determined by it, consent
to those wholesome healing words (<scripRef id="Is.ix-p30.1" osisRef="Bible:1Tim.6.3" parsed="|1Tim|6|3|0|0" passage="1Ti 6:3">1
Tim. vi. 3</scripRef>), and speak of the things of God in the words
which the Holy Ghost teaches. It is not enough to say nothing
against it, but we must speak according to it. [2.] Why we must
make this use of the law and the testimony: because we shall be
convicted of the greatest folly imaginable if we do not. Those that
concur not with the word of God do thereby evince that <i>there is
no light,</i> no morning light (so the word is) <i>in them;</i>
they have no right sense of things; they do not understand
themselves, nor the difference between good and evil, truth and
falsehood. Note, Those that reject divine revelation have not so
much as human understanding; nor do those rightly admit the oracles
of reason who will not admit the oracles of God. Some read it as a
threatening: "If they speak not according to this word, there shall
be no light to them, no good, no comfort or relief; but they shall
be driven to darkness and despair;" as it follows here, <scripRef id="Is.ix-p30.2" osisRef="Bible:Isa.8.21-Isa.8.22" parsed="|Isa|8|21|8|22" passage="Isa 8:21,22"><i>v.</i> 21, 22</scripRef>. What light had
Saul when he consulted the witch? <scripRef id="Is.ix-p30.3" osisRef="Bible:1Sam.28.18 Bible:1Sam.28.20" parsed="|1Sam|28|18|0|0;|1Sam|28|20|0|0" passage="1Sa 28:18,20">1 Sam. xxviii. 18, 20</scripRef>. Or what light can
those expect that turn away from the Father of lights?</p>
<p class="indent" id="Is.ix-p31" shownumber="no">(4.) He reads the doom of those that seek
to familiar spirits and regard not God's law and testimony; there
shall not only be no light to them, no comfort or prosperity, but
they may expect all horror and misery, <scripRef id="Is.ix-p31.1" osisRef="Bible:Isa.8.21-Isa.8.22" parsed="|Isa|8|21|8|22" passage="Isa 8:21,22"><i>v.</i> 21, 22</scripRef>. [1.] The trouble they
feared shall come upon them: They shall <i>pass through</i> the
land, or pass to and fro in the land, unfixed, unsettled, and
driven from place to place by the threatening power of an invading
enemy; they shall be <i>hardly bestead</i> whither to go for the
necessary supports of life, either because the country would be so
impoverished that there would be nothing to be had, or at least
themselves and their friends so impoverished that there would be
nothing to be had for them; so that those who used to be fed to the
full shall be hungry. Note, Those that go away from God go out of
the way of all good. [2.] They shall be very uneasy to themselves,
by their discontent and impatience under their trouble. A good man
may be in want, but then he quiets himself, and strives to make
himself easy; but these people <i>when they shall be hungry shall
fret themselves,</i> and when they have nothing to feed on their
vexation shall prey upon their own spirits; for fretfulness is a
sin that is its own punishment. [3.] They shall be very provoking
to all about them, nay, to all above them; when they find all their
measures broken, and themselves at their wits' end, they will
forget all the rules of duty and decency, and will treasonably
<i>curse their king</i> and blasphemously curse <i>their God,</i>
and this more than <i>in their thought and in their bedchamber,</i>
<scripRef id="Is.ix-p31.2" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x. 20</scripRef>. They begin
with cursing their king for managing the public affairs no better,
as if the fault were his, when the best and wisest kings cannot
secure success; but, when they have broken the bonds of their
allegiance, no marvel if those of their religion do not hold them
long: they next curse their God, curse him, and die; they quarrel
with his providence, and reproach that, as if he had done them
wrong. <i>The foolishness of man perverts his way,</i> and then
<i>his heart frets against the Lord,</i> <scripRef id="Is.ix-p31.3" osisRef="Bible:Prov.19.3" parsed="|Prov|19|3|0|0" passage="Pr 19:3">Prov. xix. 3</scripRef>. See what need we have to <i>keep
our mouth as with a bridle</i> when our <i>heart is hot within
us;</i> for the language of fretfulness is commonly very offensive.
[4.] They shall abandon themselves to despair, and, which way
soever they look, shall see no probability of relief. They shall
look upward, but heaven shall frown upon them and look gloomy; and
how can it be otherwise when they curse their God? They shall look
to the earth, but what comfort can that yield to those with whom
God is at war? There is nothing there but trouble, and darkness,
and dimness of anguish, every thing threatening, and not one
pleasant gleam, not one hopeful prospect; but they shall be driven
to darkness by the violence of their own fears, which represent
every thing about them black and frightful. This explains what he
had said <scripRef id="Is.ix-p31.4" osisRef="Bible:Isa.8.20" parsed="|Isa|8|20|0|0" passage="Isa 8:20"><i>v.</i> 20</scripRef>, that
there shall be no light to them. Those that shut their eyes against
the light of God's word will justly be abandoned to darkness, and
left to wander endlessly, and the sparks of their own kindling will
do them no kindness.</p>
</div></div2>