<hi type="bold">2. stood--</hi>not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings.

<hi type="bold">the--</hi>not in the Hebrew.

<hi type="bold">seraphim--</hi>nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (<reference osisRef="Num.21.6">Nu 21:6</reference>), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (<reference osisRef="2Kgs.2.11">2Ki 2:11</reference>; <reference osisRef="2Cor.6.17">6:17</reference>; <reference osisRef="Ezek.1.13">Eze 1:13</reference>; <reference osisRef="Matt.28.3">Mt 28:3</reference>) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare <reference osisRef="Num.21.8">Nu 21:8</reference>; <reference osisRef="2Kgs.18.4">2Ki 18:4</reference>). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (<reference osisRef="Ezek.1.5-Ezek.1.12">Eze 1:5-12</reference>). (But compare <reference osisRef="Rev.4.8">Re 4:8</reference>). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in <reference osisRef="Dan.10.13">Da 10:13</reference> to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning "noble."

<hi type="bold">twain--</hi>Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (<reference osisRef="Exod.3.6">Ex 3:6</reference>; <reference osisRef="Job.4.18">Job 4:18</reference>; <reference osisRef="Job.15.15">15:15</reference>); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare <reference osisRef="Ezek.1.11">Eze 1:11</reference>, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.

2. stood-- not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings. the-- not in the Hebrew. seraphim-- nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Nu 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (2Ki 2:11; 6:17; Eze 1:13; Mt 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Nu 21:8; 2Ki 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Eze 1:5-12). (But compare Re 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Da 10:13 to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning "noble." twain-- Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Ex 3:6; Job 4:18; 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Eze 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.


3. (<reference osisRef="Rev.4.8">Re 4:8</reference>). The Trinity is implied (on "Lord," see on <reference osisRef="Isa.6.1">Is 6:1</reference>). God's holiness is the keynote of Isaiah's whole prophecies.

<hi type="bold">whole earth--</hi>the Hebrew more emphatically, the fulness of the whole earth is His glory (<reference osisRef="Ps.24.1">Psa 24:1</reference>; <reference osisRef="Ps.72.19">72:19</reference>).

3. (Re 4:8). The Trinity is implied (on "Lord," see on Is 6:1). God's holiness is the keynote of Isaiah's whole prophecies. whole earth-- the Hebrew more emphatically, the fulness of the whole earth is His glory (Psa 24:1; 72:19).


<hi type="bold">4. posts of ... door--</hi>rather, foundations of the thresholds.

<hi type="bold">house--</hi>temple.

<hi type="bold">smoke--</hi>the Shekinah cloud (<reference osisRef="1Kgs.8.10">1Ki 8:10</reference>; <reference osisRef="Ezek.10.4">Eze 10:4</reference>).

4. posts of... door-- rather, foundations of the thresholds. house-- temple. smoke-- the Shekinah cloud (1Ki 8:10; Eze 10:4).


<hi type="bold">5. undone--</hi>(<reference osisRef="Exod.33.20">Ex 33:20</reference>). The same effect was produced on others by the presence of God (<reference osisRef="Judg.6.22">Jud 6:22</reference>; <reference osisRef="Judg.13.22">13:22</reference>; <reference osisRef="Job.42.5">Job 42:5</reference>, <reference osisRef="Job.42.6">6</reference>; <reference osisRef="Luke.5.8">Lu 5:8</reference>; <reference osisRef="Rev.1.17">Re 1:17</reference>).

<hi type="bold">lips--</hi>appropriate to the context which describes the praises of the lips, sung in alternate responses (<reference osisRef="Exod.15.20">Ex 15:20</reference>, <reference osisRef="Exod.15.21">21</reference>; <reference osisRef="Isa.6.3">Is 6:3</reference>) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (<reference osisRef="Isa.6.9">Is 6:9</reference>).

<hi type="bold">seen--</hi>not strictly Jehovah Himself (<reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="1Tim.6.16">1Ti 6:16</reference>), but the symbol of His presence.

<hi type="bold">Lord--</hi>Hebrew, "Jehovah."

5. undone-- (Ex 33:20). The same effect was produced on others by the presence of God (Jud 6:22; 13:22; Job 42:5, 6; Lu 5:8; Re 1:17). lips-- appropriate to the context which describes the praises of the lips, sung in alternate responses (Ex 15:20, 21; Is 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Is 6:9). seen-- not strictly Jehovah Himself (Joh 1:18; 1Ti 6:16), but the symbol of His presence. Lord-- Hebrew, "Jehovah."


<hi type="bold">6. unto me--</hi>The seraph had been in the temple, Isaiah outside of it.

<hi type="bold">live coal--</hi>literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3).

<hi type="bold">the altar--</hi>of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (<reference osisRef="Lev.9.24">Le 9:24</reference>), and was kept continually burning.

6. unto me-- The seraph had been in the temple, Isaiah outside of it. live coal-- literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3). the altar-- of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Le 9:24), and was kept continually burning.


<hi type="bold">7. mouth ... lips--</hi>(See on <reference osisRef="Isa.6.5">Is 6:5</reference>). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (<reference osisRef="Acts.2.3">Ac 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>) when they were being set apart to speak in various languages of Jesus.

<hi type="bold">iniquity--</hi>conscious unworthiness of acting as God's messenger.

<hi type="bold">purged--</hi>literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.

7. mouth... lips-- (See on Is 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Ac 2:3, 4) when they were being set apart to speak in various languages of Jesus. iniquity-- conscious unworthiness of acting as God's messenger. purged-- literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.


<hi type="bold">8. I ... us--</hi>The change of number indicates the Trinity (compare <reference osisRef="Gen.1.26">Ge 1:26</reference>; <reference osisRef="1Cor.11.7">11:7</reference>). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.

<hi type="bold">Whom ... who--</hi>implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare <reference osisRef="1Chr.29.5">1Ch 29:5</reference>).

<hi type="bold">Here am I--</hi>prompt zeal, now that he has been specially qualified for it (<reference osisRef="Isa.6.7">Is 6:7</reference>; compare <reference osisRef="1Sam.3.10">1Sa 3:10</reference>, <reference osisRef="1Sam.3.11">11</reference>; <reference osisRef="Acts.9.6">Ac 9:6</reference>).

8. I... us-- The change of number indicates the Trinity (compare Ge 1:26; 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere. Whom... who-- implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 1Ch 29:5). Here am I-- prompt zeal, now that he has been specially qualified for it (Is 6:7; compare 1Sa 3:10, 11; Ac 9:6).


<hi type="bold">9. Hear ... indeed--</hi>Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (<reference osisRef="John.7.17">Joh 7:17</reference>), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (<reference osisRef="Isa.43.8">Is 43:8</reference>). So in Jesus' use of parables (<reference osisRef="Matt.13.14">Mt 13:14</reference>).

<hi type="bold">see ... indeed--</hi>rather, "though ye see again and again," yet, &c.

9. Hear... indeed-- Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Joh 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Is 43:8). So in Jesus' use of parables (Mt 13:14). see... indeed-- rather, "though ye see again and again," yet, &c.


<hi type="bold">10. Make ... fat--</hi>(<reference osisRef="Ps.119.17">Psa 119:17</reference>). "Render them the more hardened by thy warnings" [Maurer]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (<reference osisRef="Isa.63.17">Is 63:17</reference>). Gesenius takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (<reference osisRef="Rom.1.28">Ro 1:28</reference>; <reference osisRef="Eph.4.18">Ep 4:18</reference>); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (<reference osisRef="Rom.11.8">Ro 11:8</reference>; <reference osisRef="2Thess.2.11">2Th 2:11</reference>). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (<reference osisRef="Mark.7.21">Mr 7:21</reference>, <reference osisRef="Mark.7.22">22</reference>); but through the eyes and ears healing reaches the heart (<reference osisRef="Rom.10.17">Ro 10:17</reference>), [Bengel]. (<reference osisRef="Jer.5.21">Jr 5:21</reference>; <reference osisRef="Ezek.12.2">Eze 12:2</reference>; <reference osisRef="Zech.7.11">Zec 7:11</reference>; <reference osisRef="Acts.7.57">Ac 7:57</reference>; <reference osisRef="2Tim.4.4">2Ti 4:4</reference>). In <reference osisRef="Matt.13.15">Mt 13:15</reference>, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare <reference osisRef="John.11.45">Joh 11:45</reference>, <reference osisRef="John.11.46">46</reference>; <reference osisRef="John.12.10">12:10</reference>, <reference osisRef="John.12.11">11</reference>). "One must love divine things in order to understand them" [Pascal].

<hi type="bold">be healed--</hi>of their spiritual malady, sin (<reference osisRef="Isa.1.6">Is 1:6</reference>; <reference osisRef="Ps.103.3">Psa 103:3</reference>; <reference osisRef="Jer.17.14">Jr 17:14</reference>).

10. Make... fat-- (Psa 119:17). "Render them the more hardened by thy warnings" [Maurer]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Is 63:17). Gesenius takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Ro 1:28; Ep 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Ro 11:8; 2Th 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mr 7:21, 22); but through the eyes and ears healing reaches the heart (Ro 10:17), [Bengel]. (Jr 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4). In Mt 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Joh 11:45, 46; 12:10, 11). "One must love divine things in order to understand them" [Pascal]. be healed-- of their spiritual malady, sin (Is 1:6; Psa 103:3; Jr 17:14).


<hi type="bold">11. how long--</hi>will this wretched condition of the nation being hardened to its destruction continue?

<hi type="bold">until--</hi>(<reference osisRef="Isa.5.9">Is 5:9</reference>)--fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.

11. how long-- will this wretched condition of the nation being hardened to its destruction continue? until-- (Is 5:9)--fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.


12. (<reference osisRef="2Kgs.25.21">2Ki 25:21</reference>).

<hi type="bold">forsaking--</hi>abandonment of dwellings by their inhabitants (<reference osisRef="Jer.4.29">Jr 4:29</reference>).

12. (2Ki 25:21). forsaking-- abandonment of dwellings by their inhabitants (Jr 4:29).


<hi type="bold">13. and it shall return, and ... be eaten--</hi>Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (<reference osisRef="Isa.5.25">Is 5:25</reference>; <reference osisRef="Ezek.5.1-Ezek.5.12">Eze 5:1-5, 12</reference>), [Maurer and Horsley]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (<reference osisRef="2Kgs.24.14">2Ki 24:14</reference>; <reference osisRef="2Kgs.25.12">25:12</reference>), which afterwards fled to Egypt in fear (<reference osisRef="2Kgs.25.26">2Ki 25:26</reference>), and subsequently returned thence along with others who had fled to Moab and Edom (<reference osisRef="Jer.40.11">Jr 40:11</reference>, <reference osisRef="Jer.40.12">12</reference>), and suffered under further divine judgments.

<hi type="bold">tell--</hi>rather, "terebinth" or "turpentine tree" (<reference osisRef="Isa.1.29">Is 1:29</reference>).

<hi type="bold">substance ... when ... cast ... leaves--</hi>rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' <reference osisRef="Job.14.7">Job 14:7</reference>), the trunk or stock remains, so the holy seed (<reference osisRef="Ezra.9.2">Ezr 9:2</reference>) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (<reference osisRef="Rom.11.5">Ro 11:5</reference>, <reference osisRef="Rom.11.23-Rom.11.29">23-29</reference>). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters). <chapter eID="Isa.6"/>

13. and it shall return, and... be eaten-- Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Is 5:25; Eze 5:1-5, 12), [Maurer and Horsley]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (2Ki 24:14; 25:12), which afterwards fled to Egypt in fear (2Ki 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jr 40:11, 12), and suffered under further divine judgments. tell-- rather, "terebinth" or "turpentine tree" (Is 1:29). substance... when... cast... leaves-- rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Ro 11:5, 23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).


<title type="x-s2">CHAPTER 7</title>
<hi type="bold">Is 7:<reference osisRef="1Cor.9.7">1-9:7</reference>. Prediction of the Ill Success of the Syro- Israelitish Invasion of Judah--</hi>Ahaz's Alliance with Assyria, and Its Fatal Results to Judea--Yet the Certainty of Final Preservation and of the Coming of Messiah.

<hi type="bold">In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare <reference osisRef="2Kgs.15.37-2Kgs.16.9">2Ki 15:37-16:9</reference>. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (<reference osisRef="2Chr.28.5">2Ch 28:5</reference>). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare <reference osisRef="Isa.7.18">Is 7:18</reference>, "Egypt"; and <reference osisRef="2Kgs.17.4">2Ki 17:4</reference>, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (<reference osisRef="1Kgs.12.16">1Ki 12:16</reference>) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare <reference osisRef="2Chr.28.1-2Chr.28.26">2Ch 28:1-26</reference> and <reference osisRef="2Kgs.15.37">2Ki 15:37</reference>, with <reference osisRef="Isa.16.5">Is 16:5</reference>), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>); and probably it was at the same time that he carried away part of Israel captive (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>), unless there were two assaults on Pekah--</hi>that in <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. Smith]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (<reference osisRef="Isa.37.37">Is 37:37</reference>; <reference osisRef="2Kgs.16.8">2Ki 16:8</reference>, <reference osisRef="2Kgs.17.18">17, 18</reference>; <reference osisRef="2Chr.28.20">2Ch 28:20</reference>). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [Winer].

<hi type="bold">1. Ahaz--</hi>In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (<reference osisRef="2Kgs.15.37">2Ki 15:37</reference>).

<hi type="bold">Syria--</hi>Hebrew, Aram (<reference osisRef="Gen.10.22">Ge 10:22</reference>, <reference osisRef="Gen.10.23">23</reference>), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus.

<hi type="bold">Jerusalem--</hi>An actual siege of it took place, but was foiled (<reference osisRef="2Kgs.16.5">2Ki 16:5</reference>).

CHAPTER 7 Is 7:1-9:7. Prediction of the Ill Success of the Syro- Israelitish Invasion of Judah-- Ahaz's Alliance with Assyria, and Its Fatal Results to Judea--Yet the Certainty of Final Preservation and of the Coming of Messiah. In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (2Ch 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Is 7:18, "Egypt"; and 2Ki 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (1Ki 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch 28:1-26 and 2Ki 15:37, with Is 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (2Ki 16:9); and probably it was at the same time that he carried away part of Israel captive (2Ki 15:29), unless there were two assaults on Pekah-- that in 2Ki 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. Smith]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Is 37:37; 2Ki 16:8, 17, 18; 2Ch 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [Winer]. 1. Ahaz-- In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (2Ki 15:37). Syria-- Hebrew, Aram (Ge 10:22, 23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus. Jerusalem-- An actual siege of it took place, but was foiled (2Ki 16:5).


<hi type="bold">2. is confederate with--</hi>rather, is encamped upon the territory of Ephraim [Maurer], or better, as Rezin was encamped against Jerusalem, "is supported by" [Lowth] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (<reference osisRef="2Sam.8.6">2Sa 8:6</reference>).

<hi type="bold">Ephraim--</hi>the ten tribes.

<hi type="bold">as ... trees of ... wood--</hi>a simultaneous agitation.

2. is confederate with-- rather, is encamped upon the territory of Ephraim [Maurer], or better, as Rezin was encamped against Jerusalem, "is supported by" [Lowth] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (2Sa 8:6). Ephraim-- the ten tribes. as... trees of... wood-- a simultaneous agitation.


<hi type="bold">3. Go forth--</hi>out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So <reference osisRef="Isa.22.9">Is 22:9</reference>; <reference osisRef="2Chr.32.4">2Ch 32:4</reference>.

<hi type="bold">Shearjashub--</hi>that is, A remnant shall return (<reference osisRef="Isa.6.13">Is 6:13</reference>). His very name (compare <reference osisRef="Isa.7.14">Is 7:14</reference>; <reference osisRef="Isa.8.3">Is 8:3</reference>) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (<reference osisRef="Isa.7.17-Isa.7.25">Is 7:17-25</reference>; <reference osisRef="Isa.8.6-Isa.8.8">Is 8:6-8</reference>), be utterly destroyed (<reference osisRef="Isa.10.21">Is 10:21</reference>, <reference osisRef="Isa.10.22">22</reference>).

<hi type="bold">conduit--</hi>an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (<reference osisRef="Isa.8.6">Is 8:6</reference>; <reference osisRef="Neh.3.15">Ne 3:15</reference>; <reference osisRef="John.9.7">Joh 9:7</reference>), called also Gihon, on the west of Jerusalem (<reference osisRef="2Chr.32.30">2Ch 32:30</reference>). Two pools were supplied from it, the Upper, or Old (<reference osisRef="Isa.22.11">Is 22:11</reference>), or King's (<reference osisRef="Neh.2.14">Ne 2:14</reference>), and the Lower (<reference osisRef="Isa.22.9">Is 22:9</reference>), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.

3. Go forth-- out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Is 22:9; 2Ch 32:4. Shearjashub-- that is, A remnant shall return (Is 6:13). His very name (compare Is 7:14; Is 8:3) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Is 7:17-25; Is 8:6-8), be utterly destroyed (Is 10:21, 22). conduit-- an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Is 8:6; Ne 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (2Ch 32:30). Two pools were supplied from it, the Upper, or Old (Is 22:11), or King's (Ne 2:14), and the Lower (Is 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.


<hi type="bold">4. Take heed, &c.--</hi>that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).

<hi type="bold">tails--</hi>mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, <reference osisRef="Isa.7.8">Is 7:8</reference>), therefore harmless.

<hi type="bold">smoking--</hi>as about to go out; not blazing.

<hi type="bold">son of Remaliah--</hi>Pekah, a usurper (<reference osisRef="2Kgs.15.25">2Ki 15:25</reference>). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (<reference osisRef="1Sam.20.27">1Sa 20:27</reference>, <reference osisRef="1Sam.20.31">31</reference>).

4. Take heed, &c.-- that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic). tails-- mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, Is 7:8), therefore harmless. smoking-- as about to go out; not blazing. son of Remaliah-- Pekah, a usurper (2Ki 15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (1Sa 20:27, 31).


<hi type="bold">6. vex--</hi>rather, "throw into consternation" [Gesenius].

<hi type="bold">make a breach--</hi>rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.

<hi type="bold">son of Tabeal--</hi>unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (<reference osisRef="Isa.3.6">Is 3:6</reference>, <reference osisRef="Isa.9.12">9, 12</reference>).

6. vex-- rather, "throw into consternation" [Gesenius]. make a breach-- rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest. son of Tabeal-- unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (Is 3:6, 9, 12).


7. (<reference osisRef="Isa.8.10">Is 8:10</reference>; <reference osisRef="Prov.21.30">Pr 21:30</reference>).

7. (Is 8:10; Pr 21:30).


<hi type="bold">8. head--</hi>that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.

<hi type="bold">threescore and five ... not a people--</hi>As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in <reference osisRef="Isa.7.9">Is 7:9</reference>, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in <reference osisRef="Isa.7.8">Is 7:8</reference>, the words, "If ye will not believe ... not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>). Another in the reign of Hoshea, under Shalmaneser (<reference osisRef="2Kgs.17.1-2Kgs.17.6">2Ki 17:1-6</reference>), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare <reference osisRef="Ezra.4.2">Ezr 4:2</reference>, <reference osisRef="Ezra.3.10">3, 10</reference>, with <reference osisRef="2Kgs.17.24">2Ki 17:24</reference>; <reference osisRef="2Chr.33.11">2Ch 33:11</reference>) [Usher]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.

8. head-- that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions. threescore and five... not a people-- As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in Is 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Is 7:8, the words, "If ye will not believe... not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (2Ki 15:29). Another in the reign of Hoshea, under Shalmaneser (2Ki 17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezr 4:2, 3, 10, with 2Ki 17:24; 2Ch 33:11) [Usher]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.


<hi type="bold">9. believe, ... be established--</hi>There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.

9. believe,... be established-- There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.


<hi type="bold">11. Ask thee--</hi>since thou dost not credit the prophet's words.

<hi type="bold">sign--</hi>a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (<reference osisRef="Isa.37.30">Is 37:30</reference>; <reference osisRef="Isa.38.7">38:7</reference>, <reference osisRef="Isa.38.8">8</reference>). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.

<hi type="bold">ask ... in ... depth--</hi>literally, "Make deep ... ask it," that is, Go to the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally, "Make high"). So in <reference osisRef="Matt.16.1">Mt 16:1</reference>. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare <reference osisRef="Rom.10.6">Ro 10:6</reference>, <reference osisRef="Rom.10.7">7</reference>). He offers Ahaz the widest limits within which to make his choice.

11. Ask thee-- since thou dost not credit the prophet's words. sign-- a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (Is 37:30; 38:7, 8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah. ask... in... depth-- literally, "Make deep... ask it," that is, Go to the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally, "Make high"). So in Mt 16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Ro 10:6, 7). He offers Ahaz the widest limits within which to make his choice.


<hi type="bold">12. neither ... tempt--</hi>hypocritical pretext of keeping the law (<reference osisRef="Deut.6.16">De 6:16</reference>); "tempt," that is, put God to the proof, as in <reference osisRef="Matt.4.7">Mt 4:7</reference>, by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (<reference osisRef="2Kgs.16.7">2Ki 16:7</reference>, <reference osisRef="2Kgs.8.3">8, 3</reference>, <reference osisRef="2Kgs.4.10">4, 10</reference>). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion (<reference osisRef="Isa.10.10">Is 10:10</reference>, <reference osisRef="Isa.10.11">11</reference>; <reference osisRef="Isa.36.18-Isa.36.20">36:18-20</reference>).

12. neither... tempt-- hypocritical pretext of keeping the law (De 6:16); "tempt," that is, put God to the proof, as in Mt 4:7, by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (2Ki 16:7, 8, 3, 4, 10). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion (Is 10:10, 11; 36:18-20).


<hi type="bold">13. Is it a small thing?--</hi>Is it not enough for you (<reference osisRef="Num.16.9">Nu 16:9</reference>)? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust.

<hi type="bold">weary--</hi>try the patience of.

<hi type="bold">men--</hi>prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.

13. Is it a small thing?-- Is it not enough for you (Nu 16:9)? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust. weary-- try the patience of. men-- prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.


<hi type="bold">14. himself--</hi>since thou wilt not ask a sign, nay, rejectest the offer of one.

<hi type="bold">you--</hi>for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.

<hi type="bold">Behold--</hi>arresting attention to the extraordinary prophecy.

<hi type="bold">virgin--</hi>from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (<reference osisRef="Matt.1.23">Mt 1:23</reference>), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (<reference osisRef="Gen.3.15">Ge 3:15</reference>), whose seed should bruise the serpent's head and deliver captive man (<reference osisRef="Jer.31.22">Jr 31:22</reference>; <reference osisRef="Mic.5.3">Mi 5:3</reference>). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (<reference osisRef="Rev.19.10">Re 19:10</reference>). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (<reference osisRef="John.1.14">Joh 1:14</reference>; <reference osisRef="Rev.21.3">Re 21:3</reference>), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (<reference osisRef="Isa.9.6">Is 9:6</reference>), "the Child, the Son, Wonderful (compare <reference osisRef="Isa.8.18">Is 8:18</reference>), the mighty God." Local and temporary features (as in <reference osisRef="Isa.7.15">Is 7:15</reference>, <reference osisRef="Isa.7.16">16</reference>) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.

<hi type="bold">call--</hi>that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (<reference osisRef="Gen.4.1">Ge 4:1</reference>, <reference osisRef="Gen.4.25">25</reference>; <reference osisRef="Gen.19.37">19:37</reference>; <reference osisRef="Gen.29.32">29:32</reference>). In <reference osisRef="Matt.1.23">Mt 1:23</reference> the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="Col.2.9">Col 2:9</reference>).

<hi type="bold">name--</hi>not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so <reference osisRef="Isa.9.6">Is 9:6</reference>). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [Olshausen].

14. himself-- since thou wilt not ask a sign, nay, rejectest the offer of one. you-- for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. Behold-- arresting attention to the extraordinary prophecy. virgin-- from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mt 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Ge 3:15), whose seed should bruise the serpent's head and deliver captive man (Jr 31:22; Mi 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Re 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Re 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Is 9:6), "the Child, the Son, Wonderful (compare Is 8:18), the mighty God." Local and temporary features (as in Is 7:15, 16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. call-- that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Ge 4:1, 25; 19:37; 29:32). In Mt 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (1Ti 3:16; Col 2:9). name-- not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Is 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [Olshausen].


<hi type="bold">15. Butter--</hi>rather, curdled milk, the acid of which is grateful in the heat of the East (<reference osisRef="Job.20.17">Job 20:17</reference>).

<hi type="bold">honey--</hi>abundant in Palestine (<reference osisRef="Judg.14.8">Jud 14:8</reference>; <reference osisRef="1Sam.14.25">1Sa 14:25</reference>; <reference osisRef="Matt.3.4">Mt 3:4</reference>). Physicians directed that the first food given to a child should be honey, the next milk [Barnabas, Epistle]. Horsley takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (<reference osisRef="Luke.2.52">Lu 2:52</reference>). <reference osisRef="Isa.7.22">Is 7:22</reference> shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food [Maurer].

<hi type="bold">that he may know--</hi>rather, until He shall know.

<hi type="bold">evil ... choose ... good--</hi>At about three years of age moral consciousness begins (compare <reference osisRef="Isa.8.4">Is 8:4</reference>; <reference osisRef="Deut.1.39">De 1:39</reference>; <reference osisRef="Jonah.4.11">Jon 4:11</reference>).

15. Butter-- rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17). honey-- abundant in Palestine (Jud 14:8; 1Sa 14:25; Mt 3:4). Physicians directed that the first food given to a child should be honey, the next milk [Barnabas, Epistle]. Horsley takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Lu 2:52). Is 7:22 shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food [Maurer]. that he may know-- rather, until He shall know. evil... choose... good-- At about three years of age moral consciousness begins (compare Is 8:4; De 1:39; Jon 4:11).


<hi type="bold">16. For--</hi>The deliverance implied in the name "Immanuel," and the cessation of distress as to food (<reference osisRef="Isa.7.14">Is 7:14</reference>, <reference osisRef="Isa.7.15">15</reference>), shall last only till the child grows to know good and evil;

<hi type="bold">for ... the land that ... abhorrest ... forsaken of ... kings--</hi>rather, desolate shall be the land, before whose two kings thou art alarmed [Hengstenberg and Gesenius].

<hi type="bold">the land--</hi>namely, Syria and Samaria regarded as one (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>; <reference osisRef="2Kgs.15.30">15:30</reference>), just two years after this prophecy, as it foretells. Horsley takes it, "The land (Judah and Samaria) of (the former of) which thou art the plague (literally, 'thorn') shall be forsaken," &c.; a prediction thus, that Judah and Israel (appropriately regarded as one "land") should cease to be kingdoms (<reference osisRef="Luke.2.1">Lu 2:1</reference>; <reference osisRef="Gen.49.10">Ge 49:10</reference>) before Immanuel came.
 <title type="x-s3"><reference osisRef="Isa.7.17-Isa.7.25">Is 7:17-25</reference>. Fatal Consequences of Ahaz' Assyrian Policy.</title>
 Though temporary deliverance (<reference osisRef="Isa.7.16">Is 7:16</reference>; <reference osisRef="Isa.8.4">8:4</reference>) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>), and Judah shall be the battlefield of both (<reference osisRef="Isa.7.18">Is 7:18</reference>), and be made tributary to that very Assyria (<reference osisRef="2Chr.28.20">2Ch 28:20</reference>; <reference osisRef="2Kgs.16.7">2Ki 16:7</reference>, <reference osisRef="2Kgs.16.8">8</reference>) now about to be called in as an ally (<reference osisRef="Isa.39.1-Isa.39.6">Is 39:1-6</reference>). Egypt, too, should prove a fatal ally (<reference osisRef="Isa.36.6">Is 36:6</reference>; <reference osisRef="Isa.31.1">31:1</reference>, &c.).

16. For-- The deliverance implied in the name "Immanuel," and the cessation of distress as to food (Is 7:14, 15), shall last only till the child grows to know good and evil; for... the land that... abhorrest... forsaken of... kings-- rather, desolate shall be the land, before whose two kings thou art alarmed [Hengstenberg and Gesenius]. the land-- namely, Syria and Samaria regarded as one (2Ki 16:9; 15:30), just two years after this prophecy, as it foretells. Horsley takes it, "The land (Judah and Samaria) of (the former of) which thou art the plague (literally, 'thorn') shall be forsaken," &c.; a prediction thus, that Judah and Israel (appropriately regarded as one "land") should cease to be kingdoms (Lu 2:1; Ge 49:10) before Immanuel came. Is 7:17-25. Fatal Consequences of Ahaz' Assyrian Policy. Though temporary deliverance (Is 7:16; 8:4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (2Ki 23:29), and Judah shall be the battlefield of both (Is 7:18), and be made tributary to that very Assyria (2Ch 28:20; 2Ki 16:7, 8) now about to be called in as an ally (Is 39:1-6). Egypt, too, should prove a fatal ally (Is 36:6; 31:1, &c.).


<hi type="bold">18. hiss--</hi>whistle, to bring bees to settle (see on <reference osisRef="Isa.5.26">Is 5:26</reference>).

<hi type="bold">fly--</hi>found in numbers about the arms of the Nile and the canals from it (<reference osisRef="Isa.19.5-Isa.7.23">Is 19:5-7; 23</reference>:<reference osisRef="Isa.7.3">3</reference>), here called "rivers." Hence arose the plague of flies (<reference osisRef="Exod.8.21">Ex 8:21</reference>). Figurative, for numerous and troublesome foes from the remotest parts of Egypt, for example, Pharaoh-nechoh.

<hi type="bold">bee--</hi>(<reference osisRef="Deut.1.44">De 1:44</reference>; <reference osisRef="Ps.118.12">Psa 118:12</reference>). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.

18. hiss-- whistle, to bring bees to settle (see on Is 5:26). fly-- found in numbers about the arms of the Nile and the canals from it (Is 19:5-7; 23:3), here called "rivers." Hence arose the plague of flies (Ex 8:21). Figurative, for numerous and troublesome foes from the remotest parts of Egypt, for example, Pharaoh-nechoh. bee-- (De 1:44; Psa 118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.


<hi type="bold">19. rest--</hi>image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys."

<hi type="bold">thorns--</hi>wild, contrasted with "bushes," which were valued and objects of care (see Margin).

19. rest-- image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys." thorns-- wild, contrasted with "bushes," which were valued and objects of care (see Margin).


<hi type="bold">20. razor--</hi>The Assyrians are to be God's instrument of devastating Judea, just as a razor sweeps away all hair before it (<reference osisRef="Isa.10.5">Is 10:5</reference>; <reference osisRef="Ezek.29.19">Eze 29:19</reference>, <reference osisRef="Ezek.29.20">20</reference>).

<hi type="bold">hired--</hi>alluding to Ahaz' hiring (<reference osisRef="2Kgs.16.7">2Ki 16:7</reference>, <reference osisRef="2Kgs.16.8">8</reference>) Tiglath-pileser against Syria and Israel; namely,

<hi type="bold">by them beyond the river--</hi>namely, the Euphrates; the eastern boundary of Jewish geographical knowledge (<reference osisRef="Ps.72.8">Psa 72:8</reference>); the river which Abram crossed; the Nile also may be included (<reference osisRef="Isa.7.18">Is 7:18</reference>) [G. V. Smith]. Gesenius translates, "With a razor hired in the parts beyond the river."

<hi type="bold">head ... feet--</hi>the whole body, including the most honored parts. To cut the "beard" is the greatest indignity to an Easterner (<reference osisRef="Isa.50.6">Is 50:6</reference>; <reference osisRef="2Sam.10.4">2Sa 10:4</reference>, <reference osisRef="2Sam.10.5">5</reference>; <reference osisRef="Ezek.5.1">Eze 5:1</reference>).

20. razor-- The Assyrians are to be God's instrument of devastating Judea, just as a razor sweeps away all hair before it (Is 10:5; Eze 29:19, 20). hired-- alluding to Ahaz' hiring (2Ki 16:7, 8) Tiglath-pileser against Syria and Israel; namely, by them beyond the river-- namely, the Euphrates; the eastern boundary of Jewish geographical knowledge (Psa 72:8); the river which Abram crossed; the Nile also may be included (Is 7:18) [G. V. Smith]. Gesenius translates, "With a razor hired in the parts beyond the river." head... feet-- the whole body, including the most honored parts. To cut the "beard" is the greatest indignity to an Easterner (Is 50:6; 2Sa 10:4, 5; Eze 5:1).


<title type="x-s3"><reference osisRef="Isa.7.21-Isa.7.25">Is 7:21-25</reference>. The Coming Desolate State of the Land Owing to the Assyrians and Egyptians.</title>

<hi type="bold">21. nourish--</hi>that is, own.

<hi type="bold">young cow--</hi>a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.

Is 7:21-25. The Coming Desolate State of the Land Owing to the Assyrians and Egyptians. 21. nourish-- that is, own. young cow-- a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.


<hi type="bold">22. abundance--</hi>by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range.

<hi type="bold">butter--</hi>thick milk, or cream.

<hi type="bold">honey--</hi>(See on <reference osisRef="Isa.7.15">Is 7:15</reference>). Food of spontaneous growth will be the resource of the few inhabitants left. Honey shall be abundant as the bees will find the wild flowers abounding everywhere.

22. abundance-- by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range. butter-- thick milk, or cream. honey-- (See on Is 7:15). Food of spontaneous growth will be the resource of the few inhabitants left. Honey shall be abundant as the bees will find the wild flowers abounding everywhere.


<hi type="bold">23. where there were, &c.--</hi>where up to that time there was so valuable a vineyard as to have in it a 1000 vines, worth a silverling (shekel, about 2s. 3d.; a large price) each, there shall be only briers (<reference osisRef="Song.8.11">So 8:11</reference>). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of a high state of cultivation, and requires it, in order to be productive; its present barrenness is due to neglect.

23. where there were, &c.-- where up to that time there was so valuable a vineyard as to have in it a 1000 vines, worth a silverling (shekel, about 2s. 3d.; a large price) each, there shall be only briers (So 8:11). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of a high state of cultivation, and requires it, in order to be productive; its present barrenness is due to neglect.


24. It shall become a vast hunting ground, abounding in wild beasts (compare <reference osisRef="Jer.49.19">Jr 49:19</reference>).

24. It shall become a vast hunting ground, abounding in wild beasts (compare Jr 49:19).


<hi type="bold">25. shall be--</hi>rather, "were once."

<hi type="bold">digged--</hi>in order to plant and rear vines (<reference osisRef="Isa.5.6">Is 5:6</reference>).

<hi type="bold">there shall not come--</hi>that is, none shall come who fear thorns, seeing that thorns shall abound on all sides [Maurer]. Otherwise, "Thou shalt not come for fear of thorns" [Gesenius]. Only cattle shall be able to penetrate the briery ground.

<hi type="bold">lesser cattle--</hi>sheep and goats. <chapter eID="Isa.7"/>

25. shall be-- rather, "were once." digged-- in order to plant and rear vines (Is 5:6). there shall not come-- that is, none shall come who fear thorns, seeing that thorns shall abound on all sides [Maurer]. Otherwise, "Thou shalt not come for fear of thorns" [Gesenius]. Only cattle shall be able to penetrate the briery ground. lesser cattle-- sheep and goats.


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="Isa.8.1-Isa.9.7">Is 8:1-9:7</reference>.

 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 <reference osisRef="Isa.8.4">Is 8:4</reference> with <reference osisRef="Isa.7.16">Is 7:16</reference>); implying that the interval till the accomplishment is shorter now than then. The tone of <reference osisRef="Isa.8.17">Is 8:17</reference>, 21, 22, expresses calamity more immediate and afflictive than <reference osisRef="Isa.7.4">Is 7:4</reference>, 15, 22.

<hi type="bold">1. great--</hi>suitable, for letters large enough to be read by all.

<hi type="bold">roll--</hi>rather, tablet of wood, metal, or stone (<reference osisRef="Isa.30.8">Is 30:8</reference>; <reference osisRef="Hab.2.2">Ha 2:2</reference>); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (<reference osisRef="Isa.19.7">Is 19:7</reference>).

<hi type="bold">man's pen--</hi>that is, in ordinary characters which the humblest can read (so <reference osisRef="Hab.2.2">Ha 2:2</reference>). Hebrew, enosh means a "common man," is contrasted with the upper ranks (<reference osisRef="Rev.21.17">Re 21:17</reference>; <reference osisRef="Rom.3.5">Ro 3:5</reference>). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.

<hi type="bold">concerning--</hi>the title and subject of the prophecy.

<hi type="bold">Maher-shalal-hash-baz--</hi>"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].

CHAPTER 8 Is 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 Is 8:4 with Is 7:16); implying that the interval till the accomplishment is shorter now than then. The tone of Is 8:17, 21, 22, expresses calamity more immediate and afflictive than Is 7:4, 15, 22. 1. great-- suitable, for letters large enough to be read by all. roll-- rather, tablet of wood, metal, or stone (Is 30:8; Ha 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Is 19:7). man's pen-- that is, in ordinary characters which the humblest can read (so Ha 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].


<hi type="bold">2. I took--</hi>rather, "The Lord said to me, that I should take," &c. [Maurer].

<hi type="bold">Uriah--</hi>an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (<reference osisRef="2Kgs.16.10">2Ki 16:10</reference>). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed.

<hi type="bold">Zechariah--</hi>(<reference osisRef="2Chr.29.13">2Ch 29:13</reference>).

2. I took-- rather, "The Lord said to me, that I should take," &c. [Maurer]. Uriah-- an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (2Ki 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed. Zechariah-- (2Ch 29:13).


<hi type="bold">3. prophetess--</hi>perhaps the same as the "virgin" (<reference osisRef="Isa.7.14">Is 7:14</reference>), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (<reference osisRef="Isa.7.14">Is 7:14</reference>), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (<reference osisRef="Isa.8.4">Is 8:4</reference>), we have about three years in all, agreeing with <reference osisRef="Isa.7.15">Is 7:15</reference>, <reference osisRef="Isa.7.16">16</reference>.

3. prophetess-- perhaps the same as the "virgin" (Is 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Is 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (Is 8:4), we have about three years in all, agreeing with Is 7:15, 16.


<hi type="bold">4. before, &c.--</hi>within a year.

4. before, &c.-- within a year.


<hi type="bold">6. waters of Shiloah ... softly--</hi>Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (<reference osisRef="John.9.7">Joh 9:7</reference>). 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 (<reference osisRef="Isa.8.7">Is 8:7</reference>; <reference osisRef="Rev.17.15">Re 17:15</reference>). "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 (<reference osisRef="Isa.7.6">Is 7:6</reference>); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare <reference osisRef="Isa.7.17">Is 7:17</reference>). <reference osisRef="Isa.8.14">Is 8:14</reference> shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (<reference osisRef="Isa.6.9">Is 6:9</reference>).

6. waters of Shiloah... softly-- Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Joh 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Is 8:7; Re 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Is 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Is 7:17). Is 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" (Is 6:9).


<hi type="bold">7. therefore--</hi>for the reason given in <reference osisRef="Isa.8.6">Is 8:6</reference>, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (<reference osisRef="Isa.8.8">Is 8:8</reference>).

<hi type="bold">the river--</hi>Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare <reference osisRef="Isa.8.6">Is 8:6</reference>; <reference osisRef="Isa.7.20">Is 7:20</reference>).

<hi type="bold">all his glory--</hi>Eastern kings travel with a gorgeous retinue.

<hi type="bold">channels--</hi>natural and artificial in the level region, Mesopotamia.

7. therefore-- for the reason given in Is 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Is 8:8). the river-- Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare Is 8:6; Is 7:20). all his glory-- Eastern kings travel with a gorgeous retinue. channels-- natural and artificial in the level region, Mesopotamia.


<hi type="bold">8. pass through--</hi>The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.

<hi type="bold">the neck--</hi>When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (<reference osisRef="Isa.30.28">Is 30:28</reference>).

<hi type="bold">wings--</hi>the extreme bands of the Assyrian armies, fulfilled (<reference osisRef="Isa.36.1">Is 36:1</reference>; <reference osisRef="Isa.37.25">37:25</reference>).

<hi type="bold">thy land, O Immanuel--</hi>Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (<reference osisRef="Acts.1.6">Ac 1:6</reference>); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.

8. pass through-- The flood shall not stop at Syria and Samaria, but shall penetrate into Judea. the neck-- When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Is 30:28). wings-- the extreme bands of the Assyrian armies, fulfilled (Is 36:1; 37:25). thy land, O Immanuel-- Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (Ac 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.


<hi type="bold">9. Associate yourselves--</hi>rather, "Raise tumults," or, Rage, that is, Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on Jerusalem.

<hi type="bold">and ... be broken in pieces--</hi>rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so <reference osisRef="Isa.6.9">Is 6:9</reference>). The name "Immanuel" in <reference osisRef="Isa.8.8">Is 8:8</reference> (compare <reference osisRef="Isa.8.10">Is 8:10</reference>) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (<reference osisRef="Isa.9.4">Is 9:4</reference>, <reference osisRef="Isa.9.6">6</reference>).

<hi type="bold">give ear ... far countries--</hi>witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [Horsley].

<hi type="bold">gird yourselves ... gird yourselves--</hi>The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").

9. Associate yourselves-- rather, "Raise tumults," or, Rage, that is, Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on Jerusalem. and... be broken in pieces-- rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so Is 6:9). The name "Immanuel" in Is 8:8 (compare Is 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Is 9:4, 6). give ear... far countries-- witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [Horsley]. gird yourselves... gird yourselves-- The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").


<hi type="bold">10. the word--</hi>of command, for the assault of Jerusalem.

<hi type="bold">God is with us--</hi>"Immanuel" implies this (<reference osisRef="Num.14.9">Nu 14:9</reference>; <reference osisRef="Ps.46.7">Psa 46:7</reference>).

10. the word-- of command, for the assault of Jerusalem. God is with us-- "Immanuel" implies this (Nu 14:9; Psa 46:7).


<hi type="bold">11. with a strong hand--</hi>or else, "when He grasped me with His hand" [Horsley]. Maurer, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (<reference osisRef="Jer.15.17">Jr 15:17</reference>; <reference osisRef="Ezek.1.3">Eze 1:3</reference>; <reference osisRef="1Cor.3.14">3:14</reference>, <reference osisRef="1Cor.3.22">22</reference>; 37:1).

<hi type="bold">way of ... people--</hi>their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.

11. with a strong hand-- or else, "when He grasped me with His hand" [Horsley]. Maurer, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jr 15:17; Eze 1:3; 3:14, 22; 37:1). way of... people-- their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.


12-16. The words of Jehovah.

<hi type="bold">confederacy--</hi>rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer].

<hi type="bold">to all ... say--</hi>rather, of all which this people calleth a conspiracy [G. V. Smith].

<hi type="bold">their fear--</hi>namely, object of fear: the hostile conspiracy.

<hi type="bold">be afraid--</hi>rather [Maurer], "nor make others to be afraid."

12-16. The words of Jehovah. confederacy-- rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer]. to all... say-- rather, of all which this people calleth a conspiracy [G. V. Smith]. their fear-- namely, object of fear: the hostile conspiracy. be afraid-- rather [Maurer], "nor make others to be afraid."


<hi type="bold">17. I--</hi>Whatever the rest of the nation may do, I will look to Jehovah alone.

<hi type="bold">that hideth ... face--</hi>though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (<reference osisRef="Isa.50.10">Is 50:10</reference>; <reference osisRef="Isa.54.8">54:8</reference>; <reference osisRef="Hab.2.3">Ha 2:3</reference>; <reference osisRef="Luke.2.25">Lu 2:25</reference>, 38).

17. I-- Whatever the rest of the nation may do, I will look to Jehovah alone. that hideth... face-- though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Is 50:10; 54:8; Ha 2:3; Lu 2:25, 38).


<hi type="bold">18. I and the children--</hi>Isaiah means "salvation of Jehovah"; His children's names, also (<reference osisRef="Isa.7.3">Is 7:3</reference>, <reference osisRef="Isa.7.14">14</reference>; <reference osisRef="Isa.8.3">8:3</reference>), were "signs" suggestive of the coming and final deliverance.

<hi type="bold">wonders--</hi>that is, symbols of the future (<reference osisRef="Isa.20.3">Is 20:3</reference>; <reference osisRef="Zech.3.8">Zec 3:8</reference>). "Behold I ... me" is quoted in <reference osisRef="Heb.2.13">He 2:13</reference> to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in <reference osisRef="Isa.8.17">Is 8:17</reference>, <reference osisRef="Isa.8.18">18</reference>, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in <reference osisRef="Isa.9.6">Is 9:6</reference>, "Wonderful." Hence in <reference osisRef="Heb.2.13">He 2:13</reference>, believers are called His "children"; but in <reference osisRef="Isa.8.11">Is 8:11</reference>, <reference osisRef="Isa.8.12">12</reference>, His "brethren." On "the Lord hath given me," see <reference osisRef="John.6.37">Joh 6:37</reference>, <reference osisRef="John.6.39">39</reference>; <reference osisRef="John.10.29">10:29</reference>; <reference osisRef="John.17.12">17:12</reference>.

<hi type="bold">which dwelleth in ... Zion--</hi>and will therefore protect Jerusalem.

18. I and the children-- Isaiah means "salvation of Jehovah"; His children's names, also (Is 7:3, 14; 8:3), were "signs" suggestive of the coming and final deliverance. wonders-- that is, symbols of the future (Is 20:3; Zec 3:8). "Behold I... me" is quoted in He 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Is 8:17, 18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Is 9:6, "Wonderful." Hence in He 2:13, believers are called His "children"; but in Is 8:11, 12, His "brethren." On "the Lord hath given me," see Joh 6:37, 39; 10:29; 17:12. which dwelleth in... Zion-- and will therefore protect Jerusalem.


<hi type="bold">19. Seek unto--</hi>Consult in your national difficulties.

<hi type="bold">them ... familiar spirits--</hi>necromancers, spirit charmers. So Saul, when he had forsaken God (<reference osisRef="1Sam.28.7">1Sa 28:7</reference>, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (<reference osisRef="2Kgs.16.3">2Ki 16:3</reference>, <reference osisRef="2Kgs.4.10">4, 10</reference>). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare <reference osisRef="Lev.20.6">Le 20:6</reference>, which forbids it, <reference osisRef="Isa.19.3">Is 19:3</reference>).

<hi type="bold">wizards--</hi>men claiming supernatural knowledge; from the old English, "to wit," that is, know.

<hi type="bold">peep--</hi>rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare <reference osisRef="Isa.29.4">Is 29:4</reference>).

<hi type="bold">mutter--</hi>moan.

<hi type="bold">should not, &c.--</hi>The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.

<hi type="bold">for the living, &c.--</hi>"should one, for the safety of the living, seek unto (consult) the dead?" [Gesenius]. Lowth renders it, "In place of (consulting) the living, should one consult the dead?"

19. Seek unto-- Consult in your national difficulties. them... familiar spirits-- necromancers, spirit charmers. So Saul, when he had forsaken God (1Sa 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2Ki 16:3, 4, 10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Le 20:6, which forbids it, Is 19:3). wizards-- men claiming supernatural knowledge; from the old English, "to wit," that is, know. peep-- rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Is 29:4). mutter-- moan. should not, &c.-- The answer which Isaiah recommends to be given to those advising to have recourse to necromancers. for the living, &c.-- "should one, for the safety of the living, seek unto (consult) the dead?" [Gesenius]. Lowth renders it, "In place of (consulting) the living, should one consult the dead?"


<hi type="bold">20. To the law, &c.--</hi>the revelation of God by His prophet (<reference osisRef="Isa.8.16">Is 8:16</reference>), to which he directs them to refer those who would advise necromancy.

<hi type="bold">if they speak not ... it is because--</hi>English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [Maurer and G. V. Smith]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [Kitto].

20. To the law, &c.-- the revelation of God by His prophet (Is 8:16), to which he directs them to refer those who would advise necromancy. if they speak not... it is because-- English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [Maurer and G. V. Smith]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [Kitto].


21-22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; <reference osisRef="Isa.8.20">Is 8:20</reference> implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (<reference osisRef="Deut.32.31">De 32:31</reference>). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (<reference osisRef="Rev.16.11">Re 16:11</reference>; compare <reference osisRef="Jer.18.12">Jr 18:12</reference>).

<hi type="bold">through it--</hi>namely, the land.

<hi type="bold">hardly bestead--</hi>oppressed with anxiety.

<hi type="bold">hungry--</hi>a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (<reference osisRef="Isa.7.15">Is 7:15</reference>, <reference osisRef="Isa.7.22">22</reference>; <reference osisRef="Lev.26.3-Lev.5.14">Le 26:3-5, 14</reference>-<reference osisRef="Lev.16.20">16, 20</reference>).

<hi type="bold">their king ... God--</hi>Jehovah, King of the Jews (<reference osisRef="Ps.5.2">Psa 5:2</reference>; <reference osisRef="Ps.68.24">68:24</reference>).

<hi type="bold">look upward ... unto the earth--</hi>Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.

<hi type="bold">dimness of anguish--</hi>darkness of distress (<reference osisRef="Prov.1.27">Pr 1:27</reference>).

<hi type="bold">driven to darkness--</hi>rather, "thick darkness" (<reference osisRef="Jer.23.12">Jr 23:12</reference>). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities. <chapter eID="Isa.8"/>

21-22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Is 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (De 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (Re 16:11; compare Jr 18:12). through it-- namely, the land. hardly bestead-- oppressed with anxiety. hungry-- a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Is 7:15, 22; Le 26:3-5, 14-16, 20). their king... God-- Jehovah, King of the Jews (Psa 5:2; 68:24). look upward... unto the earth-- Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself. dimness of anguish-- darkness of distress (Pr 1:27). driven to darkness-- rather, "thick darkness" (Jr 23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Isa.9.1-Isa.9.7">Is 9:1-7</reference>. Continuation of the Prophecy in the Eighth Chapter.</title>

<hi type="bold">1. Nevertheless, &c.--</hi>rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [Hengstenberg and Maurer]. The "for" refers, not to the words immediately preceding, but to the consolations in <reference osisRef="Isa.8.9">Is 8:9</reference>, <reference osisRef="Isa.10.17">10, 17</reference>, <reference osisRef="Isa.10.18">18</reference>. Do not despair, for, &c.

<hi type="bold">when at the first, &c.--</hi>rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but Hengstenberg, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but Hengstenberg, "Galilee") (that is, region) of the "Gentiles" [Maurer, Hengstenberg, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (<reference osisRef="Judg.1.30">Jud 1:30</reference>; <reference osisRef="1Kgs.9.11">1Ki 9:11</reference>). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (<reference osisRef="1Kgs.15.20">1Ki 15:20</reference>). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (<reference osisRef="2Kgs.17.24">2Ki 17:24</reference>). Hence arose the contempt for it on the part of the southern Jews of purer blood (<reference osisRef="John.1.46">Joh 1:46</reference>; 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (<reference osisRef="Matt.4.13">Mt 4:13</reference>, <reference osisRef="Matt.15.16">15, 16</reference>). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in <reference osisRef="Deut.33.18">De 33:18</reference>, <reference osisRef="Deut.33.19">19</reference>; <reference osisRef="Acts.2.7">Ac 2:7</reference>; <reference osisRef="Ps.68.27">Psa 68:27</reference>, <reference osisRef="Ps.68.28">28</reference>, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (<reference osisRef="Matt.9.13">Mt 9:13</reference>). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.

CHAPTER 9 Is 9:1-7. Continuation of the Prophecy in the Eighth Chapter. 1. Nevertheless, &c.-- rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [Hengstenberg and Maurer]. The "for" refers, not to the words immediately preceding, but to the consolations in Is 8:9, 10, 17, 18. Do not despair, for, &c. when at the first, &c.-- rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, 2Ki 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but Hengstenberg, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but Hengstenberg, "Galilee") (that is, region) of the "Gentiles" [Maurer, Hengstenberg, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jud 1:30; 1Ki 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (1Ki 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (2Ki 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mt 4:13, 15, 16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in De 33:18, 19; Ac 2:7; Psa 68:27, 28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Mt 9:13). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.


<hi type="bold">2. the people--</hi>the whole nation, Judah and Israel.

<hi type="bold">shadow of death--</hi>the darkest misery of captivity.

2. the people-- the whole nation, Judah and Israel. shadow of death-- the darkest misery of captivity.


<hi type="bold">3. multiplied ... nation--</hi>primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.

<hi type="bold">not increased the joy--</hi>By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. Hengstenberg, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. Horsley best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.

<hi type="bold">before thee--</hi>a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (<reference osisRef="Deut.12.7">De 12:7</reference>; <reference osisRef="Deut.14.26">14:26</reference>).

<hi type="bold">as men rejoice ... divide ... spoil--</hi>referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.

3. multiplied... nation-- primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first. not increased the joy-- By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. Hengstenberg, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. Horsley best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God. before thee-- a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (De 12:7; 14:26). as men rejoice... divide... spoil-- referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.


4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (<reference osisRef="2Kgs.16.8">2Ki 16:8</reference>), and of Israel's ten tribes from the oppressor (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>), but of the Jewish Christian Church from its last great enemy.

<hi type="bold">hast--</hi>the past time for the future, in prophetic vision; it expresses the certainty of the event.

<hi type="bold">yoke of his burden--</hi>the yoke with which he was burdened.

<hi type="bold">staff of ... shoulder--</hi>the staff which strikes his shoulder [Maurer]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [Rosenmuller].

<hi type="bold">day of Midian--</hi>(<reference osisRef="Judg.7.8-Judg.7.22">Jud 7:8-22</reference>). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (<reference osisRef="Isa.9.6">Is 9:6</reference>) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare <reference osisRef="Mic.5.2-Mic.5.5">Mi 5:2-5</reference>), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare <reference osisRef="2Cor.4.7">2Co 4:7</reference>, with <reference osisRef="Judg.7.22">Jud 7:22</reference>. As the "dividing of the spoil" (<reference osisRef="Isa.9.3">Is 9:3</reference>) was followed by that which was "not joy," the making of the idolatrous ephod (<reference osisRef="Judg.8.24-Judg.8.27">Jud 8:24-27</reference>), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (<reference osisRef="Rev.20.3">Re 20:3</reference>, <reference osisRef="Rev.20.7-Rev.20.9">7-9</reference>), previous to Satan's last doom (<reference osisRef="Rev.20.10">Re 20:10</reference>).

4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2Ki 16:8), and of Israel's ten tribes from the oppressor (2Ki 15:19), but of the Jewish Christian Church from its last great enemy. hast-- the past time for the future, in prophetic vision; it expresses the certainty of the event. yoke of his burden-- the yoke with which he was burdened. staff of... shoulder-- the staff which strikes his shoulder [Maurer]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [Rosenmuller]. day of Midian-- (Jud 7:8-22). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (Is 9:6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare Mi 5:2-5), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare 2Co 4:7, with Jud 7:22. As the "dividing of the spoil" (Is 9:3) was followed by that which was "not joy," the making of the idolatrous ephod (Jud 8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (Re 20:3, 7-9), previous to Satan's last doom (Re 20:10).


<hi type="bold">5. every battle, &c.--</hi>rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [Maurer]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (<reference osisRef="Isa.2.4">Is 2:4</reference>; <reference osisRef="2Cor.11.6">11:6</reference>, <reference osisRef="2Cor.11.7">7</reference>; <reference osisRef="Ps.46.9">Psa 46:9</reference>; <reference osisRef="Ezek.39.9">Eze 39:9</reference>; <reference osisRef="Mic.5.5">Mi 5:5</reference>, <reference osisRef="Mic.5.10">10</reference>; <reference osisRef="Zech.9.9">Zec 9:9</reference>, <reference osisRef="Zech.9.10">10</reference>). Compare Mal 4:1, as to the previous burning up of the wicked.

5. every battle, &c.-- rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [Maurer]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Is 2:4; 11:6, 7; Psa 46:9; Eze 39:9; Mi 5:5, 10; Zec 9:9, 10). Compare Mal 4:1, as to the previous burning up of the wicked.