---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 8"
description: "CHAPTER 8   :-. The first seven verses of the
ninth chapter belong to this section. The eighth chapter continues
the subject of the seventh chapter, but a"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/8"
---

CHAPTER 8

.
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
[Isaiah 8:4](../../../kjv/isaiah/8/4); [Isaiah 7:16](../../../kjv/isaiah/7/16));
implying that the interval till the accomplishment is shorter now
than then. The tone of [Isaiah 8:17](../../../kjv/isaiah/8/17);
[Isaiah 8:21](../../../kjv/isaiah/8/21); [Isaiah 8:22](../../../kjv/isaiah/8/22),
expresses calamity more immediate and afflictive than [Isaiah 7:4](../../../kjv/isaiah/7/4);
[Isaiah 7:15](../../../kjv/isaiah/7/15); [Isaiah 7:22](../../../kjv/isaiah/7/22).

**1. great**—suitable, for letters
large enough to be read by all.
**roll**—rather, *tablet*
of wood, metal, or stone ([Isaiah 30:8](../../../kjv/isaiah/30/8);
[Habakkuk 2:2](../../../kjv/habakkuk/2/2)); sometimes coated with
wax, upon which characters were traced with a pointed instrument, or
iron stylus; skins and papyrus were also used ([Habakkuk 2:2](../../../kjv/habakkuk/2/2)).
**man's pen**—that is, in
ordinary characters which the humblest can read (so [Habakkuk 2:2](../../../kjv/habakkuk/2/2)). *Hebrew, enosh* means a "common man," is
contrasted with the *upper ranks* ([Revelation 21:17](../../../kjv/revelation/21/17);
[Romans 3:5](../../../kjv/romans/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].

**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* (). 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**— ().

**3. prophetess**—perhaps the same
as the "virgin" (), 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 (), 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" (), we have about three years in all, agreeing with [Isaiah 7:15](../../../kjv/isaiah/7/15);
[Isaiah 7:16](../../../kjv/isaiah/7/16).

**4. before,** &c.—within a
year.

**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 ([John 9:7](../../../kjv/john/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 ([Isaiah 8:7](../../../kjv/isaiah/8/7);
[Revelation 17:15](../../../kjv/revelation/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 ([Isaiah 7:6](../../../kjv/isaiah/7/6));
also to *Judah's desire to seek an Assyrian alliance* is
included in the censure (compare [Isaiah 7:6](../../../kjv/isaiah/7/6)). [Isaiah 8:14](../../../kjv/isaiah/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" ([Isaiah 8:14](../../../kjv/isaiah/8/14)).

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

**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
([Isaiah 30:28](../../../kjv/isaiah/30/28)).
**wings**—the extreme bands
of the Assyrian armies, fulfilled ([Isaiah 36:1](../../../kjv/isaiah/36/1);
[Isaiah 37:25](../../../kjv/isaiah/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 ([Acts 1:6](../../../kjv/acts/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.

**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 [Isaiah 6:9](../../../kjv/isaiah/6/9)). The name
"Immanuel" in [Isaiah 8:8](../../../kjv/isaiah/8/8)
(compare [Isaiah 8:10](../../../kjv/isaiah/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 ([Isaiah 9:4](../../../kjv/isaiah/9/4);
[Isaiah 9:6](../../../kjv/isaiah/9/6)).
**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").

**10. the word**—of command, for
the assault of Jerusalem.
**God is with us**—"Immanuel"
implies this ([Numbers 14:9](../../../kjv/numbers/14/9); [Psalms 46:7](../../../kjv/psalms/46/7)).

**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 ([Jeremiah 15:17](../../../kjv/jeremiah/15/17);
[Ezekiel 1:3](../../../kjv/ezekiel/1/3); [Ezekiel 3:14](../../../kjv/ezekiel/3/14);
[Ezekiel 3:22](../../../kjv/ezekiel/3/22); [Ezekiel 37:1](../../../kjv/ezekiel/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.
**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."

**13. Sanctify**—*Honor* His
*holy* name by regarding Him as your only hope of safety
([Isaiah 29:23](../../../kjv/isaiah/29/23); [Numbers 20:12](../../../kjv/numbers/20/12)).
**him . . . fear**—"fear"
lest you provoke His wrath by your fear of man and distrust of Him.

**14. sanctuary**—inviolable
asylum, like the altar of the temple ([1 Kings 1:50](../../../kjv/1-kings/1/50);
[1 Kings 2:28](../../../kjv/1-kings/2/28); [Ezekiel 11:16](../../../kjv/ezekiel/11/16);
compare [Proverbs 18:10](../../../kjv/proverbs/18/10)); namely, to
those who fear and trust in Him.
**but . . . offence**—that
is, a rock over which they should fall to their hurt; namely those
who would not believe.
**both . . . houses**—Israel
and Judah. Here again the prophecy expands beyond the temporary
application in Ahaz' time. The very stone, Immanuel, which would have
been a *sanctuary* on belief, becomes a fatal *stumbling-block*
through unbelief. Jesus Christ refers to this in [Proverbs 18:10](../../../kjv/proverbs/18/10). (Compare [Deuteronomy 32:4](../../../kjv/deuteronomy/32/4);
[Deuteronomy 32:15](../../../kjv/deuteronomy/32/15); [Deuteronomy 32:18](../../../kjv/deuteronomy/32/18);
[Deuteronomy 32:30](../../../kjv/deuteronomy/32/30); [Deuteronomy 32:31](../../../kjv/deuteronomy/32/31);
[Deuteronomy 32:37](../../../kjv/deuteronomy/32/37); [Daniel 2:34](../../../kjv/daniel/2/34);
[Romans 9:33](../../../kjv/romans/9/33); [1 Peter 2:8](../../../kjv/1-peter/2/8)).
**gin**—trap, in which
birds are unexpectedly caught ([Luke 21:35](../../../kjv/luke/21/35);
[1 Thessalonians 5:2](../../../kjv/1-thessalonians/5/2)). So at the destruction
of Jerusalem under Titus.

**15. stumble . . . taken**—images
from the means used in taking wild animals.

**16. Bind up . . . seal**—What
Isaiah had before briefly noted by inscribing *Maher-shalal-hash-baz*
in a *tablet,* fixed up in some public place, he afterwards
wrote out more in detail in a *parchment roll* (); this he is now to *seal up,* not merely in order that
nothing may be added to, or taken from it, as being complete, but to
imply that it relates to distant events, and is therefore to be a
*sealed* and *not understood* testimony ([Isaiah 6:9](../../../kjv/isaiah/6/9);
[Isaiah 6:10](../../../kjv/isaiah/6/10)), except in part among
God's "disciples," that is, those who "sanctify the
Lord" by obedient trust ([Isaiah 6:10](../../../kjv/isaiah/6/10)). Subsequent revelations would afterwards clear up what now
was dark. So the Apocalypse explains what in Daniel was left
unexplained (compare [Daniel 8:26](../../../kjv/daniel/8/26);
[Daniel 12:9](../../../kjv/daniel/12/9)). "The words are
closed up and *sealed* till the time of the end"; but [Daniel 12:9](../../../kjv/daniel/12/9), "*Seal not* the sayings of the prophecy . . .
for the time is at hand" (compare [Revelation 5:1](../../../kjv/revelation/5/1);
[Revelation 5:5](../../../kjv/revelation/5/5); [Revelation 5:9](../../../kjv/revelation/5/9)),
**testimony**—attested by
Uriah and Zechariah ([Isaiah 8:2](../../../kjv/isaiah/8/2)).
**law**—the revelation just
given, having the force of a law.
**disciples**—not as
MAURER, Uriah and
Zechariah (compare [John 7:17](../../../kjv/john/7/17);
[John 15:15](../../../kjv/john/15/15)).

**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 ([Isaiah 50:10](../../../kjv/isaiah/50/10);
[Isaiah 54:8](../../../kjv/isaiah/54/8); [Habakkuk 2:3](../../../kjv/habakkuk/2/3);
[Luke 2:25](../../../kjv/luke/2/25); [Luke 2:38](../../../kjv/luke/2/38)).

**18. I and the children**—Isaiah
means "salvation of Jehovah"; His children's names, also
([Isaiah 7:3](../../../kjv/isaiah/7/3); [Isaiah 7:14](../../../kjv/isaiah/7/14);
[Isaiah 8:3](../../../kjv/isaiah/8/3)), were "signs"
suggestive of the coming and final deliverance.
**wonders**—that is,
symbols of the future ([Isaiah 20:3](../../../kjv/isaiah/20/3);
[Zechariah 3:8](../../../kjv/zechariah/3/8)). "Behold I . . .
me" is quoted in [Hebrews 2:13](../../../kjv/hebrews/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 [Isaiah 8:17](../../../kjv/isaiah/8/17);
[Isaiah 8:18](../../../kjv/isaiah/8/18), 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 [Isaiah 8:18](../../../kjv/isaiah/8/18), "Wonderful." Hence in [Isaiah 8:18](../../../kjv/isaiah/8/18), believers are called His "children"; but in
[Isaiah 8:11](../../../kjv/isaiah/8/11); [Isaiah 8:12](../../../kjv/isaiah/8/12),
His "brethren." On "the Lord hath given me," see
[John 6:37](../../../kjv/john/6/37); [John 6:39](../../../kjv/john/6/39);
[John 10:29](../../../kjv/john/10/29); [John 17:12](../../../kjv/john/17/12).
**which dwelleth in . . .
Zion**—and will therefore protect *Jerusalem.*

**19. Seek unto**—Consult in your
national difficulties.
**them . . . familiar
spirits**—necromancers, spirit charmers. So Saul, when he had
forsaken God ([1 Samuel 28:7](../../../kjv/1-samuel/28/7), c.),
consulted the witch of En-dor in his difficulties. These follow in
the wake of idolatry, which prevailed under Ahaz ([2 Kings 16:3](../../../kjv/2-kings/16/3)
[2 Kings 16:4](../../../kjv/2-kings/16/4); [2 Kings 16:10](../../../kjv/2-kings/16/10)).
He copied the soothsaying as he did the idolatrous "altar"
of Damascus (compare [Leviticus 20:6](../../../kjv/leviticus/20/6),
which forbids it, [Isaiah 19:3](../../../kjv/isaiah/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 [Isaiah 19:3](../../../kjv/isaiah/19/3)).
**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?"

**20. To the law,** c.—the
revelation of God by His prophet (), 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; [Isaiah 8:20](../../../kjv/isaiah/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. ([Isaiah 8:20](../../../kjv/isaiah/8/20)). 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 ([Revelation 16:11](../../../kjv/revelation/16/11);
compare [Jeremiah 18:12](../../../kjv/jeremiah/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* ([Isaiah 7:15](../../../kjv/isaiah/7/15);
[Isaiah 7:22](../../../kjv/isaiah/7/22); [Leviticus 26:3-5](../../../kjv/leviticus/26/3-5);
[Leviticus 26:14-16](../../../kjv/leviticus/26/14-16); [Leviticus 26:20](../../../kjv/leviticus/26/20)).
**their king . . . God**—Jehovah,
King of the Jews ([Psalms 5:2](../../../kjv/psalms/5/2);
[Psalms 68:24](../../../kjv/psalms/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 ([Proverbs 1:27](../../../kjv/proverbs/1/27)).
**driven to darkness**—rather,
"*thick darkness*" ([Proverbs 1:27](../../../kjv/proverbs/1/27)). Driven onward, as by a sweeping storm. The Jewish
rejection of "their King and God," Messiah, was followed by
all these awful calamities.

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