Isaiah 8:1. Moreover, the Lord said— The other section of this discourse, which reaches to the 7th verse of the next chapter, is nearly of the same argument with that preceding: it is prophetical, and contains matter of comfort and reproof. It may be divided into two parts; the first part, in the four first verses, contains a confirmation and a sign of the promise concerning the sudden subversion of the kingdoms of Syria and Ephraim. The first part more fully and distinctly explains the purpose of God, with respect both to the Israelites and the Jews, for the consolation of the pious, and the terror of the impious and carnal Jews; and it contains, first, a prophetical enarration of the events which should happen in the times immediately preceding those of the Messiah, from Isaiah 8:5-11. Secondly, a redargutory, as well as prophetic instruction, in which the prophet teaches the people by his own example, as one immediately taught by God, with what dispositions they should receive all the attempts of their enemies to subvert the kingdom of God in their land, even to the time of the manifestation of Christ; and this instruction contains a repeated prophesy concerning Jesus, most certainly to be manifested for the consolation of the righteous, as a public teacher: Isa 8:11 to ch. Isaiah 9:7. See Vitringa, who leaves out the word concerning in this verse.

Isaiah 8:2. And I took unto me faithful witnesses to record— These witnesses were called in to sign the instrument or writing wherein Isaiah, according to God's command, was to write the name mentioned in the preceding verse. It is not to be supposed that they were witnesses of a new marriage, as there are no indications thereof, and as it is plain from the preceding chapter, Isa 8:3 that Isaiah was married. This instrument was to be signed, and preserved as a public testimony to the time and manner of the delivery of this prophesy, and consequently to its truth and divinity. Isaiah's wife might be called a prophetess, as being the wife of a prophet; or possibly she herself might be endued with the gift of prophesy.

Isaiah 8:3. And I went unto the prophetess— And I had gone unto the prophetess, and she had conceived; and she bare a son; and the Lord said unto me, &c. Vitringa.

Isaiah 8:5. The Lord spake also— After having delivered the promise concerning the deliverance of the people from the fear of the two adverse kingdoms, God, by a new, or a continued revelation, (for it was not very distant in time from the former) more distinctly unfolds his purpose concerning the fate not only of Israel, but of Judah, and confirms what in the former prophesy he had advised the prophet concerning them. See ch. Isaiah 7:17, &c. For this is of nearly the same argument, except that it is more extensive, and involves many more mysteries: the first part is entirely prophetical, from this to the 11th verse, and contains a declaration of the events of the subsequent period, immediately leading to the time of fulfilling the promise respecting Immanuel: of these events the first is the subversion of Ephraim, Isaiah 8:6-7.; the second, the affliction of Judah by the Assyrians also; Isaiah 8:8.; the third, the destruction of the hostile counsels and attempts of future times, which seemed to threaten a total excision of the church of God, Isaiah 8:9-10. To this prediction the reason is added which moved God not only to punish the Ephraimites, but also the Jews, by the Assyrians, Isaiah 8:6. The waters of Shiloah, according to some, mean the kingdom of David; but Vitringa is of opinion, that the expression here means the kingdom of God among the people of the Jews, as it was manifest in the kingdom of the house of David, as in the next verse the kingdom of Assyria is signified by the river Euphrates. For the waters of Shiloah, flowing from the bottom of mount Sion, which was sacred to God, and the seat of his kingdom hereby represented the kingdom of God. They flowed too from a perennial fountain, and hereby well denoted that eternal kingdom which was promised to David and his seed; and they are said to flow softly, gently, silently; hereby properly denoting that kingdom which is internal and spiritual, and which cometh not with observation. On account of this kingdom, Judah was chosen and established a people; and it was singly from the want of faith in this kingdom, that they ever sought for support and assistance from the kings of the earth, who were always to them like the staff of a broken reed; for God alone was their king, and in him alone, and his sure promise, was their true confidence.

Isaiah 8:8. And he shall pass through Judah— The meaning is, that the Assyrian, after he had swallowed up Syria, and then the kingdom of Ephraim, should pass into Judaea, and occupy with his forces the whole of it, except Jerusalem, its metropolis; which refers to the time of Sennacherib. See 2 Kings 18:13-14. The reader will observe, that in this and the preceding verses, the ideas are taken from the overflowing of the river Euphrates except that in the latter clause a new metaphor is introduced where the spreading of the wings alludes to the wings of Sennacherib's army. See Daniel 9:27.

Isaiah 8:11. For the Lord spake thus— In the subsequent part of this sermon; the prophet sets forth with what disposition of mind those worldly events are to be received, which threaten destruction to the church: he renews, for the comfort of the pious, the great promise of the Messiah, and denounces the most grievous judgments, spiritual and temporal, upon the impious, incredulous, and profane. We have, first, a reproof of the depraved and improper disposition of the carnal and profane men among the Jews towards God and his providence, Isaiah 8:11-12. Secondly; advice concerning a proper disposition towards God, a sound judgment of his ways, and our necessary duty in doubtful cases, Isaiah 8:13. And, thirdly, a prophetical declaration of the tremendous judgment of God, which would be manifested towards men of either disposition in the time of the Messiah; for the consolation and salvation of the good, though few, and for the destruction of the evil: Isa 8:14 to ch. Isaiah 9:7. With a strong hand, in this verse, is rendered in the Chaldee, In the strength of prophesy: it seems to refer to those extasies wherein the prophets were frequently rapt. See Eze 1:3 and Jeremiah 15:17. The prophet observed, that his former prophesy was received by many with admiration; it promised safety and deliverance to the people, when all things appeared desperate: he therefore thinks proper to explain the reason upon which he had spoken so confidently respecting these things; and at the same time sets forth such other matters as refer to this prophesy; namely, that God, while the prophet himself was rather inclined to fear amid such great dangers, and began to hesitate in his mind, laid hold of him with a strong hand, restrained him in his office, and efficaciously persuaded him not to fear that which was not to be feared, like a carnal people void of all confidence in God; that he should not suffer himself to be terrified with the name or the reality of a confederacy between two associated kings, a confederacy which raised so much terror in the mind of an unbelieving and fearful people; but that he should regard Jehovah only, by whose favour or wrath the state of this people was to be estimated. See Vitringa.

Isaiah 8:13. Sanctify the Lord of Hosts himself— The Lord of Hosts, him shall ye sanctify, &c. The duty opposite to the vice of the Jewish people is here set forth, Sanctify the Lord; that is to say, so worship and reverence him, as to attribute to him all that glory which properly belongs to him. See Numbers 20:12. Deu 32:51 and ch. Isa 29:23 of this book. Perhaps the word sanctify in this place contains a more sublime sense; leading us to understand, that he gives the greatest honour to God, who acknowledges him not only able to protect his people against all worldly power, but also to perform, and about to perform to the whole believing world, that spiritual deliverance in his Son, figured out by every other deliverance, the basis and foundation of every other, and the promise of which was wrapped up in the name Immanuel. He who believes God in this great promise, will never distrust him in lesser ones: and to this what follows has an immediate respect.

Isaiah 8:16. Bind up the testimony— Engrave the testimony, seal up the law in my disciples. There seems no doubt that the person here introduced speaking is God the Father, in whose will the Messiah immediately after professeth his acquiescence. The testimony and law, mean the doctrine and the law of the Messiah, at which many should be offended; and the words are frequently used in the prophets and the sacred writers for the doctrine of Christ. The engraving or sealing of this in men, is that efficacious operation of Christ and his Spirit, whereby men are brought to a belief of, and an obedience to the word of truth written in their hearts. See Jeremiah 33:2
Cor. Isa 3:3 and 1Co 1:6 in which last passage the apostle seems to have had his eye on these words of Isaiah, as also in 2Co 1:22 and Ephesians 4:30.