Isaiah 8:2 Komentář

This chapter, and the four next that follow it (to chap. 13) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria (Isa 8:1-4). II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah (Isa 8:5-8). III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them (Isa 8:9, Isa 8:10). 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times (Isa 8:15-18). Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God (Isa 8:19-22). And these counsels and these comforts will still be of use to us in time of trouble.

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

And I took unto me faithful witnesses to record,.... Not his marriage, nor the birth of his son, nor the name he gave him, but the prophecy written in the roll, concerning the spoiling of Syria and Israel, in a very short time; that so, when it came to pass, it might be a clear and certain point that it had been foretold by him: Uriah the priest; of whom mention is made in Kg2 16:10 which some object to, because he proved a wicked man, and obeyed the king's command, contrary to the law of God, in building an altar according to the form of one at Damascus; but to this it is replied, that it was before this happened that Isaiah took him to be a witness; and besides, because of the authority of his office, and his familiarity with Ahaz, he must be allowed to be a proper and pertinent person to bear testimony in this case. Some indeed, and so the Jewish commentators, Jarchi, Aben Ezra, Kimchi, and Abarbinel, would have Uriah the prophet meant, who prophesied in the times of Jehoiakim, and was slain by him, Jer 26:20 to which it is objected, that he was no priest, as this was and, besides, was not born at this time; it was a hundred and forty years after that he lived: and Zechariah the son of Jeberechiah; this was Zechariah the prophet, as the Targum, and all the Jewish writers, say (o); who lived in the times of Darius, which was two hundred and forty years after this; but most likely this Zechariah is he who was Ahaz's wife's father, Kg2 18:2 or rather, as Vitringa thinks, Zechariah a Levite, a son of Asaph, Ch2 29:13 though there are some learned men (p), who think the two prophets Uriah and Zechariah are meant, though then unborn; who prophesied of the like or same things as Isaiah did; and so were faithful witnesses of his prophecy, as of the calamities that should come on the land, the restitution of it to its former fruitfulness, and the coming of the Messiah; nor is the observation of Abarbinel to be despised, taken from the ancient Jews, that these are the words, not of the prophet, but of God himself; as also that they are to be read in the future tense, "and I will take to me", &c. (o) T. Bab. Maccot, fol. 24. 2. (p) Cocceius, Witsius, Miscel. Sacr. tom. 1. l. 1. c. 20. sect. 8, 9, 10.

Chapter 8 — Verses 1-4. And the Lord said to me: Take for yourself a large book, and write in it with the pen of a man, quickly seize the spoils, swiftly plunder. And I appointed faithful witnesses for myself, Uriah the priest, and Zechariah the son of Barachiah, and I approached the prophetess, and she conceived and gave birth to a son. And the Lord said to me: Call his name, hasten, seize the spoils, hurry to plunder; for before the child knows how to call his father and his mother, the strength of Damascus will be taken away, and the spoils of Samaria will be carried off before the king of Assyria. Seventy interpreters were employed for the large book, they translated it into a new and large book. And because it is found in Hebrew, I called upon faithful witnesses who said: 'It is present indeed, and let faithful men be my witnesses.' And concerning Uriah the Priest, only Uriah, the rest likewise. The first prophet was sent to Ahaz (Isaiah 7), to foretell to him what the Scripture mentions: but since he was unwilling to listen, the Lord himself speaks to Ahaz and commands him to ask for a sign either in the depth or in the height. In response to this, I will not ask, and I will not test the Lord. After the wicked king is dismissed, the words of God are turned to the house of David, and a Virgin is promised to give birth to a son, whose name shall be Emmanuel, which means, God is with us. If he is frequently invoked, Samaria shall be overthrown and Syria: and shall be overthrown by the king of Assyria, who shall later capture Judah itself; so that all the land of Judah shall be turned into a wilderness. Again, therefore, under another figure, a virgin birth is described. And the Lord said to the Prophet, that he should not reveal the secret of the new birth to the people, but write it in this great volume that we now read. And to make it more wondrous, let it be written in human words and in the style that men are accustomed to write, so that it may contain the sacraments of God. But what is this that is written in human style? That a child born swiftly may take away spoils and quickly plunder, that is, that he may no longer suffer the devil to reign. And let him not send Angels or Prophets, but he himself descend to save his creatures. Therefore, the Prophet does what he was commanded and summons two faithful witnesses for himself, Uriah the priest, who is a teacher of the law, as Malachi says: The lips of the priest shall guard knowledge, and they shall seek instruction from his mouth, for he is the messenger of the Lord of hosts (Malachi 2:7); and Zechariah son of Berekiah, whom there is no doubt was a prophet. We read that during the reign of Ahaz, Uriah was a priest of the Temple of the Lord (2 Kings 4), to whom Ahaz commanded to make an altar like the altar in Damascus. And the book of Days (2 Chronicles 29) narrates that Hezekiah, the son of Ahaz, sought the Lord in the days of Zechariah, who was learned in the fear of God. Isaiah presented himself as worthy of the prophetic spirit and offered the prophetess, that is, the Holy Spirit, who is called Rua in the Hebrew language. According to what is written: Come to the Lord and be illumined (Psalm 33:6). Therefore, the Lord was conceived by the Holy Spirit. And although human speech cannot explain the mysteries of his nativity, nevertheless Gabriel speaks to the Virgin who conceived him: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God (Luke 1:35). Some interpret the holy prophetess Mary, whom there is no doubt was a prophetess, for she herself speaks in the Gospel: For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me (Luke 1:48-49), and the rest. And it is commanded by Isaiah, that the very child who was formerly called Emmanuel, should now be called, hasten, strip away the spoils, hasten to plunder. For ascending on high, he led captivity captive; he received gifts for men (Ps. 67; Eph. 4:8) . And before assuming a human body, and calling God his father in his infancy, and calling Mary his mother, the strength of Damascus will be taken away, and the spoils of Samaria by the king of Assyrians: so that even before he is born, he will save his people, the house of David, by his mere invocation. Uriah means the light of the Lord; Zacharias, the memory of the Lord; and Barachias, the blessing of the Lord: by these witnesses, the birth of Christ is confirmed. For he, in the Gospel of Luke, explained to two men going to Emmaus that Moses and the Prophets had prophesied about him. According to typology, in the virgin soul, untouched by any stain, conceived by the Holy Spirit, he quickly takes spoils from opposing powers and makes all things serve him. And now, as he sees in part and prophesies in part (1 Corinthians 13), before he can be made perfect and rightfully call God his heavenly Father and Mother, he, still in infancy and in progress, will conquer the strength of Damascus, namely the doctrine of secular wisdom. And he will take the spoils of Samaria that the heretics have taken from the Church, saying, 'We have no share in David, nor inheritance in the son of Jesse' (1 Kings 12:16), with the very king of the Assyrians present, the devil, who will not be able to come to their aid. But these holy women do not only bear sons to the prophets, Maria the eternal Virgin, but also to the patriarchs. Sara, which is interpreted as 'ruler' or 'prince', that is, chief: and Rebecca, which in our language means 'patience'.

266. And I took unto me. Here the sign is confirmed by testimony; faithful witnesses: in the mouth of two or three witnesses let every word stand (Deut 19:15).

The judgments threatened in the last chapter are here declared to extend to the very dead, whose tombs should be opened, and the carcasses treated with every mark of indignity, Jer 8:1-3. From this the prophet returns to reprove them for their perseverance in transgression, Jer 8:4-6; and for their thoughtless stupidity, which even the instinct of the brute creation, by a beautiful contrast, is made to upbraid, Jer 8:7-9. This leads to farther threatening expressed in a variety of striking terms, Jer 8:10-13. Upon which a chorus of Jews is introduced, expressing their terror on the news of the invasion, Jer 8:14, Jer 8:15; which is greatly heightened in the neat verse by the prophet's hearing the snorting of Nebuchadnezzar's horses even from Dan, and then seeing the devastation made by his army, Jer 8:16, whose cruelties God himself declares no entreaties will soften, Jer 8:17. On this declaration the prophet laments most bitterly the fate of the daughter of his people, changing the scene unawares to the place of her captivity, where she is introduced answering in mournful responses to the prophet's dirge, Jer 8:18-22. The variety of images and figures used to diversify the same subject is equally pleasing and astonishing. The dress is generally new, always elegant.

(Isa. 8:1-9:7) great--suitable, for letters large enough to be read by all. roll--rather, tablet of wood, metal, or stone (Isa 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Isa 19:7). man's pen--that is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Rev 21:17; Rom 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].

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 (Kg2 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-- (Ch2 29:13).

In the midst of the Syro-Ephraimitish war, which was not yet at an end, Isaiah received instructions from God to perform a singular prophetic action. "Then Jehovah said to me, Take a large slab, and write upon it with common strokes, 'In Speed Spoil, Booty hastens;' and I will take to me trustworthy witnesses, Uriyah the priest, and Zecharyahu the son of Yeberechyahu." The slab or table (cf., Isa 3:23, where the same word is used to signify a metal mirror) was to be large, to produce the impression of a monument; and the writing upon it was to be "a man's pen" (Cheret 'enōsh), i.e., written in the vulgar, and, so to speak, popular character, consisting of inartistic strokes that could be easily read (vid., Rev 13:18; Rev 21:17). Philip d'Aquin, in his Lexicon, adopts the explanation, "Enosh-writing, i.e., hieroglyphic writing, so called because it was first introduced in the time of Enosh." Luzzatto renders it, a lettere cubitali; but the reading for this would be b'cheret ammath 'ish. The only true rendering is stylo vulgari (see Ges. Thes. s.v. 'enosh). The words to be written are introduced with Lamed, to indicate dedication (as in Eze 37:16), or the object to which the inscription was dedicated or applied, as if it read, "A table devoted to 'Spoil very quickly, booty hastens;' " unless, indeed, l'mahēr is to be taken as a fut. instans, as it is by Luzzatto - after Gen 15:12; Jos 2:5; Hab 1:17 - in the sense of acceleratura sunt spolia, or (what the position of the words might more naturally suggest) with mahēr in a transitive sense, as in the construction לבערּ היה, and others, accelerationi spolia, i.e., they are ready for hastening. Most of the commentators have confused the matter here by taking the words as a proper name (Ewald, 288, c), which they were not at first, though they became so afterwards. At first they were an oracular announcement of the immediate future, accelerant spolia, festinat praeda (spoil is quick, booty hastens). Spoil; booty; but who would the vanquished be? Jehovah knew, and His prophet knew, although not initiated into the policy of Ahaz. But their knowledge was studiously veiled in enigmas. For the writing was not to disclose anything to the people. It was simply to serve as a public record of the fact, that the course of events was one that Jehovah had foreseen and indicated beforehand. And when what was written upon the table should afterwards take place, they would know that it was the fulfilment of what had already been written, and therefore was an event pre-determined by God. For this reason Jehovah took to Himself witnesses. There is no necessity to read ואעידה (and I had it witnessed), as Knobel and others do; nor והעידה (and have it witnessed), as the Sept., Targum, Syriac, and Hitzig do. Jehovah said what He would do; and the prophet knew, without requiring to be told, that it was to be accomplished instrumentally through him. Uriah was no doubt the priest (Urijah), who afterwards placed himself at the service of Ahaz to gratify his heathenish desires (Kg2 16:10.). Zechariah ben Yeberechyahu (Berechiah) was of course not the prophet of the times after the captivity, but possibly the Asaphite mentioned in Ch2 29:13. He is not further known to us. In good editions, ben is not followed by makkeph, but marked with mercha, according to the Masora at Gen 30:19. These two men were reliable witnesses, being persons of great distinction, and their testimony would weigh with the people. When the time should arrive that the history of their own times solved the riddle of this inscription, these two men were to tell the people how long ago the prophet had written that down in his prophetic capacity.