Isaia 8:14 Commento

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 he shall be for a sanctuary,.... Not the king of Assyria, as Aben Ezra, but the Lord of hosts: the Targum rightly interprets it of the word of the Lord, the essential Word; of the Messiah, who is for a sanctuary, or asylum, a place of refuge for his people in all times of distress, and who is their dwelling place in all generations; he dwells in them, and they dwell in him; and where they dwell safely and securely, peaceably and quietly, comfortably and pleasantly, and that always; he is a sanctuary to worship in, in whom they draw nigh to the Father, and offer up the sacrifices of prayer and praise, and where the glory of God is seen by them, and they have communion with him; or "for sanctification", as the Septuagint version; this Christ is to his people, Co1 1:30, but for a stone of stumbling, and for a rock of offence, to both the houses of Israel: which Jarchi interprets of Pekah, the son of Remaliah, and his company, and of Shebna and his company; but Aben Ezra much better of the kingdoms of Israel and of Judah, especially when the twelve tribes were under one form of government in Christ's time. In the Talmud (u) it is explained of the two houses of the fathers of Israel; and these are they, the head of the captivity in Babylon, and the prince in the land of Israel; and the Nazarenes, as Jerom (w) reports, apply the words to the two houses or families of Hillel and Shammai, who were two heads of schools in Jerusalem, a little before the times of Christ, and were of the sect of the Pharisees; and to whom indeed Christ was a stone of stumbling, and a rock of offence, as he was to the Jews in common; who were offended and stumbled at his birth and parentage, he descending from poor parents; at his education and place of bringing up; at the mean appearance of himself and his followers; at the obscurity of his kingdom, it not being of this world, nor coming with observation; at the company he kept, and the audience that attended on him; at his doctrines and miracles; and at his death, and the manner of it; see Rom 9:32. For a gin and for a snare to the inhabitants of Jerusalem; even the principal inhabitants of it, such as the elders of the people, priests, Scribes, and Pharisees, who sought to entangle Christ in his talk, and to ensnare him by questions they put unto him; but were themselves snared and taken, convicted, confounded, and silenced. See Mat 22:15. (u) T. Bab. Sanhedrin, fol. 38. 1. (w) In loc.

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. [Isaiah 8:14] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. [Isaiah 8:14] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

(Verse 11 onwards) For thus says the Lord to me: As He has taught me with His mighty hand, so that I do not walk in the way of this people, saying: Do not say, 'conspiracy'; everything this people says is a conspiracy, and do not fear what they fear or be afraid. Sanctify the Lord of hosts Himself, let Him be your fear and let Him be your dread. And He will be a sanctuary for you, but for the two houses of Israel, He will be a stone of stumbling and a rock of offense. And many among them will stumble, fall, be broken, snared, and taken captive. The Septuagint translates this passage as follows: Thus says the Lord: they have departed from the path of this people speaking with strong hand lest they say, It is difficult. For everything that this people speaks is harsh; but do not fear their fear, nor be troubled. Sanctify the Lord of hosts himself, and he will be your fear; and if you trust in him, he will be your sanctification, and you will not encounter him as a stumbling block, nor as a falling rock. But the house of Jacob will be in a snare and in a valley to those sitting in Jerusalem: therefore many will be weak in them, and they will fall and be broken, and they will come near, and they will be captured. And what follows, men in defense, it must be noted that it differs greatly between the Hebrew and the Vulgate Edition: therefore we have included both. And first, we must discuss the Hebrew. The Lord spoke this to me. Because of good works and the grace which I have obtained through good works, whether he instructed me and taught me with his mighty hand, so that I would not walk in the way of this people, and be held captive by the same error: or certainly he made me depart from the most wicked way of this people, and said to me: do not fear the conspiracy of the two kings; but consider this more, that every word which this people speaks against me is a conspiracy; and according to Symmachus, who interpreted it, it will become a rebellion against me. But you, the Prophet, and those who are with you, do not fear the plots of the people, but fear the Lord, and let Him be your fear. For the beginning of wisdom is the fear of the Lord (Prov. 1:7; Ps. 110:9). He will be a sanctuary to those who believe, but a stone of stumbling and a rock of offense to the unbelieving, namely the houses of Judah and Israel. Especially to those who dwell in Jerusalem, it will be a snare and a trap, where many will stumble, fall and be broken, and those ensnared by their own sins will be led into captivity. There are two houses, which the Nazarenes (who receive Christ in such a way that they do not omit the observances of the Old Law) interpret as two families, Sammai and Hillel, from whom the Scribes and Pharisees are descended, whose school Akibas embraced, whom the proselytes consider a master, and after him Meir, who was succeeded by the son of Zachai, and after him Eliezer, and in order Telphon, and again Joseph of Galilee, and up to the captivity of Jerusalem Josue. Therefore, Sammai and Hillel were born in Judaea, not long before the Lord's birth. Sammai is interpreted as a dissipater, while Hillel is considered profane because he dissipated and defiled the precepts of the Law through his traditions and additions. And it is said that these two houses did not receive the Savior, and he became a cause of their ruin and downfall. According to the Septuagint, the people of God resisted with a strong hand (or will resist) and said that all the commandments of the Lord are harsh, as we read in the Gospel: 'This is a hard saying; who can hear it?' (John 6:61). Where it is commanded to them to listen to the Lord and fear Him alone. For if they have trusted in Him, they will have Him for sanctification, and they will not stumble like a stone of scandal, and like a rock of ruin. Of this passage, the Apostle takes testimony, that Christ has become a stumbling block to the Jews: but to the Gentiles foolishness (1 Corinthians 1:23). And again: Israel, by following the law of righteousness, has not attained to the law of righteousness (Romans 9:31). Why? Because they stumbled not in faith, but as if stumbling in the works of the law. As it is written: 'Behold, I lay in Zion a stone of stumbling and a rock of offense: and he that believes on Him shall not be confounded' (Ibid., 33). Therefore, those who did not receive Emmanuel, but became to them a stone of stumbling and a rock of offense, shall be crushed and led captive. And what he says: 'But the house of Jacob shall be a snare and a trap' to those who sit in Jerusalem signifies that they shall not dwell in high places nor engage in lofty discussions of the Scriptures; but that they should always understand the humble, joining sins to sins, and being bound by the cords of transgressions.

Christ rose again from the seed of David, as the son of David, because he had emptied himself. How did he empty himself? By taking what he was not, not by losing what he was. He emptied himself; he humbled himself. Though he was God, he made himself known as a man. He was despised as he walked the earth, though he made the sky. He was despised as a mere man, as though he had no power. Not only despised, but on top of that also killed. He was a stone lying flat; the Jews stumbled over him and were shaken. But what does he say about that himself? "Whoever stumbles over this stone will be shaken; but as for anyone upon whom this stone comes, it will crush him." First he lay flat, and they stumbled; he will come from above and crush them, after they have been shaken.

287. And he shall be. Here he sets out the fruit of obedience: sanctification to you, I will make you holy: I am the Lord who sanctify you (Lev 22:9). For a stone, he sets out the punishment of impeding rebels under the metaphor of travelers; and first, he sets out the occasion, second, the reception of the punishment: and very many of them shall stumble (Isa 8:15). And he sets out the occasion first, as to the people; second, as to the princes: for a snare. He shows the first under the metaphor of a stone lying in the way, which impedes the traveler in two ways: namely, by injuring his foot, and by being an occasion of his falling; and similarly, Christ was to the unbelievers among the Jews an occasion of injury and falling, not from his fault but from theirs. Therefore he says: to the two houses of Israel, that is, to the unfaithful of the ten and the two tribes, or to the scribes and Pharisees, for a stone of offense, as to injury: for they were offended at the stone of offense (Rom 9:32); and for a rock of scandal, on which the foot strikes, leading to a fall: in Greek, scandal means a stumbling of the foot: but we preach Christ crucified: unto the Jews indeed a scandal, and unto the Gentiles foolishness (1 Cor 1:23). 288. And because the princes resisted Christ more, he weighs down regarding them: to the inhabitants of Jerusalem, which was the city of their princes, for a snare—like animals they are captured by a snare—and this is weightier than offense, below: he that shall rid himself out of the pit, shall be taken in the snare (Isa 24:18); and a ruin, which is more than a simple fall: behold this child is set for the ruin (Luke 2:34).

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.

And he shall be for a sanctuary "And he shall be unto you a sanctuary" - The word לכם lachem, unto you, absolutely necessary, as I conceive, to the sense, is lost in this place: it is preserved by the Vulgate, "et erit vobis in sanctificationem." The Septuagint have it in the singular number: εσται σοι εις ἁγιασμον, it shall be to Thee. Or else, instead of מקדש mikdash, a sanctuary, we must read מוקש mokesh, a snare, which would then be repeated without any propriety or elegance, at the end of the verse. The Chaldee reads instead of it משפט mishpat, judgment; for he renders it by פורען purean, which word frequently answers to משפט mishpat in his paraphrase. One MS. has in stead of מקדש ולאבן mikdash uleeben, להם לאבן lahem leeben, which clears the sense and construction. But the reading of the Vulgate is, I think, the best remedy to this difficulty; and is in some degree authorized by להם lahem, the reading of the MS. above mentioned.

(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].

sanctuary--inviolable asylum, like the altar of the temple (Kg1 1:50; Kg1 2:28; Eze 11:16; compare Pro 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 Mat 21:44. (Compare Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Dan 2:34; Rom 9:33; Pe1 2:8). gin--trap, in which birds are unexpectedly caught (Luk 21:35; Th1 5:2). So at the destruction of Jerusalem under Titus.

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.