Isaiah 8:1-22 (2)

Isaiah 8:1-22 (2)

The breadth of thy land. That is, in all directions; for he pursues his metaphor in his prophecy, and shows how violent the Assyrian will be, and enlarges the representation of his strength and violence by the same comparison; that is, by comparing him to an impetuous river, which bursting through its barriers and overflowing its banks, spreads far and wide, and overturns and destroys everything by its violence. He proceeds in his discourse against the Jews, as he had begun to do in the two former verses; for, having foretold the destruction of the Israelites and Syrians, he likewise threatens that the Jews, in their turn, shall be punished for their unbelief.

To understand this better, Isaiah’s highly beautiful and closely connected discourse must be examined. First, he turned aside to address others; for Ahaz was unworthy of being addressed. The Lord will give you a sign; which was declared in the former chapter. Next, he adds the manner of preserving Jerusalem, by the sudden changes which should take place in Syria and Samaria. This was confirmed, in the beginning of this chapter, both by a commandment and by a vision. He now comes to the Jews themselves, that they may not hope to escape without being punished, or be too highly elated by the destruction of their enemies; for he declares that for them also a reward is prepared, and that they, too, will be punished for their wickedness and treachery, because they despised the Lord, and would not rest satisfied with his promises, and signs, and acts of kindness largely and bountifully offered.

O Immanuel. It may be asked, Why does the Prophet direct his discourse to Christ, instead of simply calling the land “God’s holy land?” For there can be no doubt that by the name Immanuel he means Christ. It might be thought that this expression was used in order to express the disgrace more strongly; for, since Judea not only was set apart to God, but in the person of the Mediator had God as the guardian of its safety, it was disgraceful that it should be destroyed by a heathen king. But I rather think that the Prophet added this name, in order to hold out to good men some remnant of hope, and to comfort them in so great a calamity; for, when the country was wasted and cruelly torn, they might have lost courage. He therefore means, that that desolation would not prevent the coming of the Redeemer, of whom he had formerly spoken. As if he had said, “Nevertheless, the land shall be thine, O Immanuel; in it shalt thou have thy residence and abode.” This was, therefore, added instead of a consolation, in order to intimate that the land, though torn and wasted, belongs to God and not to men. The sudden change too a direct address (ἀποστροφὴ) is emphatic; for in this way the Prophet solemnly declares his belief in redemption, that the Lord may set a limit to the frightful calamities.

9. Associate yourselves. The verb רעו, (rognu,) whether it be derived from רוע (ruang) or from רעה, (ragnah,) signifies to bruise. But as רעה (ragnah) signifies to associate, some prefer taking it in this sense, which certainly agrees better with the scope and argument of the Prophet. Some render it, Bruise ye, that is, bruise the kingdom of Judah, or, bruise the Assyrians; but this appears to be unnatural or far-fetched. That it describes the plans and undertakings by which they endeavored to crush the Church of God, is evident from its being immediately added, and a second time repeated, by the Prophet, Gird you, that is, “Form a plan.” The word associate, therefore, is the most suitable, unless, perhaps, it be thought preferable to take the verb רעו (rognu) metaphorically; and I willingly favor that opinion, so as to make it mean to heap up ; for those things which are bruised must of necessity be violently pressed and squeezed together. He therefore means not only gathering together, but likewise pressing closely together; as if he had said, “Draw close to one another, as if you were a dense mass.” This meaning agrees beautifully, I think, with the scope of this passage; for to the same purpose is what he immediately adds, “Arm yourselves, Gird you.”

Note 126. The Author illustrates it by a word borrowed from his own vernacular, entasser, which, like the Latin verb coacervare, signifies to heap up, or gather into heaps. — Ed.

The Prophet rises into confidence after having mentioned Immanuel, that is, God, who would assist his people; and at the same time cherishes increased hope in opposition to enemies, that though it might be thought that they had gained their object when they had depopulated the country, still the Lord would be victorious, and would preserve his people against the cruelty of their enemies. Withdrawing his mind, therefore, from the sight of that calamity, he turns to Christ, and, by contemplating him, acquires such courage that he ventures to taunt his enemies as if he had vanquished them. We must view the Prophet as on a watch-tower, from which he beholds the distressed condition of the people, and the victorious Assyrians proudly exulting over them. Refreshed by the name and the sight of Christ, he forgets all his distresses, as if he had suffered nothing; and, freed from all his wretchedness, rises against the enemies whom the Lord would immediately destroy. This ought to be carefully observed; that, as we have still to contend against the same temptations amidst those afflictions which the Church endures, and by the weight of which it is almost overwhelmed, we may direct our eyes to Christ, by the sight of whom we shall be able to triumph over Satan and over enemies of every description.

Ye peoples. Why does he call them עמים, (gnammim,) peoples, when it was the Assyrian only that would lay waste Judea? I reply, the army of the Assyrian was composed of various peoples; for he had subdued not only the Chaldeans, but many other peoples; and, accordingly, that monarchy consisted of various nations. Yet the Prophet might refer to the Israelites, the Syrians, and the Egyptians, and to all others who were enemies of the Church of God; for he does not speak of one stroke inflicted on the Church, but of the incessant contests which the chosen people had continually to endure. But in order to understand this better, we must join with it the following verse, at the end of which we find the words for Immanuel, that is, for God is with us; for this is the security for our deliverance. Let men league together, and contrive, and form plans and determinations, they will not be able to accomplish anything;

Note 127. “O ye people.” — Eng. Ver.

for there is no counsel against the Lord, (Proverbs 21:30;)

and therefore we must begin with this foundation, if we wish to stand firm.

But we must ascertain if all men have a right to glory on that ground, for wicked men also boast that God is with them, and in his name do not scruple to grow insolent and haughty; but their glorying is idle and unfounded. Now, the valor of the godly rests on the word of God, and proceeds from true faith; and if this dwells in our minds, we may triumph over all our enemies; as Paul also teaches, when he encourages the godly by this doctrine,

If God be for us, who shall be against us?
(Romans 8:31.)

First, then, we ought to make sure that God is with us, which cannot be unless we embrace the promises by faith; and if we have faith, we do not glory in vain. As to his addressing a nation so distant, to whom that word could not reach, the reason is obvious, that the efficacy of the word might be made known to unbelievers, and that they might know that he would restrain the Assyrians with all their warlike accoutrements, though they were at a great distance; as if he had said, “You do indeed despise God, but it will be easy for him to keep you at a distance, and to repress all your rage.”

Gird yourselves. This is not a superfluous repetition; for it is far more difficult to expect the assistance of God a second time, when we have once been delivered, than to embrace the promise of one single deliverance. Besides, although the first attacks of enemies do not so greatly alarm us, yet when we see them hardened in their malice, their obstinacy reduces us to weakness. We have experience of this every day; for if any danger threatens us, we may expect assistance from the Lord; but if we are again in danger, we give way; and so great is our ingratitude, that we scarcely think that God will help us a second time. In consequence of this, we faint if we are frequently brought into danger, and do not consider that God is never wearied by doing us good, and by continually assisting us.

Isaiah, therefore, intended to oppose this frailty of men, that when armed foes had once and again attacked us, we may stand firm. If, after being vanquished or weakened, they again muster their forces, and do not cease to annoy us, let us not be discouraged; for to-morrow, and the next day, and as often as they league together, God will be able to frustrate and destroy them. Hence, also, we are reminded of our condition, that we may be always prepared for enduring additional conflicts, and may not think that we have done all that was required from us, when we have once resisted; for Satan is unwearied in his efforts, and continually labors to accomplish our destruction; he animates his soldiers, and inflames them with new eagerness. But although the contests must be often maintained, we are certain of victory, and therefore we ought to fight boldly, and to remain constantly on the field.

10. Take counsel. After having spoken of the forces of the enemies, he now comes to their counsels; as if he had said, “Although the enemies may abound not only in armor and in strength, but, in counsel and wisdom, still they will accomplish nothing.” And this warning was very necessary; for it often happens that we despise enemies, though powerful and well armed, because they want counsel, and are guided by blind violence rather than by reason. He therefore forewarns them that the craftiness of the enemies, and all the arts by which they endeavor to gain advantage over the people of God, will in the end be unsuccessful; and, therefore, that they will accomplish nothing, though they be in want of nothing, and though they may have a great abundance of everything, of forces, and counsels, and crafty designs. He adds —

Speak the word. To make the meaning more clear, I have rendered it decree a decree. This relates to their insolence, or it is the conclusion of the consultation; for after deliberation a decree usually follows. He declares that all these things will vanish into smoke. It is, therefore, sufficiently evident what the Prophet means, and to what purpose this passage ought to be applied; for it may be regarded as a shield by which we can drive away all the terrors of enemies, whether they excel, on the one hand, in forces, wealth, power, influence, and rank; or, on the other, in wisdom, counsel, craftiness, sagacity, and invention, or, in a word, in insolence. For we are well armed and very powerful, if God is with us; and, therefore, all the contrivances or decrees of adversaries will immediately vanish away.

For God is with us. כי עמנו אל, (ki Immanu-el;) literally, for Immanuel. We have already explained the force of this argument. For my own part, I have no doubt that he alludes to the name which he formerly gave to Christ; for although he means that God assists his people, yet as the majesty of God is not of itself sufficient to support us, he contemplates God himself in the person of the Mediator, in whom alone he has promised to assist us.

Note 128. See page 271.

11. For thus Jehovah spake to me. Here the Prophet contends against another kind of temptations, that is, against the unbelief of the people; and in order to make that more manifest, it ought to be observed that there were two remarkable temptations, the one external, and the other internal. The external temptation came from professed enemies, such as from the Assyrian; and when the people saw his plundering and cruelty, they thought that all was over with them, because he had brought them almost to utter ruin. The other temptation was internal; for that sacred people, which boasted of having been chosen by God, relied on the assistance of man rather than of God. Now, this was a most dangerous temptation; for it appeared as if that nation, by its unbelief, refused admission to the promises of God, which were daily offered, and which were continually sounded in their ears. And what could the Prophet think, amidst so great perplexity, but that the destruction of this wicked people, which did not cease wickedly to reject the grace of God, was close at hand? The Lord, therefore, determined that both the Prophet and his disciples should be armed against a temptation of this kind.

As if by taking hold of my hand. This is a beautiful metaphor, which the commentators, I think, have not understood. He alludes to fathers or teachers, who, when their words have not sufficient effect, seize the hand of their children or scholars, and hold them so as to compel them to obey. Thus the servants of the Lord are sometimes disposed to throw everything away, because they think that they are laboring to no purpose; but the Lord lays as it were, his hand on them, and holds them fast, that they may go forward in the discharge of their duty. This is well understood to be very necessary, and is actually experienced by all who faithfully serve the Lord; for no temptation is more severe than when they in whom faith ought to dwell revolt; and, in a word, when faith appears to be banished from the world.

Note 129. With a strong hand. — Eng. Ver. The marginal reading is, “Heb. in strength of hand.” — Ed.

This taking hold of the hand is, therefore, highly necessary, because not only are we fickle and liable to unsteadiness, but we are also by nature too much inclined to what is evil, though no one entice us. But if the force of custom be added, we are scarcely master of ourselves. Undoubtedly, we would every moment be driven up and down, were it not that we are held by the powerful government of God, and fix the anchor of constancy in firm ground. Every one of us ought to meditate earnestly on this thought; for though we may be convinced, yet when it comes to the trial we fail, and look at men rather than God. We should, therefore, attend more carefully to this doctrine, and pray to God to hold us, not only by his word but by laying his hand on us.

Besides, it ought to be observed that we are exceedingly disposed to wicked imitation. When we see bad examples, we are drawn to them with great force, and take the example for a law; for when others go before us, we think that we have a right to act in the same manner, and especially when it is not only one or a few persons who have led the way, but the custom has become universal. What is in itself manifestly wrong is concealed by the plausible cloak of public opinion; and not only so, but all are carried, as it were, by the violence of a whirlwind, to adopt an established custom, as if the will of the people had the force of a law to authorize their corruptions. This has not been the fault of a single age, but at the present day it abounds as much or even more than before; for it is an evil deeply seated in all by the corruption of nature, to reckon a prevailing error as a law. Hence arise the superstitions of all ages, and those which at the present day exist in Popery, the origin of which, if it be investigated, will be found to be nothing else than that some persons have drawn others into the same error; and thus almost all have been foolishly caught by the snares of Satan, and the general agreement of men is still the chief foundation of those superstitions. All defend themselves by this weapon. “We are not alone,” say they; “we follow an immense multitude.”

12. Say not, a conspiracy. First, we must consider what was the condition of that people, for they saw that they were not provided with numerous forces, and were not able to contend in battle against such powerful enemies. They longed for outward assistance, and eagerly desired to obtain it, for they thought that they were utterly ruined if they did not obtain the assistance of others. In this sense I understand the word conspiracy, that they thought it necessary to have the assistance of allies. The word conspiracy being employed by the Hebrews in different acceptations, and sometimes denoting a bond, I take it in a good sense. But some take it in a bad sense: “Behold thy enemies, the king of Israel and the king of Syria, have conspired together.” But I rather agree with those who apply it to the league and friendship which many unbelievers were desirous to contract with the Assyrian. The Lord therefore admonishes Isaiah not to regard the counsels of wicked men, though the whole of the people should vie with each other in attending to them.

Neither fear ye their fear, nor be afraid. There may also be a twofold meaning; for some read it separately, as if in this second clause the Prophet condemned in general terms the wicked customs of the people. But these two clauses ought rather to be joined together. “Let it not distress you, if your countrymen in the present day plot about unlawful confederacies, and do not consent to them.” Now, though the Prophet belonged to the number of those who needed to be admonished not foolishly to dissuade others from following by faith, yet the plural number, say ye not, shows that all the godly were taught in his person.

Their fear. Hence we perceive what is the source of those wavering counsels by which men are agitated; it is, because their minds are overwhelmed by terror, so that they are violently hurried along without any moderation. He describes the cause of all this, why the Jews so eagerly desired to have the Assyrians for allies. It was because they were terrified beyond measure, and did not expect to be preserved in any other way, and because their blind fear did not permit them to look to the assistance of the Lord. This was the reason why they so eagerly desired a league. The same cause of fear was alleged both against the godly and against the ungodly; but all did not fear in the same manner, for the godly composed their minds, because they knew that God took care of their preservation, and, armed by the promise of God, cheered their hearts whenever they mentioned the name of Immanuel. But the ungodly, overcome by terror, thought of nothing but the assistance of the Assyrians, did not consider that there is help in God, and did not betake themselves to him. The Lord certainly does not forbid the godly to fear, for they cannot avoid that; but he bids them overcome that excessive terror by which the ungodly are swallowed up. Let us not, therefore, by their example, gaze around in every direction, and rush headlong to seek unlawful aid; and especially we must beware lest fear take away our judgment. There is but one remedy for this evil, to restrain ourselves by the word of God, from which proceeds real tranquillity of mind. Comparing the condition of that people with our own, let us learn to betake ourselves to the name of God, which will be to us an impregnable fortress. (Proverbs 18:10.)

That the Lord did not speak to the Prophet alone, is also evident from the words being in the plural number, לא תיראו, (lo thireu,) fear ye not. Peter also has drawn from it a general doctrine, (1 Peter 3:14,) warning us not to fear with the fear of the ungodly, but to place all our confidence in God, and to keep our eyes continually fixed on him, that we may remain steadfast, though heaven and earth should be mingled. If that warning of Peter was ever necessary, it is especially so in the present day, for we see all things tossed up and down and mingled in frightful confusion. That we may not be disturbed, the Lord withdraws us from beholding men, that we may, by attending to his word, keep our position firmly. Peter, indeed, understands this fear passively, while Isaiah understands it actively; for Peter exhorts believers to perseverance, so as not to waver on account of the threats and terrors of the ungodly; but Isaiah condemns the trembling, which induced the Jews to seek heathen alliances. But as it was not the intention of Peter to explain this passage, or even to quote the exact words, and as he meant only to allude to that statement, we need not wonder at this diversity.

13. Sanctify Jehovah of hosts himself. We have said that the reason why dangers lead to immoderate alarm is, that wretched men do not raise their eyes and minds to heaven. The Prophet now, therefore, proposes a suitable remedy for allaying terrors, that they who dread the evils which threaten them may learn to give to God the honor due to him. To sanctify the God of armies means to exalt his power highly; so as to remember that he holds the government of the world, and that the beginning and the end of good and evil actions are at his disposal. Hence it follows that, in some respects, God is robbed of his holiness, when we do not immediately betake ourselves to him in cases of perplexity. This mode of expression, therefore, is highly emphatic; for it shows us that no higher affront can be offered to God than to give way to fear, as if he were not exalted above all creatures, so as to control all events. On the other hand, when we rely on his aid, and, through victorious steadfastness of faith, despise dangers, then do we actually ascribe to him lawful government; for if we are not convinced that innumerable methods, though unknown to us, are in his power for our deliverance, we conceive of him as a dead idol.

And let him be your fear, and let him be your dread. He properly adds, that God himself should be the fear and the dread of the people, in order to inform them that there awaits them a just and lawful reward of their crimes and of their contempt of God, when they thus in wretchedness and alarm tremble at dangers. Though he speaks not only of fear but of dread, yet he does not mean that the Jews should be filled with horror at the name of God, so as to desire to flee from him, but merely demands from them reverence for God, and uses both words in order to express continuance. He therefore means that they will be free and exempted from solicitude of mind, if a sincere fear of God be deeply engraven on their hearts, and never pass away from them; and indeed every person who freely devotes himself to God, and undertakes to fear him alone, so as to lay this restraint on himself, will find that no haven is more safe than his protection. But as the ungodly do not cease to provoke his anger by shameless transgression, he harasses their minds by continual uneasiness, and thus inflicts the most appropriate revenge for their careless indifference.