Isaiah 8:1-22 (3)

Isaiah 8:1-22 (3)

14. And he shall be for a sanctuary. He promises that the true worshippers of God will enjoy tranquillity of mind, because the Lord, covering them, as it were, under his wings, will quickly dispel all their fears. There is an allusion to the word sanctify which he had lately used; for the word מקדש, (mikdash,) which means sometimes a sanctuary, and sometimes a place of refuge, is derived from the same root. The meaning therefore is, that God demands nothing for which he does not offer mutual recompense, because every one that sanctifies him will undoubtedly find him to be a place of refuge. Now, although in this sanctification there is a mutual relation between us and God, yet there is a difference, for we sanctify him by ascribing all praise and glory to him, and by relying entirely upon him; but he sanctifies us, by guarding and preserving us from all evils. As there were few who believed and relied on his promises, the Prophet wished that the godly should be fortified against this kind of temptation; for there was a danger lest they should be carried away by such bad examples as by a kind of tempest.

Note 130. It may aid the English reader, in understanding this observation, to be reminded that the two words sanctify and sanctuary, come from the same root, sanct, or saint, that is, holy. — Ed.

The Prophet therefore meant, “The Lord will be your best and most faithful guardian. Though others stumble against him, yet be not you terrified; remain steadfastly in your calling.” And here a contrast is implied, though not expressed; for a sanctuary may be said to be a citadel situated in a lofty position, and a bulwark for defending and guarding the godly, but for destroying and overwhelming the ungodly, because they rashly stumble against it. We shall afterwards see more clearly how this was fulfilled, partly during the reign of Hezekiah, and partly at the time of the captivity into Babylon; and yet at the same time Christ was prefigured, who was to be not a place of refuge, but rather a stone of stumbling to the Israelites. Isaiah forewarns them of this stumbling, that the godly may be aware of it.

To the two houses of Israel. The Jews ignorantly and improperly tear asunder this verse, instead of dividing it. “God will be,” say they, “partly a sanctuary and partly a stone of stumbling; as if by the two families he distinguished between the godly and the unbelievers. On the contrary, he enjoins believers, though nearly the whole multitude of both kingdoms should dissuade them from obedience to God, not to be discouraged, but to disregard everything else, and break through all opposition. The Prophet might have simply said, he will be for an offense to Israel; but he intended to express more, for he includes the whole nation, and declares that God will be their destruction. The nation was divided into two kingdoms, Ephraim and Judah; and, therefore, he mentioned both. There were, indeed, some exceptions, but he speaks here of the whole body.

This is a remarkable passage and cannot be sufficiently called to remembrance, especially at the present time, when we see the state of religion throughout the whole Christian world brought nearly to ruin. Many boast that they are Christians who are strongly alienated from God, and to whom Christ is a stone of stumbling. The papists insolently and proudly boast of his name, though they profane the whole of his worship by superstitions, and bring upon it dishonor and reproach. Among those to whom a purer worship of God has been restored, there are very few who embrace the Gospel of God with sincere regard. Wherever we turn our eyes, very sore temptations meet us in every direction; and, therefore, we ought to remember this highly useful instruction, that it is no new thing, if a great multitude of persons, and almost all who boast that they belong to the Church, stumble against God. Yet let us constantly adhere to him, however small may be our numbers.

For a snare to the inhabitant of Jerusalem. This is the second circumstance introduced for heightening the picture; for, after having mentioned the two kingdoms, he names the metropolis itself. Although the whole country was crippled, yet it seemed that the Lord kept his abode there. He therefore means that God became a snare, not only to the common people who were scattered throughout the fields and villages, but to the nobles themselves, and to the priests who dwelt in Jerusalem, who dwelt in that holy habitation in which God intended that the remembrance of his name should be chiefly preserved. That was testified also by David, that those builders whom the Lord appointed rejected the chief corner-stone. (Psalm 118:22.) Christ quotes this passage against the Jews, and shows that it applies to himself. (Matthew 21:42; Mark 12:10.) This happened, indeed, in the time of Isaiah, but still more in the time of Christ; for ungodliness and rebellion gradually increased till they came to a height. Accordingly, both the highest and the lowest, who always had obstinately disobeyed God, at that time broke out against him still more with unrestrained indulgence, and therefore their destruction also reached its height; for they were altogether rejected by God, whose Son they had refused. Hence also we infer the eternal divinity of Christ, for Paul shows that it is God of whom the Prophet here speaks. (Romans 9:33.) Now, he speaks not of a pretended God, but of that God by whom heaven and earth were created, and who revealed himself to Moses. (Exodus 3:6.) It is, therefore, the same God by whom the Church has been always governed.

15. And many among them shall stumble. He goes on to threaten the ungodly, as he had formerly begun, and declares that those who refuse to trust in God will not escape without being punished. The threatening runs thus: “when they have stumbled, they will then fall, and afterwards they will be bruised.” This agrees with the former metaphor, in which he compared God to a stone. Christ has alluded to that metaphor, including both clauses.

“He who shall fall on this stone will be broken; but on whomsoever it shall fall, it will bruise him.”
(Matthew 21:44.)

And shall be snared and taken. This agrees with the latter metaphor, in which he compared God to a snare and gin. Let not the ungodly, therefore, imagine that they are stronger or wiser than God; for they will find that he excels them in strength and wisdom, and that to their destruction. They must, therefore, unavoidably be ruined; for either they will be utterly bruised, or they will be snared in such a manner, that they can never extricate themselves.

This threatening also regards the godly, that they may not hesitate to withdraw from holding fellowship with the multitude, and that they may not resolutely disregard the sinfulness of revolt. Now, this does not strictly belong to God, but is rather, as we would say, accidental; for it belongs to God to receive men into his favor, and to give them a firm security for their salvation. That was more clearly manifested in Christ, and is still manifested; and, therefore, Peter reminds us that, though many unbelievers stumble, this is no reason why their stumbling should obstruct the progress of our faith; for Christ is notwithstanding a chosen and precious stone. (1 Peter 2:4.)

16. Bind up the testimony. The Lord now turns his discourse to the Prophet, and encourages him, while he must contend against apostates and rebels, to discharge his office with boldness and perseverance. This was highly necessary, for Isaiah had met with great obstinacy in the people; so that if he had only looked at their present condition, that is, at the unbelief of the people, and his fruitless and unsuccessful exertions, he must have altogether given way. On this account the Lord determined to confirm and seal his calling, not only on his account, but for the sake of all who should obey his doctrine; and if very few persons believed the words of the Prophet, still the Lord testifies that his doctrine has been sealed to them, and that, therefore, neither must he desist from his office of teaching, nor must they cease to yield the obedience of faith.

Seal the law. He compares the doctrine of the word to a sealed letter, which may indeed be felt and handled by many persons, but yet is read and understood by few, that is, by those to whom it is sent and addressed. Thus the word of God is received by few, that is, by the elect, though it is held out indiscriminately to all. The word is therefore sealed to those who derive no advantage from it, and is sealed in such a manner that the Lord unseals and opens it to his own people by the Spirit. Some derive the verb צור (tzor) from נצר, (natzar,) and translate it keep. But though this does not greatly affect the general meaning, still the superiority of the rendering which I have followed may be proved from the other verb seal; for the custom in ancient times was, first, to tie a thread around a letter, and then to seal it.

Note 131. Which is also followed in the English Bible, namely, Bind. — Ed.

We draw from it this highly useful doctrine, namely, that teachers and ministers of the word ought constantly to persevere in discharging their office, though it may seem that all men revolt, and give no evidence of anything but obstinacy and rebellion; for the Lord will reserve for himself some disciples, by whom his letter will be read with advantage, though it be closed to others. The Prophet afterwards employs the same metaphor, when he says, that the word is like a closed book, (Isaiah 29:11;) but there he only mentions wicked men, and here he mentions disciples, to whom the doctrine of the word is not without advantage.

It may be objected, Was it then the duty of the Prophet to disregard the people, and to withdraw and shut himself up with the disciples, among whom some good effect was produced? I reply, this was not the Prophet’s meaning; for it was the will of the Lord that Isaiah should appear in public, and cry aloud, and reveal his will to all. But as he spoke to the deaf, and might be discouraged by seeing no evidence of the fruit of his labors, the Lord determined to excite and encourage him to go forward, even when matters were in a desperate condition, and, satisfied with his disciples, though their number was small, to become every day more and more courageous.

17. Therefore I will wait for the Lord. I have chosen to render the particle ו (vau) by therefore; for the Prophet recovers himself, after having received from the Lord the consolation which we have just now seen. “Seeing that the Lord is pleased to have disciples to whom his doctrine is sealed, I will wait for him, though he hath hid his face from Jacob, that is, hath rejected and cast off his people.” This is a remarkable passage, and, by meditating continually on it, we must be greatly encouraged; for though it may seem as if the whole world had revolted, still we ought boldly to persevere; and even though God hath hid his face from his people, and they who professed his name have been cast off, still we ought to wait for him with unshaken hope. This is the only remedy that is left to us.

Note 132. And I will wait for the Lord. — Eng. Ver.

The word wait is exceedingly emphatic; as if he had said, “Still I will not turn aside from God, I will persevere in faith.” He increases the force of it by adding, I will look for him; for the occurrence of any offense is wont to make our faith waver and faint, and it is most grievously shaken when we see that we are deprived of allies, and that there are open enemies who boldly take to themselves the name of the Church. Offenses commonly turn us aside from God, and perplex us in such a manner that we call in question the truth of the word. This consolation is therefore highly necessary, whether the Church is oppressed by outward calamities, or thrown into confusion by the treachery of the multitude.

18. Behold, I. Here the Prophet not only testifies that he will wait patiently, but also gives an evidence of courage, by appearing in public along with the disciples whom he had gained to God, and who still remained. As if he had said, “Though others may withdraw, yet I am ready to obey thee, and I bring along with me those whom thou hast been pleased to preserve in a wonderful manner through my agency.” He therefore declares by these words his unshaken courage, and promises that he will persevere in faith and obedience to the Lord, though all should revolt.

And the children. By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as soon as the Lord has spoken, they will yield immediate obedience. Now, teachers ought to bring disciples with them, and not merely to send them before; they ought, I say, to go before them, and by their example to point out the way, as was formerly explained, (Isaiah 2:3;) otherwise they will have no authority in teaching. The apostle to the Hebrews applies this passage to Christ, (Hebrews 2:13,) and draws from it an instruction which ought to be a very powerful excitement to us, that considering ourselves to be followers not only of Isaiah, but of Christ himself, as our leader and instructor, we may press forward with greater alacrity.

Note 133. The allusion is to the Latin noun Puer, to which might have been added the Greek noun Παἰς, and similar uses of the word denoting Child are found in modern languages. — Ed

Note 134. See page 94 where the difference between Come and Go up is explained. — Ed.

Whom the Lord hath given me. By this the Prophet shows to whom our faith ought to be ascribed. It is to God, and to his undeserved election; for Isaiah taught publicly, admonished every person, and invited all without exception to come to God; but his doctrine is of advantage to those only who have been given to him by God. By given he means those whom God drew by an inward and secret operation of his Spirit, when the sound of the external voice fell on the ears of the multitude without producing any good effect. In like manner Christ declares that the elect were given to him by the Father. (John 17:6.) Thus we see that readiness to believe does not depend on the will of men; but that some of the multitude believe, because, as Luke tells us, they had been foreordained. (Acts 13:48.) Now, whom he foreordained he likewise calls, (Romans 8:30,) and efficaciously seals in them the proof of their adoption, that they may become obedient and submissive. Such, therefore, is the giving of which Isaiah now speaks. This applies strictly to Christ, to whom the Father presents and gives disciples, as it is said in the Gospel by John,

No man cometh to me, unless the Father hath drawn him.
(John 6:44.)

Hence it follows, that he is also appointed to be our guardian, to preserve us under his protection to the end. (John 10:28.) Wherefore he saith,

not one of those whom the Father hath given to me shall perish. (John 17:12.)

For signs and wonders. Some consider this passage to refer to miracles, but that is inapplicable, for the meaning is totally different, namely, that all the godly will be regarded not only with hatred, but even with abhorrence, as if they had been monsters; and that not only by strangers or by professed enemies, but even by Israel. We have experience of this at the present day; for papists look upon us with greater abhorrence than they look upon Mahometans or Jews, or even dogs or monsters. Though this is exceedingly base, we need not greatly wonder at it; for it was necessary that this prophecy should even now be fulfilled. It was experienced by Isaiah from his countrymen, and has been experienced by all others who have followed his doctrine.

Nor is it only in papists that we discover it, but in those who wish to be regarded as very closely connected with the Church, the greater part of whom either view us with strong dislike, or ridicule us, or, in a word, hold us to be monsters, because we are so anxious, and give ourselves so much uneasiness, about the salvation of the Church, the honor of God, and eternal life; and because we do not scruple to undergo so many dangers, such hatred, censure, reproach, banishment, poverty, hunger, nakedness, and, in a word, death itself. These things appear monstrous to them; for when they are so careful to protect their skin, how could they have a relish for the highest blessings? But that we may not be disturbed by their reproaches, we must arm ourselves with this exhortation of the Prophet.

From the Lord of hosts. To show how trifling and worthless is the conspiracy of the wicked multitude, he contrasts the God of armies with the pride of the whole world, and raises a lofty defiance; as if he had said, that he cared not though he were universally abhorred by men, because he knew that God was on his side.

Who dwelleth in Mount Zion. The addition of these words carries great weight; for although the people abounded in every kind of crimes and enormities, still they boasted that they were devoted to God, and, abusing his promises, condemned the true servants of God who reproved them. On the other hand, the Prophets, in order to shake off their false confidence and pride, declared that they were the servants of the only and true God, whom the people falsely boasted of worshipping in Mount Zion. God had not chosen it for his habitation as if, because he was bound to the spot, he would accept of false and spurious worship, but he wished to be sought and worshipped according to the rule of his word.

Accordingly, when Isaiah claims for himself God who dwelleth in Mount Zion, he sharply reproves hypocrites, because through false boasting they indulge in foolish pride whenever they say, The temple of the Lord, (Jeremiah 7:4,) for it was rather an idol in which they boasted contrary to the word. Though they snatched at the promises, yet they falsely tortured them against the true servants of God, as the papists at the present day are wont to torture them against us. The Prophets, therefore, distinguish God by this title, in order to tear the mask from hypocrites, who were accustomed to quote the mere name of the temple in opposition to the plain word of God. For this reason Isaiah now says, “Take us, if you choose, for monsters, yet God acknowledges us to be his own; and you cannot detest us without at the same time abhorring the God of Abraham and David, whose servants we are.”

19. And when they shall say to you. Isaiah continues the former subject, which is, that all the godly should not only use the authority of God as a shield, but should fortify themselves with it as a brazen wall, to contend against all ungodliness. He therefore entreats them to resist courageously if any one shall tempt them to superstition and unlawful modes of worship. The plural number is employed by him in order to signify that it was a vice which pervaded all ranks, and which abounded everywhere; as if he had said, “I see what will happen; you will be placed in great danger; for your countrymen will endeavor to draw you away from the true God; for, being themselves ungodly, they will wish you to resemble them.” At the same time he shows how wickedly they had departed from God’s law and covenant, by shamelessly pushing forward diviners and soothsayers whose name ought to have been held by them in abhorrence.

Should not a people ask counsel of their God? Some read these words in connection with what goes before, applying them to the ungodly, as if this were a pretense which they abused in order to deceive the simple; because there is no nation that has not oracles and revelations, but every nation consults its gods, or, in place of them, magicians and soothsayers. But what I reckon to be the more correct view is, that Isaiah advises his disciples to give this answer if they shall happen to be tempted to wicked modes of worship. Still the meaning is not fully cleared up; for this passage is commonly expounded as if it were a comparison drawn from the less to the greater. “What! seeing that the Gentiles consult their gods, and yet these gods are false, shall we not more highly esteem him whom we know to be the true God, and who hath revealed himself to us by so many proofs? What a shame will it be if their idols are more highly valued by the Gentiles than God is by us!”

But I interpret this as referring to the Jews themselves, who were called by way of eminence (κατ ᾿ ἐξοχὴν) the people, because God had adopted them. Nor is it of any importance that the Prophet employs the plural form אלהיו, (elohaiv;) for אלהים (elohim) is used as in the singular number. This is a shield by which all the superstitions which come imperceptibly upon us ought to be repelled. While some ponder and hesitate whether or not it be proper to consult diviners, let us have this answer in readiness, that God alone ought to be consulted. The Prophet alludes to that passage in Deuteronomy in which the Lord forbade them to go to magicians and soothsayers; and lest they should excuse themselves on the pretense that every nation had its interpreters or fortune-tellers, added, that they would not cease to have a Prophet, or be deprived of necessary instruction (Deuteronomy 18:10-15.) It was therefore the will of the Lord that they should depend entirely on his word, and should learn from it alone whatever was useful for them to know, and should render obedience to him.

Note 135. If אלהים (elohim) were not only a plural form, as it actually is, but used in a plural signification, it would mean gods, and אלהיו (elohaiv) would mean his gods; but since אלהים (elohim) means God, אלהיו (elohaiv) means his God. It may be proper to add that the pronominal affix, his agrees with עם, (gnam,) people, which is masculine. — Ed

From the living to the dead. The preposition בעד (begnad) is variously rendered: frequently it is translated for; and in that case the meaning will be, “Shall the dead be consulted for the business of the living?” But as that meaning is forced, it would perhaps be better to explain it thus: “The Lord desires to be our teacher, and for that purpose hath appointed prophets, that we may learn from them his will, for a prophet is the mouth of the Lord. It is therefore unlawful to go to the dead, who have not been appointed for that end; for God did not intend to make use of the dead for instructing us.”

But when I examine the whole matter more closely, I choose rather to consider בעד (begnad) to mean from, that is, from the living to the dead; as if he had said, “One God is sufficient for us for the living and the dead. If you search through heaven, earth, and hell, you will find that one God is sufficient for us.” This is, I think, the best sense, and flows naturally. Accordingly, the Prophet arms the godly against the schemes and contrivances of wicked men by whom they might otherwise have been tempted to revolt, with the exhortation to be satisfied with God alone as their teacher, and not to offer him such an insult as to disregard his instruction and seek other teachers, but to cast away everything else, and depend on his truth alone, which immediately afterwards he again repeats and confirms.