Chapter 8

1 In Maher-shalal-hash-baz, he prophesieth that Syria and Israel shall be subdued by Assyria. 5 Judah likewise for their infidelity. 9 God’s judgments shall be unresistible. 11 Comfort shall be to them that fear God. 19 Great afflictions to idolaters.

1. Moreover. Literally, “and,” here equivalent to “then,” or “again.” In Hebrew the wau, “and,” connected with the form of the verb yoХmer, “said” (literally, “will say”), here appears to give what is known as the “wau consecutive construction” (see Vol. I, p. 27). This links ch. 8 with ch. 7, and makes of it a continuation of that narrative. In other words, ch. 8 is to be considered as a sequel to ch. 7, and therefore an explanation, or clarification, of it. Accordingly, the incident of ch. 8 should therefore be understood as directly related to that of ch. 7. The time of this prophecy is approximately the same time as that of the previous chapter, either late in 735 or early in 734 b.c. (see on ch. >7:1, 16). The prophecy itself is also closely related to that of the preceding chapter, and is to be understood against the background of that chapter.

Roll. Heb.gillayon, “tablet.” The same word is translated “glasses,” meaning “mirrors,” in ch. 3:23.

A man’s pen. A literal translation of the Heb. cheret Хenosh, an idiomatic expression meaning “a common pen [or stylus],” that is, a pen or stylus in common use.

Maher-shalal-hash-baz. Literally, “speed the spoil, hasten the plunder.” This name, to be recorded on a tablet, was meant to signify the imminence of the Assyrian invasion foretold in ch. 7:17–25. For nearly a year before the birth of the child this name bore its mute, symbolic message to the inhabitants of Jerusalem, giving them ample opportunity to ponder its import. See further on v. 8.

2. Witnesses to record. That is, “to attest” the authenticity, and thereby emphasize the importance of the document. Uriah was the priest later called upon by Ahaz to build a new altar for the Temple according to the pattern of an altar he had seen in Damascus (see on 2 Kings 16:10, 11). The identity of Zechariah is not known.

3. The prophetess. It appears that Isaiah’s wife also had the prophetic gift and assisted him in his ministry. Women who exercised this gift bore the title of “prophetess” (Judges 4:4; 2 Kings 22:14; 2 Chron. 34:22; Luke 2:36). On the other hand, this title may have been accorded her simply because she was the wife of a prophet. Maher-shalal-hash-baz was Isaiah’s second son (see Isa. 7:3). As the first son of Isaiah was a sign to the people that a “remnant” would “return,” the second was to be a sign of speedy judgment to come.

4. My father. By the age of one year a child usually has the ability to say “da da” and “mamma.” Before this child became two years of age the Assyrians would spoil both Israel and Syria. This prophecy was fulfilled in 732, when Pekah and Rezin lost their thrones, and, later, their lives (Isa. 7:16; cf. 2 Kings 15:30; 16:9). Thus the writing of the name Maher-shalal-hash-baz on the tablet was a sign of the speedy coming of the Assyrians to “spoil” Samaria and to “plunder” Syria (see on Isa. 8:1). Israel and Syria thus fell to Assyria. Judah was spared for the time being. God had told Ahaz not to fear (ch. 7:4), and had foretold the birth of the sign child Immanuel by way of assurance that the Lord would be with Judah and spare it the unhappy fate that befell its neighbours to the north.

On one clay tablet Tiglath-pileser declares that the people of Israel overthrew their king, and that he then placed Hoshea upon the throne (see Vol. II, p. 85). According to Kings 15:29, 30, it was in the days of Pekah that Tiglath-pileser conquered “Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria” and that Hoshea slew Pekah and took his throne. And according to 2 Kings 16:7–9 it was when Ahaz called for Assyrian aid that Tiglath-pileser took Damascus, carried its people away captive, and slew Rezin. Instead of relying upon God for help, Ahaz had asked Tiglath-pileser to save him out of the hands of the kings of Israel and Syria (2 Kings 16:7). But in doing this, Ahaz was only inviting judgments upon Judah. The chronicler declares that by his transgressions Ahaz made Judah “naked,” and that although Tiglath-pileser came, he “distressed him, but strengthened him not” (2 Chron. 28:19, 20).

6. The waters of Shiloah. This aqueduct flowed from the spring Gihon, in a cave in the eastern hill of Jerusalem, whose waters formed a stream that emptied into the old Pool of Siloam. Later, a tunnel built by Hezekiah (in which the Siloam inscription was found; see Vol. II, opposite p. 65; p. 87) conducted the waters of Gihon to a new Pool of Siloam inside the city. These quiet waters of Shiloah represented the message of assurance against Assyria that was implicit in the name Immanuel, “God with us.” To refuse the gently flowing waters of Shiloah was to refuse the counsel of God. By turning to Assyria for help, Ahaz brought upon Judah “the waters of the river [Euphrates], strong and many,” for “the river,” “the king of Assyria,” would “go over all his banks” and inundate “the breadth of thy land [Judah]” (vs. 7, 8). All this was implicit in the name Maher-shalal-hash-baz, “Speed the spoil, hasten the plunder” (see on v. 1).

Rejoice in Rezin. The meaning of the remainder of v. 6 is obscure in relation to its context. Ahaz and the people of Judah were in mortal fear of Rezin and Pekah, son of Remaliah (ch. 7:1, 2). On the basis of a correction of the Hebrew text some have translated the last clause, “melt in fear before Rezin and the son of Remaliah” (RSV; etc.). While this reading agrees with the context, it also involves a somewhat improbable reconstruction of the Hebrew. Others, supposing the clause to be an early editorial insertion, have suggested that if it be omitted, v. 7 would follow v. 6 naturally and without any break in the line of thought. It is worthy of note, however, that the Dead Sea scroll 1QIs confirms the reading of the Masoretic text.

7. The waters of the river. Assyria is here referred to under the symbol of the Euphrates River (see on Joshua 24:2; cf. Jer. 47:2), and the future Assyrian invasions of Judah are described under the figure of a river overflowing its banks and inundating the adjacent countryside. These waters would first engulf the nation of Israel, and later “overflow” (Isa. 7:8) into Judah. The Assyrians often spoke of their armies as overwhelming nations like a flood.

8. Pass through Judah. Because of its disobedience and unbelief, the land of Judah would not remain entirely free from Assyrian attack. Israel would utterly perish, but Judah would not be completely overwhelmed. Small at first, the flood would increase in size until the waters reached “to the neck” (see ch. 30:28) of Judah. History records that eventually all of Judah except the city of Jerusalem fell temporarily into Assyrian hands (see on 2 Kings 18:13).

The stretching out of his wings. Rather, “of its wings,” in reference to the spreading flood waters of the river flowing over its banks on either side. To be sure, the river itself represented the king of Assyria (v. 7).

Fill the breadth. See the foregoing.

Immanuel. For this name see on ch. 7:14. Mention of the name Immanuel is a reminder that Israel might have had God with them (see on ch. 7:14). They completely forfeited God’s presence, and Judah nearly so. Many of the leaders and people of Judah had forsaken the Lord, and as a result His presence could not be with them. But others, a small remnant, were faithful, and they would be saved. It was primarily for their benefit that this message was given.

9. Associate yourselves. Heb. roФu, from raФaФ, which may mean either “to be bad,” “to be displeased,” or “to break.” Accordingly, roФu would mean either “be displeased” or “be broken.” The translators of the Latin Vulgate probably took the vowelless Hebrew text (see Vol. I, pp. 27, 34, 35) of the word roФu to be from the root raФah, “to have dealings with [one another],” and accordingly translated roФu as congregamini, “assemble [yourselves],” or “associate [yourselves].” The KJV translation follows this possible reading of the Latin Vulgate. The translators of the LXX seem to have had before them a Hebrew text that read deФu instead of roФu, and rendered deФu into Greek as gnoµte, “know.” In Hebrew the letters r and d are almost identical in appearance, and the one may easily be mistaken for the other (see p. 14; for examples, see on Gen. 10:4; 25:15; Joshua 9:4; 1 Sam. 12:11; 2 Sam. 8:12; 23:30). DeФu is from the root yadaФ, “to know,” and the form deФu would be translated “know ye.” DeФu provides a reading more in harmony with the context, and might be rendered into English as “take knowledge,” or “know ye.” In the Hebrew, Isa. 8:9 appears in poetic form, and the translation “know ye” would then stand parallel to the words “give ear” (see Vol. III, pp. 24–27).

Ye people. Literally, “ye peoples,” meaning “ye nations.” Isaiah here speaks to the heathen nations that would think to “take counsel together” (v. 10) against God, and warns them that “God is with us.” In the poetic form of v. 9, “ye people” stands parallel to “ye of far countries.”

10. Take counsel together. God is able to bring to nought all the counsels of evil men who set themselves to thwart His purpose. He did this in the days of Ahaz, and He is doing so today.

God is with us. Heb. ФImmanu ХEl, the same words transliterated in v. 8 as Immanuel. Verses 9 and 10 make clear the significance of the Immanuel message God was endeavoring to impress upon the hearts of His people. In the end, the counsels of the Assyrians would not prevail against the people of God because of the fact that He was “with” them (see ch. 10:5–12). Isaiah earnestly preached this Immanuel message to the people of Judah, and there were no doubt many who learned to place their confidence in God. King Hezekiah, son of Ahaz, was one of these. When Sennacherib came against Judah, Hezekiah encouraged his people with these inspiring words: “Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: with him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles” ( 2 Chron. 32:7, 8). Because Hezekiah trusted in the Lord, God was with him, and eventually 185,000 of Sennacherib’s host were slain in a single night by the angel of the Lord (2 Kings 19:35).

11. The way of this people. Isaiah was not to yield to the popular trend away from God. God made this command emphatic: “with a strong hand.” Thus Isaiah need not be in doubt as to the right course of action.

12. Say ye not. Although God is speaking to Isaiah personally, He addresses “this people” (v. 11). In the Hebrew, “ye” is plural, and God continues speaking to the people through v. 15. In v. 16 He again addresses Isaiah personally.

A confederacy. Heb. qesher, “conspiracy,” as the word is rendered in more than half the instances where it occurs (2 Sam. 15:12; 2 Kings 15:15, 30; Eze. 22:25; etc.). In 2 Chron. 23:13 and elsewhere it is translated “treason.” Only in Isa. 8:12 is it rendered “confederacy.” In this sense it denotes a “confederacy” formed for the purpose of conspiring against someone. Today the word “confederacy” is generally used in the favorable sense of “alliance,” though it still means also “a combination of persons for unlawful purposes,” a usage more general when the KJV was translated. It is in this latter sense that the word is here used. Syria and Israel had conspired together, or were “confederate,” against Judah (ch. 7:2, 5, 6), and Ahaz, on his part, had formed an alliance with Assyria against Israel and Syria (2 Kings 16:7–9). Ahaz and the people of Judah feared the Israelite-Syrian conspiracy, or confederacy, and had united with the heathen in an effort to counteract it. It was because he trusted in the heathen for help rather than trusting God, that Ahaz was rebuked by the Lord. It was a reproach to the God of heaven for His professed people to enter into a “confederacy” with idolaters. God would have His people stand by themselves, distinct from the world. We are to counsel with God and to find our strength in Him. Only thus can we have the presence of the Lord with us; only thus can we accomplish His work in His way. When the people of God form alliances of any kind with those who know Him not, then the policies of men will inevitably supplant the principles of Heaven, and the work of the Lord will suffer. Our strength lies, not in close association with the world, but in a complete separation from it.

13. Sanctify the Lord of hosts. Rather, “Regard the Lord of hosts as holy.” Isaiah had caught a vision of the holiness of God (ch. 6:1–4), and now he called upon the people of Judah to recognize the holiness of the Lord. Unless the people caught a vision of the infinite holiness of God, they could never attain to holiness themselves.

Let him be your fear. See on Deut. 4:10; 6:2. A people who feared God would not need to stand in fear of man. Ahaz was afraid of Pekah and Rezin because he refused to fear the Lord. The fear of God, however, is something far different from the fear of man. To fear the Lord does not mean to be afraid of Him, but to stand in awe of Him, to trust and love Him, to come into His presence with joy.

14. For a sanctuary. Heb. miqdash, “sacred place,” “sanctuary.” Those who duly feared the Lord (see on v. 13) would find in Him a refuge from danger (see on Ps. 91:1). Isaiah sought to turn the people away from earthly things to God. Christ was, and is today, the true “sanctuary” of Israel.

A stone of stumbling. Jesus referred to Himself as the Rock (Matt. 21:42–44). Paul quoted Isa. 8:14 with reference to Christ (Rom. 9:33), and Peter gave an even more detailed application of it (1 Peter 2:6–8). During the erection of Solomon’s Temple no place could be found for a certain huge stone cut at the quarry and transported to the site of the Temple. For a long time it lay in the way of the builders, unused and rejected. Eventually, however, it was discovered that this was the most important stone of the entire structure, the cornerstone, and it was finally placed in its vital position (see DA 597, 598). Jesus is the long-rejected Cornerstone of Judaism.

To those who did not know Christ, He was a stone of stumbling and offense. He was constantly in their way, keeping them from carrying out their own selfish plans, preventing them from accomplishing their wicked designs. The very Stone over which they stumbled was none other than the Cornerstone of heaven itself, the One without whom all life, joy, and peace for this world and the universe are impossible.

Both the houses of Israel. This phrase makes it evident that Isaiah addresses himself not only to Judah but also to Israel. Both Israel and Judah had turned against the Lord and His law, finding Him an offense rather than the sanctuary of life and hope that He promised to be.

For a snare. The figure of the stone is exchanged for that of a trap, to bring out another aspect of the problem. Christ and His message would be as a trap, or a snare, to the wicked inhabitants of Jerusalem. He who should be the life, hope, and protection of all mankind would prove to be a snare to those who refused to walk in His ways. Only thus, however, can life be preserved on earth. If the wicked were allowed to walk unrestrained in their evil ways, they would very soon destroy themselves and all the inhabitants of earth. It is only by calling a halt to the operations of the wicked and placing certain restraints upon them beyond which they are not permitted to go, that the continuation of life is made possible on earth. Every man who lives can thank God that He is as a gin and a snare to the wicked, for otherwise there would be no peace or joy, no freedom or hope, for any of the inhabitants of earth.

15. Stumble, and fall. The Lord here refers primarily to the people of Isaiah’s own time. But those in all ages who walk contrary to God and His law will, when they refuse the reproofs of God’s Holy Word, also “stumble, and fall.” Those who, because of their lack of spiritual discernment, fail to understand the true import of the messages of God’s Word, often cause those messages to become a means of stumbling to those who come under their influence. No man need be ensnared if he has spiritual insight and a love of truth.

16. Bind up the testimony. This was to be Isaiah’s task. These words refer to the ancient custom of binding up a document and affixing a seal to it. Some of the Jewish Aramaic papyri of the 5th century b.c., discovered at Elephantine, in Egypt, were found still tied with string and the knot sealed with clay stamped with the impression of a carved seal (see Vol. III, opp. p. 80). Thus the contents of the document would be authenticated and kept inviolate. Thus it is to be with the words of God and the law of God. Isaiah had delivered a message of vital importance to the people, God’s message of life to the nation. That message must be diligently preserved. God had given Israel His holy law, and obedience to that law meant life to all mankind. It was of vital importance that the law be kept inviolate through all ages, that not one jot or tittle might be altered or otherwise made ineffective (see on Matt. 5:17, 18).

17. I will wait. Isaiah is again the speaker. This is his personal response to God’s message in vs. 12–16. Whatever others may do, the prophet affirms his purpose to obey God and to find in Him confidence and strength.

Hideth his face. God never arbitrarily hides His face from any man or nation. It is when men turn their backs upon God that He turns His face from them (see ch. 59:1, 2). God does not forever continue to speak to those who will not hear. It was because Israel had turned away from hearing the Word of the Lord and from obeying His law that, as it were, He “hid” His face from them. The experience of the nation as a whole was now similar to that of Saul when the Lord would no longer answer him (1 Sam. 28:6).

I will look. Whatever the experience of others might be, Isaiah would look to God, give ear to His words, and walk in His ways (see Joshua 24:15).

18. I and the children. As indicated by their names (see on ch. 7:14), Isaiah and his sons were ordained of God to be living signs to the people of Judah. Through them God proclaimed a vital message to His people. The name “Isaiah” means “Jehovah [will] save.” Isaiah’s name is, in fact, the theme of the book that bears his name (see p. 84). In relation to the immediate circumstances, this meant salvation from Israel, Syria, and Assyria. The name of Isaiah’s first son, Shear-jashub, means “[a] remnant [shall] return,” and that child by his very name signified to the people that a remnant would be saved. God would not at this time make a full end of Judah, as He planned to do of Israel. The name of Isaiah’s second son, Maher-shalal-hash-baz, means “Speed the spoil, hasten the prey.” This son was a constant reminder that judgment was hastening on apace and that erelong doom would fall on those who rejected God’s grace. To those who were faithful and true to Him, the child Immanuel was God’s assurance of His continued presence among them.

19. When they shall say. Isaiah here denounces the sources upon which Ahaz and many in Judah were relying for counsel and guidance.

Familiar spirits. See on Lev. 19:31; Deut. 18:11. By their iniquities the children of Israel had cut themselves off from God, even as Saul had done, so that the Lord no longer answered them (see on 1 Sam. 28:6). And like Saul, the people now turned to demons for guidance and help. Spiritualism was prevalent then, as it is today, with the result that the people sought the spirits for guidance.

Peep. Heb.saphaph, commonly meaning “to chirp,” “to whisper” (see on Lev. 19:31). The mediums spoke in a lisping whisper. There is something of ridicule and contempt in these words. The emissaries of the devil often resorted to the most senseless and degrading devices in making contacts with the spirits. By consulting the spirits of devils, men would inevitably become like them in character and actions. Satan exercises practically unlimited influence over those who forsake the “law” and the “testimony” (Isa. 8:20) in preference for the more pleasing messages of his evil spirits.

Seek unto their God. The alternative to seeking the spirit mediums for counsel. It was the height of folly for Israel to forsake God, the Author of life, and give themselves over to the author of misery and death.

For the living to the dead. Literally, “on behalf of the living [should they consult] to the dead?” Since “the dead know not any thing” (Eccl. 9:5), it is obvious that they cannot be consulted, and that any pretense at doing so is trickery. Man is capable of no higher folly than forsaking the living God and putting himself under the influence of the author of death. Those who refuse truth because it is not pleasing to them are defenseless against the devil’s lies (see 2 Thess. 2:10, 11).

20. The law. Heb. torah, denoting all the revealed will of God. This is the common Biblical term for the inspired writings of Scripture, particularly those of Moses (see on Num. 19:14; Deut. 4:44; 30:10; 31:9; Prov. 3:1; see Vol. I, pp. 37, 38). Isaiah directs men away from the words and wisdom of devils and men to the revealed wisdom of God. The prophets of God were His witnesses, or spokesmen, and the “testimony” they bore was His message of wisdom and life. Isaiah here directs men to the Word of God as the standard of truth and the guide to right living. God has revealed Himself in His Word. Whatever men may speak that is not in harmony with that Word has “no light” in it (see on ch. 50:10, 11).

21. Hardly bestead and hungry. Literally, “hard pressed and hungry,” or “greatly distressed and hungry” (RSV). Isaiah here refers to those who have rejected God and the light of His Word, in particular to those who rejected the prophetic message of chs. 7; 8. All such walk as it were through a land of darkness, in perplexity and distress, longing for something, they know not what, looking for something they can never find—apart from God. In gloom, bewilderment, without either light or hope, and angry at their plight, they blame their human leaders for the trouble in which they find themselves, and curse God because they must now reap the bitter results of disobedience. The prophet here aptly describes the experience of willful men of all ages. In ch. 9:1–8 his inspired vision glances briefly forward to the time of the first advent of Christ, the Light who would dispel the darkness of men’s souls by the bright beams of the Sun of Righteousness (Mal. 4:2; see on Matt. 1:23).

22. They shall look. These men gaze heavenward without perceiving either God or light. Then they look earthward, and there find only anguish of soul and perplexity. Without God the world is a bewildering maze of uncertainty and distress. The Messiah, to whom the prophet looks longingly forward in ch. 9:1–7, is man’s only light in the darkness of today, and his only hope for a brighter tomorrow.

Ellen G. White comments

9    Ev 617

10   PK 330

10–13Ev 618

11, 12  Ev 26

11–13LS 322; TM 463; 6T 17

11–207T 153

12   CE 31; LS 321; 8T 42, 160, 161

12, 13  FE 484

13   8T 38, 103

13, 14  PK 330

13–15DA 598

14, 15  5T 691

15   FE 284

16   GC 452; 6T 332

18   AH 159, 536; COL 196; Te 270; 1T 547; CG 561, 565; 2T 366

19   EW 59; PP 684; 5T 193

19, 20  GC 559; PP 687; SR 397

20   CH 459; Ev 260; GC vii, 593, 452; GW 301, 309; LS 322; MB 145; TM 30, 110, 119, 463, 503; 5T 199, 301, 575, 625, 691; 8T 299

22   PK 373, 681