Bible Commentary

Expositor's Bible Commentary Isaiah 8:1 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz. CHAPTER VI KING AND MESSIAH; PEOPLE AND CHURCH 735-732 B.C. Isaiah 7, 8, 9:1-8 THIS section of the book of Isaiah (chapters 7-9:7) consists of a number of separate prophecies uttered during a period of at least three years: 735-732 B.C. By 735 Ahaz had ascended the throne; Tiglath-pileser had been occupied in the far east for two years. Taking advantage of the weakness of the former and the distance of the later, Rezin, king of Damascus, and Pekah, king of Samaria, planned an invasion of Judah. It was a venture they would not have dared had Uzziah been alive. While Rezin marched down the east of the Jordan and overturned the Jewish supremacy in Edom, Pekah threw himself into Judah, defeated the armies of Ahaz in one great battle, and besieged Jerusalem, with the object of deposing Ahaz and setting a Syrian, Ben-Tabeel, in his stead. Simultaneously the Philistines attacked Judah from the southwest. The motive of the confederates was in all probability anger with Ahaz for refusing to enter with them into a Pan-Syrian alliance against Assyria. In his distress Ahaz appealed to Tiglath-pileser, and the Assyrian swiftly responded. In 734-it must have been less than a year since Ahaz was attacked-the hosts of the north had overrun Samaria and swept as far south as the cities of the Philistines. Then, withdrawing his troops again, Tiglath-pileser left Hoshea as his vassal on Pekah’s throne, and sending the population of Israel east of the Jordan into distant captivity, completed a two years’ siege of Damascus (734-732) by its capture. At Damascus Ahaz met the conqueror, and having paid him tribute, took out a further policy of insurance in the altar-pattern, which he brought back with him to Jerusalem. Such were the three years, whose rapid changes unfolded themselves in parallel with these prophecies of Isaiah. The details are not given by the prophet, but we must keep in touch with them while we listen to him. Especially must we remember their central point, the decision of Ahaz to call in the help of Assyria, a decision which affected the whole course of politics for the next thirty years. Some of the oracles of this section were plainly delivered by Isaiah before that event, and simply seek to inspire Ahaz with a courage which should feel Assyrian help to be needless; others, again, imply that Ahaz has already called in the Assyrian: they taunt him with hankering after foreign strength, and depict the woes which the Assyrian will bring upon the land; while others {for example, the passage Isaiah 9:1-7 } mean that the Assyrian has already come, and that the Galilean provinces of Israel have been depopulated, and promise a Deliverer. If we do not keep in mind the decision of Ahaz, we shall not understand these seemingly contradictory utterances, which it thoroughly explains. Let us now begin at the beginning of chapter 7. It opens with a bare statement, by way of title, of the invasion of Judah and the futile result; and then proceeds to tell us how Isaiah acted from the first rumour of the confederacy onward. I. THE KING (chapter 7) "And it came to pass in the days of Ahaz, the son of Jotham, the son of Uzziah, king of Judah, that Rezin, the king of Syria, and Pekah, the son of Remaliah, king of Israel, went up to Jerusalem to war against it, but could not prevail against it." This is a summary of the whole adventure and issue of the war, given by way of introduction. The narrative proper begins in Isaiah 7:2 , with the effect of the first news of the league upon Ahaz and his people. Their hearts were moved like the trees of the forest before the wind. The league was aimed so evidently against the two things most essential to the national existence and the honour of Jehovah; the dynasty of David, namely, and the inviolability of Jerusalem. Judah had frequently before suffered the loss of her territory; never till now were the throne and city of David in actual peril. But that, which bent both king and people by its novel terror, was the test Isaiah expected for the prophecies he had already uttered. Taking with him, as a summary of them, his boy with the name Shear-Jashub-"A-remnant-shall-return"-Isaiah faced Ahaz and his court in the midst of their preparation for the siege. They were examining-but more in panic than in prudence-the water supply of the city, when Isaiah delivered to them a message from the Lord, which may be paraphrased as follows: "Take heed and be quiet," keep your eyes open and your heart still; "fear not, neither be fainthearted, for the fierce anger of Rezin and Remaliah’s son." They have no power to set you on fire. They are "but stumps of expiring firebrands," almost burnt out. While you wisely look after your water supply, do so in hope. This purpose of deposing, you is vain. "Thus saith the Lord Jehovah: It shall not stand, neither shall it come to pass." Of whom are you afraid? Look those foes of yours in the face. "The head of Syria is Damascus, and Damascus’ head is Rezin": is he worth fearing? "The head of Ephraim is Samaria, and Samaria’s head is Reinallah’s son": is he worth fearing? Within a few years they will certainly be destroyed. But whatever estimate you make of your foes, whatever their future may be, for yourself have faith in God; for you that is the essential thing. "If ye will not believe, surely ye shall not be established." This paraphrase seeks to bring out the meaning of a passage confessedly obscure. It seems as if we had only bits of Isaiah’s speech to Ahaz and must supply the gaps. No one need hesitate, however, to recognise the conspicuous personal qualities-the combination of political sagacity with religious fear, of common-sense and courage rooted in faith. In a word, this is what Isaiah will say to the king, clever in his alliances, religious and secular, and busy about his material defences: "Take unto you the shield of faith. You have lost your head among all these things. Hold it up like a man behind that shield; take a rational view of affairs. Rate your enemies at their proper value. But for this you must believe in God. Faith in Him is the essential condition of a calm mind and a rational appreciation of affairs." It is, no doubt, difficult for us to realise that the truth which Isaiah thus enforced, on King Ahaz-the government of the world and human history by one supreme God-was ever a truth of which the race stood in ignorance. A generation like ours cannot be expected to put its mind in the attitude of those of Isaiah’s contemporaries who believed in the real existence of many gods with limited sovereignties. To us, who are full of the instincts of Divine Providence and of the presence in history of law and progress, it is extremely hard even to admit the fact-far less fully to realise what it means-that our race had ever to receive these truths as fresh additions to their stock of intellectual ideas. Yet, without prejudice to the claims of earlier prophets, this may be confidently affirmed: that Isaiah where we now meet him stood on one side believing in one supreme God, Lord of heaven and earth, and his generation stood on the other side, believing that there were many gods. Isaiah, however, does not pose as the discoverer of the truth he preaches; he does not present it as a new revelation, nor put it in a formula. He takes it for granted, and proceeds to bring its moral influence to bear. He will infect men with his own utter conviction of it, in order that he may strengthen their character and guide them by paths of safety. His speech to Ahaz is an exhibition of the moral and rational effects of believing in Providence. Ahaz is a sample of the character polytheism produced; the state of mind and heart to which Isaiah exhorts him is that induced by belief in one righteous and almighty God. We can make the contrast clear to ourselves by a very definite figure. The difference, which is made to the character and habits of men if the country they live in has a powerful government or not, is well-known. If there be no such central authority, it is a case of every man’s hand against his neighbour. Men walk armed to the teeth. A constant attitude of fear and suspicion warps the whole nature. The passions are excited and magnified; the intelligence and judgment are dwarfed. Just the same after its kind is life to the man or tribe, who believe that the world in which they dwell and the life they share with others have no central authority. They walk armed with prejudices, superstitions, and selfishnesses. They create, like Ahaz, their own providences, and still, like him, feel insecure. Everything is exaggerated by them; in each evil there lurks to their imagination unlimited hostility. They are without breadth of view or length of patience. But let men believe that life has a central authority, that God is supreme, and they will fling their prejudices and superstitions to the winds, now no more needed than the antiquated fortresses and weapons by which our forefathers, in days when the government was weak, were forced to defend their private interests. When we know that God reigns, how quiet and free it makes us! When things and men are part of His scheme and working out His ends, when we understand that they are not monsters but ministers, how reasonably we can look at them! Were we afraid of Syria and Ephraim? Why, the head of Syria is this fellow Rezin, the head of Ephraim this son of Remaliah! They cannot last long; God’s engine stands behind to smite them. By the reasonable government of God, let us be reasonable! Let us take heed and be quiet. Have faith in God, and to faith will come her proper consequent of common sense. For the higher a man looks, the farther he sees: to us that is the practical lesson of these first nine verses of the seventh chapter. The very gesture of faith bestows upon the mind a breadth of view. The man, who lifts his face to God in heaven, is he whose eyes sweep simultaneously the farthest prospect of earth, and bring to him a sense of the proportion of things. Ahaz, facing his nearest enemies, does not see over their heads, and in his consternation at their appearance prepares to embark upon any policy that suggests itself, even though it be so rash as the summoning of the Assyrian. Isaiah, on the other hand, with his vision fixed on God as the Governor of the world, is enabled to overlook the dust that darkens Judah’s frontier, to see behind it the inevitable advance of the Assyrians, and to be assured that, whether Ahaz calls them to his quarrel or no, they will very soon of their own motion overwhelm both of his enemies. From these "two smoking firebrands" there is then no real danger. But from the Assyrian, if once Judah entangle herself in his toils, there is the most extreme danger. Isaiah’s advice is therefore not mere religious quietism; it is prudent policy. It is the best political advice that could have been offered at that crisis, as we have already been able to gather from a survey of the geographical and political dispositions of Western Asia, apart altogether from religious considerations. But to Isaiah the calmness requisite for this sagacity sprang from his faith. Mr. Bagehot might have appealed to Isaiah’s whole policy in illustration of what he has so well described as the military and political benefits of religion. Monotheism is of advantage to men not only by reason of "the high concentration of steady feeling" which it produces, but also for the mental calmness and sagacity which surely spring from a pure and vivid conviction that the Lord reigneth. One other thing it is well we should emphasise, before we pass from Isaiah’s speech to Ahaz. Nothing can be plainer than that Isaiah, though advocating so absolutely a quiescent belief in God, is no fatalist. Now other prophets there have been, insisting just as absolutely as Isaiah upon resignation to God the supreme, and the evident practical effect of their doctrine of the Divine sovereignty has been to make their followers, not shrewd political observers, but blind and apathetic fatalists. The difference between them and Isaiah has lain in the kind of character, which they and he have respectively attributed to the Deity, before exalting Him to the throne of absolute power and resigning themselves to His will. Isaiah, though as disciplined a believer in God’s sovereignty and man’s duty of obedience as any prophet that ever preached these doctrines, was preserved from the fatalism to which they so often lead by the conviction he had previously received of God’s righteousness. Fatalism means resignation to fate, and fate means an omnipotence either without character, or (which is the same thing) of whose character we are ignorant. Fate is God minus character, and fatalism is the characterless condition to which belief in such a God reduces man. History presents it to our view amid the most diverse surroundings. The Greek mind, so free and sunny, was bewildered and benumbed by belief in an inscrutable Nemesis: In the East how frequently is a temper of apathy or despair bred in men, to whom God is nothing but a despot! Even within Christianity we have had fanatics, so inordinately possessed with belief in God’s sovereignty of election, to the exclusion of all other Divine truths, as to profess themselves, with impious audacity, willing to be damned for His glory. Such instances are enough to prove to us the extreme danger of making the sovereignty of God the first article of our creed. It is not safe for men to exalt a deity to the throne of the supreme providence, till they are certified of his character. The vision of mere power intoxicates and brutalises, no less when it is hallowed by the name of religion, than when, as in modern materialism, it is blindly interpreted as physical force. Only the people who have first learned to know their Deity intimately in the private matters of life, where heart touches heart, and the delicate arguments of conscience are not overborne by the presence of vast natural forces or the intricate movements of the world’s history, can be trusted afterwards to enter these larger theatres of religion, without risk of losing their faith, their sensibility, or their conscience. The whole course of revelation has been bent upon this: to render men familiarly and experimentally acquainted with the character of God, before laying upon them the duty of homage to His creative power or submission to His will. In the Old Testament God is the Friend, the Guide, the Redeemer of men, or ever He is their Monarch and Lawgiver. The Divine name which the Hebrew sees "excellent through all the earth" is the name that he has learned to know at home as "Jehovah, our Lord". { Psalm 8:1-9 } Jehovah trains His people to trust His personal truth and lovingkindness within their own courts, before He tests their allegiance and discipline upon the high places of the world. And when, amid the strange terrors of these and the novel magnitudes with which Israel, facing the world, had to reckon, the people lost their presence Of mind, His elegy over them was, "My people are destroyed for lack of knowledge." Even when their temple is full and their sacrifices of homage to His power most frequent, it is still their want of moral acquaintance with Himself of which He complains: "Israel doth not know; My people doth not consider." What else was the tragedy in which Jewish history closed, than just the failure to perceive this lesson: that to have and to communicate the knowledge of the Almighty’s character is of infinitely more value than the attempt to vindicate in any outward fashion Jehovah’s supremacy over the world? This latter, this forlorn, hope was what Israel exhausted the evening of their day in attempting. The former-to communicate to the lives and philosophies of mankind a knowledge of the Divine heart and will, gained throughout a history of unique grace and miracle-was the destiny which they resigned to the followers of the crucified Messiah. For under the New Testament this also is the method of revelation. What our King desires before He ascends the throne of the world is that the world should know Him; and so He comes down among us, to be heard, and seen, and handled of us, that our hearts may learn His heart and know His love, unbewildered by His majesty. And for our part, when we ascribe to our King the glory and the dominion, it is as unto Him that loved us and washed us from our sins in His blood. For the chief thing for individuals, as for nations, is not to believe that God reigneth so much as to know what kind of God He is who reigneth. But Ahaz would not be persuaded. He had a policy of his own, and was determined to pursue it. He insisted on appealing to Assyria. Before he did so, Isaiah made one more attempt on his obduracy. With a vehemence, which reveals how critical he felt the king’s decision to be, the prophet returned as if this time the very voice of Jehovah. "And Jehovah spake to Ahaz, saying, Ask thee a sign of Jehovah thy God; ask it either in Sheol below or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord." Isaiah’s offer of a sign was one which the prophets of Israel used to make when some crisis demanded the immediate acceptance of. their word by men, and men were more than usually hard to convince-a miracle such as the thunder that Samuel called out of a clear sky to impress Israel with God’s opinion of their folly in asking for a king; { 1 Samuel 12:17 } or as the rending of the altar which the man of God brought to pass to convict the sullen Jeroboam; { 1 Kings 13:3 } or as the regress of the shadow on the sun-dial, which Isaiah himself gave in assurance of recovery to the sick Hezekiah. (chapter 38) Such signs are offered only to weak or prejudiced persons. The most real faith, as Isaiah himself tells us, is unforced, the purest natures those which need no signs and wonders. But there are certain crises at which faith must be immediately forced, and Ahaz stood now at such a crisis; and there are certain characters who, unable to read a writ from the court of conscience and reason, must be served with one from a court-even though it be inferior-whose language they understand; and Ahaz was such a character. Isaiah knew his man, and prepared a pretty dilemma for him. By offering him whatever sign he chose to ask, Isaiah knew that the king would be committed before his own honour and the public conscience to refrain from calling in the Assyrians, and so Judah would be saved; or if the king refused the sign, the refusal would unmask him. Ahaz refused, and at once Isaiah denounced him and all his house. They were mere shufflers, playing fast and loose with God as well as men. "Hear ye now, O house of David. Is it a small thing for you to weary men, that ye must weary my God also?" You have evaded God; therefore God Himself will take you in hand: "the Lord Himself shall give you a sign." In order to follow intelligently the rest of Isaiah’s address, we must clearly understand how the sign which he now promises differs in nature from the sign he had implored Ahaz to select, of whatever sort he may have expected that selection to be. The king’s determination to call in Assyria has come between. Therefore, while the sign Isaiah first offered upon the spot was intended for an immediate pledge that God would establish Ahaz, if only he did not appeal to the foreigner, the sign Isaiah now offers shall come as a future proof of how criminal and disastrous the appeal to the foreigner has been. The first sign would have been an earnest of salvation; the second is to be an exposure of the fatal evil of Ahaz’s choice. The first would have given some assurance of the swift overthrow of Ephraim and Syria; the second shall be some painful illustration of the fact that not only Syria and Ephraim, but Judah herself, shall be overwhelmed by the advance of the northern power. This second sign is one, therefore, which only time can bring round. Isaiah identifies it with a life not yet born. A Child, he says, shall shortly be born to whom his mother shall give the name Immanu-El-"God-with-us." By the time this Child comes to years of discretion, "he shall eat butter and honey." Isaiah then explains the riddle. He does not, however, explain who the mother is, having described her vaguely as "a"-or "the young woman of marriageable age"; for that is not necessary to the sign, which is to consist in the Child’s own experience. To this latter he limits his explanation. Butter and honey are the food of privation, the food of a people, whose land, depopulated by the enemy, has been turned into pasture. Before this Child shall arrive at years of discretion not only shall Syria and Ephraim be laid waste, but the Lord Himself will have laid waste Judah. "Jehovah shall bring upon thee, and upon thy people and upon thy father’s house days, that have not come, from the day that Ephraim departed from Judah; even the king of Assyria." Nothing more is said of Immanuel, but the rest of the chapter is taken up with the details of Judah’s devastation. Now this sign and its explanation would have presented little difficulty but for the name of the Child-Immanuel. Erase that, and the passage reads forcibly enough. Before a certain Child, whose birth is vaguely but solemnly intimated in the near future, shall have come to years of discretion, the results of the choice of Ahaz shall be manifest. Judah shall be devastated, and her people have sunk to the most rudimentary means of living. All this is plain. It is a form which Isaiah used more than once to measure the near future. And in other literatures, too, we have felt the pathos of realising the future results of crime and the length to which disaster lingers, by their effect upon the lives of another generation:- "The child that is unborn shall rue The hunting of that day!" But why call the Child Immanuel? The name is evidently part of the sign, and has to be explained in connection with it. Why call a Child "God-with-us" who is not going to act greatly or to be highly honoured, who is only going to suffer, for whom to come to years of intelligence shall only be to come to a sense of his country’s disaster and his people’s poverty. This Child who is used so pathetically to measure the flow of time and the return of its revenges, about whom we are told neither how he shall behave himself in the period of privation, nor whether he shall survive it-why is he called Immanuel? or why, being called Immanuel, has he so sordid a fate to contrast with so splendid a name? It seems to the present expositor quite impossible to dissociate so solemn an announcement by Jehovah to the house of David of the birth of a Child, so highly named, from that expectation of the coming of a glorious Prince which was current in this royal family since the days of its founder. Mysterious and abrupt as the intimation of Immanuel’s birth may seem to us at this juncture, we cannot forget that it fell from Isaiah’s lips on hearts which cherished as their dearest hope the appearance of a glorious descendant of David, and were just now the more sensitive to this hope that both David’s city and David’s dynasty were in peril. Could Ahaz possibly understand by Immanuel any other child than that Prince whose coming was the inalienable hope of his house? But if we are right in supposing that Ahaz made this identification, or had even the dimmest presage of it, then we understand the full force of the sign. Ahaz by his unbelief had not only disestablished himself ( Isaiah 7:9 ): he had mortgaged the hope of Israel. In the flood of disaster, which his fatal resolution would bring upon the land, it mattered little what was to happen to himself. Isaiah does not trouble now to mention any penalty for Ahaz. But his resolve’s exceeding pregnancy of peril is borne home to the king by the assurance that it will devastate all the golden future, and must disinherit the promised King. The Child, who is Israel’s hope, is born; he receives the Divine name, and that is all of salvation or glory suggested. He grows up not to a throne or the majesty which the seventy-second Psalm pictures the offerings of Sheba’s and Seba’s kings, the corn of his land shaking like the fruit of Lebanon, while they of the city flourish like the grass of the earth-but to the food of privation, to the sight of his country razed by his enemies into one vast common fit only for pasture, to loneliness and suffering. Amid the general desolation his figure vanishes from our sight, and only his name remains to haunt, with its infinite melancholy of what might have been, the thorn-choked vineyards and grass-grown courts of Judah. But even if it were to prove too fine a point, to identify Immanuel with the promised Messiah of David’s house, and we had to fall back on some vaguer theory of him, finding him to be a personification, -either a representative of the coming generation of God’s people, or a type of the promised tomorrow, -the moral effect of the sign would remain the same; and it is with this alone that we have here to do. Be this an individual, or a generation, or an age, -by the Name bestowed upon it, it was to have been a glorious, God-inhabited age, generation, or individual, and Ahaz has prematurely spoiled everything about it but the Name. The future shall be like a boy cursed by his fathers, brought into the world with glorious rights that are stamped in his title, but only to find his kingdom and estates no longer in existence, and all the circumstances dissipated in which he might have realised the glorious meaning of his name. Type of innocent suffering, he is born to an empty title, his name the vestige of a great opportunity, the ironical monument of an irreparable crime. If Ahaz had any conscience left, we can imagine the effect of this upon him. To be punished for sin in one’s own body and fortune, this is sore enough; but to see heaven itself blackened and all the gracious future frustrate, this is unspeakably terrible. Ahaz is thus the Judas of the Old Testament, if that conception of Judas’ character be the right one which makes his wilful desire to bring about the kingdom of God in his own violent fashion the motive of his betrayal of Jesus. Of his own obduracy Ahaz has betrayed the Messiah and Deliverer of his people. The assurance of this betrayal is the sign of his obduracy, a signal and terrible proof of his irretrievable sin in calling upon the Assyrians. The king has been found wanting. II. THE PEOPLE (chapter 8) The king has been found wanting; but Isaiah will appeal to the people. Chapter 8 is a collection of addresses to them, as chapter 7 was an expostulation with their sovereign. The two chapters are contemporary. In Isaiah 8:1 , the narrative goes back upon itself, and returns to the situation as it was before Ahaz made his final resolution of reliance on Assyria. Isaiah 8:1-4 imply that the Assyrian has not yet been summoned by Ahaz to his assistance, and therefore run parallel to Isaiah 7:3-9 ; but Isaiah 8:5 and following verses sketch the evils that are to come upon Judah and Israel, consequent upon the arrival of the Assyrians in Palestine, in answer to the appeal of Ahaz. These evils for land and nation are threatened as absolutely to the people as they had been to the king. And then the people are thrown over, { Isaiah 8:14 } as the king had been; and Isaiah limits himself to his disciples ( Isaiah 8:16 )-the remnant that was foretold in chapter 6. This appeal from monarch to people is one of the most characteristic features of Isaiah’s ministry. Whatever be the matter committed to him, Isaiah is not allowed to rest till he has brought it home to the popular conscience; and however much he may be able to charge national disaster upon the folly of politicians or the obduracy of a king, it is the people whom he holds ultimately responsible. The statesman, according to Isaiah, cannot rise far above the level of his generation; the people set the fashion to their most autocratic rulers. This instinct for the popular conscience, this belief in the moral solidarity of a nation and their governors, was the motive of the most picturesque passages in Isaiah’s career, and inspired some of the keenest epigrams in which he conveyed the Divine truth. We have here a case in illustration. Isaiah had met Ahaz and his court "at the conduit of the upper pool, in the highway of the fuller’s field," preparing for the expected siege of the city, and had delivered to them the Lord’s message not to fear, for that Syria-Ephraim would certainly be destroyed. But that was not enough. It was now laid upon the prophet to make public and popular advertisement of the same truth. Isaiah was told to take a large, smooth board, and write thereon in the character used by the common people-"with the pen of a man"-as if it were the title to a prophecy, the compound word " Maher-shalal-hash-baz. " This was not only an intelligibly written, but a significantly sonorous, word-one of those popular cries in which the liveliest sensations are struck forth by the crowded, clashing letters, full to the dullest ears of rumours of war: "speed-spoil-hurry-prey." The interpretation of it was postponed, the prophet meantime taking two faithful witnesses to its publication. In a little a son was born to Isaiah, and to this child he transferred the noisy name. Then its explanation was given. The double word was the alarm of a couple of invasions. "Before the boy shall have knowledge to cry, My father, my mother, the riches of Damascus and the spoil of Samaria shall be carried away before the king of Assyria." So far nothing was told the people that had not been told their king; only the time of the overthrow of their two enemies was fixed with greater precision. At the most in a year, Damascus and Samaria would have fallen. The ground was already vibrating to the footfall of the northern hosts. The rapid political changes, which ensued in Palestine, are reflected on the broken surface of this eighth chapter. We shall not understand these abrupt and dislocated oracles, uttered at short intervals during the two years of the Assyrian campaign, unless we realise that northern shadow passing and repassing over Judah and Israel, and the quick alternations of pride and penitence in the peoples beneath it. We need not try to thread the verses on any line of thought. Logical connection among them there is none. Let us at once get down into the currents of popular feeling, in which Isaiah, having left Ahaz, is now labouring, and casting forth these cries. It is a period of powerful currents, a people wholly in drift, and the strongest man of them arrested only by a firm pressure of the Lord’s hand. "For Jehovah spake thus to me with a strong hand, and instructed me, that I should not walk in the way of this people." The character of the popular movement, "the way of this people," which nearly lifted Isaiah off his feet, is evident. It is that into which every nation drifts, who have just been loosened from a primitive faith in God, and by fear or ambition have been brought under the fascination of the great world. On the one hand, such a generation is apt to seek the security of its outward life in things materially large and splendid, to despise as paltry its old religious forms, national aspirations and achievements, and be very desirous to follow foreign fashion and rival foreign wealth. On the other hand, the religious spirit of such an age, withdrawn from its legitimate objects, seeks satisfaction in petty and puerile practices, demeaning itself spiritually, in a way that absurdly contrasts with the grandeur of its material ambitions. Such a stage in the life of a people has its analogy in the growth of the individual, when the boy, new to the world, by affecting the grandest companions and models, assumes an ambitious manner, with contempt for his former circumstances, yet inwardly remains credulous, timid, and liable to panic. Isaiah reveals that it was such a stage which both the kingdoms of Israel had now reached. "This people hath refused the waters of Shiloah, that go softly, and rejoice in Rezin and Remaliah’s son." It was natural, that when the people of Judah contrasted their own estate with that of Assyria, or even of Damascus, they should despise themselves. For what was Judah? A petty principality, no larger than three of our own counties. And what was Jerusalem? A mere mountain village, some sixty or seventy acres of

Maher-shalal-hash-baz. Isaiah 8:1-4 Maher-shalal-hash-baz B. Blake, B. D. Four words, or rather two sentences, form now the burden of this message; and they are embodied in the name of a boy. Maher-shalal, — this first sentence means that quickly shall trophies be taken — the prophet thus seeing the army of Samaria in full and disgraceful flight. While Hash-baz, the second, tells us about booty being taken, as the Assyrian forces shall enter Damascus in , and help themselves to its wealth. ( B. Blake, B. D. ) Unconscious testimony J. R. Howard. I. GOD MEANT SOMETHING BY THIS CHILD. II. GOD HAS A MEANING OF HIS OWN WITH EVERY LIFE. ( J. R. Howard. ) God's writing J. Parker, D. D. God hath a large print in some of His books. Verily, He can write a small hand too, which men can only see through the microscope of tears. ( J. Parker, D. D. ) A man's pen They that write for men should write with a man's pen, and not covet the pen or tongue of angels. ( M. Henry . ) A help to memory It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more. ( M. Henry . ) Naming children from passing events W. Owen. In 1900 many a helpless infant was saddled for life with a name drawn from South Africa, and reminiscent of certain towns and certain individuals conquered or conquering by the might of British arms. However patriotic we may be, we feel sympathy for these little innocents with the reverse of euphonious names, for their trials in after days when they become Miss Ladysmith Tomkinson and Mr. Pretorius Simpkinson, will not be light. An additional burden for the feminine portion of this sorry community will be, that their mere names will be as definite as a census paper and as plain as a birth certificate, as a declaration of age. In the year 1926, Mr. William Smith will have no need to inquire diligently the approximate age of Miss Methuen Redvers Robinson; he will at once be able to fix the glorious year when her presence began to usher a happy springtime into this wintry world — at least, for him. Strange and unforeseen results may follow from the naming of the little children from the crimsoned fields of war. But the custom of naming the children from passing events is by no means new. The old Hebrews, with their religious intensity, and fervent patriotism, usually found names for their children that had a very distinct meaning and a very distinct message, quite unlike the stolid English, who may by chance stumble upon the fact that Irene means peace, and Theodore, the gift of God, but who never trouble themselves overmuch about such un-English things. ( W. Owen. ) Maher-shalal-hash-baz W. Owen. One very distinct difference between this old Hebrew name and any recent English battle name is this, that the latter is a cry of triumph, and the former an announcement of trial, and in this difference there may be seen a difference in the temper of these name makers. "Let us remember the past," say the English, let us perpetuate our victories and immortalise them, but let defeat be forgotten, and let the future take care of itself." "No, let us look onward," said the Hebrew prophet, "let us face the facts, and realise that no past victory at the Red Sea can make us conquerors now, if we lose our faith in God." Of course, as the result of such an utterance, Isaiah was deemed a pessimist (as is every man who is far-seeing enough to discern the cloud in the distance, even if it be no bigger than a man's hand, and brave enough to tell what he has seen), and it was easy enough then, as now, and satisfactory enough to the majority, to label him a pessimist and then ignore him! But, on the other hand, it is not the easiest of things to listen to the men who prophesy smoothly of continual summer, while, round them as they speak, the leaves are falling in autumn, and the trees stripping themselves bare to face the unseen icy wind. There is room for the cry, "Maher-shalal-hash-baz!" ( W. Owen. ) This people refuseth the waters of Shiloah that go softly. Isaiah 8:5-8 Consolation amidst predictions of judgment F. Delitzsch. Isaiah does not find himself surrounded merely by the very wide circle of an incorrigible people ripe for judgment. He does not stand alone, but is surrounded by a small band of believing disciples who need consolation and are worthy of it. It is to these that the promising other side of the prophecy of Immanuel belongs. Maher-shalal cannot comfort or console them; for they know that when Assyria has done with Damascus and Samaria the troubles of Judah are not over, but are only really about to begin. The prophecy of Immanuel is destined to be the stronghold of the believers in the terrible judgment time of the worldly power which was then commencing; and to turn into the light and unfold the consolation it contained for the believers, is the purpose of the discourses which now follow ( Isaiah 8:5-12 ). ( F. Delitzsch. ) Judgment and salvation A. B. Davidson, LL. D. 1. Vision of a terrible devastation of the country, north and south, by the Assyrian. 2. The salvation and Saviour that rise to view behind the desolation ( Isaiah 9:1-7 ). ( A. B. Davidson, LL. D. ) The waters of Shiloah S. Cox, D. D. took their rise on Mount Moriah, "the hill of the Lord," the hill on which the temple was built. Indeed, the spring is said to have risen within the very precincts of the temple, and to have supplied its courts and cisterns with the abundant water required for its innumerable washings and sacrifices. From the summit of the hill it now flows gently to its base, not along any external channel however, but through a secret tunnel which it seems to have worn for itself through the solid rock. Its waters, therefore, flow underground, running fax before they meet the light of day. And, when they re-emerge, they rise and flow without noise or turbulence. They form no brawling torrent, no swift and angry stream, sweeping away its banks and carrying havoc before it. Softly and gently they rise and fill the pool. Softly and gently they overflow into a placid stream, a stream that does not fail even in times of drought; a stream that quickens all it touches into life, and reveals its presence only by the beauty and fertility which mark its course. This is no imaginary description adapted to the requirements of the passage before us, but a description given by a traveller who stood on its margin and tracked its course only a few years since. And yet how admirably it illustrates the prophet's words — "The waters of Shiloah that go softly"; or, as the Hebrew word also means, secretly. They do go both secretly and softly. They flow unseen for a while; and when they emerge from their rocky tunnel, they do not rush and fret and whiten in their course as most hill streams do, but lapse gently on, carrying with them a belt of verdure to the very margin of the Dead Sea. The words of Isaiah describe the waters of Shiloah as they remain to this day. ( S. Cox, D. D. ) Shiloah and the Euphrates, or mercy and judgment Homilist. The history of the Jewish nation mirrors the life of the individual man. I. THAT THE MERCIES OF OUR PRESENT LIFE FLOW "SOFTLY" BY AS A GENTLE STREAM. 1. They flow vivifyingly. The waters of Shiloah were the life of Jerusalem. The stream of mercy here is our life. 2. They flow constantly. The streams of Shiloah are flowing now. The stream of mercy is constantly rolling by us from infancy to our mortal gasp. 3. They flow softly. It rolls by us almost unheard. II. THAT THE ABUSE OF THIS STREAM OF MIRACLES IS AN IMMENSE CRIME. The text teaches that the crime of the Jew in relation to his privileges was two fold: 1. Rejection. "They refused the waters of Shiloah," which means, they refused to avail themselves of those means of national improvement and defence which the munificent reign of Jehovah under which they lived afforded. They refused to trust Him in their dangers. 2. Presumption. These people "rejoiced in Rezin and Remaliah's son." Their minds ever occupied by the failures and successes of wicked men, their hope of safety rested on the confidence they had in mere worldly alliances; they trusted in an arm of flesh. We abuse God's mercy when we allow it not to inspire us with unshaken confidence in His protecting love and power. III. THAT THIS CRIME WILL BRING ON THE TUMULTUOUS RIVER OF RETRIBUTION. "Behold, the Lord bringeth up upon them the waters of the river, strong and many," etc. 1. The abuse of mercy leads to retributive misery. 2. The streams of retributive misery stand in awful contrast with them of mercy. ( Homilist. ) Shiloah a type of Gospel grace W. A. Gray. There are more reasons than one why Siloam, rather than the other waters of Jerusalem, is selected by the prophet as a type of Gospel influences and Gospel grace. It filtered clear from the temple rock, — emblem of grace in its source, — and for a time ran its unseen course underground, — emblem of grace in its secrecy. Then it sparkled out and along a broad band of silver, till it reached the gardens and the vineyards, beyond, where it divided into a hundred tiny courses that covered the sward with their shining network, and filled the air with their gentle music, — emblem of grace in its power to refresh and fertilise. Add to this the fact that Siloam played a part in Jewish religion, and entered once and again into Jewish story. It was there that the temple vessels were cleansed. There, once a year, at the Feast of Tabernacles, the priests went in solemn procession, and fetched water in golden goblets, to pour as an offering to the Lord. There, in later times, dwelt virtue to heal. It was by the brink of Siloam that the impotent man lay till He of whom Siloam testified wrought the cure he had waited so long for in vain. It was in the waters of Siloam that the blind man washed and received his sight. And it was close to Siloam that our Saviour most probably stood, when He spoke of a better store than gushed from its mossy fountain, or rippled in its pebbly bed, and uttered that greatest of all Gospel invitations, "If any man thirst, let him come unto Me, and drink." The figure is fruitful in striking analogies, suggesting, much as to the nature and progress of Christ's kingdom of grace beyond the main fact of its gentleness. The Gospel of Christ as a matter that comes not by observation, — the prime and outstanding illustration of that gentleness of God which makes great, — an agency which pursues its peaceful process and accomplishes its peaceful results, not by might nor by power, but by God's own Spirit whose operations are generally noiseless and often unseen, — is the subject before us. 1. When we speak of the gentleness of the Gospel, it is not denied that there may be a great deal of stir in the means and the circumstances that precede and prepare for the Gospel. That, however, does not interfere with the truthfulness of the figure; the figure, on the contrary, suggests it. When you wish to dig a bed for a stream, and lead its waters through a region hitherto dry, you must be prepared for a certain disturbance. Rocks may have to be blasted, trees to be torn up, long accumulations to be removed, as rough places are made smooth and crooked places plain, and a channel prepared for the fertilising current. But the stream when it comes may flow softly all the same, gurgling gently past the seams, of the pickaxe and the stones that the powder has stained. The fact is, all God's saving work is gentle. He may smite like the hammer, but He heals like the dew; His severities may crush, but it is the gentleness that comes after that makes great. 2. Nor, in speaking of the gentleness of the Gospel, do we forget that a great deal of stir may follow it. Most true it is that the Gospel fits a life for outward processes of activity, expenditures of effort and of energy, feats of work and of warfare, which may be far from being secret or noiseless. Just so with a stream. You may have the industry and stir of the mill on its banks, when the wheels whirl and the looms hum, as corn is bruised for man's food, or cloth is prepared for his raiment; and you may have at the same time the quiet of the stream that turns it, whose current flows softly, and whose ripple is all but unheard as it steals brimming through the lush, level meadows, or hides beneath the overarching elms. Yes, the outcome of the Gospel may mean stir. But the Gospel itself, the secret and spring of it, that is always as the waters of Shiloah that flow softly. 3. Nor, once more, when we speak of the gentleness and equality of the grace and influences of the Gospel, do we fail to remember that even the Gospel itself has its periods of quickening and enlargement. Every now and then the stream of its influences is more copious, and the evidence of its existence more visible and obtrusive. Again the figure fits in at this point, — for Siloam was intermittent. Every few hours or so the calmness of its surface was broken, the speed of its current was hastened, by a richer jet of water from its spring. But no perception of the good to be gained at such epochs is to blind our eyes to the fact that the blessing may exist, and exist to fertilise and enrich at other times, when the course of God's dealings is more ordinary, and their effects more regular and unseen. After all, the waters of Shiloah flow softly, and, even when stillest and most secret, they are visible enough for thirsty souls to discover their existence, abundant enough for them to dip their pitchers, and drink. ( W. A. Gray. ) The choices of life W. A. Gray. Are we not all more or less in the position of the Jews whom Isaiah addresses, with perils surrounding us, and with the need of protection and assistance pressed home on us? Have we not all, too, an alternative of the same kind presented us, — between Gospel grace and Gospel influences on the one hand, and worldly advantages and alliances on the other, — between the waters of. Shiloah that go softly, whose very silence and secrecy may offend us, and the noisier rapids of earth, which attract, like the Euphrates in the prophet's figure, only to disappoint or betray? Every man's life yields an opportunity for choosing, and every man's life is shaped and conditioned by the choice which he makes. I. Let me exemplify the alternative before us by a reference to THE EXAMPLE WE FOLLOW. Our example has been given us. It is the example of one whose existence while here was a living embodiment of the figure of the text It ran its course through this earth of ours like the waters of Shiloah that go softly. The stream of Shiloah was a picture and a prophecy of Christ. The mystery lies wrapped in the very name, and John, the evangelist, who was ever quick in discerning such references, and ever ready in expressing them, intends the analogy to be marked when he says: "The pool of Siloam, which is by interpretation, Sent." And was not the sending of Christ, to begin with, and His life all throughout, characterised by the aspect of the text! What of His youth? For thirty long years, His life ran its hidden course, — through a self-restraint that may well be called marvellous, making music and greenness, no doubt, in the mountain retreat where it flowed, but known nowhere besides; scarcely recognised, as it seems, even there. And when solitude and secrecy had accomplished their work, and His hour for disclosure had come, and the stream that had hitherto hid itself took its way through the glare of publicity, as He wrought and spoke among men, was it otherwise? Still, as before, His life, like the waters of Shiloah, flowed softly. Take His mien and bearing among men. Popularity did not elate Him; difficulty did not bewilder Him; insult did not ruffle Him. He was never unquiet; He never made haste; He was never surprised. Or take the nature of His kingdom and His sway. It was a powerful sway that He exercised even while on earth, but how was it manifested, and to what did it owe its might? No flaunt of banner nor beat of drum accompanied His progress. Victor and King though He was, He did not cry nor lift up His voice in the streets. A bruised reed He did not break; the smoking flax He did not quench. Whatever of tumult and confusion He experienced, it was in His circumstances and not in His life. Have you found your ideal of life in a picture of purity, of charity, of self-restraint and self-sacrifice such as this? If your heart's real creed is, Blessed are the rich, blessed are the joyful, blessed are the self-aggrandising, blessed are they of whom all men speak well, — your choice is the choice of the Jews; you have pitched by the rivers of Assyria, with their treacherous waves for protection, and their turbid stores for supply. II. We pass from the examples men follow, to THE PRINCIPLES AND THE AGENCIES THEY RELY ON, and try to illustrate how the alternative holds there. And the choice is just as before, between such agencies as are unobtrusive and gracious, and those that are pretentious and human; between the aids of religion and the aids of the world. Most men have an eye to success; especially have the young; and how often do they, in the choice of the agencies they depend on and the means they adopt, choose wrong. The thought applies to communities and to Churches as well as to individuals. III. Let us apply the principle of the text to THE MODES OF RELIGION WE ADOPT. There, too, there is the difference between what is unobtrusive on the one hand and what is ostentatious on the other; between what is satisfying and secure and what is disappointing and unsafe; between what is true and what is false. "The waters of Shiloah that go softly"; does not the phrase remind us — 1. Of the Gospel's simplicity. 2. Of its secrecy and noiselessness?Phases of religion may come and go, and those who imagine that religion is real only where its instrumentalities are special, and its outward manifestations demonstrative, may have their hopes dashed and their faith staggered, as they watch these manifestations disappear. But religion itself, the kingdom which cometh not by observation, may be pursuing its quiet course, and extending its beneficent influences notwithstanding, and that in ways and in quarters which are unseen and unguessed of now, but which the last great day will in due time declare. ( W. A. Gray. ) "By cool Siloam's shady rill C. A. Healing, B. A. Not only because of their usefulness had the waters of Shiloah endeared themselves to the heart of Israel. There were other and more hallowed associations which they suggested. I. The waters of Shiloah represented to the Jew the idea of FATHERLAND. Both Israel and Judah were in danger of forgetting the true ideal of patriotism which David had fostered, and were fast degenerating into a spurious imitation of it, a mere feverish militarism. How are we to translate this message into the English of the twentieth century? Does it not mean that the springs of our national greatness are not the matters which bulk most largely in our newspapers, are not the doings of courts and kings, of diplomatists and statesmen, of generals and armies, though these have an influence on a nation's destiny, and often one not to be despised? But far more important are the more unobtrusive factors of a nation's greatness; its care for the moral nurture and intellectual equipment of its children, its fostering of the arts and sciences and industrial training, the quality of its manufactures and the honesty of its commerce, its care for the moral and material condition of the workmen who produce its wealth, the freedom of its subjects, the equity of its laws, the purity and loftiness of its literature, the respect for religion, for home, for marriage bonds, — these are the things that make a nation great, though they are as "the waters of Shiloah that go softly" little seen and regarded The penalty for refusing these softly flowing waters of Shiloah is obvious to Isaiah's mind. The instinct of the statesman in him, apart from any predictive faculty, would be quite sufficient to show him the inevitable end of such fatuity. The king of Assyria, at first invited to interfere in Judah's interest, would be sure finally to interfere in his own, and both Israel and Judah, weakened by mutual jealousy and strife, and by internal dissensions, would fall an easy prey. So do God's retributive providences ever fall on the nation which forgets the true sources of its greatness, relies on the arm of flesh while inward corruption is working unheeded at its vitals, forsakes an enlightened patriotism which strives to be great for a spurious one which labours to appear so. II. These waters of Shiloah suggested to the Jew, not only his Fatherland, but his RELIGION. It was a sacred stream, for it rose in a spur of Mount Zion, near the temple. And at the Feast of Tabernacles, on "the last great day of the feast," a priest brought water from the Pool of Siloam in a golden vessel, and poured it on the altar amid the rejoicings of the people. It was on this annual occasion that the Immanuel prophesied by Isaiah stood and cried, "If any man thirst, let him come unto Me and drink." Judah, in Isaiah's time, was fast deserting the religion so closely associated with this stream. Such apostasy from God brings its own retribution before long, whether on the nation or the individual that practises it. Some such loosening of moral fibre is often seen, not only in the man who loses his hold on religion itself, but who loses his loyalty to the Church which nurtured him. III. The waters of Shiloah also represented to the Jew the sanctities of HOME, and the prophet here reproves him because he had rejected these sanctities and beauties of religious family life for polygamy and foul idolatry, which broke up the family, and embittered and destroyed its hallowed relationships. The word "home" is one in which we English have a special heritage. Be careful where you go outside the home for your enjoyments. Do not cast aside the healthful restraints of home, and reject those quiet waters, lest there rise upon you "the waters of the river, strong and many," remorse and unavailing repentance, self-contempt, lost character, and a hopeless future. ( C. A. Healing, B. A. ) God's gentle care D. Fraser, D. D. The brook which flowed by the base of Mount Zion, and down by the side of the temple-covered Moriah, was an emblem of the help and defence which the God of Zion and of the temple supplied to His people in Jerusalem. And it was no angry or noisy torrent, but water that flowed softly. So for communities and individuals now who trust in Him, there is a quiet but most potent protection from the Lord. Let us show this in the case of an individual. I. TROUBLE WITHOUT. Say that gloom or pain, or both together, fall upon you. Your heart, like that of the king and people referred to by the prophet Isaiah, is agitated "as the trees of the wood are moved with the wind." You seek God in your affliction: you hearken to His prophets; you look to Him for deliverance. And from some unexpected quarter help arises. Your burden is lightened; your disaster is retrieved. Do not call it good fortune. You do well to seize what helps and remedies are brought within your reach; but give the glory to God. It is His secret will, His noiseless care that has been your true defence. You are not hurt because of "the waters of Shiloah that go softly." II. TROUBLE WITHIN. The spiritual life is invaded and endangered by unseen foes and spiritual wickednesses; and against such adversaries the appeal to God may still be made — "Strive Thou, O Lord, with those that strive with me: fight Thou against them that fight against me." In such cases of spiritual temptation, God knows how to help. But do not look for any mere show of power. It is the enemy that "comes in like a flood." Yet far greater than the power of the enemy is the power of Him who is to His people as cool Siloam's shady rill." Fussy Christians are feeble. The calm and strong are they who trust God simply and fully, and are content with "the waters that go softly." The Lord will beautify the meek with salvation. In new covenant faith and privilege we are come to Mount Zion, and to the city of the living God the heavenly Jerusalem. It becomes us to be calm, because that Living One is our defence. ( D. Fraser, D. D. ) The Jewish temptation to a false trust S. Cox, D. D. All the Hebrew prophets, and Isaiah among them, use the kingdoms of Syria and of Assyria as types of the great world power, of those external forces of every kind in which it is our constant temptation to trust rather than in the Maker of heaven and earth. To the Jewish people, dwelling in their scattered village communities, with their self-elected judges and leaders — to this people, who were held together by religious rather than by political ties, the vast organised despotisms beyond their borders were a strangely impressive and terrible spectacle. It is impossible to read the inspired prophecies and chronicles without perceiving that the national imagination was dominated, that it was now attracted and now daunted, by the immense power of these great instruments of conquest and oppression; without perceiving that in the minds both of prophets and of the people these despotisms came to stand for all the hostile and seductive forces of that world which is without God and even opposes itself against Him. ( S. Cox, D. D. ) A virtual renunciation of the Consolation of Israel S. Cox, D. D. In preferring the alliance of Syria and Assyria to the help of God, these men were virtually renouncing their special prerogative, the peculiar hope and consolation of Israel For just as those ancient despotisms were prophetic types of the forces of the outward world, so the son of Isaiah was a type of the true Immanuel, and the waters of Shiloah a type of the quickening and cleansing ministry of Him who was sent of God to take away the sin of the world. To refuse the waters of Shiloah for the sake of Rezin and Remaliah's son, to pay so little heed to the promises and significance of the birth of Immanuel, was virtually, therefore, to reject the God whom they professed to worship, and to renounce the hope to which they had been called. It was to prefer man to God. It was to be conformed to the world, and alienated from the Christ. ( S. Cox, D. D. ) Choice and its consequences J. Parker, D. D. If we refuse gracious ministries we must encounter judicial judgment. ( J. Parker, D. D. ) Wise and unwise choices Let us be vest pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. ( M. Henry . ) Christ the true Shiloah S. Cox, D. D. No sooner has St. John told us ( John 9 ) that Jesus declared Himself to be "sent" of the Father, than he also tells us that Siloam means "sent"; the implication being that just as Christ was sent, so also the waters of Siloam were sent by God, and were His gift to the world. The commentators are agreed that the apostle adds this parenthesis in order to teach us that the cleansing, healing spring, which gave sight to the blind and kept the temple pure, was a symbol of the Messiah and of His cleansing and enlightening ministry. He tells us that Siloam meant "sent of God" in order that we may recognise in Christ the true Siloam - Him by whose virtue the sick are healed and the service of God is sanctified. So that, in fine, to refuse the waters of Shiloah that go softly, and to dread or to glory in Rezin and Remaliah's son, is, in the last resort, to put our trust in the forces of this visible and passing world, instead of trusting in Christ, the Sent One of God and the Saviour of the world. A very beautiful and suggestive meaning is thus reached. For the passage, so obscure at first, sets Christ before us — I. AS THE SENT ONE OF GOD, the true Siloam. He is the Fountain of Life in the spiritual temple. II. IN THE MIGHT OF HIS GENTLENESS. The waters of Shiloah go softly, secretly. In like manner, Jesus did not strive nor cry, nor make a home in the streets. His course through life, like that of the sacred hill stream, was to be traced by the blessings He shed around Him, the added life and fruitfulness He carried to prepared and fertile hearts, the new life and fruitfulness He carried to barren hearts. III. AS REJECTED BY HIS OWN. They refused the waters of Shiloah — refused them precisely because they ran softly. Had Jesus come to reveal His power instead of to display His mercy, blazing fierce wrath upon His enemies and smiting hostile nations to the earth, the Jews would probably have received Him and rejoiced in Him. But He came not with observation. ( S. Cox, D. D. ) For the Lord spake thus to me. Isaiah 8:11-15 God's overpowering hand F. Delitzsch, D. D. The hand is the absolute Hand which, when it is laid upon a man, overpowers all his perception, feeling, and thinking. ( F. Delitzsch, D. D. ) "With strength of hand Prof. S. R. Driver, D. D. (ver. 11): — That is, seizing him and casting him into the prophetic trance ( 2 Kings 3:15 ; Ezekiel 1:3 ; Ezekiel 3:14 ; Ezekiel 8:1 ). ( Prof. S. R. Driver, D. D. ) Warning and encouragement Prof. S. R. Driver, D. D. The cry in Judah had been, "There is a conspiracy against us, a formidable combination, which can only be met by a counter-alliance with Assyria" (such appears to be the best interpretation of this difficult verse): Isaiah and his little circle of adherents had been warned not to join in it, not to judge of the enterprise, or probable success, of Rezin and Pekah, by the worldly and superficial estimate of the masses. A truer guide for action had been revealed to them. "Do not," such is the lesson which he has been taught, "do not follow the common people in their unreasonable alarm" (ver. 12): "Jehovah of hosts, Him shall ye count holy; and let Him be your fear, and Him your dread," i.e. , in modern phraseology, "Do not be guilty of a practical abandonment of Jehovah; do not sacrifice principle to expediency. If you do not lose faith, "He will be for you a sanctuary" (ver. 14), i.e. , (apparently) He will be as a sanctuary protecting the territory in which it is situated, and securing for those who honour it safety and peace; "but" (it is ominously added) "a cause of stumbling and ruin to both the houses of Israel," to you of Judah not less than to those of Ephraim, to whom alone you think that the warning can apply. ( Prof. S. R. Driver, D. D. ) Principle and expediency Prof. S. R. Driver, D. D. Translated into modern language, the prophet's lesson is this — that those who in a time of difficulty and temptation sacrifice principle to expediency, sad abandon the clear path of duty for a course which may seem to lead to some greater immediate advantage, must not be surprised if the penalty which they ultimately have to pay be a severe one. ( Prof. S. R. Driver, D. D. ) Neither fear ye their fear. Sanctify the Lord of hosts Himself. Isaiah 8:12-14 Sanctifying the Lord Sir E. Strachey, Bart. To sanctify Jehovah is in mind and in practice to recognise Him as the holy God, the Lord who is absolute, free from the limitations which hinder all other beings from carrying their wills into full operation; and to believe with the whole heart that God can and does govern all things according to the counsel of His own will, and that what He determines does certainly come to pass, however probabilities and appearances may be against the belief. ( Sir E. Strachey, Bart. ) God should be a sailor's supreme regard F. Sessions. Isaiah's — or rather the Divine — policy was one of non-alliance and non-intervention. It did not forbid kindly commercial and literary intercourse with foreign nations. On the contrary, it ever looked hopefully forward to a time when all kings and their subjects should acknowledge Jehovah, and flow into His house. It was a policy of justifiable and absolute trust in the protecting care of the living God, who holds the nations in the hollow of His hand. It was a policy of the highest and truest patriotism, because it first insisted on the internal purification of the nation from sin and disobedience, from idolatry, drunkenness, oppression of the poor, unrighteous trading, luxury and lust, from hypocrisies and shams of ceremonial religion; and then, upon the uselessness and irrationality of standing armies and warlike weapons. ( F. Sessions. ) The true remedy against fear J. Scott, M. A. I. SPEAK AGAINST GIVING WAY TO FEAR. In periods of alarm the reports that are spread always much outstrip the truth. Fear is a very inventive passion; it creates to itself many causes of alarm which have no existence, and grea

8:1-8 The prophet is to write on a large roll, or on a metal tablet, words which meant, Make speed to spoil, hasten to the prey: pointing out that the Assyrian army should come with speed, and make great spoil. Very soon the riches of Damascus and of Samaria, cities then secure and formidable, shall be taken away by the king of Assyria. The prophet pleads with the promised Messiah, who should appear in that land in the fulness of time, and, therefore, as God, would preserve it in the mean time. As a gentle brook is an apt emblem of a mild government, so an overflowing torrent represents a conqueror and tyrant. The invader's success was also described by a bird of prey, stretching its wings over the whole land. Those who reject Christ, will find that what they call liberty is the basest slavery. But no enemy shall pluck the believer out of Emmanuel's hand, or deprive him of his heavenly inheritance. 8:9-16 The prophet challenges the enemies of the Jews. Their efforts would be vain, and themselves broken to pieces. It concerns us, in time of trouble, to watch against all such fears as put us upon crooked courses for our own security. The believing fear of God preserves against the disquieting fear of man. If we thought rightly of the greatness and glory of God, we should see all the power of our enemies restrained. The Lord, who will be a Sanctuary to those who trust in him, will be a Stone of stumbling, and a Rock of offence, to those who make the creature their fear and their hope. If the things of God be an offence to us, they will undo us. The apostle quotes this as to all who persisted in unbelief of the gospel of Christ, 1Pe 2:8. The crucified Emmanuel, who was and is a Stumbling-stone and Rock of offence to unbelieving Jews, is no less so to thousands who are called Christians. The preaching of the cross is foolishness in their esteem; his doctrines and precepts offend them. 8:17-22 The prophet foresaw that the Lord would hide his face; but he would look for his return in favour to them again. Though not miraculous signs, the children's names were memorials from God, suited to excite attention. The unbelieving Jews were prone to seek counsel in difficulties, from diviners of different descriptions, whose foolish and sinful ceremonies are alluded to. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony; for there you will see what is good, and what the Lord requires. We must speak of the things of God in the words which the Holy Ghost teaches, and be ruled by them. To those that seek to familiar spirits, and regard not God's law and testimony, there shall be horror and misery. Those that go away from God, go out of the way of all good; for fretfulness is a sin that is its own punishment. They shall despair, and see no way of relief, when they curse God. And their fears will represent every thing as frightful. Those that shut their eyes against the light of God's word, will justly be left to darkness. All the miseries that ever were felt or witnessed on earth, are as nothing, compared with what will overwhelm those who leave the words of Christ, to follow delusions.