9. Associate yourselves. The verb רעו, ( rognu,) whether it be derived from רוע ( ruang) or from רעה, ( ragnah,) signifies to bruise. But as רעה ( ragnah) signifies to associate, some prefer taking it in this sense, which certainly agrees better with the scope and argument of the Prophet. Some render it, Bruise ye, that is, bruise the kingdom of Judah, or, bruise the Assyrians; but this appears to be unnatural or far-fetched. That it describes the plans and undertakings by which they endeavored to crush the Church of God, is evident from its being immediately added, and a second time repeated, by the Prophet, Gird you, that is, “Form a plan.” The word associate, therefore, is the most suitable, unless, perhaps, it be thought preferable to take the verb רעו ( rognu) metaphorically; and I willingly favor that opinion, so as to make it mean to heap up (126); for those things which are bruised must of necessity be violently pressed and squeezed together. He therefore means not only gathering together, but likewise pressing closely together; as if he had said, “Draw close to one another, as if you were a dense mass.” This meaning agrees beautifully, I think, with the scope of this passage; for to the same purpose is what he immediately adds, “Arm yourselves, Gird you. ”

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

Ye peoples. (127) Why does he call them עמים, ( gnammim,) peoples, when it was the Assyrian only that would lay waste Judea? I reply, the army of the Assyrian was composed of various peoples; for he had subdued not only the Chaldeans, but many other peoples; and, accordingly, that monarchy consisted of various nations. Yet the Prophet might refer to the Israelites, the Syrians, and the Egyptians, and to all others who were enemies of the Church of God; for he does not speak of one stroke inflicted on the Church, but of the incessant contests which the chosen people had continually to endure. But in order to understand this better, we must join with it the following verse, at the end of which we find the words for Immanuel, that is, for God is with us; for this is the security for our deliverance. Let men league together, and contrive, and form plans and determinations, they will not be able to accomplish anything;

for there is no counsel against the Lord, (Pro 21:30😉

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

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

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

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

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

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

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

(127) “ O ye people. ” — Eng. Ver.

Fuente: Calvin’s Complete Commentary

2.

THE PROMISE Isa. 8:9-15

TEXT: Isa. 8:9-15

9 Make an uproar, O ye peoples, and be broken in pieces; and give ear, all ye of far countries: gird yourselves, and be broken in pieces; gird yourselves, and be broken in pieces.
10

Take counsel together, and it shall be brought to nought; speak the word, and it shall not stand: for God is with us.

11

For Jehovah spake thus to me with a strong hand, and instructed me not to walk in the way of this people, saying,

12

Say ye not, A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread thereof.

13

Jehovah of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread.

14

And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

15

And many shall stumble thereon, and fall, and be broken, and be snared, and be taken.

QUERIES

a.

Why does God direct the peoples to make an uproar?

b.

To whom did God speak with a strong hand?

c.

How would Jehovah become a stone of stumbling ?

PARAPHRASE

Do your worst, O Syria and Israel, our enemies, but you will not succeed . . . you will be shattered. Listen to me, all you enemies of ours: Prepare for war against us . . . and perish! Yes! Perish! Call your councils of war, develop your strategies, prepare your plans of attacking us, and perish! For God is with us. The Lord has said in strongest terms: Do not under any circumstances, go along with the plans of Judah to make an alliance with Assyria. Dont let people call you a traitor for staying true to God. Dont panic as so many of your neighbors are doing when they think of Syria and Israel attacking you. Dont fear anything except the Lord of the armies of heaven! If you fear Him, you need fear nothing else. He will be your safety; but Israel and Judah have refused His care and thereby stumbled against the Rock of their salvation and lie fallen and crushed beneath it: Gods presence among them has endangered them!

COMMENTS

Isa. 8:9-10 ENEMIES DEFEATED: Although God warned (Isa. 8:1-8) that the people would suffer the ravages of Assyrian invasion, here Jehovah promises that the forces of the world will not be able to defeat His purposes nor harm His faithful believers. Jehovah, in effect, challenges the pagan nations to assemble themselves, arm themselves and do their very best against His chosen remnant (Immanuel). Jehovah assures His remnant their enemies will come to nought for He is with His remnant. This is a common expression of Jehovah through the prophets (Cf. Joe. 3:9 ff; Isa. 10:5 ff, etc.). Actually, Jehovah takes the evil machinations of worldly powers and uses them to serve His own purposes. In this instance Jehovah used the evil devices of Assyria to punish His rebellious land and strengthen His remnant.

Isa. 8:11-15 FAITHFUL PROTECTED: The Lord spoke to Isaiah in some dramatic and emphatic manner warning him not to go along with the plans of Judah to become an ally of Assyria. The people were crying against Isaiah that he was a conspirator against the policies of the king. But who were the real conspirators? Isaiah, Jeremiah and other prophets advocated a policy of dependence upon the Lord and not upon foreign powers. And for this they were accused of treason! Ahaz, the son of David, of all men, should have understood the pleas of the prophets. The nation was so low, spiritually, however, that when the prophets advocated that the theocracy act like the theocracy, they were accused of conspiracy. Those forces attempting to enter the kingdom by violence in the days of Jesus accused Him of treason because He called the people of God back to their divine mission.

Man seems bent on fearing and respecting and reverencing the wrong power. The tendency of man is always to fear and respect the power he can see and feelworldly power. Surely Jehovah has manifested His power in the world sufficiently to direct mans fear toward Himself. Yet man in his pride refuses to trust and turns to his own devices for his salvation. Jesus reminded men, And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell (Mat. 10:28).

God is sanctified by man when man sets God apart in His rightful placeas sovereign of mans mind and motives and actions. When man thus sanctifies the Lord, the Lord becomes a sanctuary to mana refuge, a place of safety. When man refuses to sanctify the Lord as sovereign of his life, the Lord becomes a means of mans destruction. Man is created a moral being whose life is dependent upon truth, innocence, good, beauty, righteousness and justice. God is the author and perfect source of all of mans need, When man rejects this only source and rebels against it, mans death is inevitable! This has been demonstrated historically again and again. It was being demonstrated before the very eyes of the people of Israel and Judah in Isaiahs day. This text (esp. Isa. 8:14-15) is quoted as a typical prophecy of the evil forces arrayed against Gods purposes in the Messiah when they sought to kill him (Cf. Mat. 21:44; Luk. 20:18).

QUIZ

1.

What is Jehovahs challenge to the pagan nations in Isa. 8:9-10?

2.

What does God do with the evil actions of His enemies?

3.

Why were the people calling Isaiah a conspirator?

4.

How does God become a stumbling block to those who reject Him?

Fuente: College Press Bible Study Textbook Series

(9) Associate yourselves, O ye people . . .Better, O ye peoples. The words are not limited to the confederacy of Syria and Ephraim, but are, as it were, a challenge to all the peoples of the earth, far and near. No plan against the Divine kingdom, of which the earthly kingdom of the house of David was, for the time, the representative, shall prosper. The prophet falls back once more on the abiding promise of the name Immanuel (with us is God).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9, 10. In full prophetic knowledge of how the results will be, the prophet, with impetuous transition, defies the foreign partisans. Associate yourselves, etc. Rather, (Hebrews,) Rage ye. That is, do your utmost, it will end only in your tearing yourselves to pieces; all ye world-kingdoms far away, look on and see the ever-doubtful odds of contest ye undertake with Jehovah. These seem all but ironical commands, like Isa 6:9-10. They imply that though those world-kingdoms may have partial and temporary successes over Judah, their utter overthrow of its holy remnant is an impossible thing.

Take counsel together Devise whatever plans ye may on this head of destroying God’s people; it shall be entirely vain.

Speak the word Give forth your order; it cannot be carried into execution, for God is with us. It is Immanuel’s land. To Isaiah’s vision the antitypical Immanuel was already born. All the banded nations of the world could not dispossess Immanuel of his own possessions. Psalms 2. In the next verse Isaiah gives the reason why.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 8:9-10. Associate yourselves, &c. Rapt as it were into extacy, upon considering the land as belonging to Immanuel, the prophet beholds the future assistance which should be given to that land, and the vanity of all attempts utterly to destroy the kingdom of David. His address to the confederate nations is most elegant and spirited; and the foundation of his confidence is finely expressed at the end of the 10th verse, where he himself interprets the name before given to the Messiah, For God is with us. See Vitringa

Fuente: Commentary on the Holy Bible by Thomas Coke

2. THREATENING AGAINST THOSE THAT CONSPIRE AGAINST JUDAH, AND AGAINST THOSE THAT FEAR THESE CONSPIRACIES

Isa 8:9-15.

9

ASSOCIATE yourselves, O ye people, 1and ye shall be broken in pieces;

And give ear, all ye of far countries:
Gird yourselves, and ye shall be broken in pieces:
Gird yourselves, and ye shall be broken in pieces.

10

Take counsel together, and it shall come to nought;

Speak the word, and it shall not stand:
For God is with us.

11

For the LORD spake thus to me cwith a strong hand,

And instructed me that I should not walk in the way of this people, saying,

12

Say ye not, A confederacy,

To all them to whom this people shall say, A confederacy;

Neither fear ye their fear, nor be afraid.

13

Sanctify the LORD of Hosts himself;

And let him be your fear, and let him be your dread.

14

And he shall be for a sanctuary;

But for a stone of stumbling and for a rock of offence
To both the houses of Israel,
For a gin and for a snare to the inhabitants of Jerusalem.

15

And many among them shall stumble,

And fall, and be broken,
And be snared, and be taken.

TEXTUAL AND GRAMMATICAL

On Isa 8:9. . The forms and meanings of the roots , and cross each other in a peculiar manner. can only come from the root ; but to this root has been transferred the meaning, too, of . Although originally has the meaning malum esse, as appears from the imperf. Niph. (Pro 11:15; Pro 13:20) which can only be derived from a root , yet this root never occurs in Kal., but all Kal forms that mean to be evil are to be derived from a root (comp. Num 11:10, then the adjective , and perhaps, too, the forms Deu 15:9; 2Sa 19:8 and infin. Ecc 7:3). On the other hand has undoubtedly the meaning to break (Psa 2:9; Jer 11:16; Jer 15:12, etc.). We must therefore choose here between the meanings be evil and break. With DRECHSLER and others, I prefer the latter, because be wicked and break in pieces involve no contradiction; for where fore may not what is wicked also break in pieces? [GESENIUS in his latest lexicons gives this verb its usual sense of being evil, malignant, which is also expressed by LUTHER (seid bse, ihr Vlker). It is here equivalent to do your worst. J. A. ALEXANDER.]. frequent in Isaiah (Isa 10:3; Isa 13:5; Isa 17:13; Isa 30:27; Isa 46:11; plural Isa 33:17).The double imperative sustain an adverbial relation to one another: break up yet break in pieces yourselves; gird ye yourselves, and spite of it break in pieces. Comp. GESEN., 130, 2. The former word seems to me not to mean bellum parare, for the war is far progressed; but in accord with the proper vis vocabult, the girding the loins, bracing oneself up as men are wont to do in the midst of an attack.

On Isa 8:10. only here and Jdg 19:30. On comp. on Isa 5:19.Pual only here in Isaiah (Jer 33:21; Zec 11:11).Other forms of ; Isa 14:27; Isa 24:5; Isa 24:19; Isa 33:8; Isa 44:25.

On Isa 8:11. wherever else it occurs (2Ch 12:1; 2Ch 26:16; Dan 11:2) means the being strong, and is used everywhere of the fortified power of a potentate. is therefore the hand being strong. It is the hand of God that comes over the prophets (Eze 1:3; Eze 3:22; Eze 8:1; Eze 33:22; Eze 37:1; Eze 40:1) and in fact our expression signifies the condition that Ezekiel describes with the words Isa 3:14. cannot be the perf., or it must read . But the imperf stands as jussive with the Vav. consec. (Comp. EWALD, 347 a). is, then, not co-ordinate with as KNOBEL and even EWALD would have it; but it continues and declares the object of , co-ordinate with the latter, subordinate to the former (DELITZSCH. As regards the form, the imperf. underlies it, which Hos 10:10 is used in the first person.The preposition is to be treated as dependent on the notion of holding back, restraining, contained in (constructio praegnans).

On Isa 8:12. does not designate the object that is given a name. For then the second member must read: . But, as DRECHSLER justly remarks, before = darauf hin, bei, at, with, and has the meaning cunque (compare Pro 17:8, whither-so-ever). Not so often as those, not incessantly shall they say , as if there were nothing in the world to fear but this. only here in Isaiah. Hiph. in Isaiah also Isa 8:13; Isa 29:23. Kal. Isa 2:19; Isa 2:21; Isa 47:12. From Isa 29:23 it is seen that Isaiah uses the word in the sense of timere aliquid; in our passage it means to fear and Isa 9:13 to affright. Thus it appears that Isaiah uses the Hiph. sometimes as indirect, sometimes as direct causative, and then uses the latter in a transitive sense.

On Isa 8:13. In Isaiah has evidently in mind Gen 9:2; Deu 11:25.

On Isa 8:14. (again in Isa 16:12; Isa 60:13; Isa 63:18) means sanctuary generally, here evidently with the additional notion of asylum (comp. 1Ki 1:50 sq.; 1Ki 2:28 sqq.). before is adversative. only here in Isaiah and moreover . . that over which one stumbles, (again Isa 57:14; only here). (, cord, vid. Isa 24:17 sq.). loop-snare of the bird-catcher, only here in Isaiah.

On Isa 8:15. The operation of and are in Isa 8:15 represented by five verbs, of which the first three relate to and , and the last to and .Many, e. g., GESENIUS, HITZIG, UMBREIT, refer to the two notions of stone and snare. But as KNOBEL justly remarks, it is a chief thought of Isaiah that the judgments overtake the sinners; the pious are left as a remnant: Isa 1:25; Isa 1:28; Isa 6:13; Isa 28:18 sq.; Isa 29:20 sq.; Isa 33:14. comp. Isa 3:8. Niph. Isa 14:29; Isa 24:10; Isa 27:11; Isa 28:13; Isa 41:1. Isa 29:21; Isa 28:13, in which last cited passage the verbs here employed are repeated excepting . again in Isaiah only Isa 20:1; Isa 24:18.

EXEGETICAL AND CRITICAL

1. Having reproved the perverse policy of the earthly-minded Israel, the Prophet proclaims to the nations conspiring against Judah that they, the breakers-in-pieces, shall themselves be broken in pieces (Isa 9:9-10). Then he saysturning to the spiritually-minded Israelthe LORD has emphatically warned them against the ways of the fleshly-minded (Isa 9:11) and forbidden them to regard the conspiracy of the enemies as most to be dreaded (Isa 9:12). Jehovah ought to be feared (Isa 9:13). He is to the one a sanctuary (asylum), to the others, a stone of stumbling and a snare (Isa 9:14-15).

2. AssociateGod is with us.

Isa 9:9-10. These words are addressed to the peoples; Isa 9:5-8 were addressed to this people, Isa 9:6. Evidently then peoples, Isa 9:9, is contrasted with this people, Isa 9:6. The Prophet plainly addresses nations, that arm themselves against the land of Immanuel, devise plans, issue commands. Nothing shall come of all this. Comparing Isa 7:7, it is seen that Syria and Ephraim must be meant here. A remarkable contrast is put, when he that has broken others to pieces himself breaks to pieces. Syria and Ephraim had already done Judah considerable harm (comp. on Isa 7:1-2); Isa 9:9, they are challenged to prepare still more, but spite of the breaking already accomplished, and these first attempts, they shall themselves be broken to pieces. The Prophet moreover summons distant nations to take notice of this for their own warning. The clause: give earcountries is a parenthesis. As the Prophet repeats the words of Isa 7:7 and it shall not stand, with little alteration, he intimates that he has the same matter in his mind. And in fact Isa 7:5 sq., speaks of evil counsel on the part of Syria and Ephraim against Judah, the land of Immanuel, as here of taking counsel together, and speaking a word. By this arises the conspiracy () spoken of Isa 9:12, which can mean nothing but the alliance of the two states named. . For the third and last time we have the words Immanuel. They must certainly be read separate here as a clause. They express the idea of the name as an independent judgment. The world-power must shiver on the rock Israel, for it is thereby the strong rock in that God is with it. But this strong rock is not the , but the [not the fleshly Israel, but the spiritual Israel]. Comp. Psalms 2.

3. For the Lordyour dread.

Isa 9:11-13. Judah is safe from the breaker-in-pieces, for God is with it (Isa 9:10). That is, in a certain sense, not unconditionally. For the LORD will be an asylum only to those who fear and sanctify Him; but to others, who fear men more than Him, He will be their fall. For the LORD spake thus, etc.: for, relates to the thought contained in the words Immanuel, God is with us. This thought is both established and limited by what follows. For God is with that part of the people only that fears Him above all things, loves and trusts Him alone. Therefore the Prophet says that this word of the LORD was directed to him. But he is representative of the believing Israel. Therefore Isa 9:12 continues with say ye not, and those addressed are expressly distinguished from this people, Isa 9:11.

Ye shall not say conspiracy.

Isa 9:12. It is impossible that the Prophet can mean to say: Ye shall not call everything conspiracy that people call conspiracy! For what sort of confederations did they incorrectly call conspiracies? May, perhaps, Pekahs alliance with Rezin be justified here? Or is some conspiracy of the Prophet and his followers against Ahaz (ROORDA) approved of? Or, are the believing Israelites warned against taking part in conspiracies (HOFMANN, DRECHSLER), which does not the least lie in the words? According to Isa 7:2, the heart of Ahaz, and his people quaked like trees before the wind, when intelligence came to Jerusalem of the union of Syria with Ephraim. At that time, assuredly, the political wiseacres might be seen in every corner putting their heads together, and anxiously whispering: , conspiracy, conspiracy. They called the alliance of Pekah with Rezin a and saw therein, of course with some justice, the chief danger of Judah. Thus, the Prophet adds, and what they fear shall not ye fear. It must therefore have been a conspiracy that was the subject of fear to the mass of the nation of Judah. The meaning then is that men ought not to say conspiracy so often, not so incessantly to have this word in their months, and make the conspiracy the matter of greatest concern.

4. Sanctifybe taken.

Isa 9:13-15. Here begins the antithesis, that says what ought to be. They ought to sanctify Jehovah, (comp. Isa 29:23, the only other instance of this Hiph.); He ought to be the object of fear, the terror-maker. In such a case He will be for man a safe, sheltering, holy asylum (comp. Psa 15:1; Psa 18:3; Psa 23:6; Psa 84:5). But He will be a stone of stumbling to those that fear Him not. Therefore the two houses of Israel, Judah and Ephraim, shall be destroyed just by the LORD. It would have been better for this fleshly Israel, had it never known the LORD. Jerusalem is mentioned expressly, because, as capital city, its example had great influence. To it the LORD will be a snare.

[J. A. ALEXANDER on Isa 9:12-14. , according to etymology and usage, is a treasonable combination or conspiracy. It is elsewhere commonly applied to such a combination on the part of subjects against their rulers (2Ki 11:14; 2Ki 12:21; 2Ki 14:19; 2Ki 15:30). It is not strictly applicable, therefore, to the confederacy of Syria and Israel against Judah (GESENIUS, ROSENMULLER, HENDERSON,etc.), nor to that of Ahaz with the king of Assyria (BARNES,etc.). It would be more appropriate to the factious combinations among the Jews themselves (ABEN EZRA, KIMCHI), if there were any trace of these in history. The correct view seems to be: that the opposition of the Prophet and his followers to seeking foreign aid, viz.: Assyrian, as a violation of duty to Jehovah, like the conduct of Jeremiah during the Babylonian siege, was regarded by the king and his adherents as a treasonable combination to betray them to their enemies. But God commands not to regard the cry of treason or conspiracy, nor to share the real or pretended terrors of the unbelievers.

On Isa 9:14. . Although the temples of the gods were regarded as asylums by the Greeks and Romans, no such usage seems to have prevailed among the Christians till the time of Constantine (BINGHAMS,Orig. Ecc 8:11; Ecc 8:1). As to the Jews, the only case which has been cited to establish such a practice seems to prove the contrary. So far was the altar from protecting Joab, that he was not even dragged away, but killed on the spot. [The same obtains with 1Ki 1:50 sq., cited by NAEGELSBACH.TR.]. The word was meant to bear the same relation to (in Isa 9:13) that bears to and to . God was the only proper object to be dreaded, feared and sanctified, i. e., regarded as a holy being in the widest and the most emphatic sense. Thus explained corresponds almost exactly to the Greek , the term applied to Christ by the angel who announced His birth (Luk 1:35). In 1Pe 2:7, where this very passage is applied to Christ, seems to be employed as an equivalent to as here used. To others he is a stone of stumbling, but to you who believe He is , something precious, something honored, something looked upon as holy. The same application of the words is made by Paul, Rom 9:33. These quotations seem to show that the Prophets words have an extensive import, and are not to be restricted either to his own times or to the times of Christ. The doctrine of the text is, that even the most glorious exhibitions of Gods holiness, i. e., of His infinite perfection, may occasion the destruction of the unbeliever.]

DOCTRINAL AND ETHICAL

1. On Isa 7:1. Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.Foerster.

2. On Isa 7:2. Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.Foerster.He that believes flees not (Isa 28:16). The righteous is bold as a lion (Pro 28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer 17:9). Cramer.

3. On Isa 7:9. (If ye will not believe, surely ye shall not be established.) Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.Luther.

4. On Isa 7:10-12. Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lords Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.

But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lords Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lords Supper, although no miracle appears before our eyes. Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen 24:14).

It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb 6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat 12:39; Mat 16:4; 1Co 1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.

5. On Isa 7:13. Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec 2:12 it is said, that whoever touches the servants of God touches the pupil of Gods eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.Foerster.

6. On Isa 7:14. The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. God with us comprises Gods entire plan of salvation with sinful humanity. In a narrower sense it means God-man (Mat 1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh 1:11; Joh 1:14). In a deeper and wider sense still He was such by the Immanuels work of the atonement (2Co 5:19; 1Ti 2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh 17:23; Joh 17:26; Joh 14:19-21; Joh 14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat 28:20; Heb 7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh 10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev 21:3; Rev 21:23; Rev 22:5).Wilh. Fried. Roos.

Isa 8:7. On Isa 8:5 sqq. Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-dayssuch that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon set their bushel by the bigger-heap. It is but the devils temptation over again: I will give all this to thee.Cramer.Fons Siloa, etc. The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.Calvin on Joh 9:7.

8. On Isa 8:10. When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.Luther.Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.Cramer.

9. On Isa 8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe 2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat 21:44). Cramer.

10. On Isa 8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! Christ says, Luke 16 : They have Moses and the prophets, and again Joh 5:39 : Search the Scriptures. So Paul says, 2Ti 3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe 1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent. Heim and Hoffmann after Luther.

Chap. 911. On Isa 9:1 sqq. (2). Postrema pars, etc. The latter part of chap. 8 was (legal and threatening) so, on the other hand, the first and best part of chap. 9 is , (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church. Foerster.

12. On Isa 9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him a light to the gentiles, Isa 42:6; Isa 49:6. The same Prophet says: Arise, shine (make thyself light), for thy light is come, Isa 60:1. And again Isa 9:19 : The Lord shall be unto thee an everlasting light. In the New Testament it is principally John that makes use of this expression: The life was the light of men, Joh 1:4, and the light shined in the darkness, Joh 9:5. John was not that light, but bore testimony to the light, Joh 9:8. That was the true light that lighteth every man that cometh into the world, Joh 9:9. And further: And this is the condemnation that light is come into the world, and men loved darkness rather than light, Joh 3:19. I am the light of the world, (Joh 8:12; Joh 9:5; comp. Joh 12:35).

13. On Isa 9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophets gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk 1:76 sqq.

14. On Isa 9:5 (6). Many lay stress on the notion child, inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa 7:10 sqq.; Isa 8:1 sqq.He came down from heaven for the sake of us men, and for our bliss (1Ti 1:15; Luk 2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb 2:16). Not sold to us by God out of great love, but given (Rom 5:15; Joh 3:16). Therefore every one ought to make an application of the word to us to himself, and to learn to say: this child was given to me, conceived for me, born to me.Cramer.Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or ? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet. Foerster.

15. On Isa 9:5 (6). You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office. Luther.

16. On Isa 9:6. Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight. Augustine. Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual. Bernard of Clairvaux. In reference to a child is born, and a son is given, Joh. Cocceius remarks in his Heb. Lex. s. v. : respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh 3:16, it reads God gave His only begotten Son.

In the application of this language all depends on the words is born to us, is given to us. The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him. J. J. Rambach, Betracht. ber das Ev. Esaj., Halle, 1724.

On Isa 9:6 (7). The government is on His shoulders. It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa 46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,on the contrary the heathen must bear and lift up their idols, (Isa 46:1; Isa 46:7).Rambach. In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following. All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb 2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos 13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.Rambach.

17. On Isa 9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.

Isaiah 10-18. On Isa 10:4. (Comp. the same expression in chap. 10). Gods quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.

19. On Isa 10:5-7. God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.Heim and Hoffmann.

20. On Isa 10:5 sqq. Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness. (2Co 12:9).Luther.

21. On Isa 10:15. Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa 5:26; Isa 7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).Calvin Inst. II. 4, 4.

22. On Isa 10:20-27. In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.Diedrich.

Isaiah 11-23. On Isa 11:4. The staff of His mouth. Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.Cramer.

24. On Isa 11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa 11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to the remnant of Israel, in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa 11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.

25. On Isaiah 11 We may here recall briefly the older, so-called spiritual interpretation. Isa 11:1-5 were understood of Christs prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa 11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa 11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa 11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa 11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under Gods mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh. Weber, der Prophet Jesaja, 1875.

Chap. 1226. On Isa 12:4 sq. These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely (Psa 147:1). Cramer.

27. On Chap. 12 With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm! Weber, Der Pr. Jes. 1875.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Here are blessed encouragements given to God’s people, in the midst of impending judgments. It is as if the prophet had said; “The Lord’s punishment of Judah, as a nation, is inevitable; it shall come; all attempts to alter his purpose, will be vain. Look therefore neither to young nor old, to counsel nor strength, for all will fail; but repose in the Lord. God is with us: He whose name is Immanuel, will come in due time. And in the mean season, as he is to be born of a virgin, and from among his people; the holy seed, shall be the substance thereof, ” Isa 6:13 . Reader! let you and I always take comfort, in the worst of times; and under the darkest dispensations, in the recollection of this. If Jesus be with us, there is a blessing in it, though our state be as the withered grape, Isa 65:8 . Say, as the wife of Manoah: If the Lord were pleased to kill us, he would not have accepted Christ at our hands; Jdg 13:23 . Precious Lord Jesus! it is thou that art the hope of Israel, and the Saviour thereof, Jer 14:8 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 8:9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.

Ver. 9. Associate yourselves, O ye people. ] In confidence of her king Immanuel’s succour (help) and support, the Church thus holily insulteth over her most active enemies, foretelling their utter subversion. “The virgin daughter of Zion” doth the like, Isa 37:22 as binding upon her invincible champion Immanuel, Isa 8:2-3 whose very name here putteth spirits into her, and maketh her take ‘heart of grace,’ as they say. Basil biddeth the Christians in time of persecution boldly bespeak their adversaries in these words, though somewhat otherwise rendered by the Septuagint, by mistake of a letter. If again ye prevail, ye shall yet again be vanquished. And truly of the Church it may be foretold better than of Troy –

“ Victa tamen vinces, eversaque Troia resurges:

Obruet hostiles illa ruina domes. ”

– Ovid, Fast.

Gird yourselves and ye shall be broken in pieces. ] “Ye shall,” “ye shall,” without fail, though ye little believe it. It shall be done (as is therefore here so often threatened), as sure as the coat is on your back, or the heart in your belly.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 8:9-10

9Be broken, O peoples, and be shattered;

And give ear, all remote places of the earth.

Gird yourselves, yet be shattered;

Gird yourselves, yet be shattered.

10Devise a plan, but it will be thwarted;

State a proposal, but it will not stand,

For God is with us.

Isa 8:9-10 The NASB of 1970 thought that Isa 8:9-15 were one stanza, but the NASB 1995 Update makes Isa 8:9-10 a separate stanza (I think rightly so, cf. NKJV, NRSV, Peshitta).

YHWH addresses the invading mercenary army.

1. be broken, Isa 8:9, BDB 949, KB 1270, Qal IMPERATIVE

2. be shattered, Isa 8:9, BDB 369, KB 365, Qal IMPERATIVE, cf. Isa 7:8; Isa 30:31; 1Sa 2:10; Jer 48:1-2; Jer 49:37; Jer 50:2; Jer 51:56

3. give ear, Isa 8:9, BDB 24, KB 27, Hiphil IMPERATIVE

4-5. gird yourselves (twice), Isa 8:9, BDB 25, KB 28, Hithpael IMPERATIVE

6. be shattered, same as #2

7. devise a plan, Isa 8:10, BDB 734, KB 801, Qal IMPERATIVE

8. state a proposal, Isa 8:10, BDB 180, KB 210, Piel IMPERATIVE

For each action of the invaders there is an opposing plan of God. All their evil will come to naught. Now remember originally God called them to invade because of His people’s sin, but after judgment God will again deliver His people so as to accomplish His purposes through them. See Special Topic at Isa 1:3.

Isa 8:10 Devise a plan This term (BDB 734) is used of human plans. Often these plans are different, even contrary, to YHWH’s plans (cf. Isa 14:24-27; Pro 19:21). God will accomplish His plans (cf. Isa 46:10; Isa 55:8-11; Psa 33:11). God needs nor seeks counselors (Isa 40:13). His plans are sure and eternal! He has a redemptive plan for all humans (see Special Topic: YHWH’s Eternal Redemptive Plan ).

For God is with us This is the meaning of the name Immanuel from Isa 7:14; Isa 8:8. In this context this title refers to Ahaz (the Davidic King).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Associate yourselves = Make friendships.

people = nations.

gird yourselves. Note the Figure of speech Repetitio for emphasis. Occurs in “former” portion here only, and in the “latter” portion only in Isa 45:5 with Isa 50:11. App-79.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 8:9-15

Isa 8:9-15

“Make an uproar, O ye peoples, and be broken in pieces; and give ear, all ye of far countries: gird yourselves, and be broken in pieces; gird yourselves, and be broken in pieces. Take counsel together, and it shall be brought to naught; speak the word, and it shall not stand: for God is with us. For Jehovah spake thus to me with a strong hand, and instructed me not to walk in the way of this people, saying, Say ye not A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread thereof. Jehovah of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many shall stumble thereon, and fall and be broken, and be snared, and be taken.”

There are a number of warnings to Isaiah in this paragraph. The thought of Immanuel and the tremendous implications of God’s being with his people led the prophet to denounce the hostile Gentile nations surrounding Israel and to assure them that their counsels would come to naught, their words against God’s people would not stand, and that they would be broken in pieces. He was instructed not to fear some of the people’s charges that he was in a conspiracy against the king, and not to “fear their fear.”

Isaiah was not merely warned against idolatry here, but against the whole spirit and tone of that sinful society. If Isaiah would do this, Immanuel would indeed be a sanctuary for the prophet and his followers, but he would also be a “stone of stumbling, and a rock of offense” to both houses of Israel. Note that not merely the Northern Israel, but Judah also would find Christ a stumbling block and rock of offence.

Isa 8:9-10 ENEMIES DEFEATED: Although God warned (Isa 8:1-8) that the people would suffer the ravages of Assyrian invasion, here Jehovah promises that the forces of the world will not be able to defeat His purposes nor harm His faithful believers. Jehovah, in effect, challenges the pagan nations to assemble themselves, arm themselves and do their very best against His chosen remnant (Immanuel). Jehovah assures His remnant their enemies will come to nought for He is with His remnant. This is a common expression of Jehovah through the prophets (Cf. Joe 3:9 ff; Isa 10:5 ff, etc.). Actually, Jehovah takes the evil machinations of worldly powers and uses them to serve His own purposes. In this instance Jehovah used the evil devices of Assyria to punish His rebellious land and strengthen His remnant.

Isa 8:11-15 FAITHFUL PROTECTED: The Lord spoke to Isaiah in some dramatic and emphatic manner warning him not to go along with the plans of Judah to become an ally of Assyria. The people were crying against Isaiah that he was a conspirator against the policies of the king. But who were the real conspirators? Isaiah, Jeremiah and other prophets advocated a policy of dependence upon the Lord and not upon foreign powers. And for this they were accused of treason! Ahaz, the son of David, of all men, should have understood the pleas of the prophets. The nation was so low, spiritually, however, that when the prophets advocated that the theocracy act like the theocracy, they were accused of conspiracy. Those forces attempting to enter the kingdom by violence in the days of Jesus accused Him of treason because He called the people of God back to their divine mission.

Man seems bent on fearing and respecting and reverencing the wrong power. The tendency of man is always to fear and respect the power he can see and feel-worldly power. Surely Jehovah has manifested His power in the world sufficiently to direct mans fear toward Himself. Yet man in his pride refuses to trust and turns to his own devices for his salvation. Jesus reminded men, And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell (Mat 10:28).

God is sanctified by man when man sets God apart in His rightful place-as sovereign of mans mind and motives and actions. When man thus sanctifies the Lord, the Lord becomes a sanctuary to man-a refuge, a place of safety. When man refuses to sanctify the Lord as sovereign of his life, the Lord becomes a means of mans destruction. Man is created a moral being whose life is dependent upon truth, innocence, good, beauty, righteousness and justice. God is the author and perfect source of all of mans need, When man rejects this only source and rebels against it, mans death is inevitable! This has been demonstrated historically again and again. It was being demonstrated before the very eyes of the people of Israel and Judah in Isaiahs day. This text (esp. Isa 8:14-15) is quoted as a typical prophecy of the evil forces arrayed against Gods purposes in the Messiah when they sought to kill him (Cf. Mat 21:44; Luk 20:18).

Fuente: Old and New Testaments Restoration Commentary

Associate: Isa 7:1, Isa 7:2, Isa 54:15, Jer 46:9-11, Eze 38:9-23, Joe 3:9-14, Mic 4:11-13, Zec 14:1-3, Rev 17:12-14, Rev 20:8, Rev 20:9

and ye: or, yet ye, Isa 14:5, Isa 14:6, Isa 28:13, Psa 37:14, Psa 37:15, Pro 11:21

gird: Isa 37:36, 1Ki 20:11

Reciprocal: Gen 39:2 – the Lord Num 14:9 – the Lord Deu 1:30 – he shall Deu 7:21 – the Lord Deu 20:1 – the Lord Deu 31:8 – he will be Jos 9:2 – gathered Jos 10:4 – and help Jos 10:5 – General Jos 10:42 – because Jos 11:5 – all these Jdg 6:33 – Then all Jdg 7:12 – grasshoppers 2Sa 3:6 – Abner 2Sa 5:10 – the Lord 2Sa 8:5 – came 2Sa 10:6 – Syrians of Bethrehob 2Sa 10:15 – gathered 1Ki 18:27 – Elijah 1Ki 20:22 – strengthen 2Ki 16:5 – but could not 1Ch 11:9 – for 1Ch 18:5 – to help 1Ch 19:16 – and drew 2Ch 14:9 – Zerah 2Ch 20:1 – the children of Moab 2Ch 20:17 – for the Lord 2Ch 25:8 – be strong Neh 4:8 – all Est 9:2 – as sought Job 15:25 – strengtheneth Psa 2:1 – Why Psa 21:11 – are not Psa 23:4 – for thou Psa 33:10 – The Lord Psa 35:3 – stop Psa 46:6 – heathen Psa 56:9 – for Psa 83:5 – For Psa 124:1 – The Lord Pro 21:30 – General Isa 33:11 – conceive Isa 37:22 – hath despised Isa 41:1 – let the people Jer 15:20 – for Jer 46:3 – General Jer 46:28 – for I am Jer 51:12 – the standard Eze 17:9 – Shall it Eze 34:30 – General Eze 38:7 – General Oba 1:16 – and they shall be Mic 5:1 – gather Nah 1:9 – do Nah 3:14 – fortify Zec 10:5 – because Act 5:38 – for Act 23:12 – certain

Fuente: The Treasury of Scripture Knowledge

Isa 8:9-10. Associate yourselves, O ye people O ye Syrians and Israelites; and ye shall be broken in pieces Your attempts against the house of David, and kingdom of Judah, will be fruitless, yea, will issue in your own ruin. And give ear, all ye of far countries Immanuels name inspires the prophet with new courage, and makes him send a challenge to all Gods enemies, and foretel their certain downfall. He is, indeed, wrapt, as it were, into an ecstasy, upon considering the land as belonging to Immanuel, and foreseeing the future interposition of God for its protection. Gird yourselves With armour: prepare for war; and ye shall be broken in pieces He repeats it again for the greater assurance of the thing, and the comfort of Gods people. Take counsel together Against the Lord, and against his anointed, Psa 2:2; and it shall come to naught All your counsels shall be defeated, and your designs rendered abortive. Speak the word Not only fix, but declare your purpose, and make your boast of it; and it shall not stand Still you shall fail of accomplishing what you so ardently desire; for God is with us The Almighty and only true God fighteth for us and against you. This address of the prophet, to the confederate nations, is most elegant and spirited; and the foundation of his confidence is finely expressed in this last clause, in which he himself interprets the name Immanuel before given to the Messiah.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

8:9 Associate yourselves, O ye {l} people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.

(l) That is, you who are enemies to the Church, as the Assyrians, Egyptians, Syrians etc.

Fuente: Geneva Bible Notes

The prophet called on the heathen nations to listen. They would be shattered-even though they girded themselves for battle against God’s will. They could gird themselves for battle if they chose to, plan their plans, and propose their proposals, but they would fall because God was with His people. [Note: Oswalt, p. 229, wrote a good paragraph on the philosophical difference between God being with us and humankind’s attempts to unite with God (pantheism and panantheism).] Ultimately God’s people would prevail.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)