Exegetical and Hermeneutical Commentary of Isaiah 8:18
Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.
18. I and the children whom the Lord hath given me ] Like Hosea, Isaiah had been directed to embody leading ideas of his teaching in the names of at least two of his children, Shear-jashub and Maher-shalal-hash-baz. His own name, also, though not an uncommon one, expresses what we may regard as the most comprehensive idea of his theology “Jehovah saves.” He and they are thus for signs and portents (cf. ch. Isa 20:3 and see on Isa 7:11) in Israel; the children especially cannot be seen or named without recalling to mind prophetic utterances of profound import.
which dwelleth in mount Zion ] This conception seems to have first emerged in Isaiah’s teaching at the time of the Syro-Ephraimite war, when Jerusalem was threatened by a foreign army. We have here perhaps the earliest anticipation of what became afterwards a fixed element of his prophecy the inviolability of Jerusalem, the earthly seat of Jehovah’s throne.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, I… – By signs and wonders, here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewish people. Their names were significant, and were designed to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, God with us, Isa 7:14; and Shear-jashub, the remnant shall return, Isa 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been given him with such a reference. But at all events, it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Yahweh, and that they should look to him. Names of children were often thus emblematic (see Hos 1:1-11); and the prophets themselves were regarded as signs of important events; Eze 24:24; compare the note at Isa 20:3. This passage is quoted with reference to the Messiah in Heb 2:13.
Which dwelleth in mount Zion – Mount Zion was the residence of the house of David, or of the court, and it was often used to signify Jerusalem itself. The sense here is, that God was the protector of Jerusalem, or regarded that as his home; see the note at Isa 1:8.
Fuente: Albert Barnes’ Notes on the Bible
Isa 8:18
Behold, I and the children whom the Lord hath given me
Names as signs
The Hebrews, like most Eastern races, were very quick to see the omen in the nomen, the sign or portent in the name.
(Niger in Expositor.)
Isaiah and his children as signs
If one of these names implied judgment, three of them implied mercy. The omen in the name Speed-spoil Hasten-booty was doubtless full of terror; for the Assyrians were the most fierce and cruel race of ancient times, and would sweep through the land like a destructive storm; but, if this one name was so terribly ominous and suggestive, all the others speak of an untiring and inalienable compassion. Shear-jashub predicted that God would bring back a faithful remnant even from the cruel bondage of Assyria; Immanuel assured them that God would be with them in all their perils and reverses; while the name of Isaiah himself pointed to the end of all Jehovahs dealings with them–salvation from all evil. (Niger in Expositor.)
Christian nurture
There are some things which if we can give them place and power in our own lives, win lucre great influence in enabling us to carry through our work as parents to a blessed issue of success.
I. FAITHFULNESS. The meaning of this word is explained by the resolve of the Psalmist when he says: I will behave myself wisely in a perfect way; I will walk within my house with a perfect heart. Always when we try to do good to others we are thrown back upon ourselves; we are reminded that high work must have fit instruments, and that our influence is likely to be as our character is. As the man is so will be his strength. This is peculiarly the case as between us and our children. They know us much better than others, are much nearer to us, see us more clearly. For our childrens sakes we are bound to be the best we may. Nothing that we can say or do will have half the force of that invisible and almost irresistible power which comes right from our souls, and goes at once and straight into theirs. This power, issuing from the depths of our own being, is an involuntary thing on our part. We cannot make it this or that by an act of will. This sincerity on our part ought to take as one of its forms a firm, steady family rule–an exercise of wise parental authority. On the other hand, parents mar their own influence, hinder their prayers, and injure their children, although they are very far from meaning it, by over-indulgence. They never command–never rule calmly and firmly–all is softness, liberty, or even license. Such parents tell us in defence of their system: It is not for us to command; our best influence is, as has been said, that of personal character; if that be not right, commands from us will be of little use. On the same principle it might be said that God does not need to command; that He only needs to reveal to His creatures what He is, and they will love and serve Him. He has revealed Himself to us. And yet this same God, this Father of mercies, commands, legislates, and duly brings penalty upon those who do not obey. Law and love, these make the whole revelation of God.
II. TENDERNESS. A mothers tenderness! It is one of the continual wonders of the world. It is really a greater thing than a fathers constancy, a soldiers courage, or a patriots love. Yet the world is full of it.
III. Such feelings will lead to PRAYER. In prayer for our children we are putting ourselves in the line of Gods laws. Bring them up in the nurture and admonition of the Lord. It is not our nurture, it is His, and in prayer we cast it over on Him.
IV. We are thus naturally led to the last word–HOPEFULNESS. We ought to cherish a feeling of cheerful confidence in God as to the result of our endeavours for our childrens good. Discouragement, and despondency even, will come to us soon enough, and darkly enough, if we will permit them. (A. Raleigh, D. D.)
I and the children
Turn to the New Testament and the text will be no mystery to you; its key hangs on its proper nail (Heb 2:18). We have evidence that it is our Lord who speaks, and speaks of His people as His children. This clue we will follow. The context sets forth, as is most common throughout the whole of Scripture, the different results which follow from the appearance of the Saviour. He is rejected by many, and accepted by others.
I. Here is A REMARKABLE RELATIONSHIP. Jesus is called a Father. This is not according to precise theology, or according to the more formal doctrinal statements of Scripture.
1. Still, the title of Father is very applicable to our Lord Jesus Christ for many reasons.
(1) Because He is our federal Head. We speak correctly of father Adam, and Jesus is the second Adam who heads up our race anew, and is the representative man of redeemed mankind.
(2) Our Lord is also Father of the golden age of grace and glory.
(3) There is a sense in which Christ is our Father, because by His teaching we are born unto God. Just as the minister who brings a soul to Christ is said to be the spiritual parent to such a soul, and is, indeed, instrumentally so, so the Lord Jesus, as the author of our faith, is our spiritual Father in the family of God.
2. Now, let us see whether there is not much of teaching in this metaphor by which we are called children of the Lord Jesus. The expression denotes–
(1) That we derive our spiritual life from Him as children take their origin from their father.
(2) They have a likeness to His nature.
(3) The text has in it very clearly the idea of charge and responsibility. Children are a charge always; a comfort sometimes. Wherever conscience is lively, fatherhood is regarded as a solemn thing.
(4) In our relationship towards our children there is involved very often a great deal of care and grief.
(5) The possession of children involves a very near and dear love.
(6) Children, when they behave aright, bring to the heart of their parent sweet solace and dear delight.
II. A SPONTANEOUS AVOWAL Behold I, etc.
1. The Lord owns His children Sometimes they are ashamed to own Him; and He might always be ashamed to own them, but He never is.
2. He glories in them as being Gods gift to Him. Whom Thou hast given Me; as if they were something more than ordinary children.
3. He challenges inspection. Behold! look at them, for they are meant to be looked at; they are set for signs and wonders throughout all generations.
4. And do notice again–for it affects my mind much more powerfully than I can express, Behold, I and the children. I can understand a mother speaking thus about herself and children, but for Christ the Lord of glory to unite His glorious name with those of such poor worms of the dust is very wonderful. Now, if Jesus owns us so lovingly, let us always own Him: and if Christ takes us into partnership–I and the children–let us reply, Christ is all. Let Him stand first with us; and let our name be forever joined with His name.
III. A COMMON FUNCTION. Christ and His people are for signs and for wonders in Israel from the Lord of hosts which dwelleth in Mount Zion. Both Christ and His people are set for a purpose.
1. They are to be signs and wonders by way of testimony.
2. By way of marvel. Genuine Christians will generally be reckoned by the world to be singular people.
3. When the believers testimony for good becomes marvel, it is not wonderful if he afterwards becomes an object of contempt. Hold on, brother t and hold out to the end; be humbly and quietly faithful Do not try to be a wonder, but be a wonder. (C. H. Spurgeon.)
Children have a mission
Infancy is the perpetual Messiah which comes to the arms of men and pleads with them to return to Paradise. (R. W. Emerson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Lord of hosts] One MS. reads Elohey tsebaoth, God of hosts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Behold; it is worthy of your observation and admiration. These words are literally spoken by Isaiah concerning himself, but withal mystically concerning Christ, of whom he speaks more frequently and fully than any other prophet, and of whom he was an evident type; and therefore they are fitly applied to Christ, Heb 2:13.
Children; either,
1. His natural children, whose very names were prophetical, and signs of future events, Isa 7:3; 8:3,4; or,
2. His spiritual children, whom he had either begotten or brought up by his ministry. For the prophets were called fathers not only with respect to the young prophets, who were commonly called the sons of the prophets, but also in relation to others, as 2Ki 2:12; 13:14. And this sense seems more probable than the former, because it agrees best,
1. With the following words, which seem to be too lofty and emphatical to be used concerning his natural children; for their prophetical names, which, if they were signs, could not properly be called
wonders.
2. With the context and scope of the place, which is to set forth the incredulity of the Israelites, and their contempt and rejection of Christ, and of all his faithful messengers, both the prophets, who were sent as harbingers before his coming, and the apostles, who were witnesses of his coming.
3. With Heb 2:13, where they are expounded of spiritual children.
Are for signs and for wonders in Israel; are a gazingstock to and admired by them, for our folly in believing Gods promises. For so the believing Jews now were to Ahaz and the generality of the people, who thought it their wisdom and interest to procure aid from Assyria, and esteemed those fools who, upon pretence of relying upon God, would neglect so great an advantage. And so the prophet foretells that they should be when the Messiah did come; which is the mystical, as the other is the literal sense; and so both of them may be meant in this place.
In Israel; even amongst the Israelites, who have been taught and do profess better things.
From the Lord of hosts; which come to pass by the wise counsel and providence of God, in which I willingly acquiesce.
Which dwelleth in Mount Zion; where the temple now was, and where the Messiah was to set up his kingdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. I and the childrenIsaiahmeans “salvation of Jehovah”; His children’s names, also(Isa 7:3; Isa 7:14;Isa 8:3), were “signs”suggestive of the coming and final deliverance.
wondersthat is,symbols of the future (Isa 20:3;Zec 3:8). “Behold I . . .me” is quoted in Heb 2:13to prove the manhood of the Messiah. This is the mainand ultimate fulfilment of the prophecy; its temporarymeaning is applied to Ahaz’ time. Isaiah typically, in Isa 8:17;Isa 8:18, personates Messiah, whois at once “Father” and “Son,” Isaiah andImmanuel, “Child” and “Mighty God,” and istherefore called here a “wonder,” as in Isa9:6, “Wonderful.” Hence in Heb2:13, believers are called His “children”; but inIsa 8:11; Isa 8:12,His “brethren.” On “the Lord hath given me,” seeJoh 6:37; Joh 6:39;Joh 10:29; Joh 17:12.
which dwelleth in . . .Zionand will therefore protect Jerusalem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I, and the children whom the Lord hath given me,…. These are the words of Christ, as is clear from Heb 2:13 who, upon the prophet’s declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Isa 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father’s love to him, and of distinguishing grace to them.
[Are] for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Isa 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is “for a sign”, given by the Lord himself, even of the same deliverance, Isa 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Lu 2:34
and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful;
[See comments on Isa 9:6] and so his children and people are “for signs and wonders”; they are like Joshua’s fellows, men wondered at,
[See comments on Zec 3:8]; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is
from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that “the Lord of hosts”, of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he “dwelleth in Mount Zion”, the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people.
Fuente: John Gill’s Exposition of the Entire Bible
His home was the future, and to this he was subservient, even with all his house. “Behold, I and the children which Jehovah hath given me for signs and types in Israel, from Jehovah of hosts, who dwelleth upon Mount Zion.” He presents himself to the Lord with his children, puts himself and them into His hands. They were Jehovah’s gift, and that for a higher purpose than every-day family enjoyment. They subserved the purpose of signs and types in connection with the history of salvation. “ Signs and types:” ‘oth (sign) was an omen or prognostic ( ) in word and deed, which pointed to and was the pledge of something future (whether it were in itself miraculous or natural); mopheth was either something miraculous ( ) pointing back to a supernatural cause, or a type ( , prodigium = porridigium ) which pointed beyond itself to something future and concealed, literally twisted round, i.e., out of the ordinary course, paradoxical, striking, standing out (Arab. aft , ift , res mira , ), from (related to , ) = , like = . His children were signs and enigmatical symbols of the future, and that from Jehovah of hosts who dwelt on Zion. In accordance with His counsel (to which the in points), He had selected these signs and types: He who could bring to pass the future, which they set forth, as surely as He was Jehovah of hosts, and who would bring it to pass as surely as He had chosen Mount Zion for the scene of His gracious presence upon earth. Shear-yashub and Mahershalal were indeed no less symbols of future wrath than of future grace; but the name of the father ( Yesha’hahu ) was an assurance that all the future would issue from Jehovah’s salvation, and end in the same. Isaiah and his children were figures and emblems of redemption, opening a way for itself through judgment. The Epistle to the Hebrews (Heb 2:13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah – the spirit of Jesus, which in the midst of this holy family, bound together as it was only to the bands of “the shadow,” pointed forward to that church of the New Testament which would be found together by the bands of the true substance. Isaiah, his children, and his wife, who is called “the prophetess” ( nebi’ah ) not only because she was the wife of the prophet but because she herself possessed the gift of prophecy, and all the believing disciples gathered round this family – these together formed the stock of the church of the Messianic future, on the foundation and soil of the existing massa perdita of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
18. Behold, I. Here the Prophet not only testifies that he will wait patiently, but also gives an evidence of courage, by appearing in public along with the disciples whom he had gained to God, and who still remained. As if he had said, “Though others may withdraw, yet I am ready to obey thee, and I bring along with me those whom thou hast been pleased to preserve in a wonderful manner through my agency.” He therefore declares by these words his unshaken courage, and promises that he will persevere in faith and obedience to the Lord, though all should revolt.
And the children. By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. (133) He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as soon as the Lord has spoken, they will yield immediate obedience. Now, teachers ought to bring disciples with them, and not merely to send them before; they ought, I say, to go before them, and by their example to point out the way, as was formerly explained, (134) (Isa 2:3😉 otherwise they will have no authority in teaching. The apostle to the Hebrews applies this passage to Christ, (Heb 2:13,) and draws from it an instruction which ought to be a very powerful excitement to us, that considering ourselves to be followers not only of Isaiah, but of Christ himself, as our leader and instructor, we may press forward with greater alacrity.
Whom the Lord hath given me. By this the Prophet shows to whom our faith ought to be ascribed. It is to God, and to his undeserved election; for Isaiah taught publicly, admonished every person, and invited all without exception to come to God; but his doctrine is of advantage to those only who have been given to him by God. By given he means those whom God drew by an inward and secret operation of his Spirit, when the sound of the external voice fell on the ears of the multitude without producing any good effect. In like manner Christ declares that the elect were given to him by the Father. (Joh 17:6.) Thus we see that readiness to believe does not depend on the will of men; but that some of the multitude believe, because, as Luke tells us, they had been foreordained. (Act 13:48.) Now, whom he foreordained he likewise calls, (Rom 8:30,) and efficaciously seals in them the proof of their adoption, that they may become obedient and submissive. Such, therefore, is the giving of which Isaiah now speaks. This applies strictly to Christ, to whom the Father presents and gives disciples, as it is said in the Gospel by John,
No man cometh to me, unless the Father hath drawn him. (Joh 6:44.)
Hence it follows, that he is also appointed to be our guardian, to preserve us under his protection to the end. (Joh 10:28.) Wherefore he saith,
not one of those whom the Father hath given to me shall perish. (Joh 17:12.)
For signs and wonders. Some consider this passage to refer to miracles, but that is inapplicable, for the meaning is totally different, namely, that all the godly will be regarded not only with hatred, but even with abhorrence, as if they had been monsters; and that not only by strangers or by professed enemies, but even by Israel. We have experience of this at the present day; for papists look upon us with greater abhorrence than they look upon Mahometans or Jews, or even dogs or monsters. Though this is exceedingly base, we need not greatly wonder at it; for it was necessary that this prophecy should even now be fulfilled. It was experienced by Isaiah from his countrymen, and has been experienced by all others who have followed his doctrine.
Nor is it only in papists that we discover it, but in those who wish to be regarded as very closely connected with the Church, the greater part of whom either view us with strong dislike, or ridicule us, or, in a word, hold us to be monsters, because we are so anxious, and give ourselves so much uneasiness, about the salvation of the Church, the honor of God, and eternal life; and because we do not scruple to undergo so many dangers, such hatred, censure, reproach, banishment, poverty, hunger, nakedness, and, in a word, death itself. These things appear monstrous to them; for when they are so careful to protect their skin, how could they have a relish for the highest blessings? But that we may not be disturbed by their reproaches, we must arm ourselves with this exhortation of the Prophet.
From the Lord of hosts. To show how trifling and worthless is the conspiracy of the wicked multitude, he contrasts the God of armies with the pride of the whole world, and raises a lofty defiance; as if he had said, that he cared not though he were universally abhorred by men, because he knew that God was on his side.
Who dwelleth in Mount Zion. The addition of these words carries great weight; for although the people abounded in every kind of crimes and enormities, still they boasted that they were devoted to God, and, abusing his promises, condemned the true servants of God who reproved them. On the other hand, the Prophets, in order to shake off their false confidence and pride, declared that they were the servants of the only and true God, whom the people falsely boasted of worshipping in Mount Zion. God had not chosen it for his habitation as if, because he was bound to the spot, he would accept of false and spurious worship, but he wished to be sought and worshipped according to the rule of his word.
Accordingly, when Isaiah claims for himself God who dwelleth in Mount Zion, he sharply reproves hypocrites, because through false boasting they indulge in foolish pride whenever they say, The temple of the Lord, (Jer 7:4,) for it was rather an idol in which they boasted contrary to the word. Though they snatched at the promises, yet they falsely tortured them against the true servants of God, as the papists at the present day are wont to torture them against us. The Prophets, therefore, distinguish God by this title, in order to tear the mask from hypocrites, who were accustomed to quote the mere name of the temple in opposition to the plain word of God. For this reason Isaiah now says, “Take us, if you choose, for monsters, yet God acknowledges us to be his own; and you cannot detest us without at the same time abhorring the God of Abraham and David, whose servants we are.”
(133) The allusion is to the Latin noun Puer , to which might have been added the Greek noun Παἰς, and similar uses of the word denoting Child are found in modern languages. — Ed
(134) See page 94 where the difference between Come and Go up is explained. — Ed.
Fuente: Calvin’s Complete Commentary
(18) Behold, I and the children whom the Lord hath given me . . .In the mystic significance of his own name (IsaiahSalvation of Jehovah) and of the names of his sons: Remnant shall return. and Speed-plunder, Haste-spoil, possibly also in that of Immanuel, the prophet finds a sufficient revelation of the future. Each was a nomen et omen for those who had ears to hear. Could the disciples of Isaiah complain that they had no light thrown upon the future, when, so to say, they had those embodied prophecies? The children disappear from the scene, and we know nothing of their after-history, but all their life long, even with or without a special prophetic work, they must have been, by virtue of their names, witnesses to a later generation, of what Isaiah had predicted. In Isaiahs own life, as including symbolic acts as well as prophetic words (Isa. 20:2), we have a further development of the thought that he was a sign and a wonder. (Comp. Eze. 12:11.) The citation of the words, I and the children whom thou hast given me, in Heb. 2:13, is noticeable here chiefly as showing how little the writer of that Epistle cared in this and other quotations for the original meaning of the words as determined by the context. It was enough for him that the Christ, like the prophet, did not stand alone, but claimed a fellowship with the children whom the Father had given him (Joh. 17:6; Joh. 17:12), as being alike servants and children of God, called to do His will.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. The prophet points to himself and family as signs of the rightfulness of relying on Jehovah rather than looking to Assyria. The import of the name Isaiah is, Salvation of the Lord; and thus in his name the prophet becomes a type of Christ, and this accounts for Heb 2:13, where there is a blending of type and antitype, as the abstract meaning of both is the same.
Behold A call to a momentous wonder.
I and the children As expressed in their several names, (Isa 7:3; Isa 8:3-4😉 signs predicting certain deliverance, already coming, and sure to continue to the last. These facts were wonders, and challenged the gravest attention and examination of Judah.
Whom the Lord hath given me The Psalmist, the Evangelist John, and the Apostle Paul interpret this passage of the Christ and his spiritual progeny.
Dwelleth in Zion instead of Assyria’s gods, that dwelt in Nineveh. Isaiah’s exalted virtue, profound sincerity, and remarkable genius must have commanded respect and secretly exercised great restraining power. Ewald (in History of Israel,) vol. iv, p. 174,) says, “He was an absolutely immovable refuge in the tempest.” And again, (p. 202,) “At this crisis the eternal and glorified expectation of the kingdom of God was placed in antagonism to all heathen dominion by violence, and nothing is more marvellous than the undaunted attitude of Isaiah in encountering the fury of the dreaded king [of Assyria] with the calmness of this blessed hope.”
“No adequate explanation of this wonder,” says Kay, “can be given except that which Isaiah himself assigns. It was the result of an express communication to him of a divine word, accompanied by a divine action upon his spirit.
DISCOURSE: 869 Isa 8:18. Behold, I, and the children whom the Lord hath given me, are for signs and for wonders in Israel, from the Lord of hosts which dwelleth in Mount Zion.
FROM the time of Cain and Abel to the present moment, there have existed upon earth two classes of men, essentially distinct from each other, and indeed opposed to each other, even as light and darkness: the one of these consists of men born after the flesh only; the other, of persons born after the Spirit also. Unhappily, it is to the former of these classes that the great majority of mankind have at all times belonged: the latter class has been composed of only a small remnant, who, on that account, have been, to all the rest of the world, objects of reproach and contempt. The Prophet Isaiah complains of this, in his day: and from his complaint I shall take occasion,
I.
To confirm his statement
There is, in the special case before us, a reference probably to the prophets own family at that time But the prophet had some followers also, who, having been converted by his ministry, were regarded by him as his children Now this rendered them still more obnoxious to the ungodly world; who always hate the saints, in proportion as they bear the divine image, and appear to be objects of Gods peculiar love [Note: Joh 15:19.]. And this I conceive to be the precise import of the prophets words. He has, in the first place, an oblique reference to his own sons; but he more especially alludes to his pious followers, whom, through the instrumentality of his word, the Lord himself had brought into the nearest possible union with himself. Of these he says, that they were for signs and for wonders in Israel.]
In the same light have the saints in all ages been regarded This statement being still as true as in the prophets days, I will proceed,
II.
To point out its aspect on the parties concerned
Truly its aspect is very different,
1.
On those who account the saints to be for signs and for wonders
[They, alas! only betray their own ignorance. Methinks, if they exercised any sound judgment, they would rather account themselves signs and wonders; and stand amazed that ever they should have been capable of acting so irrational a part as they have, throughout their whole lives. What! gaze strangely at persons, and speak evil of them, merely because they will not run to the same excess of riot as the ungodly world are pursuing [Note: 1Pe 4:4. The Greek.]! Is this consistentI will not say, with piety, but with common sense? But, in fact, these very persons, in the midst of all their profane jests or acrimonious proceedings, cannot help venerating, in their hearts, the servants of Christ, and wishing at least to die their death, even though they will not endeavour to live their life. And assuredly the time is coming, when they will condemn their present conduct as bitterly as now they inveigh against the conduct of the Lords people. Now they call the saints the troublers of Israel; and complain of them, as wishing to turn the world upside down: but in a little time their voice will be changed; and they will bemoan themselves, saying, We fools accounted their life madness, and their end to be without honour: but now, how are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth .but as for the way of the Lord, we have not known it [Note: Wisd. 5:47.].]
2.
On those who are so accounted
[Be it so, that ye are and must be, despised and hated, of all men, for Christs sake. But shall I condole with you on this account? No: I will rather congratulate you; for the whole tenour of Scripture pronounces this to be a ground of joy [Note: Mat 5:10-12.] Is it a ground of joy, that the Spirit of glory and of God resteth upon you? and that you are conformed to your Saviours image? and that he is glorified in you [Note: 1Pe 4:12-14.]? Then I bid you rejoice. Again; Is it aground of joy that the work of Gods grace is advanced in you [Note: 1Pe 1:7.], and an accumulated weight of glory is preparing for you [Note: 2Co 4:17.]? Then, again I say, Rejoice. But particularly bear in mind what was before spoken respecting our blessed Saviours acknowledgment of those who thus serve him with fidelity: even in the presence of his Father will he confess them, as partakers of his nature, and as heirs of his glory [Note: Heb 2:13.]. I say, then, be content to be signs and wonders for a little season; that ye may answer the designs of God respecting you in this world, and be partakers of his glory for ever in the world to come.]
W e have authority from the Holy Ghost, to make application of these words to the person of the Lord Jesus. Some have thought that, as the two sons of the prophet Isaiah Shear-jashub and Mahershalal-hash-baz, are particularly noticed by the Lord in Isaiah’s ministry, the prophet also speaks of them in this verse; at least, they say, the prophet may he supposed to speak of them, as well as of Christ. But would not this be sadly to debase the subject, and enervate the scriptures, in mingling anything, or any person with the Lord Jesus Christ? I take occasion to remark, once for all, in this place, that, according to my poor humble view of divine things, men putting several constructions on passages of this kind, as partly referring to Christ, and partly referring to themselves, or those around them, is not following the steps of the Holy Ghost. It is to Jesus, the one glorious object and head of his church, all scripture points, and it is in Jesus the whole centres. We must, in the present instance, refer the whole of this passage to the Lord Jesus, since the Holy Ghost, by his servant the Apostle, hath decidedly said as much. See Heb 2:13 . And so again, in one of the Psalms, the sacred writer, under the spirit of prophecy, thus introduceth the Lord Christ, saying, I am as a wonder unto many; Psa 71:7 . And hence a light is thrown over that scripture also of the prophet, to prove that what was said of Joshua the high-priest, refers not to Joshua, but to Christ; Zec 3:8 .
Isa 8:18 Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.
Ver. 18. Behold, I and the children whom the Lord. ] That is, my disciples and converts, who have the same conflict with me. Php 1:30
Are for signs and for wonders. children = young children. Not the same word as in Isa 8:4.
signs and for wonders. Compare Isa 20:3. Reference to Pentateuch Exo 7:3. Deu 4:34; Deu 6:22.
dwelleth = is making His dwelling, or is about to dwell.
signs
The primary application here is to the two sons of Isaiah, Maher-shalal-hash-baz= “haste ye, haste ye to the spoil,” a “sign” of the coming judgment of the captivity of Judah; Shear-jashub= “a remnant shall return,” a “sign” of the return of a remnant of Judah at the end of the seventy years, Jer 25:11; Jer 25:12; Dan 9:2. The larger and final reference is to our Lord Heb 2:13; Heb 2:14.
I and the: Isa 8:3, Isa 7:3, Isa 7:16, Isa 53:10, Psa 22:30, Heb 2:13, Heb 2:14
for signs: Psa 71:7, Eze 14:8, Zec 3:8, Luk 2:34, 1Co 4:9-13, Heb 10:33
which: Isa 12:6, Isa 14:32, Isa 24:23, 1Ch 23:25, Psa 9:11, Zec 8:3, Heb 12:22
Reciprocal: Gen 33:5 – children Gen 48:9 – my sons Deu 28:46 – a sign 1Ki 5:7 – which hath 1Ki 20:35 – Smite me 2Ki 2:3 – And the sons 1Ch 25:5 – God gave Psa 127:3 – children Psa 132:14 – here will Isa 9:6 – The everlasting Father Isa 20:3 – a sign Eze 4:3 – This Eze 12:6 – for I Eze 24:24 – Ezekiel Dan 2:11 – whose Mat 27:14 – marvelled Mar 15:5 – Pilate Luk 2:18 – wondered Luk 2:33 – General Act 9:21 – amazed 3Jo 1:4 – that
8:18 Behold, I and the {s} children whom the LORD hath given me [are] for signs and for wonders in Israel {t} from the LORD of hosts, who dwelleth in mount Zion.
(s) Meaning, them who were willing to hear and obey the word of God whom the world hated, as though they were monsters and not worthy to live.
(t) This was a consolation in their troubles, knowing that nothing could come to them, but by the will of the Lord.
Nevertheless the prophet’s own name, and the names of his two sons, were signs from "Yahweh of armies" that He would do what those names signified. Judah’s enemies would descend on her soon, a remnant would return, and Yahweh would save. Even though He was presently silent, God was still on His throne.
"The Epistle to the Hebrews (ch. ii. 13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah,-the spirit of Jesus, which in the midst of this holy family, bound together as it was only by the bands of ’the shadow,’ pointed forward to that church of the New Testament which would be bound together by the bands of the true substance." [Note: Delitzsch, 1:239.]
Fuente: Whedon’s Commentary on the Old and New Testaments
BELIEVERS ARE FOR SIGNS AND WONDERS
[The prophet had two sons; to whom, by Gods special direction, he gave very peculiar names. The name of one was Shear-jashub [Note: Isa 7:3.]; the name of the other was Maher-shalalhash-baz [Note: Isa 8:3.]. These names were given for the purpose of declaring to that people Gods intentions respecting them; and the children were therefore both signs of what God had purposed respecting the land, and pledges that he would carry that purpose into effect. The ungodly people of that day, not believing the purposes of God, turned both the prophet and his children into objects of contempt and ridicule. And this seems to be the literal import of our text.]
[These also, as being witnesses for God against their ungodly neighbours, were, together with the prophet, regarded as objects of popular reproach.
These, too, were honoured by the Lord as his peculiar friends and favourites; or, rather, as his own children, to whom he stood in the relation of a Father. In this respect the prophet was a type of the Messiah; who, being the spiritual Parent of these persons, acknowledged them as members of his mystical body; yea, as members of his body, of his flesh, and of his bones [Note: Heb 2:13. with Eph 5:30.].
[In the days of the Apostles, the children of God were looked upon as the filth of the world, and the off-scouring of all things [Note: 1Co 4:13.]: and to this very hour are they, as the prophet Zechariah expresses it, men wondered at [Note: Zec 3:8.]. There is no one thing which will render persons more universally despised than a profession of real godliness. Every description of men, the moral and the immoral, the proud Pharisee and the scoffing Infidel, are alike hostile to the true Christian. The whole world will hate a follower of Christ. To the whole world, he himself was a butt of contradiction [Note: Luk 2:34. The Greek.]: and all who designated him Beelzebub, will be sure to find some name sufficiently opprobrious, for the purpose of characterizing his faithful disciples.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)