discrimination. To be shaved was considered either as a deep disgrace, or a token of mourning and distress. This gives an idea of much more terrible depredation and destruction by the Assyrian invasion, than we are apt to receive from a cursory reading of the history. (Notes, 8:6-8. 10:28–34. 33:7-9. 2 Kings 18: 13. 19:3.) it shall even be for briers and thorns. 24 With " arrows and with bows shall men come thither; because all the land shall become briers and thorns. 25 And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: * but it shall be for the sending forth of oxen, and for the treading of lesser cattle. 5:6. 32:12-14. Jer. 4:26. Heb. x 21,22. 13:20-22. 17:2. Zeph. 6:8. u Gen. 27:3 2:6. from him; nay, if left to the bent of their own evil inclinations, they will venture any extremity of danger and misery, rather than submit to it. Our God will, however, proceed with his own plan; and not leave sinners any excuse, either through want of warning or encouragement, for continuance in sin.-Whilst he has work for the fire-brands of the earth to them: but when they have fulfilled their commission, they will be extinguished in smoke and stench: and they are often on the summit of prosperity, and most confidently expecting its continuance and increase, when ruin suddenly overtakes them. (Votes, Nah. 1:9-13. 1 Thes. 5:1-3.) We should then take heed to the word of God, and quietly wait its accomplishment; and committing our cause to him, we need not be faint-hearted because of any enemies. But, whatever unmerited and unexpected deliverances the Lord inay vouchsafe; except we believe and obey his word, and trust in his protection, we cannot be established, either in outward prosperity, or in serenity of mind. V. 10-25. V. 21-25. Through the scarcity of inhabit-perform, they continue to consume all before ants, and of cattle, after these desolations, the pastures would be so luxuriant, that a young cow and two ewes would plentifully supply a man's family with milk and butter, which, with honey, would be almost the only remaining productions of the land. (Notes, 15,16.) Vineyards, which had been let at high rents, (as a thousand vines for a thousand pieces of silver yearly, Note, Cant. 8:11,12.) would then be overgrown with briers and thorns; and would become the coverts of wild beasts, or the resort of robbers, which the inhabitants should come with bows and arrows to destroy. Nay, the mattock and plow would be generally disused, of which the thorns and briers are figuratively represented as afraid; or the expression may mean, that those places, which when the prophet wrote, were so well culti-| The Lord is ever ready to satisfy the humvated, that no one would have feared their ble inquirer, who desires to know and believe being covered by briers and thorns, would his truth, yet is perplexed with difficulties and then be over-run with them: in short, agri- objections; but no evidence can convince such culture would cease, and the whole land would as "hate the light," because they are enemies either become a forest, or a pasture for cattle. to God through pride of heart and love of sin: The promise made to Hezekiah, just before and infidelity is equally provoking, whether the destruction of Sennacherib's army, may it haughtily despise the evidence which the intimate, that the land had, during the preced- Lord vouchsafes, or whether it presumptuousing desolations, been generally left unculti- ly demand such proof as the case does not revated, and would require some time to bring quire or admit.-But ungodly men always varit into the former state of cultivation. (37:30. nish over their crimes with some specious Note, 2 Kings 19:29.) Yet, probably, subse-coloring, even when their rebellion is most quent more entire and long-continued desolations of Judah, by the inhabitants of the same regions, are intended. (Notes, 17—19. 27:7— 11, v. 10. 32:9-14, v. 14.) PRACTICAL OBSERVATIONS. V. 1-9. daring: and many pretend a fear of tempting God, when in fact they are determined not to trust or serve him. It is, though in itself a heinous crime, yet comparatively but a small thing, for men to grieve and weary the faithful and pious servants of God, who honestly seek their good: alas! sinners also weary the Ungodly men are often punished by others Lord himself, and daily urge him to execute as wicked as themselves. "In the fear of the vengeance upon them. But he will encourage LORD is strong confidence:" but those who humble believers, whilst he leaves hardened despise him, not only meet with great afflic-infidels to their own delusions: and the recoltions, but are destitute of support and comfort under them: and the most daring rebels against God are frequently most terrified by perils from their fellow creatures; so that their "hearts are moved, as the trees of the wood are shaken by the wind." But, whatever men devise, "the counsel of the LORD shall stand:" and regard to his own glory, and to his faithful word, frequently induces him to interpose in our favor, when there is nothing else to move him to it.-When ungodly men are in distress or terror, they devise many expedients for safety: but they seldom think of humbling themselves before God, and seeking help lection of those promises, which will surely be fulfilled in their season, tends greatly to invigorate true faith, in the most trying circumstances.-If the prospect of the coming of the divine Savior was a never-failing support to the hopes of ancient believers: what cause have we to rejoice and be thankful, that "the virgin hath conceived and born a Son, and called his name Immanuel!" that "the Word was made flesh;" and that in our nature he passed through the several stages of childhood, youth, and manhood, to "fulfil all righteousness," as our Surety, and to set us an example through all, of "refusing the evil and said the LORD to me, Call his name 'Ma k Ry the name given to a son of the prophet, the speedy ruin of her-shalal-hash-baz. way to safety, when numbers would be ensnared and de- test and standard of truth; and predicts the blasphemy and despair of the rebellious, 19-22. M 4 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus, and the spoil of Samaria shall be taken the king of Assyria. before away 5 ¶ The LORD spake also unto me again, saying, m OREOVER the LORD said unto me, a Take thee a great roll, and write 6 Forasmuch as this people refuseth in it with a man's pen, concerning *Maher-the waters of Shiloah, that go softly, and shalal-hash-baz. Prejoice in Rezin and Remaliah's son; e 2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 3 And 1 twent unto the prophetess; and she conceived and bare a son. Then 7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of 7:13,14. i 1. г 7:15,16. Deut. 1:39. Jon. 4:11. Rom. 9:11. Or, be that is before the king m 1 Kings 7:16. 2 Chr. 13:3- S n Neh. 3:15. John 9:7. Siloam. o Jer. 2:13,18. 18:14. p 7:1,2,6. Judg. 9:16-20. q 17:12,13. 28:17. 59:19. Gen. 6:17. Deut. 28:49-52. Jer. 46:7,8. Dan. 9.26. 11:10,22. Am. 8:8. 9:5. Nah. 1:8. Luke 6:48. Rev. 12:15,16. 17:15. r Ezra 4:10. Ps. 72:8. s 7:17. 10.8-14. Ez. 31:3,&c. the prey." It is probable, that this title was affixed to the prophecy, and it was thus intimated, that the Assyrians would speedily and rapidly execute the predicted vengeance. (Notes, 7:17—25.)—Accordingly the "prophet took faithful witnesses to record," who might be ready to testify, if required, that he wrote the prophecy at the time mentioned, and prior to the events foretold. And his wife, (called "the prophetess," either on account of her relation to him, or because she too was endued with the spirit of prophecy,) being pregnant at that time, or about that time becoming pregnant, he was ordered to give the same name choosing the good;" and then closed his life, NOTES. CHAP. VIII. V. 1-4. This chapter begins a new prophecy, which some think is concluded at the seventh verse of the ninth chapter; but others suppose to be continued to the end of the twelfth chapter.-The Lord command-| ed his prophet to take a large roll, sufficient to contain, in legible characters, the words which are mentioned, and perhaps the whole prophecy connected with them; and "to write in it with a man's pen," that is, in the plainest manner. 'Such a pen, and such characters, as 'are in ordinary use among men.... Rev. 21:17.' Lowth. Some render the word, translated "a roll," a plate of polished brass, such as were used for mirrors; and by "a man's pen," an engraving tool; that, being written in this manner, it might be publicly exhibited. (Note, Hab. 2:1-3.)-The words to be written were "concerning Maher-shalal-hash-baz," which signifies, "to hasten the spoil, to take quickly the child, when born, as a memorial of the prediction, and a token of its accomplishment. For before this child should know how to cry "My father and my mother," which children soon learn, the king of Assyria would seize and carry away the immense riches of Damascus, and all the spoil of Samaria. "This prophecy was accordingly fulfilled within three years; when Tiglath-pilezer, king of 'Assyria, went up against Damascus and took it, and carried the people of it captive to Kir, and slew Retzin; and also took the Reuben'ites, and the Gadites, and the half tribe of Manasseh, and carried them captive to As'syria.' Bp. Lowth. (Notes, 7:15,16. 2 Kings 15: 29. 16:7-16. 1 Chr. 5:25,26.)-Some expositors think, that "the witnesses" and "the record" imply, that Isaiah on this occasion mai ried another wife; though it is not said that the mother of Shear-jashub was dead: (Note, 7: 3.) but others suppose that these witnesses (who were persons of rank, though Uriah was a man of very bad character, Marg. Ref. e.! were called on to attend the circumcision of the prophet's son, and to attest the name by which he was called, as well as the prophecy confirmned or illustrated by that name.-'And 1 'took unto me faithful witnesses, both of this act that I did, in fastening this roll upon the "doors of the temple, and the name given to 'my said son, in his circumcision: for 'wife, the prophetess, had conceived and born 'a son, and the Lord had appointed me to call him by this name.' Bp. Hall.-It has been thought, that these scenes were only acted in vision: but this way of interpreting what is related as fact, without evident necessity, 10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. t2 Kings 17:3—6, 18:9-12. u 10:28-32. 22:1-7. 28:14-22. 29:1-9. 36: 37: x 30:28. Heb. the fulness of the breadth of thy land shall be the stretchings out of his wings. Ez. 17:3. y 7:14. Matt. 1:23. Emmanuel. 28:20. Jer. 46:9-11. Rev. 17:12-14. 15:8,9. | † Or, yet. Prov. 11:21. a 14:5,6. 28:13. Ps. 37:14,15. c 7:5-7. 2 Sam. 15:31. 17:4,23. d 7:14. 9:6. 41:10. Deut. 20.1. seems a dangerous liberty in explaining Scripture. (Note, Hos. 1:2,3.) himself to Immanuel in person, as the Proprietor of this land: the promised Messiah, "in the form of God," was then Lord of that land especially: there, in the fulness of time, he would surely assume human nature, and appear "in the form of a servant:" and Immanuel would therefore certainly deliver his land, from Sennacherib's invasion, for his own sake, and for the sake of his promise to David his servant. (Notes, 7:14. 2 Kings 19:30,31. Matt. 22:41-46.)-The prophet never calls Imman'uel his son: and here he speaks of him as a 'distinct person, from both the children above mentioned; and in such a style, as befits none but him, that was to be in an eminent manner, the Son of David and King of Israel.' Lowth. V. 6-8. Perhaps, there was a strong party in Judah disaffected to the family of David, which secretly favored the confederates; and this part of the prophecy might be addressed to them, as well as to the people of Israel who had revolted from that family.-Shiloah was a rivulet near Jerusalem, from which the pool of Siloam, probably, was supplied, and of which the very name had a typical meaning. (John 9:7.)-The gentleness of this small current represented the mildness and equity of the government of David and his posterity, compared with that of other neighboring princes. Preface to 1 Kings.-Notes, 1 Kings 12:4,16.) The Israelites, and many Jews also, ungratefully forgot their obligations to the house of V. 9, 10. These verses are a bold challenge David, and, through unbelief, despised the to all the enemies of God's people. (37:35.) still greater Blessing which was to descend Let as many of them, as were inclined to do from it: so that contemning its enfeebled con-it, combine together; let them strengthen dition, they were ready to concur with Rezin themselves, and prepare for the attempt by and Pekah, in their attempts to destroy it.- every means which they could devise; let them As a gentle brook is an apt emblem of a mild concert their operations with the most progovernment; so a large, impetuous, overflow-found policy, and promise themselves and each ing river aptly represents a mighty conqueror other success, with the utmost confidence; and and a powerful tyrant: and God was about to let them give their orders with the greatest bring the waters of such an overwhelming decision: their efforts would be frustrated, torrent, to punish the people for rejecting Da- and themselves broken to pieces. This the vid's family, and for their multiplied sins. prophet repeated three times, to shew his con(Marg. Ref.-Notes, 59:16-19. Rev. 12:13-fidence that it would certainly be so, "for," 17.) Sennacherib, the king of Assyria, at the says he, "God is with us." The word is "IMhead of numerous, victorious, and veteran MANUEL," referring to the virgin's Son before troops, glorying in his conquests, and grasping promised: (Note, 7:14.) as this blessing was after new acquisitions, was like a mighty river ensured to them, no counsel or confederacy overflowing all his banks, and rolling his im- which interfered with it could prosper.-This petuous streams through the adjacent lands. prediction has been fulfilled in the ruin of Note, Dan. 9:25-27.) The kingdom of Judah Syria and Israel; in the destruction of -Sennawas represented as a human body. The in- cherib's powerful armies from various counundation reached even to the neck; but the tries; and in that of Babylon and its depenhead, the capital city, Jerusalem, still remain-dences: and it is equally applicable to every ed above water. (Note, 7:17-19.)-The suc- combination against the church of Christ, and cess of the Assyrian was also described by the will be fulfilling till the last enemy shall be similitude of a monstrous bird of prey, which put under his feet. (Notes, 7:1,2. 54:15-17 stretched forth its wings over the whole land. Ps. 46:1-7. Joel 3:9-17. Mic. 4:11-B (Notes, Ez. 17:3,4,7,8.) Yet the prophet, in Zech. 14:1-3. Rev. 16:12-16. 17:9-14. 19. predicting these dreadful scenes, addressed || 11-21.) ble, and fall and be broken, and be snared, || that hideth his face from the house of and be taken. Jacob, and I will look for him. V. 16. The prophet delivered the testimony and command of God to the people: (Notes, 20. Ps. 19:7-11. 1 John 5:9-12.) but they, being generally blinded by their prejudices and sins, did not understand his words; so that they were "bound up and sealed among his disciples," or those who cordially attended on his instructions. (Notes, 28:14,15. 29:9—12,17— 19.) Nay, they were in a great measure closed, and "sealed up" from believers, as they related to future events; yet the prophet was ordered to preserve his predictions, as a sacred deposit for future ages. (Note, Dan. 12:4.)-Thus the doctrines, promises, predictions, and commandments of Christ, were "sealed among his disciples;" others disregarded them, and the Jews in particular have the veil upon their hearts to this day: (Notes, Matt. 13:10-15. 2 Cor. 3:12-16.) nay, where the word of Christ relates to future and remote events, it is, in great measure, sealed up even from his disciples, until its accomplishment. 'Although at present they were as a book sealed up: yet when the event answered the prediction, they 'would be a justification of God's truth, and of 'those who depended on his word.' Lowth. V. 11-15. The prophet next declared the 7,8.) For while Christ and his cross were a instruction, which the Lord had powerfully Sanctuary to the remnant of believers, they impressed upon his mind, by no means to walk proved a stumbling block to the Jewish nation in the way of that people. "The prophet felt in general: and their erroneous explication of 'an extraordinary impulse to deliver this mes- their own scriptures, and false confidence that 'sage as from God, containing a doctrine of God would protect them, ensnared them to importance: (13) who likewise inspired him their ruin, which was attended with unheard 'with courage and presence of mind to dis- of circumstances of horror.-This text is di'charge his duty in this particular. Lowth.-rectly spoken of God by the prophet, but apHe commanded and encouraged him also to 'plied to Christ in the above-mentioned places. address the people saying, "Say ye not, A con- ... A plain proof that Christ is God, and is federacy, &c." This was a caution to them, 'described as such by the prophets.' Lowth. not to give credit to every report of combinations formed against the nation, and not to yield to desponding fears. (Note, 7:2.) The word rendered "confederacy" is commonly used in a bad sense, for an unlawful conspiracy; and the combination of Rezin and Pekah was an impious attempt to defeat the promises of God to the house of David. (Note, 7:5,6.) It was also the effect of unbelief in the Jews, to be so alarmed at a confederacy which was sure to be defeated; and their propensity to form alliances with heathen princes arose from distrust of God, and disregard to his commandments. Many of the Jews were secret friends 'to Rezin and Pekah, and this circumstance 'much increased the fears of that invasion; be'cause it was given out that they had a strong 'party among the people of Judea.' Lowth. This was therefore a conspiracy in the most criminal sense of the word. Instead of this sinful fear of man, the people were called on to "sanctify the LORD of hosts himself, and let him be their fear, and their dread." (Notes, Matt. 10:27,28. Rev. 15:1-4, v. 4.) That is, they were required to honor his glorious majesty, to dread his wrath, to reverence his authority, to cleave to his worship and service, V. 17. The prophet foresaw, that the Lord and to trust in his mercy, truth, and power. would "hide his face," and withdraw the toFor "he would be a Sanctuary," a holy Refuge kens of his special favor, from the house of to such as thus sanctified him: (Notes, 26:20, Jacob; but he would "wait on" him, and look 21. Ex. 11:14-16.) but, at the same time, he for his return in favor to them. (Marg. Ref.would be "for a Stone of stumbling, and a Notes, 30:18,19. 54:6--10. Mic. 7:5-7. Hab. 2: Rock of offence" or an occasion of falling, "to 1--3. 3:17--19.) This might refer to preceding both the houses of Israel;" that is to that large calamities, and to the Babylonish captivity, majority of both nations, which did not trust and the restoration of the Jews to their own in him and serve him: "and for a Gin and land: but it seems also to mark out their presa Snare to the inhabitants of Jerusalem" espe-ent rejected and dispersed state, and to imply cially. In the time of Sennacherib's invasion, a promise of their future admission into the and afterwards during the siege of Jerusalem church, and restoration to their former prosby Nebuchadnezzar, and the consequent cap- perity. tivity, and at many other times; whilst true believers found "the LORD a Sanctuary" to them; multitudes of unbelieving Jews were emboldened in presumptuous confidence, by their external relation to God, and by their privileges: and this unwarranted dependence, whilst they continued impenitent and rebellions, proved a snare to them, and accelerated their ruin. But the references made to this and similar passages, in the New Testament, point out its grand accomplishment, and shew whom the apostles understood to be "the LORD of hosts himself." (Notes, 28:16. Matt. 21:40 44. Luke 2:33-35. Rom. 9:30-33. 1 Pet. 2: V. 18. The prophet had called the two children, "which God had given him," by very significant names; (Notes, 1-4.7:3.) and every time they were mentioned, they would bring his predictions of judgment and of mercy to remembrance. Some of the people would be astonished, that the prophet should give his sons such remarkable names; and others would deride both him and them with the most entire scorn and contempt: so that "he and his children were for signs and wonders in Israel, from the LORD," who had ordered him thus to call them. (Notes, Ps. 71:7. Zech. 3:8.) For though they were not miraculous signs, confirming to the senses the certainty of the predictions; yet they were memorials from God concerning them, suited to excite attention and expectation.--St. Paul has quoted this passage in an argumentative discourse, and applied it in such a manner, as proves, that Immanuel himself, and his people, whom || he condescends to own both as brethren and children, were especially intended. (Notes, 53: || 9,10. Ps. 22:30,31. Heb. 2:10-13.) He was "a sign, that should be spoken against;” (Note, ⚫ Luke 2:33--35.) and they have ever been beheld with wonder and derision, or detestation, because of their conformity to him, and their zealous attachment to his cause, doctrines, and precepts.--This is, among many, a clear instance, by the apostle's testimony, of a twofold fulfilment of prophecies: one more immediate, but less important or adequate; the other more remote, but more fully answering to the emphatical language of the inspired writer. 2 Kings 25:3. Jer. 14:18. 52:6. <-11. Deut. 28:33,34,53-57.1 5:30. 9:1. 2 Chr. 15:5,6. Jer. i Prov. 19:3. k Ex. 22:28. 2 Kings 6:33. Job stone. But if any were so perverse, as to reject and contradict this simple rule of judg ment, it was plain they were devoid of spiritual understanding; for no hope or comfort could be found in any other way. They have no knowledge, but are blind leaders of the blind.' (Notes, 30:8-11. Ps. 119:130. Jer. 8:8,9. Mic. 3: 5-7. Matt. 6:22,23. 15:12--14.)-Philosophical illuminators, and enthusiastical pretenders to new revelations, not to be judged of by "the law and the testimony," are alike concerned in this decision. This interpretation, however scriptural, apposite, and important, is objected to, on account of a critical difficulty; as if our translation could not convey the true meaning, because the root of the word rendered "light," signifies to make dark.' But the same noun is used for the morning or day-break, (when a little light diminishes the darkness,) in the following passages, among many more: (Gen. 32:25,27. Josh. 6:15. 1 Sam. 9:26. Job 38: 12. Ps. 139:9.) so that the last clause, 1 apprehend, with deference to the authority of Bp. Lowth, may be fairly translated: "if they speak not according to this word, it is because no morning" (not the least dawn of light) "is in him;" i. e. in any one of them. (Notes, Prov. 4:18,19. Hos. 6:1-3. 2 Pet. 1:19-21.) "Unto the command, and unto the testimony, let them seek: If they will not speak according to this word, in which there is no obscurity." Bp. Lowth.-In this translation, the verse contains an appeal, in support of the prophet's words; in which there was no obscurity, to the law and to the testimony; to the preceding parts of the sacred oracles. But our translation, which seems genuine, contains a more solemn, decisive, and scriptural appeal, appliin-cable in all ages and cases. V. 19. The unbelieving Jews were prone to seek information, counsel, and help, from diviners and wizards of different descriptions; which was expressly forbidden in the law, a..d was in fact worshipping the devil: and they even counselled and encouraged each other to do it, in their difficulties, and when "the LORD had his face from" them. (Notes, 47:12-15. Ex. 21:18. Lev. 20:6. Deut. 18:9 -12.) These persons, it seeris, used strange fantastic gestures in their incantations; such as peeping out of the corners of their eyes, and muttering as if they spake out of their belly; with other ceremonies suited to their abominable practices. (Marg. Ref.) But when the Jews were persuaded to seek unto scen persons, the prophet instructed them to quire, whether a people should not seek to their God: and whether it were right or reasonable to leave the living to consult the dead; the living God, to consult dead idols, or the spirits of dead men, whom these witches and wizards pretended to bring up to them! (Notes, 1 Sam. 28:6-19.) A strong expression of indignant abhorrence. V. 20. The law of God is the standard of duty; his "sure testimony," the standard of truth; his promise, the firm ground of hope.When, therefore, the people wanted instruction, counsel, or encouragement, let them go to the law, truths, and promises of God. If they would not receive the prophet's message, or doubted its authenticity, let them recur to the law of Moses, and other preceding parts of revelation. Let them prove all their principes, practices, and characters, by this standard: and try the doctrines and counsels of the instructers and advisers by the same touch- || V. 21, 22. Inevitable and intolerable evils were coming on each of those, who rejected "the law and testimony" of God, to trust in diviners, idols, or carnal confidences. None of them would by any means escape the approaching calamities, and all would pass through them in the utmost distress and penury. And when ready to perish with hunger, they would increase their own anguish by extreme impatience: they would curse their king, or rulers, for their ruinous measures: and even blaspheme God, while in vain they looked upward for help. (Notes, 2 Kings 6:28-31. Rev. 16:10,11.) Nor could any assistance or relief be obtained: but on which side soever they looked, they would behold troubles, dismay, and increasing anguish; till hardened in impious and impenitent rage and blasphemy, they would be driven into final despair and misery. (Marg. Ref. Notes, Ex. 10:21-23. Prov. 14:32. Luke 21:25-28. 2 Pet. 2:17. Jude |