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Isaiah

Summary

Chapter summary

Jehovah tells Isaiah to write "Maher-shalal-hash-baz" on a great tablet before witnesses Uriah and Zechariah; the prophetess bears a son given that name, and before he can say "my father," Assyria carries off the riches of Damascus and the spoil of Samaria. Because the people refuse the gentle waters of Shiloah, the River (the king of Assyria), overflows into Judah up to the neck, in "thy land, O Immanuel." Nations may conspire, but "God is with us." Isaiah is told to fear Jehovah alone, who is a sanctuary yet a stone of stumbling to both houses of Israel (8:14, applied to Christ in Romans 9:33 and 1 Peter 2:8). The testimony is bound among disciples; Isaiah and his children stand as signs, and those who consult mediums instead of the law are driven into darkness.

Context

Prophecy · IsaiahIsaiah overview

  • A. 1–4 Maher-shalal-hash-baz: Swift Spoil, Speedy Prey
  • B. 5–10 The Quiet Waters of Shiloah and the River in Flood
  • C. 11–15 A Sanctuary, and a Stone of Stumbling
  • D. 16–22 To the Law and the Testimony, Not the Mediums

The outline

  1. A.Maher-shalal-hash-baz: Swift Spoil, Speedy Preyvv. 1 to 4

    Read vv. 1 to 4
  2. B.The Quiet Waters of Shiloah and the River in Floodvv. 5 to 10

    Read vv. 5 to 10
  3. C.A Sanctuary, and a Stone of Stumblingvv. 11 to 15

    Read vv. 11 to 15
  4. D.To the Law and the Testimony, Not the Mediumsvv. 16 to 22

    Read vv. 16 to 22

The world behind this chapter

Isaiah 8
When
The Syro-Ephraimite crisis, months later · c. 734–732 BC
Where
Jerusalem — a public notice board, a family home, and the gentle canal on the city's east slope
Who first heard it
Judeans deciding whether to trust Assyria, the coalition, or the God who had just spoken

The history

Isaiah is told to take a large tablet and write on it in ordinary script with a common stylus, before named witnesses. That is a legal act, not an art project. Public notices and contracts were written large, witnessed, and displayed, and using the everyday hand rather than a scribal flourish meant any literate passerby could read it. The message was four words long, roughly: quick to the spoil, swift to the plunder. Then a child was born and given the same name, so the prophecy walked around the city on two legs.

The waters of Shiloah that go softly were a specific stream. Jerusalem's spring water ran down the eastern slope in an open, gently sloping channel — no rush, no roar, easy to overlook. Against it Isaiah sets the Euphrates in flood, which is what an empire looks like: it fills the channel, overflows the banks, and reaches up to the neck.

Consulting the dead was a live business. People went to mediums who whispered and chirped — the sound described is the thin, birdlike voice a practitioner produced for the spirit — and paid for a word about the future. Israel's law made it a capital offense, precisely because a nation that had a living God speaking had no business questioning corpses.

The instruction to bind up the testimony and seal the teaching among his disciples is the language of a sealed document entrusted to witnesses. If nobody will hear it now, seal it — it will be opened later, and it will still be true.

What it meant to them

The generation being addressed was building a policy on rumor. Everyone was crying conspiracy, and Isaiah's counter was blunt: do not fear what they fear; fear God, and he becomes your sanctuary.

The same stone is described two ways in one breath — a sanctuary, and a stone men trip over. What decides which is not the stone. That line was preached to a city about to trip.

Sources cited

  • Walton, Matthews & Chavalas, The IVP Bible Background Commentary: Old Testament
  • Edward J. Young, The Book of Isaiah (3 vols.)

Every work MannaFest builds on →

The text of this chapter

This page carries no textual note on Isaiah 8. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.