Isaiah 8:14

Some apply this to the unbelieving Jews, who rejected Christ, and to whom he became a stone of stumbling; for the apostle quotes this scripture with application to all those who persisted in their unbelief of the gospel of Christ ( 1 Pet. ii. 8 ); to them he is a rock of offence, because, being disobedient to the word, they stumble at it.

And he shall be for a sanctuary “And he shall be unto you a sanctuary” - The word לכם lachem, unto you, absolutely necessary, as I conceive, to the sense, is lost in this place: it is preserved by the Vulgate, “et erit vobis in sanctificationem.” The Septuagint have it in the singular number: εσται σοι εις ἁγιασμον, it shall be to Thee. Or else, instead of מקדש mikdash, a sanctuary, we must read מוקש mokesh, a snare, which would then be repeated without any propriety or elegance, at the end of the verse.

MANY of the Rabbis, and I think with good reason, refer this to the Messiah. We refer it to Jesus Christ, the Man of Nazareth, the Son of God, who is the Messiah of God to our souls. We are, no doubt, justified in referring it to our Lord Jesus Christ, because Peter, speaking by the Holy Spirit, uses the next part of the verse in reference to Him. He declares that it was written that Jesus should be a stone of stumbling, and a rock of offense.

The words of Jehovah. confederacy--rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [MAURER]. to all . . . say--rather, of all which this people calleth a conspiracy [G.

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sanctuary--inviolable asylum, like the altar of the temple (1Ki 1:50; Eze 11:16; compare Pr 18:10); namely, to those who fear and trust in Him. but . . . offence--that is, a rock over which they should fall to their hurt; namely those who would not believe. both . . . houses--Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time.

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MANY of the Rabbis, and I think with good reason, refer this to the Messiah. We refer it to Jesus Christ, the Man of Nazareth, the Son of God, who is the Messiah of God to our souls. We are, no doubt, justified in referring it to our Lord Jesus Christ, because Peter, speaking by the Holy Spirit, uses the next part of the verse in reference to Him. He declares that it was written that Jesus should be a stone of stumbling, and a rock of offense. If, then, the latter part of the verse is by Divine Authority interpreted as belonging to Christ, we may be pretty sure that the former part of the verse requires the same construction! So then, as a subject for our present meditation, we take the fact that Jesus Christ will be as a sanctuary. He will be as a sanctuary in three respects, upon each of which we shall speak with all possible simplicity. First, Jesus will be as a sanctuary— I. IN WHICH WE, AS POOR GUILTY SINNERS, SHALL FIND A SHELTER. A sanctuary was a place where a criminal who dared not appear before the tribunals of his country found a shelter. Such sanctuaries once abounded in England. Certain shrines which were considered sacred had this privilege or this curse—I do not know which it was—accorded to them—that whenever a criminal had fled to them, he was beyond the arm of justice. There was such a sanctuary in Westminster and another not far from this Tabernacle, but they were ultimately abolished. Among the Jews the privilege of the sanctuary was kept in proper check, yet it was not forbidden. Certain cities were set apart to which man-slayers, who had accidentally slain anyone, might flee for security. We find also that among the Jews, some hoped to find shelter in the precincts of the Temple.

And he shall be for a sanctuary - The word translated sanctuary means, literally, a holy place, a consecrated place, and is usually applied to the tabernacle, or to the temple; Exo 25:8; Lev 12:4; Lev 21:12; Jer 51:51. It also means an asylum, or a refuge, to which one might flee in case of danger, and be safe; see Eze 11:16. Among all ancient nations, temples were regarded as safe places to which people might flee when pursued, and when in danger. It was deemed sacrilege to tear a man away from a temple or an altar. That the temple was so regarded among the Jews is manifest; see 1Ki 1:50; 1Ki 2:28. In allusion to this, the prophet says, that Yahweh would be a sanctuary; that is, an asylum, or refuge, to whom they should flee in times of danger, and be safe; see Psa 46:1: ‘God is our refuge and strength;’ Pro 18:10: ‘The name of the Loan is a strong tower; the righteous runneth into it, and is safe.’ It is also well known that temples and altars were regarded as asyla among the Greeks and Romans. The reference here is rather to an altar, as the asylum, than to a city or temple; as, in the other member of the sentence, the same object is said to be a stone of stumbling - a figure which would not be applicable to a temple or a city. A stone of stumbling - A stone against which one should impinge, or over which he should fall. The idea is, that none could run against a hard, rough, fixed stone, or rock, without injuring himself. So the Jews would oppose the counsels of God; instead of making him their refuge and strength, they would resist his claims and appeals, and the consequence would be their destruction. It is also to be remembered, that God is often represented in the Scriptures as a rock, a firm defense, or place of safety, to those who trust in him. […]