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Ver. 8. And he shall pass through Judah.] After Israel subdued; but yet with a difference, [as Isaiah 27:7,8] for the Israelites and Syrians were utterly drowned with this proud flood, but the Jews were only drenched. It “reached but to the neck,” their head was ever above water; and that because Immanuel, better than any Christopher, bore them up. And the stretching out of his wings.] That is, of his immense forces; the Assyrian, by another allegory, being here compared to an eagle, which covereth her whole prey with her wings. Shall fill the breadth of thy land, O Immanuel.] Shall surely, unless thou, O Lord Christ (who art king of this country by a specialty), shalt please to prevent it. Learn we likewise in all our straits or ailments to run to our Immanuel, and implore his help, remembering that he is God with us, he is a man amidst us, cum Patre dator, inter nos petitor, as Augustine hath it; he gives with the Father, he prays with the suitor; he will deliver and defend his subjects and suppliants.
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, (Isaiah 37:22) as binding upon her invincible champion Immanuel, (Isaiah 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.
Ver. 10. Take counsel together.] Do so if you will; but when all is done, the counsel of the Lord shall stand, and you shall consult nothing better than shame to yourselves. Speak a word.] All these expressions serve to set forth the bitter hatred borne by these wicked ones against God’s poor people, whom they sought by all means to mischieve, but could not. For God is with us.] Heb., Immanuel. That sweet name was to the godly party mel in ore, melos in aure, iubilum in corde, honey in the mouth, song in the ear, a joyful shout in the heart, and hence so oft recited; these heavenly birds, having got such a note, record it over and over.
Ver. 11. For the Lord spake thus to me with a strong hand.] That is, with his Spirit accompanying his word, and setting it home to my heart, that so I might speak from the heart to the heart. Some render it, taking me by the hand, fidelis paedagogi instar, like a loving and faithful schoolmaster, and thereby pulling me back that I should not walk in the common road. That I should not walk in the way of this people.] Not howl with those wolves, not tune my fiddle to the bass of the times, not follow a multitude to do evil, but rather to keep a constant countermotion to the many, and rather to go right alone than not at all. Cassianus gives very good counsel, Vive ut pauci, ut cum paucis inveniri merearis in regno Dei, Live thou as but few else do, that with those few thou mayest be found in God’s kingdom. Now, none can do thus but only they to whom the Lord both speaketh, and layeth hold also upon their hand that they be not “led away with the error of the wicked.” (2 Peter 3:17) Sicut apprehensione manus. In Epist.
Ver. 12. Say ye not a confederacy.] A confederacy, a confederacy— scil., between Syria and Samaria—is made against us; this was vox populi, voice of the people, all the talk in those days, and everybody’s mouth was full of it, and heart afraid of it. But say ye not so, comply not, consent not; chime not in with the spirits and speeches of other men. Away with all such despairing language. For help against which,
Ver. 13. Sanctify the Lord of hosts himself.] Even your sweetest Immanuel; non sanctificatur autem nisi in eam credatar; sanctify him, I say, by believing in your hearts and confessing with your mouths, (Romans 10:9) and walking “as becometh the gospel, … in nothing terrified by your adversaries.” (Philippians 1:27,28) And let him be your fear.] That is, the object of your fear, [as Genesis 31:53 Psalms 76:11] where God is called “Fear” by an appellative proper. So the Chaldee paraphrase frequently calleth God Dechilah. The Greeks call him Θεος, of Δεος, fear. Bernard saith well, God is to be feared as a Lord, honoured as a Father, loved as a spouse. This fear of God is a sovereign remedy against the fear of the creature, and is therefore here and elsewhere opposed to it. Surely, as one fire driveth out another, and as Moses’ serpent swallowed up the sorcerers’ serpents, so here.
Ver. 14. And he shall be for a sanctuary.] In quo serventur, et in lapidem, in quo firmiter stent pit: impii vero impingant, ruant et conterantur, a sanctuary of safety, a stone of stability, though to the wicked he prove otherwise—even a stone of offence to stumble them, and a snare to take them in for their hurt. Christ, as he is Piorum rupes, a rock of refuge to the godly; so he is reorum scopulas, a rock of revenge to dash in pieces the impenitent, as Valerius Maximus once said the tribunal of Lucius Cassius was. This was chiefly fulfilled in the time of the gospel. See Romans 9:23 1Pe 2:6 Mt 21:42 Ac 4:11. But for a stone of stumbling.] Petra perditionis, to all that refuse to be ruled by him and to rely upon him; with these froward ones he will show himself froward. (Psalms 18:26)
Ver. 15. And many among them shall stumble and fall.] So may God’s elect, but not so as to be broken, because they cannot fall below a supporting hand of God. (Psalms 37:24) Utter prolapsion cannot possibly befall them. And be broken, and snared, and taken.] The Septuagint here add of their own, And men shall be taken that are in a supposed safety, living as if they were out of the reach of God’s rod.
Ver. 16. Bind up the testimony, seal the law, &c.] Et lateat, et lucent. let it both be hidden and be conspicuous. Let thy doctrine, saith God here to the prophet, contained in that great roll, (Isaiah 8:1) or otherwise published (concerning Immanuel especially), be concealed from these profane scoffers, but imparted to my disciples that “sit down at my feet to receive my word.” (Deuteronomy 33:3) Those Jews in Christ’s time had the testimony, that is, the gospel preached to them; but they were woefully blinded; so that when the Messiah, to whom all their odd signs so well agreed, was among them, they could by no means own him and receive him. (Matthew 2:5 John 1:11) That Italian translation of the New Testament which the Jews lately had, is, for their abuse of it, called in and taken from them. Pope Gregory IX caused their Talmud, wherein Christian religion is so much blasted, to be burned; and the like did Julius III about the year 1553. Seal the law among my disciples.] Such as have been θεοδιδακτοι, “taught of God,” taught “as the truth is in Jesus.” (Ephesians 4:20,21) Seal the law, that “perfect law of liberty,” the gospel, for such, for their behoof and support in these calamitous times.
Ver. 17. And I will wait upon the Lord.] I will patiently and peaceably submit to his holy will in the exercise of mine office, hoping that I shall be acknowledged and approved of him, though men reject me, and are for their obstinace deservedly rejected of God. And I will look for him.] As it were with outstretched neck. Difficile opus et arduum! Difficult and arduous work! Good men find it more easy to bear evil than to wait till the promised good be enjoyed. (Hebrews 10:36)
Ver. 18. Behold, I and the children whom the Lord.] That is, my disciples and converts, who have the same conflict with me. (Philippians 1:30) Are for signs and for wonders.] Hissed and hooted at as so many monsters by the mad world, even beside itself in point of salvation; and accounting the saints, as the Spaniards were wont to say of the Portuguese, Pocos et focos, few and foolish; and as the Turks count all fools to be saints, so the most count all saints to be fools. These shall one day cry, Nos insensati. We are fools.
Ver. 19. And when they shall say unto you.] The prophet’s wholesome advice to his disciples. God had hid his face and withdrawn his favour from this people; therefore they would help themselves as they could, by doing as Saul did when forsaken of God, by running to witches and wizards, resolving with her in the poet— “ Flectere si nequo superos, Acheronta movebo. ” That peep and that mutter.] Utter their predictions in broken and low language, grunting or grumbling them out in dark and doubtful expressions, as distrusting their own art. Should not a people seek unto their God?] See Jeremiah 2:11 Mic 4:5. Our God is a rewarder of all that diligently seek him, or that “seek him out” (Hebrews 11:6) -viz., when he hath withdrawn himself and hid his face. [as Isaiah 8:17] For the living to the dead,] q.d., Is that handsome? is it agreeable to right reason? O stultam commutationem! vocat nos Deus vivus, et nos recurrimus ad mortuos. Oecolamp.
Ver. 20. To the law and to the testimonies.] Lo, this is the way, walk in it, for the commandment is a lamp, and the law is light. (Proverbs 6:23) They have Moses and the prophets; (Luke 16:29) these must be the men of our counsel, (Psalms 119:24) even these lively and life giving oracles, (Acts 7:38) not dead idols or damned necromancers. There is no light in them.] Either of truth or of comfort. Good expressions such kind of creatures may use, it may be; but si magicae, Deus non vult tales; si piae non per tales: their false lights serve but to light them into utter darkness. Happy was Oecolampadius, an excellent commentator upon this prophet, who made good the splendour of his own name, when (beside the light he lent to “the law and testimonies”) he could lay his hand on his breast when he lay dying of the plague, and say, Here’s plenty of light got from the Scripture.
Ver. 21. And they shall pass through it.] To and again, as uncertain of their way, and even at their wit’s end. When they shall be hungry.] Cum esurierit et efferbuerit, as a pot boiling casteth up scum. And curse their king.] Ahaz, say some; Zedekiah, say others. And their God.] As those Antichristians. (Revelation 16:9) The Chinese whip their gods when they please them not. And look upward.] As the hunger bitten wolf howls against heaven.
Ver. 22. Trouble and darkness, &c.] A huge heap of words all to one sense; to set forth their deepest distress without all hope of help.