Verse-by-Verse Bible Commentary
Isaiah 8:1

Clarke's Commentary

CHAPTER VIII

Prediction respecting the conquest of Syria and Israel by the

Assyrians, 1-4.

Israel, for rejecting the gentle stream of Shiloah, near

Jerusalem, is threatened to be overflowed by the great river of

Assyria, manifestly alluding by this strong figure to the

conquests of Tiglath-pileser and Shalmaneser over that kingdom,

5-7.

The invasion of the kingdom of Judah by the Assyrians under

Sennacherib foretold, 8.

The prophet assures the Israelites and Syrians that their

hostile attempts against Judah shall be frustrated, 9, 10.

Exhortation not to be afraid of the wrath of man, but to fear

the displeasure of God, 11-13.

Judgments which shall overtake those who put no confidence in

Jehovah, 14, 15.

The prophet proceeds to warn his countrymen against idolatry,

divination, and the like sinful practices, exhorting them to

seek direction from the word of God, professing in a beautiful

apostrophe that this was his own pious resolution. And to

enforce this counsel, and strengthen their faith, he points to

his children, whose symbolic names were signs or pledges of

the Divine promises, 16-20.

Judgments of God against the finally impenitent, 21, 22.

The prophecy of the foregoing chapter relates directly to the kingdom of Judah only: the first part of it promises them deliverance from the united invasion of the Israelites and Syrians; the latter part, from Isaiah 8:17, denounces the desolation to be brought upon the kingdom of Judah by the Assyrians. The sixth, seventh, and eighth verses of this chapter seem to take in both the kingdoms of Israel and Judah. "This people that refuseth the waters of Shiloah," may be meant of both: the Israelites despised the kingdom of Judah, which they had deserted, and now attempted to destroy; the people of Judah, from a consideration of their own weakness, and a distrust of God's promises, being reduced to despair, applied to the Assyrians for assistance against the two confederate kings. But how could it be said of Judah, that they rejoiced in Rezin, and the son of Remaliah, the enemies confederated against them? If some of the people were inclined to revolt to the enemy, (which however does not clearly appear from any part of the history or the prophecy,) yet there was nothing like a tendency to a general defection. This, therefore, must be understood of Israel. The prophet denounces the Assyrian invasion, which should overwhelm the whole kingdom of Israel under Tiglath-pileser, and Shalmaneser; and the subsequent invasion of Judah by the same power under Sennacherib, which would bring them into the most imminent danger, like a flood reaching to the neck, in which a man can but just keep his head above water. The two next verses, 9 and 10, Isaiah 8:9; Isaiah 8:10, are addressed by the prophet, as a subject of the kingdom of Judah, to the Israelites and Syrians, and perhaps to all the enemies of God's people; assuring them that their attempts against that kingdom shall be fruitless; for that the promised Immanuel, to whom he alludes by using his name to express the signification of it, for God is with us, shall be the defence of the house of David, and deliver the kingdom of Judah out of their hands. He then proceeds to warn the people of Judah against idolatry, divination, and the like forbidden practices; to which they were much inclined, and which would soon bring down God's judgments upon Israel. The prophecy concludes at the sixth verse of Isaiah 9:6 with promises of blessings in future times by the coming of the great deliverer already pointed out by the name of Immanuel, whose person and character is set forth in terms the most ample and magnificent.

And here it may be observed that it is almost the constant practice of the prophet to connect in like manner deliverances temporal with spiritual. Thus the eleventh chapter, setting forth the kingdom of Messiah, is closely connected with the tenth, which foretells the destruction of Sennacherib. So likewise the destruction of nations, enemies to God, in the thirty-fourth chapter, introduces the flourishing state of the kingdom of Christ in the thirty-fifth. And thus the chapters from xl. to xlix. inclusive, plainly relating to the deliverance from the captivity of Babylon, do in some parts plainly relate to the greater deliverance by Christ.

NOTES ON CHAP. VIII

Verse Isaiah 8:1. Take thee a great roll - "Take unto thee a large mirror"] The word גליון gillayon is not regularly formed from גלל galal, to roll, but from גלה galah, as פדיון pidyon from פדה padah, כליון killayon from כלה, calah, נקיון nikkayon from נקה nakah, עליון elyon from עלה alah, c., the י yod supplying the place of the radical ה he. גלה galah signifies to show, to reveal properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294,) to render clear and bright by rubbing; to polish. גליון gillayon, therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by לוח luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, Isaiah 3:23. The mirrors of the Israelitish women were made of brass finely polished, Exodus 38:8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, בחרט אנוש becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. חרט cheret in this place certainly signifies an instrument to write or engrave with: but חריט charit, the same word, only differing a little in the form, means something belonging to a lady's dress, Isaiah 3:22, (where however five MSS. leave out the י yod, whereby only it differs from the word in this place,) either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from 2 Kings 5:23. It may therefore be called here חרט אנוש cheret enosh, a workman's instrument, to distinguish it from חרט אשה cheret ishshah, an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, מהר שלל הש בז maher shalal hash baz; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet's son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it.

The prophet is commanded to take a great roll, and yet four words only are to be written in it, מהר שלל הש בז maher shalal hash baz, Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity.

The words were to be written with a man's pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, חרט אנוש cherot enosh, the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, &c.

Bridgeway Bible Commentary

Isaiah’s son a sign for the people (8:1-10)

God then gives a second sign to guarantee the defeat of Israel and Syria. The sign of Immanuel had been given to the royal household, but this sign is given to the people. Another child is to be born, this one to Isaiah and his wife. The name of the child, Maher-shalal-hash-baz (meaning ‘the spoil hastens, the plunder comes quickly’; cf. GNB: Quick Loot, Fast Plunder), is announced publicly in advance so that the birth of the child will give added assurance to the people that God’s promises come true. The significance of the sign is that within a year or so of the child’s birth, Judah’s enemies (Israel and Syria) will be defeated and their goods seized by the conqueror (8:1-4).
The people of Judah, however, are unmoved; they still refuse to believe. They reject the help of God (likened to the waters of the gently flowing canal of Shiloah in Jerusalem), and prefer instead the help of Assyria (likened to the waters of the mighty river Euphrates). This river will not only destroy Israel and Syria, but will overflow into Judah, the land of Immanuel, almost drowning the people (5-8).
Then, turning to address Israel and Syria, Isaiah tells them that their plans for the conquest of Judah will not succeed. They have no chance of victory, because Judah is the land of Immanuel - ‘God with us’ (9-10).

Coffman's Commentaries on the Bible

“And Jehovah said unto me, take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz; and I will take unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeber-e-chiah. And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz. 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 carried away before the king of Assyria.”

Note that this child shall be of ordinary birth; and “This sign deals only with the contemporary crisis and its darker aspect.”Derek Kidner, The New Bible Commentary, Revised, p. 596.

“Maher-shalal-hash-baz” This seems such a terrible name to give a precious child; but, much like the prophet Hosea who received prophetic names for his children, Isaiah also received Divine instructions on the names for his children. The detail given here is the primary reason for our belief that Shear-Jashub had received his symbolical name in the same manner. Maher-shalal-hash-baz means “Speed the spoil; hasten the prey”E. J. Young, The New Bible Commentary, Revised, p. 773. or, as J. B. Phillips has it, “Quick pickings - Easy prey.” The terrible meaning is evident enough; God will punish Israel at once, shaving the land with the hired razor, the king of Assyria. God called him a “hired razor” (Isaiah 7:20), because Ahaz had foolishly bribed Assyria to come into Israel as a “protector” against Samaria and Damascus. What is comforting about this sign for Ahaz? It must be admitted that there is no comfort of any kind in it. If there was ever a message of doom, here it is; and in this we can more fully understand that the great sign of The Virgin and Immanuel in the previous chapter could not possibly have been designed to comfort Ahaz. The sign given here is the only sign Ahaz deserved; and it was the only sign he received. The rapidity with which the destruction of Syria and Samaria would be accomplished was certified by the prophecy that the destruction would come very early in the life of Maher-shalal-hash-baz.

“The pen of a man” This means the kind of pen that would be used by an ordinary person, one that would make large letters easy to read.J. R. Dummelow, J. R. Dummelow’s Commentary, p. 419. “The object of this was, that after the event, all might see that it had been predicted by Isaiah.”Robert Jamieson, Jamieson, Fausset, and Brown’s Commentary, p. 438.

“Uriah and Zechariah” It would appear that both of these men were part of the establishment and therefore hostile toward Isaiah. This is based upon the assumption that, “Uriah is probably the priest who built a replica of the Damascene altar for Ahaz (2 Kings 16:10-13); Zechariah is unknown.”Homer Hailey, p. 92. These hostile witnesses made the proof of Isaiah’s prophecy more difficult to deny.

“The prophetess” This woman was Isaiah’s wife and not a virgin, for she was doubtless the mother of their older son, Shear-Jashub. That this was Isaiah’s second wife and that she was a virgin at this point in time are false interpretations, rather guesses, based upon a misunderstanding of Isaiah 7:14, as we noted in the Introduction. Why was she called a prophetess? It was due to courtesy, given because of her relationship with Isaiah. This seems to have been customary in the Mid-East; and at a later time, “The third wife of Muhammed, Ayesha, was called a prophetess.”T. K. Cheyne’s Commentary, p. 52. It is this same courtesy that speaks of a king’s wife as “queen.”

“Before the child shall… cry My father” This was dramatically fulfilled in 732 B.C. when Damascus fell to Assyria; and, even when Samaria fell ten years later, “the child” of this passage had not reached the age of accountability.

Barnes' Notes on the Whole Bible

Take thee a great roll - The word which is here translated ‘roll’ more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writing on; see Isaiah 30:8; Habakkuk 2:2. On these tablets, or smooth plates, writing was performed by cutting the letters with an iron stylus, or small chisel. The process was slow, but the writing was permanent. They sometimes used the skins of animals, or the bark of trees, and subsequently the papyrus of Egypt (compare the note at Isaiah 19:7); and it is possible that Isaiah may have used such a roll or volume on this occasion; compare Isaiah 8:16.

With a man’s pen - The word “pen” here (חרט chereṭ) denotes the iron stylus, which was used to engrave or cut the letters in the metal or wood. The phrase ‘a man’s pen,’ has been variously interpreted. The Chaldee renders it, ‘Write in it an open, or clear writing, or an expanded writing;’ meaning that he should make it clear and distinct, so as to be easily read. The Syriac, ‘Write on it in the (usual) custom of men.’ The word which is translated ‘man’s אנושׁ 'ĕnôsh usually denotes common men, the lower ranks, in opposition to the higher ranks of society. And probably the direction means simply, ‘write on it in letters such as men commonly use; in a plain, open, distinct manner - without using any mysterious emblems or characters, but so that men may read it distinctly and easily.’ A parallel place occurs in Habakkuk 2:2 : ‘Write the vision and make it plain upon tables, that he may run that readeth it.’

Concerning - Hebrew ל (l^e). This preposition may denote concerning, of, or to. I understand it here as referring to the heading or title of the prophecy. This was to be set over the prophecy, as a running title, to denote the main subject of it. The subject is indicated in the name which is immediately added.

Maher - Hasten; or, he shall hasten. “Shalal.” Spoil, or prey.

Hash - Hasten, or make speed.

Baz - Spoil, or prey. The name used here is a repetition of the same idea - denoting haste in seizing prey, or spoil; and is repeated to give emphasis, and to excite attention. The idea is, that the Assyrian would hasten to his plunder - that it would be accomplished with speed. This name was to be given to a child of Isaiah; and this child was to be a sign of the event which was signified by the name; see Isaiah 8:18; compare Habakkuk 2:2-3.

Calvin's Commentary on the Bible

1.And Jehovah said to me. ⁽¹¹⁷⁾ This prophecy contains nothing new, but is a confirmation of the preceding one, in which Isaiah predicted the approaching desolation of the kingdom of Israel and Syria. He had foretold that both countries would be deprived of their kings, before the children who should soon afterwards be born could distinguish between good and evil, that is, before they were grown up. (Isaiah 7:16.) But because the wicked are not terrified by any threatenings, it was therefore necessary that this prediction should be repeated and demonstrated by some outward sign.

First, in order more effectually to arouse the nation, God commands that this prophecy be made publicly known by writing, that it may be understood by all. We have formerly said, ⁽¹¹⁸⁾ that it was the custom of the Prophets, after having been enjoined to deliver any message to the people, to sum up in a few words the substance of what they had said, and to affix it to the gates of the temple; as may be learned from Habakkuk 2:2; for if that passage be compared with the present, the matter will be sufficiently obvious. But here something peculiar is expressed; for God does not merely command him to write the prophecy, but demands a great and large roll, in order that it may be read at a distance. The smaller the writing is, it is the more obscure, and can with greater difficulty be read. To the same purpose is what immediately follows, with the pen of a common man, ⁽¹¹⁹⁾ for אנש (enosh) denotes any man of ordinary rank; and the meaning is, that not even the most ignorant and uneducated persons may be unable to read the writing.

Make speed to spoil, hasten to the prey. ⁽¹²⁰⁾ This concise brevity is more emphatic than if he had made a long discourse; for any one could carry home four words, and perceive in them the swiftness of the wrath of God, and be truly and deeply affected by the judgment of God, as if it had been pointed out with the finger. In short, God determined that he should not waste words, because there was no time for controversy, but that he should represent the matter by an outward sign. The Prophets having so frequently, and without any good effect, threatened vengeance, he gave a striking exhibition of it by an example, that it might make a deeper impression on their minds, and be engraven on their memory. As often as these words מהר שלל הש בז (Maher-shalal-hash-baz) were mentioned, they would recall to their remembrance the destruction of Israel and Syria, and would make them more certain of it.

Isaiah having prophesied about the coming of Christ in the former chapter, (Isaiah 7:14,) many improperly explain this also as relating to the same subject, that, endued with heavenly power, he came to spoil the prince of this world, (John 12:31,) and therefore hastened to the prey. This ingenuity is pleasing enough, but cannot at all harmonize with the text; for the true and natural view of the context shows that in this passage the Prophet brings forward nothing that is new, but supports what he had formerly said.

(117) Moreover, the LORD said unto me. — Eng. Ver.

(118) See the Author’s Preface, page 32.

(119) With a man’s pen. — Eng. Ver. Our Author’s version is Write on it with a common pen, and his marginal reading is, or, with the pen of a man. — Ed.

(120) Our translators have not translated these words, but have left them in the form of the original Hebrew, Maher-shalal-hash-baz. Their marginal reading is, “Heb. In making speed to the spoil he hasteneth the prey, or, make speed, ” etc. “To the next word מהר, (maher,) the prefix ל (lamed) shews,” says Bishop Stock, “that it is an inscription; as in Ezekiel 37:16, Write on it להודה ולבני ישראל (lihudah velibne Israel) (τὸ) this inscription, Judah and the sons of Israel. Maher-shalal-hash-baz means, Hasteneth the spoil! soon cometh the prey. ” — Ed

Smith's Bible Commentary

Chapter 8

So in chapter 8 he continues in this prediction of the Assyrian invasion.

Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz ( Isaiah 8:1 ).

And that is interpreted, it's a Hebrew name that means, or word that means, "Haste ye, haste ye to the spoil." Quite a name.

And I took me a faithful witness to record, Uriah the priest, and Zechariah. And I went unto the prophetess [that is his wife]; and she conceived, and she bore a son. Then said the LORD unto me, Call his name Mahershalalhashbaz. 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 away before the king of Assyria ( Isaiah 8:2-4 ).

So he went out unto his wife and she conceived, bore a son. God said, "Call him Mahershalalhashbaz because before this kid is three years old, can say Mama and Daddy, Syria is going to get wiped out by Assyria. Damascus will be overrun by the Assyrians."

The LORD spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and they rejoice in Rezin and in Remaliah's son [who is Pekah]: Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all of his glory: and he shall come up over all his channels, and go over all his banks ( Isaiah 8:5-8 ):

So it's speaking figuratively. It's going to be like a flood. Assyrians are going to come and they're going to take both Syria and the Northern Kingdom of Israel, which indeed did happen.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Associate yourselves, O ye people, and ye shall be broken to pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, it shall come to nothing; speak the word, and it shall not stand: for God is with us ( Isaiah 8:8-10 ).

So he is challenging now this confederacy. You think that you're going to join together and wipe out God's people? Not going to make it. God isn't going to let it stand, for God is with us.

For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all of those to whom this people shall say, A confederacy; neither fear ye, nor be afraid ( Isaiah 8:11-12 ).

The idea of two nations getting together to fight against one was an awesome thing indeed. And so that word, "Oh, there's a confederacy," just really struck terror into the hearts of the people. Really was wiping them out. And so the Lord said, "Hey, just forget that stuff, because it's not going to stand."

Sanctify the LORD of hosts himself; let him be your fear, let him be your dread ( Isaiah 8:13 ).

Don't be afraid of what man can do or what a confederacy might do. You better be afraid of what God is going to do. Jesus said, "Don't be fearful of those who can kill your body, and after that have no power. But rather fear Him who after the body is dead is able to cast both soul and spirit into hell. Yea, I say unto you, fear ye Him" ( Luke 12:4-5 ). For God shall be for a sanctuary.

And he shall be for a sanctuary; but for a stone of stumbling and a rock of offense to both the houses of Israel, a gin [or a trap] and a snare to the inhabitants of Jerusalem ( Isaiah 8:14 ).

Now, here again is one of those prophecies that suddenly just flashes the flash of the Messiah again. Even as Jesus became a stumbling stone to the Jew, a rock of offense. And Paul the apostle refers how that Jesus, "We preach unto you Christ crucified. To the Jew a stumbling stone, to the Greek foolishness. But unto us who are saved, the power of God unto salvation" ( 1 Corinthians 1:23-24 ). So Christ became a stumbling stone to the Jew. And even as it is prophesied here.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the LORD, that hides his face from the house of Jacob, and I will look for him. Behold, I and the children whom the LORD hath given me are for signs ( Isaiah 8:15-18 )

Now this is Isaiah. He and his children, their names especially were to be for signs.

and for wonders in Israel from the LORD of hosts, which dwells in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto the wizards those that peep, and mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them ( Isaiah 8:18-20 ).

Now people were looking to the spiritists to guide them. They were looking to a communication with the dead for guidance, for instruction, for wisdom. And God speaks out against this. Should you not actually seek a living God rather than the spirit of a departed dead person? And yet, it's amazing how many people today are involved in spiritism, who are seeking to communicate with spirits, the spirits of the dead. And how many feel that they have actually come into contact with the spirits of dead people. So many people into this who are writers and all who have guides who direct them in their writings. Some famous author of the past, and they feel that they are guiding them and so forth, spirit guides. And people are looking to the dead for advice and for counsel. But should you not be seeking the living God for counsel? And to the law of God and to His testimony? "

Dr. Constable's Expository Notes

Yahweh instructed Isaiah to take a large flat surface (Heb. gillayon) appropriate for posting as a placard. He was to write clearly on it Maher-shalal-hash-baz ("speeding to the plunder, hurrying to the spoil").

"Soldiers would shout these words to their comrades as they defeated and plundered their foes." [Note: J. Martin, p. 1050.]

This public notice had a double purpose: to announce a coming attack on Syria and Israel and to announce the birth of Isaiah’s son.

"Isaiah was to make his message as public and eye-catching as possible." [Note: Motyer, p. 90. Cf. Habakkuk 2:2.]

Dr. Constable's Expository Notes

The sign of Maher-shalal-hash-baz 8:1-4

Whereas the sign of Immanuel was for Ahaz primarily, the sign of Maher-shalal-hash-baz was for all the people of Judah. The preceding prophecies to Ahaz (Isaiah 7:10-25) are generally negative, but the following prophecies to the Judahites (Isaiah 8:1-10) are more positive. These instructions from the Lord evidently came to Isaiah in the midst of the Syro-Ephraimitic war. [Note: Ibid., 1:228.]

Robert Chisholm Jr. believed Maher-shalal-hash-baz was the immediate fulfillment of the Immanuel prophecy of Isaiah 7:14.

"The juxtaposition of the birth report narrative (Isaiah 8:1-8) with the birth announcement narrative (Isaiah 7:14-25) suggests a close relationship between the prophecy and the birth. The pattern of events (initial deliverance followed by punitive judgment) associated with the growth pattern of the child is the same in both chapters. Also, Immanuel is addressed in the conclusion of the prophecy in chapter 9 (cf. Isaiah 8:8) as if He were already present on the scene. This address makes excellent sense if one understands the introduction of the same message (Isaiah 8:1-3) as describing his birth.

"The differing names present a problem (which, by the way, one also faces in Matthew’s application of the Immanuel prophecy to the birth of Jesus). Perhaps Immanuel, understood as a symbolic name, focuses on God’s involvement in Judah’s history, whereas Maher-Shalal-Hash-Baz, the child’s actual name, alludes to the specific purpose or effect of His involvement. (In the same way, when applied to Jesus, ’Immanuel’ attests to God’s personal intervention in history through the Incarnation, whereas the Lord’s actual name, Jesus, indicates the specific purpose or effect of that intervention.)" [Note: Chisholm, A Theology . . ., p. 315. See also p. 316.]

Gill's Exposition of the Whole Bible

Moreover the Lord said unto me,.... This is another prophecy, confirming the same thing that was promised in the preceding chapter Isaiah 7:1; namely, safety to the Jews from the two kings of Syria and Israel, which combined against them:

take thee a great roll; or volume, a writing book, a roll of parchment, in which form the ancients used to write, Psalms 40:7. The Targum renders it, a "table"; a writing table, such an one as Zacharias called for, Luke 1:63 and this was to be a "great" or large one, because much was to be written in it; or what was to be written was to be written in large letters:

and write in it with a man's pen; such as men usually write with; and in such a style and language as may be easily understood by men, even though unlearned; and so clearly and plainly, that he that runs may read; and so the Targum,

"write in it a clear writing;''

very plain, and explicit, and legible:

concerning Mahershalalhashbaz; a son of the prophet Isaiah, so called, Isaiah 8:3 whose name was very significant, and was given him on purpose to express the sudden destruction of the enemies of Judah. The Targum renders it,

"hasten to seize the prey, and to take away the spoil.''

Some translate it, "in hastening the prey, the spoiler hastens"; perhaps it may be better rendered, "hasten to the spoil, hasten to the prey"; as if the words were spoken to the Assyrian monarch, to hasten to the spoil of Damascus and Samaria; and the repetition of the same thing in different words may have respect to the spoils of both, see Isaiah 8:4 and for the greater confirmation of the thing. Gussetius has a very peculiar fancy about the sense of this text; he observes that חרט, rendered a "pen", signifies some hollow vessel, in which things were put; and supposes that it here designs a man's chest, or some such thing, in which garments might be laid up and reserved: and

גליון, is the singular of a word used in Isaiah 3:23, for some sort of luxurious garments wore by women; so that, upon the whole, the reading and sense of the words are, that the prophet is bid to take a large garment of the above sort, and write upon it, putting it into the chest. This for Mahershalalhashbaz; signifying it was to lie there till this child was born; and intimating hereby, that the women, far from battle, would be spoiled of their soft and precious garments, as well as the men be slain in war m, though this is more tolerable than the fancy of Huetius n, that the whole is an euphemism, in modest terms, expressing the prophet's coition with his wife.

m Vid. Comment. Ebr. p. 286. n Demonstr. Evangel. prop. 7. parag. 15. p. 352.

Henry's Complete Commentary on the Bible

      1 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.   2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.   3 And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz.   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 away before the king of Assyria.   5 The LORD spake also unto me again, saying,   6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;   7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:   8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

      In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have,

      I. Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, John 14:29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Habakkuk 2:2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, 1 Corinthians 14:19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz--Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more.

      II. The care of the prophet to get this record well attested (Isaiah 8:2; Isaiah 8:2): I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (2 Kings 16:10; 2 Kings 16:11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables.

      III. The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, Isaiah 8:3; Isaiah 8:3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (Isaiah 7:3; Isaiah 7:3), but with this difference, that spoke mercy, Shear-jashub--The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz--In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word,Jeremiah 1:12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for.

      IV. The prophecy itself, which explains this mystical name.

      1. That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (Isaiah 8:4; Isaiah 8:4): "Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother" (which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory." Note, Those that spoil others must expect to be themselves spoiled (Isaiah 33:1; Isaiah 33:1); for the Lord is righteous, and those that are troublesome shall be troubled.

      2. That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, Isaiah 7:17; Isaiah 7:17. Observe, (1.) What was the sin of the discontented party in Judah (Isaiah 8:6; Isaiah 8:6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter. (2.) The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, Isaiah 8:7; Isaiah 8:8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well," says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you." If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us,James 2:3; James 2:5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Psalms 69:1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him,Isaiah 59:19; Isaiah 59:19.