Verse-by-Verse Bible Commentary
Isaiah 8:12

Clarke's Commentary

Verse Isaiah 8:12. Say ye not, A confederacy - "Say ye not, It is holy"] קשר kesher. Both the reading and the sense of this word are doubtful. The Septuagint manifestly read קשה kashah; for they render it by σκληρον, hard. The Syriac and Chaldee render it מרדא merda, and מרוד merod, rebellion. How they came by this sense of the word, or what they read in their copies, is not so clear. But the worst of it is, that neither of these readings or renderings gives any clear sense in this place. For why should God forbid his faithful servants to say with the unbelieving Jews, It is hard; or, There is a rebellion; or, as our translators render it, a confederacy? And how can this be called "walking in the way of this people?" Isaiah 8:11, which usually means, following their example, joining with them in religious worship. Or what confederacy do they mean? The union of the kingdoms of Syria and Israel against Judah? That was properly a league between two independent states, not an unlawful conspiracy of one part against another in the same state; this is the meaning of the word קשר kesher. For want of any satisfactory interpretation of this place that I can meet with, I adopt a conjecture of Archbishop Secker, which he proposes with great diffidence, and even seems immediately to give up, as being destitute of any authority to support it. I will give it in his own words: -

"Videri potest ex cap. v. 16, et hujus cap. 13, 14, 19, legendum קרש vel קדוש kadosh, eadem sententia, qua אלהינו Eloheynu, Hosea 14:3. Sed nihil necesse est. Vide enim Jeremiah 11:9; Ezekiel 22:25. Optime tamen sic responderent huic versiculo versiculi 13, 14."

The passages of Jeremiah and Ezekiel above referred to seem to me not at all to clear up the sense of the word קשר kesher in this place. But the context greatly favours the conjecture here given, and makes it highly probable: "Walk not in the way of this people; call not their idols holy, nor fear ye the object of their fear:" (that is, the σεβασματα, or gods of the idolaters; for so fear here signifies, to wit, the thing feared. So God is called "The fear of Isaac," Genesis 31:42; Genesis 31:53:) "but look up to JEHOVAH as your Holy One; and let him be your fear, and let him be your dread; and he shall be a holy Refuge unto you." Here there is a harmony and consistency running through the whole sentence; and the latter part naturally arises out of the former, and answers to it. Idolatry, however, is full of fears. The superstitious fears of the Hindoos are very numerous. They fear death, bad spirits generally, and hobgoblins of all descriptions. They fear also the cries of jackalls, owls, crows, cats, asses, vultures, dogs, lizards, c. They also dread different sights in the air, and are alarmed at various dreams. See WARD'S Customs. Observe that the difference between קשר kesher and קדש kadosh is chiefly in the transposition of the two last letters, for the letters ר resh and ד daleth are hardly distinguishable in some copies, printed as well as MS. so that the mistake, in respect of the letters themselves, is a very easy and a very common one. - L.

Bridgeway Bible Commentary

Judah rejects Isaiah’s preaching (8:11-22)

Once again God reminds Isaiah to trust in him alone. Isaiah is not to follow Ahaz and the people, whether in fearing the Israelite-Syrian alliance or in trusting in Judah’s alliance with Assyria (11-12). God should be the means of Judah’s safety; but if the people do not trust in him they will find that he is the means of their destruction (13-15).
When neither the king nor the people heed the messages he brings them from God, Isaiah ceases his public preaching for a time. He concentrates instead on building up the faith of the few who believe God and who will be preserved through the coming judgment. They will guard and preserve the teaching that God has delivered to his people through Isaiah (16-17; cf. 6:13).
This reminds Isaiah of the truth of the signs that God gave to Judah through him and his sons. The elder son, Shearjashub (meaning ‘a remnant shall return’), speaks of judgment on Judah from which only the faithful few will be saved. The younger son, Maher-shalal-hash-baz (meaning ‘the spoil hastens, the plunder comes quickly’), suggests that Assyria will invade and plunder not only Israel and Syria, but also Judah (18; cf. 7:3; 8:1-4). Nothing but terrifying judgment awaits a people who have turned from God and his teaching to practise witchcraft and spiritism (19-22).

Coffman's Commentaries on the Bible

“Make an uproar, O ye peoples, and be broken in pieces; and give ear, all ye of far countries: gird yourselves, and be broken in pieces; gird yourselves, and be broken in pieces. Take counsel together, and it shall be brought to naught; speak the word, and it shall not stand: for God is with us. For Jehovah spake thus to me with a strong hand, and instructed me not to walk in the way of this people, saying, Say ye not A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread thereof. Jehovah of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many shall stumble thereon, and fall and be broken, and be snared, and be taken.”

There are a number of warnings to Isaiah in this paragraph. The thought of Immanuel and the tremendous implications of God’s being with his people led the prophet to denounce the hostile Gentile nations surrounding Israel and to assure them that their counsels would come to naught, their words against God’s people would not stand, and that they would be broken in pieces. He was instructed not to fear some of the people’s charges that he was in a conspiracy against the king, and not to “fear their fear.”

Isaiah was not merely warned against idolatry here, but against the whole spirit and tone of that sinful society. If Isaiah would do this, Immanuel would indeed be a sanctuary for the prophet and his followers, but he would also be a “stone of stumbling, and a rock of offense” to both houses of Israel.

In Vol. 6 of my New Testament Series (Romans), pp. 337-341, a rather full discussion of “Christ the Stone” will be found. Note that not merely the Northern Israel, but Judah also would find Christ a stumbling block and rock of offence.

Barnes' Notes on the Whole Bible

Say ye not - Do not join in their purposes of forming a confederacy. Do not unite with the king and the people of Judah in their alarms about the threatened invasion by the kings of Syria and Samaria, and in their purpose to form an alliance with the king of Assyria. The reason why they should not do this, he states in Isaiah 8:13, where he exhorts the nation to put confidence in the Lord rather than in man. There has been, however, great diversity in the interpretation of this passage. The Septuagint renders the word קשׁר qesher, ‘confederacy,’ by the word σκληρόν sklēron - ‘Everything which this people say, is hard.’ The Syriac, ‘Do not say, rebellion,’ etc. The Chaldee understands the word in the same sense. Lowth proposes to change the word קשׁר qesher, into קדשׁ qâdôsh, because Dr. Seeker possessed one manuscript in which this reading was found; and he translates the passage:

‘Say ye not it is holy,

Of everything of which this people shall say it is holy.’

That is, ‘call not their idols holy; nor fear ye the object of their fear; that is, the gods of the idolaters.’ But it is plain that this does not suit the connection of the passage, since the prophet is not reproving them for their idolatry, but is discoursing of the alliance between the kings of Syria and Samaria. Besides, the authority of one manuscript, without the concurrence of any ancient version, is not a sufficient authority for changing the Hebrew text. Most commentators have understood this word ‘confederacy’ as referring to the alliance between the kings of Syria and Samaria; as if the prophet had said, ‘Do not join in the cry so common and almost universal in the nation, “There is a confederacy between those two kingdoms; there is an alliance formed which endangers our liberty” - a cry that produces alarm and trepidation in the nation.’ Thus Rosenmuller and Gesenius explain it.

Aben Ezra, and Kimchi, however. understand it of a conspiracy, which they suppose was formed in the kingdom of Ahaz, against him and the house of David; and that the prophet warns the people against joining in such a conspiracy. But of the existence of such a conspiracy there is no evidence. Had there been such a conspiracy, it is not probable that it would have been so well known as to make it a proper subject of public denunciation. Conspiracies are usually secret and concealed. I regard this, however, as a caution to the prophet not to join in the prevailing demand for an alliance with the king of Assyria. Ahaz trembled before the united armies of Syria and Samaria. He sought, therefore, foreign assistance - the assistance of the king of Assyria. It is probable that in this he was encouraged by the leaders of the people, and that this would be a popular measure with the mass of the nation. Yet it implied distrust of God (note, Isaiah 8:6); and, therefore, the prophet was directed not to unite with them in seeking this ‘confederacy,’ or alliance, but to oppose it. The word translated ‘confederacy,’ קשׁר qesher is derived from the verb קשׁר qâshar, “to bind, to fetter;” to enter into a conspiracy. It usually refers to a conspiracy, but it may mean a combination or alliance of any kind. Or, if it here means a conspiracy, a union between Ahaz and the Assyrians may be regarded as a species of conspiracy, as it was an unnatural alliance; a species of combination against the natural and proper government of Judah - the theocracy.

Neither fear ye their fear - Do not partake of their alarm at the invasion of the land by the united armies of Syria and Samaria. Rather put confidence in God, and believe that he is able to save you; compare 1 Peter 3:13-15.

Calvin's Commentary on the Bible

12.Say not, a conspiracy. First, we must consider what was the condition of that people, for they saw that they were not provided with numerous forces, and were not able to contend in battle against such powerful enemies. They longed for outward assistance, and eagerly desired to obtain it, for they thought that they were utterly ruined if they did not obtain the assistance of others. In this sense I understand the word conspiracy, that they thought it necessary to have the assistance of allies. The word conspiracy being employed by the Hebrews in different acceptations, and sometimes denoting a bond, I take it in a good sense. But some take it in a bad sense: “Behold thy enemies, the king of Israel and the king of Syria, have conspired together.” But I rather agree with those who apply it to the league and friendship which many unbelievers were desirous to contract with the Assyrian. The Lord therefore admonishes Isaiah not to regard the counsels of wicked men, though the whole of the people should vie with each other in attending to them.

Neither fear ye their fear, nor be afraid. There may also be a twofold meaning; for some read it separately, as if in this second clause the Prophet condemned in general terms the wicked customs of the people. But these two clauses ought rather to be joined together. “Let it not distress you, if your countrymen in the present day plot about unlawful confederacies, and do not consent to them.” Now, though the Prophet belonged to the number of those who needed to be admonished not foolishly to dissuade others from following by faith, yet the plural number, say ye not, shows that all the godly were taught in his person.

Their fear. Hence we perceive what is the source of those wavering counsels by which men are agitated; it is, because their minds are overwhelmed by terror, so that they are violently hurried along without any moderation. He describes the cause of all this, why the Jews so eagerly desired to have the Assyrians for allies. It was because they were terrified beyond measure, and did not expect to be preserved in any other way, and because their blind fear did not permit them to look to the assistance of the Lord. This was the reason why they so eagerly desired a league. The same cause of fear was alleged both against the godly and against the ungodly; but all did not fear in the same manner, for the godly composed their minds, because they knew that God took care of their preservation, and, armed by the promise of God, cheered their hearts whenever they mentioned the name of Immanuel. But the ungodly, overcome by terror, thought of nothing but the assistance of the Assyrians, did not consider that there is help in God, and did not betake themselves to him. The Lord certainly does not forbid the godly to fear, for they cannot avoid that; but he bids them overcome that excessive terror by which the ungodly are swallowed up. Let us not, therefore, by their example, gaze around in every direction, and rush headlong to seek unlawful aid; and especially we must beware lest fear take away our judgment. There is but one remedy for this evil, to restrain ourselves by the word of God, from which proceeds real tranquillity of mind. Comparing the condition of that people with our own, let us learn to betake ourselves to the name of God, which will be to us an impregnable fortress. (Proverbs 18:10.)

That the Lord did not speak to the Prophet alone, is also evident from the words being in the plural number, לא תיראו, (lo thireu,) fear ye not. Peter also has drawn from it a general doctrine, (1 Peter 3:14,) warning us not to fear with the fear of the ungodly, but to place all our confidence in God, and to keep our eyes continually fixed on him, that we may remain steadfast, though heaven and earth should be mingled. If that warning of Peter was ever necessary, it is especially so in the present day, for we see all things tossed up and down and mingled in frightful confusion. That we may not be disturbed, the Lord withdraws us from beholding men, that we may, by attending to his word, keep our position firmly. Peter, indeed, understands this fear passively, while Isaiah understands it actively; for Peter exhorts believers to perseverance, so as not to waver on account of the threats and terrors of the ungodly; but Isaiah condemns the trembling, which induced the Jews to seek heathen alliances. But as it was not the intention of Peter to explain this passage, or even to quote the exact words, and as he meant only to allude to that statement, we need not wonder at this diversity.

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

The Lord told him not to fear the armies of Judah’s enemies, but God Himself, Yahweh of armies. He should not become paranoid and think that the enemy’s conspiracy against the people of Judah would succeed, as the people of Judah did. Instead, he should make God the most significant fact in his thinking and thus sanctify Him as holy (cf. Matthew 10:28).

Gill's Exposition of the Whole Bible

Say ye not, a confederacy,.... With the king of Assyria, or any other; do not cry it up as a right thing, and express pleasure and satisfaction in it, and encourage others to come into it, and vote for it, and declare an approbation of it; or a "rebellion", as the Targum, that is, against Ahaz; and so deliver up the kingdom of the house of David into the hands of its enemies:

to all [them] to whom this people shall say, a confederacy: who either were for entering into an alliance with the Assyrian monarch, and sending for him to help; or were for joining with their enemies, to the subversion of the present government. Jarchi interprets this of Shebna the Scribe, and his company; who, as he suggests, conspired against Hezekiah, and secretly made an agreement with Sennacherib king of Assyria; but the former sense is best:

neither fear their fear, nor be afraid: let not the same fear possess you as does them, on account of Syria and Israel combining together against Judah; nor be afraid of their two kings, as they were; since there was nothing to fear from them; it being impossible that the kingdom of Judah should fail until Shiloh came, or Immanuel was born of a virgin in it; nor does it become the people of God, and especially his prophets and ministers, to be afraid of men; since the fear of men brings a snare. See 1 Peter 3:14.

Henry's Complete Commentary on the Bible

      9 Associate yourselves, O ye people, and ye shall be broken in 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.   10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.   11 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,   12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.   13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.   14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.   15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

      The prophet here returns to speak of the present distress that Ahaz and his court and kingdom were in upon account of the threatening confederacy of the ten tribes and the Syrians against them. And in these verses,

      I. He triumphs over the invading enemies, and, in effect, sets them at defiance, and bids them do their worst (Isaiah 8:9; Isaiah 8:10): "O you people, you of far countries, give ear to what the prophet says to you in God's name." 1. "We doubt not but you will now make your utmost efforts against Judah and Jerusalem. You associate yourselves in a strict alliance. You gird yourselves, and again you gird yourselves; you prepare for action; you address yourselves to it with resolution; you gird on your swords; you gird up your loins. You animate and encourage yourselves and one another with all the considerations you can think of: you take counsel together, call councils of war, and all heads are at work about the proper methods for making yourselves masters of the land of Judah. You speak the word; you come to resolutions concerning it, and are not always deliberating; you determine what to do, and are very confident of the success of it, that the matter will be accomplished with a word's speaking." Note, It is with a great deal of policy, resolution, and assurance, that the church's enemies carry on their designs against it; and abundance of pains they take to roll a stone that will certainly return upon them. 2. "This is to let you know that all your efforts will be ineffectual. You cannot, you shall not, gain your point, nor carry the day: You shall be broken in pieces. Though you associate yourselves, though you gird yourselves, though you proceed with all the policy and precaution imaginable, yet, I tell you again and again, all your projects shall be baffled, you shall be broken in pieces. Nay, not only shall your attempts be ruined, but your attempts shall be your ruin; you shall be broken by those designs you have formed against Jerusalem: Your counsels shall come to nought; for there is no wisdom nor counsel against the Lord. Your resolves will not be put in execution; they shall not stand. You speak the word, but who is he that saith, and it cometh to pass, if the Lord commandeth it not? What sets up itself against God, and his cause and counsel, cannot stand, but must inevitably fall. For God is with us" (this refers to the name of Immanuel--God with us); "the Messiah is to be born among us, and a people designed for such an honour cannot be given up to utter ruin. We have now the special presence of God with us in his temple, his oracles, his promises, and these are our defence. God is with us; he is on our side, to take our part and fight for us; and, if God be for us, who can be against us?" Thus does the daughter of Zion despise them.

      II. He comforts and encourages the people of God with the same comforts and encouragements which he himself had received. The attempt made upon them was very formidable; the house of David, the court and royal family, were at their wits' end (Isaiah 7:2; Isaiah 7:2), and then no marvel if the people were in a consternation. Now,

      1. The prophet tells us how he was himself taught of God not to give way to such amazing fears as the people were disturbed with, nor to run into the same measures with them (Isaiah 8:11; Isaiah 8:11): "The Lord spoke to me with a strong hand not to walk in the way of this people, not to say as they say nor do as they do, not to entertain the same frightful apprehensions of things nor to approve of their projects of making peace upon any terms, or calling in the help of the Assyrians." God instructed the prophet not to go down the stream. Note, (1.) There is a proneness in the best of men to be frightened at threatening clouds, especially when fears are epidemic. We are all too apt to walk in the way of the people we live among, though it be not a good way. (2.) Those whom God loves and owns he will instruct and enable to swim against the stream of common corruptions, particularly of common fears. He will find ways to teach his own people not to walk in the way of other people, but in a sober singularity. (3.) Corruption is sometimes so active in the hearts even of good men that they have need to be taught their duty with a strong hand, and it is God's prerogative to teach so, for he only can give an understanding and overpower the contradiction of unbelief and prejudice. He can teach the heart; and herein none teaches like him. (4.) Those that are to teach others have need to be themselves well instructed in their duty, and then they teach most powerfully when they teach experimentally. The word that comes from the heart is most likely to reach to the heart; and what we are ourselves by the grace of God instructed in we should, as we are able, teach others also.

      2. Now what is it that he says to God's people?

      (1.) He cautions them against a sinful fear, Isaiah 8:12; Isaiah 8:12. It seems it was the way of this people at this time, and fear is catching. He whose heart fails him makes his brethren's heart to fail, like his heart (Deuteronomy 20:8); therefore Say you not, A confederacy, to all those to whom this people shall say, A confederacy; that is, [1.] "Be not associated with them in the confederacies they are projecting and forecasting for. Do not join with those that, for the securing of themselves, are for making a league with the Assyrians, through unbelief, and distrust of God and their cause. Do not come into any such confederacy." Note, It concerns us, in time of trouble, to watch against all such fears as put us upon taking any indirect courses for our own security. [2.] "Be not afraid of the confederacies they frighten themselves and one another with. Do not distress yourselves with the apprehension of a confederacy upon every thing that stirs, nor, when any little thing is amiss, cry out presently, There is a plot, a plot. When they talk what dismal news there is, Syria is joined with Ephraim, what will become of us? must we fight, or must we flee, or must we yield? do not you fear their fear: Be not afraid of the signs of heaven, as the heathen are, Jeremiah 10:2. Be not afraid of evil tidings on earth, but let your hearts be fixed. Fear not that which they fear, nor be afraid as they are. Be not put into such a fright as causes trembling and shaking;" so the word signifies. Note, When the church's enemies have sinful confederacies on foot the church's friends should watch against the sinful fears of those confederacies.

      (2.) He advises them to a gracious religious fear: But sanctify the Lord of hosts himself,Isaiah 8:13; Isaiah 8:13. Note, The believing fear of God is a special preservative against the disquieting fear of man; see 1 Peter 3:14; 1 Peter 3:15, where this is quoted, and applied to suffering Christians. [1.] We must look upon God as the Lord of hosts, that has all power in his hand and all creatures at his beck. [2.] We must sanctify him accordingly, give him the glory due to that name, and behave towards him as those that believe him to be a holy God. [3.] We must make him our fear, the object of our fear, and make him our dread, keep up a reverence of his providence and stand in awe of his sovereignty, be afraid of his displeasure and silently acquiesce in all his disposals. Were we but duly affected with the greatness and glory of God, we should see the pomp of our enemies eclipsed and clouded, and all their power restrained and under check; see Nehemiah 4:14. Those that are afraid of the reproach of men forget the Lord their Maker,Isaiah 51:12; Isaiah 51:13. Compare Luke 12:4; Luke 12:5.

      (3.) He assures them of a holy security and serenity of mind in so doing (Isaiah 8:14; Isaiah 8:14): "He shall be for a sanctuary; make him your fear, and you shall find him your hope, your help, your defence, and your mighty deliverer. He will sanctify and preserve you. He will be for a sanctuary," [1.] "To make you holy. He will be your sanctification;" so some read it. If we sanctify God by our praises, he will sanctify us by his grace. [2.] "To make you easy. He will be your sanctuary," to which you may flee for safety, and where you are privileged form all the arrests of fear; you shall find an inviolable refuge and security in him, and see yourselves our of the reach of danger. Those that truly fear God shall not need to fear any evil.

      III. He threatens the ruin of the ungodly and unbelieving, both in Judah and Israel. They have no part nor lot in the foregoing comforts; that God who will be a sanctuary to those who trust in him will be a stone of stumbling, and a rock of offence, to those who leave these waters of Shiloah, and rejoice in Rezin and Remaliah's son, (Isaiah 8:6; Isaiah 8:6), who make the creature their fear and their hope, Isaiah 8:14; Isaiah 8:15. The prophet foresees that the greatest part of both the houses of Israel would not sanctify the Lord of hosts, and to them he would be for a gin and a snare; he would be a terror to them, as he would be a support and stay to those that trusted in him. Instead of profiting by the word of God, they should be offended at it; and the providences of God, instead of leading them to him, would drive them from him. What was a savour of life unto life to others would be a savour of death unto death to them. "So that many among them shall stumble and fall; they shall fall both into sin and into ruin; they shall fall by the sword, shall be taken prisoners, and go into captivity." Note, If the things of God be an offence to us, they will be an undoing to us. 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 Peter 2:8); to them he is a rock of offence, because, being disobedient to the word, they stumble at it.