Verse-by-Verse Bible Commentary
Isaiah 8:18

Clarke's Commentary

Verse Isaiah 8:18. Lord of hosts — One MS. reads אלהי צבאות Elohey tsebaoth, God of hosts.

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

“Bind thou up the testimony, and the law among my disciples. And I will wait for Jehovah, that hideth his face from the house of Jacob, and I will look for him. Behold I and the children whom Jehovah hath given me are for signs and for wonders in Israel from Jehovah of hosts, who dwelleth in mount Zion.”

“Bind thou up the testimony” The meaning here is that Isaiah will interrupt his public ministry for awhile. It is already too late to replace the schemes of Ahaz with a return to the Lord and to trust in his word. We apparently have the same kind of instructions here that God gave to Daniel in Daniel 12:4. Isaiah will no longer (for awhile) lift his voice against the sins of the king and his people; but he will conceal and preserve the prophecies he has given until a later period. In the meanwhile, Isaiah and his two sons, Isaiah in his character and devotion, and the sons in their symbolical names, will continue to be silent, but nonetheless undeniable witnesses of the truth.

A very significant development here is seen in the fact that the righteous “remnant” is effectively separated from the sinful nation as a whole; and that proved to be the very plan that Christ would follow in the building of his Church and the spreading of the gospel.

Barnes' Notes on the Whole Bible

Behold, I... - By ‘signs and wonders,’ here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewish people. Their names were significant, and were designed to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, ‘God with us,’ Isaiah 7:14; and Shear-jashub, ‘the remnant shall return,’ Isaiah 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been given him with such a reference. But at all events, it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Yahweh, and that they should look to him. Names of children were often thus emblematic (see Hosea 1:1-11); and the prophets themselves were regarded as signs of important events; Ezekiel 24:24; compare the note at Isaiah 20:3. This passage is quoted with reference to the Messiah in Hebrews 2:13.

Which dwelleth in mount Zion - Mount Zion was the residence of the house of David, or of the court, and it was often used to signify Jerusalem itself. The sense here is, that God was the protector of Jerusalem, or regarded that as his home; see the note at Isaiah 1:8.

Calvin's Commentary on the Bible

18.Behold, I. Here the Prophet not only testifies that he will wait patiently, but also gives an evidence of courage, by appearing in public along with the disciples whom he had gained to God, and who still remained. As if he had said, “Though others may withdraw, yet I am ready to obey thee, and I bring along with me those whom thou hast been pleased to preserve in a wonderful manner through my agency.” He therefore declares by these words his unshaken courage, and promises that he will persevere in faith and obedience to the Lord, though all should revolt.

And the children. By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. ⁽¹³³⁾ He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as soon as the Lord has spoken, they will yield immediate obedience. Now, teachers ought to bring disciples with them, and not merely to send them before; they ought, I say, to go before them, and by their example to point out the way, as was formerly explained, ⁽¹³⁴⁾ (Isaiah 2:3;) otherwise they will have no authority in teaching. The apostle to the Hebrews applies this passage to Christ, (Hebrews 2:13,) and draws from it an instruction which ought to be a very powerful excitement to us, that considering ourselves to be followers not only of Isaiah, but of Christ himself, as our leader and instructor, we may press forward with greater alacrity.

Whom the Lordhath given me. By this the Prophet shows to whom our faith ought to be ascribed. It is to God, and to his undeserved election; for Isaiah taught publicly, admonished every person, and invited all without exception to come to God; but his doctrine is of advantage to those only who have been given to him by God. By given he means those whom God drew by an inward and secret operation of his Spirit, when the sound of the external voice fell on the ears of the multitude without producing any good effect. In like manner Christ declares that the elect were given to him by the Father. (John 17:6.) Thus we see that readiness to believe does not depend on the will of men; but that some of the multitude believe, because, as Luke tells us, they had been foreordained. (Acts 13:48.) Now, whom he foreordained he likewise calls, (Romans 8:30,) and efficaciously seals in them the proof of their adoption, that they may become obedient and submissive. Such, therefore, is the giving of which Isaiah now speaks. This applies strictly to Christ, to whom the Father presents and gives disciples, as it is said in the Gospel by John,

No man cometh to me, unless the Father hath drawn him.
(John 6:44.)

Hence it follows, that he is also appointed to be our guardian, to preserve us under his protection to the end. (John 10:28.) Wherefore he saith,

not one of those whom the Father hath given to me shall perish. (John 17:12.)

For signs and wonders. Some consider this passage to refer to miracles, but that is inapplicable, for the meaning is totally different, namely, that all the godly will be regarded not only with hatred, but even with abhorrence, as if they had been monsters; and that not only by strangers or by professed enemies, but even by Israel. We have experience of this at the present day; for papists look upon us with greater abhorrence than they look upon Mahometans or Jews, or even dogs or monsters. Though this is exceedingly base, we need not greatly wonder at it; for it was necessary that this prophecy should even now be fulfilled. It was experienced by Isaiah from his countrymen, and has been experienced by all others who have followed his doctrine.

Nor is it only in papists that we discover it, but in those who wish to be regarded as very closely connected with the Church, the greater part of whom either view us with strong dislike, or ridicule us, or, in a word, hold us to be monsters, because we are so anxious, and give ourselves so much uneasiness, about the salvation of the Church, the honor of God, and eternal life; and because we do not scruple to undergo so many dangers, such hatred, censure, reproach, banishment, poverty, hunger, nakedness, and, in a word, death itself. These things appear monstrous to them; for when they are so careful to protect their skin, how could they have a relish for the highest blessings? But that we may not be disturbed by their reproaches, we must arm ourselves with this exhortation of the Prophet.

From the Lordof hosts. To show how trifling and worthless is the conspiracy of the wicked multitude, he contrasts the God of armies with the pride of the whole world, and raises a lofty defiance; as if he had said, that he cared not though he were universally abhorred by men, because he knew that God was on his side.

Who dwelleth in Mount Zion. The addition of these words carries great weight; for although the people abounded in every kind of crimes and enormities, still they boasted that they were devoted to God, and, abusing his promises, condemned the true servants of God who reproved them. On the other hand, the Prophets, in order to shake off their false confidence and pride, declared that they were the servants of the only and true God, whom the people falsely boasted of worshipping in Mount Zion. God had not chosen it for his habitation as if, because he was bound to the spot, he would accept of false and spurious worship, but he wished to be sought and worshipped according to the rule of his word.

Accordingly, when Isaiah claims for himself God who dwelleth in Mount Zion, he sharply reproves hypocrites, because through false boasting they indulge in foolish pride whenever they say, The temple of the Lord, (Jeremiah 7:4,) for it was rather an idol in which they boasted contrary to the word. Though they snatched at the promises, yet they falsely tortured them against the true servants of God, as the papists at the present day are wont to torture them against us. The Prophets, therefore, distinguish God by this title, in order to tear the mask from hypocrites, who were accustomed to quote the mere name of the temple in opposition to the plain word of God. For this reason Isaiah now says, “Take us, if you choose, for monsters, yet God acknowledges us to be his own; and you cannot detest us without at the same time abhorring the God of Abraham and David, whose servants we are.”

(133) The allusion is to the Latin noun Puer , to which might have been added the Greek noun Παἰς, and similar uses of the word denoting Child are found in modern languages. — Ed

(134) See page 94 where the difference between Come and Go up is explained. — 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

Nevertheless the prophet’s own name, and the names of his two sons, were signs from "Yahweh of armies" that He would do what those names signified. Judah’s enemies would descend on her soon, a remnant would return, and Yahweh would save. Even though He was presently silent, God was still on His throne.

"The Epistle to the Hebrews (ch. ii. 13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah,-the spirit of Jesus, which in the midst of this holy family, bound together as it was only by the bands of ’the shadow,’ pointed forward to that church of the New Testament which would be bound together by the bands of the true substance." [Note: Delitzsch, 1:239.]

Gill's Exposition of the Whole Bible

Behold, I, and the children whom the Lord hath given me,.... These are the words of Christ, as is clear from Hebrews 2:13 who, upon the prophet's declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Isaiah 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father's love to him, and of distinguishing grace to them.

[Are] for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Isaiah 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is "for a sign", given by the Lord himself, even of the same deliverance, Isaiah 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Luke 2:34

and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful;

Luke 2:34- : and so his children and people are "for signs and wonders"; they are like Joshua's fellows, men wondered at,

Luke 2:34- :; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is

from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that "the Lord of hosts", of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he "dwelleth in Mount Zion", the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people.

Henry's Complete Commentary on the Bible

      16 Bind up the testimony, seal the law among my disciples.   17 And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.   18 Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.   19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?   20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.   21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.   22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

      In these verses we have,

      I. The unspeakable privilege which the people of God enjoy in having the oracles of God consigned over to them, and being entrusted with the sacred writings. That they may sanctify the Lord of hosts, may make him their fear and find him their sanctuary, bind up the testimony,Isaiah 8:16; Isaiah 8:16. Note, It is a great instance of God's care of his church and love to it that he has lodged in it the invaluable treasure of divine revelation. 1. It is a testimony and a law; not only this prophecy is so, which must therefore be preserved safely for the comfort of God's people in the approaching times of trouble and distress, but the whole word of God is so; God has attested it, and he has enjoined it. As a testimony it directs our faith; as a law it directs our practice; and we ought both to subscribe to the truths of it and to submit to the precepts of it. 2. This testimony and this law are bound up and sealed, for we are not to add to them nor diminish from them; they are a letter from God to man, folded up and sealed, a proclamation under the broad seal. The binding up and sealing of the Old Testament signified that the full explication of many of the prophecies of it was reserved for the New-Testament times. Daniel 12:4, Seal the book till the time of the end; but what was then bound up and sealed is now open and unsealed, and revealed unto babes,Matthew 11:25. Yet with reference to the other world, and the future state, still the testimony is bound up and sealed, for we know but in part, and prophesy but in part. 3. They are lodged as a sacred deposit in the hands of the disciples of the children of the prophets and the covenant,Acts 3:25. This is the good thing which is committed to them, and which they are charged with the custody of, 2 Timothy 1:13; 2 Timothy 1:14. Those that had prophets for their tutors must still keep close to the written word.

      II. The good use which we ought to make of this privilege. This we are taught,

      1. By the prophet's own practice and resolutions, Isaiah 8:17; Isaiah 8:18. He embraced the law ad the testimony, and he had the comfort of them, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others that have themselves found the satisfaction of relying upon it. Observe,

      (1.) The discouragements which the prophet laboured under. He specifies two:-- [1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart: "He hides his face from the house of Jacob, and seems at present to neglect them, and lay them under the tokens of his displeasure." The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woeful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed: I and the children whom the Lord has given me are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given to his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many,Psalms 71:7. God's people are the world's wonder (Zechariah 3:8) for their singularity, and because they run not with them to the same excess of riot, 1 Peter 4:4. The prophet was herein a type of Christ; for this is quoted (Hebrews 2:13) to prove that believers are Christ's children: Behold, I and the children whom God has given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Genesis 33:5. Ministers must look upon their converts as their children, and be tender of them accordingly (1 Thessalonians 2:7), and as the children whom God has given them; for, whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, whom the Father gave him (John 17:6), and both he and they are for signs and wonders, spoken against (Luke 2:34), every where spoken against, Acts 28:22.

      (2.) The encouragement he took in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt was put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job 19:13; Job 30:11. [2.] He saw God dwelling in Mount Zion, manifesting himself to his people, and ready to hear their prayers and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord and to look for him; to attend his motions even while he hid his face, and to expect with a humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer may look for him with hope and joy. When we have not sensible comforts we must still keep up our observance of God and obedience to him, and then wait awhile; at evening time it shall be light.

      2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles.

      (1.) He supposes they would be tempted, in the day of their distress, to consult those that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor (1 Samuel 28:7; 1 Samuel 28:15), and Ahaziah to the god of Ekron, 2 Kings 1:2. These conjurors had strange fantastic gestures and tones: They peeped and muttered; they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at. Or both the words here used may refer to their voice and manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate, and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, Isaiah 38:14; Isaiah 38:14. They spoke not with that boldness and plainness which the prophets of the Lord spoke with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say, A confederacy with such. There were express laws against this wickedness (Leviticus 19:31; Leviticus 20:27), and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it. Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above.

      (2.) He furnishes them with an answer to this temptation, puts words into their mouths. "If any go about thus to ensnare you, give them this reply: Should not a people seek to their God? What! for the living to the dead!" [1.] "Tell them it is a principle of religion that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with those that have familiar spirits. All people will thus walk in the name of their God,Micah 4:5. Those that made the hosts of heaven their gods sought unto them,Jeremiah 8:2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him." [2.] "Tell them it is an instance of the greatest folly in the world to seek for living men to dead idols." What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead should do that for us, when we deify them and pray to them, which our living friends cannot do? The dead know not any thing, nor is there with them any device or working,Ecclesiastes 9:5; Ecclesiastes 9:10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly. We must live by the living, and not by the dead. What life or light can we look for from those that have no light or life themselves?

      (3.) He directs them to consult the oracles of God. If the prophets that were among them did not speak directly to every case, yet they had the written word, and to that they must have recourse. Note, Those will never be drawn to consult wizards that know how to make a good use of their Bibles. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony. There you will see what is good, and what the Lord requires of you. Make God's statutes your counsellors, and you will be counselled aright. Observe, [1.] What use we must make of the law and the testimony: we must speak according to that word, that is, we must make this our standard, conform to it, take advice from it, make our appeals to it, and in every thing be overruled and determined by it, consent to those wholesome healing words (1 Timothy 6:3), and speak of the things of God in the words which the Holy Ghost teaches. It is not enough to say nothing against it, but we must speak according to it. [2.] Why we must make this use of the law and the testimony: because we shall be convicted of the greatest folly imaginable if we do not. Those that concur not with the word of God do thereby evince that there is no light, no morning light (so the word is) in them; they have no right sense of things; they do not understand themselves, nor the difference between good and evil, truth and falsehood. Note, Those that reject divine revelation have not so much as human understanding; nor do those rightly admit the oracles of reason who will not admit the oracles of God. Some read it as a threatening: "If they speak not according to this word, there shall be no light to them, no good, no comfort or relief; but they shall be driven to darkness and despair;" as it follows here, Isaiah 8:21; Isaiah 8:22. What light had Saul when he consulted the witch? 1 Samuel 28:18; 1 Samuel 28:20. Or what light can those expect that turn away from the Father of lights?

      (4.) He reads the doom of those that seek to familiar spirits and regard not God's law and testimony; there shall not only be no light to them, no comfort or prosperity, but they may expect all horror and misery, Isaiah 8:21; Isaiah 8:22. [1.] The trouble they feared shall come upon them: They shall pass through the land, or pass to and fro in the land, unfixed, unsettled, and driven from place to place by the threatening power of an invading enemy; they shall be hardly bestead whither to go for the necessary supports of life, either because the country would be so impoverished that there would be nothing to be had, or at least themselves and their friends so impoverished that there would be nothing to be had for them; so that those who used to be fed to the full shall be hungry. Note, Those that go away from God go out of the way of all good. [2.] They shall be very uneasy to themselves, by their discontent and impatience under their trouble. A good man may be in want, but then he quiets himself, and strives to make himself easy; but these people when they shall be hungry shall fret themselves, and when they have nothing to feed on their vexation shall prey upon their own spirits; for fretfulness is a sin that is its own punishment. [3.] They shall be very provoking to all about them, nay, to all above them; when they find all their measures broken, and themselves at their wits' end, they will forget all the rules of duty and decency, and will treasonably curse their king and blasphemously curse their God, and this more than in their thought and in their bedchamber,Ecclesiastes 10:20. They begin with cursing their king for managing the public affairs no better, as if the fault were his, when the best and wisest kings cannot secure success; but, when they have broken the bonds of their allegiance, no marvel if those of their religion do not hold them long: they next curse their God, curse him, and die; they quarrel with his providence, and reproach that, as if he had done them wrong. The foolishness of man perverts his way, and then his heart frets against the Lord,Proverbs 19:3. See what need we have to keep our mouth as with a bridle when our heart is hot within us; for the language of fretfulness is commonly very offensive. [4.] They shall abandon themselves to despair, and, which way soever they look, shall see no probability of relief. They shall look upward, but heaven shall frown upon them and look gloomy; and how can it be otherwise when they curse their God? They shall look to the earth, but what comfort can that yield to those with whom God is at war? There is nothing there but trouble, and darkness, and dimness of anguish, every thing threatening, and not one pleasant gleam, not one hopeful prospect; but they shall be driven to darkness by the violence of their own fears, which represent every thing about them black and frightful. This explains what he had said Isaiah 8:20; Isaiah 8:20, that there shall be no light to them. Those that shut their eyes against the light of God's word will justly be abandoned to darkness, and left to wander endlessly, and the sparks of their own kindling will do them no kindness.