Verse-by-Verse Bible Commentary
Isaiah 8:8

Clarke's Commentary

Verse Isaiah 8:8. He shall reach even to the neck — He compares Jerusalem, says Kimchi, to the head of the human body. As when the waters come up to a man's neck, he is very near drowning, (for a little increase of them would go over his head,) so the king of Assyria coming up to Jerusalem was like a flood reaching to the neck-the whole country was overflowed, and the capital was in imminent danger. Accordingly the Chaldee renders reaching to the neck by reaching to Jerusalem.

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 spake unto me yet again, saying, Forasmuch as this people have refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; now therefore, behold, the Lord bringeth upon them the waters of the River, strong and mighty, even the king of Assyria and all his glory: and it shall come up over all its channels, and go over all its banks; and it shall sweep onward into Judah; it shall overflow and pass through; it shall reach even to the neck; and the stretching out of its wings shall fill the breadth of thy land, O Immanuel.”

“This people” This usually refers to the Ten Tribes; but in Isaiah’s era it also included rebellious and unbelieving Judah, whom God did not call “my people” during their apostasy, but “this people.”

The outstanding thing in this paragraph is the contrast between the “waters that go softly” and the rampaging flood waters of the Euphrates River, these metaphors standing here for the benign and quiet government of the Lord and for the violent, cruel and ruthless domination of the king of Assyria.

“The waters that go softly” These were the waters that fed the pool of Siloam at which pool Jesus gave eyesight to the man born blind (John 9). (See our discussion of this in Vol. 4 of the New Testament Series of Commentaries, p. 252.) A careful study of Genesis 49:10; Isaiah 8:6, and John 9:7 reveals that Shiloh, Shiloah, and Siloam are actually the same word gradually changed through the ages. Shiloh in Genesis is a poetic name for Messiah, but the Septuagint (LXX) in Isaiah 8:6 rendered the word Siloam, and Christ revealed through John that the word means “one sent,” an obvious reference to Messiah. Thus, Shiloh and Siloam are the same. Such a metamorphosis in words is not uncommon. For example, within the brief history of our country, the Indian name “Powtowmack” was give to the river in Washington D.C., but this spelling, in time, became Potomac. This is proved by a glance at early maps of that area.

It was once believed the waters mentioned here (that went softly) were so-called because they fed through an underground conduit leading into the pool of Siloam from the bottom, enabling the waters to rise silently; but current scholarship denies that this was the case when Isaiah wrote, because Hezekiah built that underground conduit at a later date. We might question the accuracy of that finding, for it leaves unanswered the question of what Ahaz was doing in the fuller’s field where the conduit crossed it when Isaiah went to meet him. Did he plan and initiate the underground waterway? and did Hezekiah who finished it merely, claim that he built it? Like many other disputed things with reference to Biblical texts, it does not make the slightest bit of difference. The waters ofthat little stream which initiated under the temple area were the waters “that flowed softly,” whether because of the underground conduit or because, “The aqueduct that carried it fell only one-quarter of an inch in 300 yards!”D. J. Wiseman, The New Bible Dictionary, p. 1186. Right here is most probably the correct answer.

The waters from this stream were still further connected with Jesus Christ; because in the midst of the Feast of Tabernacles, “According to the Talmud, waters were drawn from Siloam’s pool and carried in a golden vessel to be carried to the Temple on the Feast of Tabernacles.”Ibid., p. 1187. It was on that very day, “Jesus stood and cried, If any man thirst, let him come unto me and drink” (John 7:37). How appropriate, therefore, it was for the prophet to have made the waters of Siloam a metaphor of God’s government and teaching.

“(They) rejoice in Rezin and Remaliah’s son” This does not mean that the people of Judah were at that time in harmony with Rezin and Remaliah’s son; “For they were terrified of them;”Arthur S. Peake, p. 442. and the rejoicing would appear to have been in the approaching destruction of Damascus and the Northern Israel.

The great flood of the River, a metaphorical reference to the invasion and destruction of Damascus and Northern Israel (Ephraim), is further revealed here as being an invasion of Judah also. There would be this difference. Although the invasion would be very destructive, it would not reach to the destruction of Jerusalem. “We can hardly miss the application of this to the invasion that culminated in the siege of Jerusalem by Sennacherib in 701 B.C.”Jim McGuiggan, p. 100.

“O Immanuel” These are the two most important words in the paragraph, the emphasis being that Assyria has actually dared to attack and devastate the land that belongs to Immanuel, God with us! “This identifies Palestine as the land to which the divine pledge has been given, and embodied in the Immanuel of Isaiah 7:14.”J. R. Dummelow, J. R. Dummelow’s Commentary, p. 419. From the assurance derived from this profound truth, Isaiah proceeded to denounce all of God’s enemies immediately in the next verses. These words are applicable only to Messiah there being no connection whatever between Immanuel and the son of Isaiah. The flood would indeed come up to the neck, but the head would escape. Neither the land (Immanuel’s land), nor Jerusalem, nor the people (of whom a remnant would remain) could be destroyed; for, “God had promised Immanuel (the Messiah) would be born (Isaiah 7:14); and Assyria could never thwart God’s promise.”Homer Hailey, p 94.

Barnes' Notes on the Whole Bible

He shall ... - That is, the Assyrians - though still retaining the idea of an overflowing stream, or a deluge of waters.

Reach even to the neck - Chaldee, ‘They shall come even to Jerusalem.’ ‘The prophet compares Jerusalem here,’ says Kimchi, ‘to the head of the human body. As when the waters reach to the neck of a man, he is very near drowning, so here, the prophet intimates that the whole land would be deluged, and that it would be nearly utterly destroyed.’ The figure thus understood is a very sublime one Jerusalem was situated on hills - elevated above the surrounding country, and, in reference to the whole land, might be aptly compared to the human head. Thus, Josephus (De Bello, lib. iii. ch. ii.), describing Jerusalem, says - Ἱεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης, ὥσπερ ἡ κεφαλὴ σώματος Hierosoluma proanischousa tēs perioikou pasēs, hōsper hē kephalē sōmatos - “Jerusalem, eminent above all the surrounding region, as the head of the body.” The country is represented as being laid under water - a vast sea of rolling and tumultuous waves - with Jerusalem alone rising above them, standing in solitary grandeur amidst the heaving ocean, and itself in danger each moment of being ingulphed; see a similar figure, Isaiah 30:28 :

He is spirit is like a torrent overflowing

It shall reach to the middle of the neck.

And so also, Habakkuk 3:13 :

Thou didst go forth for the salvation of thy people,

For the salvation of thine anointed:

Thou didst smite the head from the house of the wicked,

Destroying the foundation even to the neck.

And the stretching out of his wings - This is a continuation of the same idea under a new figure. The term wings is often applied to an army, as well in modern as in ancient writings. It denotes that the invading army would be so vast as, when expanded or drawn out, to fill the land.

Shall fill the breadth - Shall occupy the entire land, so that there shall be no city or town which he shall not invade.

Thy land, O Immanuel - see the note at Isaiah 7:14. If this be understood as referring to the son of Isaiah that was to be born, then it means that the child was given as a pledge that the land would be safe from the threatened invasion. It was natural, therefore, to address the child in that manner; as reminding the prophet that this land, which was about to be invaded, belonged to God, and was yet under his protection. Its meaning may be thus paraphrased: ‘O thou who art a pledge of the protection of God - whose birth is an assurance that the land is under his care, and who art given as such a sign to the nation. Notwithstanding this pledge, the land shall be full of foes. They shall spread through every part and endanger all.’ Yet the name, the circumstances of the birth, the promise at that time, would all remind the prophet and the king, that, notwithstanding this, the land would be still under the protection of God. If the language be understood as referring to the future Messiah, and as an address made to him then, by calling the land his land, it is intimated that it could not be brought to utter desolation, nor could the country where he was to be born remain wasted and ruined. It would be indeed invaded; the armies of the Assyrian would spread over it, but still it was the land of Immanuel; and was to be the place of his birth, and it was to be secure until the time should arrive for him to come. The probability is, I think, that the address is here solely to the Messiah; and that the purpose of God is to fix the mind of the prophet on the fact that the Messiah must come, as an assurance that the land could not be wholly and perpetually desolate; see the notes at Isaiah 7:14.

Calvin's Commentary on the Bible

8.And crossing over into Judah The verb חלפ, (chalaph,) which sometimes signifies to pass through, here means to attack and cut off: that is, it will not only water Judea, but will overflow it, so as utterly to drown it; for it will spread far and wide on every part. He adds —

Even to the neck. The comparison is taken from a man who, entering a river, dips into it gradually, till the water reaches to the neck. In this manner shall Judea be overflowed by that rapid river, that is, by the Assyrian, till he be plunged up to the neck. He means Jerusalem, which was the metropolis of the country; and when the Assyrian came to it, Judea was at no great distance from destruction.

The breadth of thy land. That is, in all directions; for he pursues his metaphor in his prophecy, and shows how violent the Assyrian will be, and enlarges the representation of his strength and violence by the same comparison; that is, by comparing him to an impetuous river, which bursting through its barriers and overflowing its banks, spreads far and wide, and overturns and destroys everything by its violence. He proceeds in his discourse against the Jews, as he had begun to do in the two former verses; for, having foretold the destruction of the Israelites and Syrians, he likewise threatens that the Jews, in their turn, shall be punished for their unbelief.

To understand this better, Isaiah’s highly beautiful and closely connected discourse must be examined. First, he turned aside to address others; for Ahaz was unworthy of being addressed. The Lord will give you a sign; which was declared in the former chapter. Next, he adds the manner of preserving Jerusalem, by the sudden changes which should take place in Syria and Samaria. This was confirmed, in the beginning of this chapter, both by a commandment and by a vision. He now comes to the Jews themselves, that they may not hope to escape without being punished, or be too highly elated by the destruction of their enemies; for he declares that for them also a reward is prepared, and that they, too, will be punished for their wickedness and treachery, because they despised the Lord, and would not rest satisfied with his promises, and signs, and acts of kindness largely and bountifully offered.

O Immanuel. It may be asked, Why does the Prophet direct his discourse to Christ, instead of simply calling the land “God’s holy land?” For there can be no doubt that by the name Immanuel he means Christ. It might be thought that this expression was used in order to express the disgrace more strongly; for, since Judea not only was set apart to God, but in the person of the Mediator had God as the guardian of its safety, it was disgraceful that it should be destroyed by a heathen king. But I rather think that the Prophet added this name, in order to hold out to good men some remnant of hope, and to comfort them in so great a calamity; for, when the country was wasted and cruelly torn, they might have lost courage. He therefore means, that that desolation would not prevent the coming of the Redeemer, of whom he had formerly spoken. As if he had said, “Nevertheless, the land shall be thine, O Immanuel; in it shalt thou have thy residence and abode.” This was, therefore, added instead of a consolation, in order to intimate that the land, though torn and wasted, belongs to God and not to men. The sudden change too a direct address (ἀποστροφὴ) is emphatic; for in this way the Prophet solemnly declares his belief in redemption, that the Lord may set a limit to the frightful calamities.

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 danger of Assyria 8:5-10

This section corresponds to Isaiah 7:18-25. Both of them explain that the name to be given a child would have both a positive and a negative significance.

Dr. Constable's Expository Notes

The Assyrian tide would not stop at Syria and Israel, however, but would sweep into Judah as well. This invasion happened in 701 B.C. But its waters would stop short of completely engulfing Judah; they would reach only to her neck. Israel would drown, but Judah would keep her head above water. Seen from above, the deepening waters of Assyria’s army filling every valley and rising higher and higher resembled the wings of a huge, ominous bird of prey that covered the whole land. Isaiah described the whole land as Immanuel’s land. Probably this is a double reference to the child predicted to be born (Isaiah 7:14) and to Israel as a whole, the people whose God was with them and would not allow Assyria to devour its prey. The reappearance of Immanuel in this passage that predicts the birth of Maher-shalal-hash-baz, and so closely parallels the Immanuel prophecies in chapter 7, suggests again that Maher-shalal-hash-baz was the initial fulfillment of the Immanuel prediction. In view of the later fulfillment of the Immanuel prophecy in Jesus Christ, we have a reminder that Yahweh continued to be with His people and provided salvation for them ultimately in Christ.

Gill's Exposition of the Whole Bible

And he shall pass through Judah,.... That is, the king of Assyria, compared to a river of mighty waters; who should not only run over and possess the land of Israel, or the ten tribes, but should enter into Judea, and pass through it, as a chastisement for not trusting in the Lord, but sending to Assyria for help; who instead of helping, distressed them in the times of Ahaz, even Tilgathpilneser king of Assyria, 2 Chronicles 28:20:

he shall overflow, and go over; the whole land of Judea, as Sennacherib king of Assyria did in Hezekiah's time:

he shall reach [even] to the neck; that is, to Jerusalem: the whole land is compared to a body, of which Jerusalem was the head; the Assyrian army, comparable to the waters of a great river, overflowed the whole land, took all the fenced cities of Judah, and came up even to Jerusalem, so that the whole was in great danger of being drowned and destroyed; as a man is, when the waters are come up to his neck; see 2 Kings 18:13:

and the stretching out of his wings, the wings of the Assyrian army,

shall fill the breadth of thy land, O Immanuel; Judea, called Immanuel's land, because he was to be born there, and converse and die there; and this is particularly mentioned, to show that, though this land should be overrun by the Assyrians, yet not destroyed, until Immanuel, the son of the virgin, was born here. The Targum is,

"and he shall pass through the land of the house of Judah as an overflowing torrent, unto Jerusalem shall he come; and the people of his army shall fill the breadth of thy land, O Immanuel.''

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.