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Isaiah’s Son a Sign of the Assyrian Invasion

Then the L ord said to me, Take a large tablet and write on it in common characters, “Belonging to Maher-shalal-hash-baz,” ²and have it attested for me by reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah. ³And I went to the prophetess, and she conceived and bore a son. Then the L ord said to me, Name him Maher-shalal-hash-baz; ⁴for before the child knows how to call “My father” or “My mother,” the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria.

⁵ The L ord spoke to me again: ⁶Because this people has refused the waters of Shiloah that flow gently, and melt in fear before Rezin and the son of Remaliah; ⁷therefore, the Lord is bringing up against it the mighty flood waters of the River, the king of Assyria and all his glory; it will rise above all its channels and overflow all its banks; ⁸it will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel.

Band together, you peoples, and be dismayed;

listen, all you far countries;

gird yourselves and be dismayed;

gird yourselves and be dismayed!

Take counsel together, but it shall be brought to naught;

speak a word, but it will not stand,

for God is with us.

¹¹ For the L ord spoke thus to me while his hand was strong upon me, and warned me not to walk in the way of this people, saying: ¹²Do not call conspiracy all that this people calls conspiracy, and do not fear what it fears, or be in dread. ¹³But the L ord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread. ¹⁴He will become a sanctuary, a stone one strikes against; for both houses of Israel he will become a rock one stumbles over—a trap and a snare for the inhabitants of Jerusalem. ¹⁵And many among them shall stumble; they shall fall and be broken; they shall be snared and taken.

Disciples of Isaiah

¹⁶ Bind up the testimony, seal the teaching among my disciples. ¹⁷I will wait for the L ord, who is hiding his face from the house of Jacob, and I will hope in him. ¹⁸See, I and the children whom the L ord has given me are signs and portents in Israel from the L ord of hosts, who dwells on Mount Zion. ¹⁹Now if people say to you, “Consult the ghosts and the familiar spirits that chirp and mutter; should not a people consult their gods, the dead on behalf of the living, ²⁰for teaching and for instruction?” surely, those who speak like this will have no dawn! ²¹They will pass through the land, greatly distressed and hungry; when they are hungry, they will be enraged and will curse their king and their gods. They will turn their faces upward, ²²or they will look to the earth, but will see only distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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.