VIII.

terpreters are not agreed about the Matter which the Chapter Perfons here mention'd were to be Witneffes of: Grotius and Huetius think they were to be Witneffes of the Marriage, and we know it was the Cuftom to have Witneffes on those folemn Occafions; but Gataker thinks there is no fuch thing here intended, because the Prophet was marry'd already, as appears by Searjafub, which is a very weak Argument, because in thofe Times Polygamy was conniv'd at, if not allow'd by God; and if the Prophet after the Birth of that happen'd to bury his firft Wife, it was no more than what had happen'd to others, at leaft the contrary cannot be prov'd: I fhould rather think, fays Forerius, that fince the incredulous People fufpected the Prophet's Veracity, and he found his Reputation fo far funk in their Opinions that he could not gain any Credit among them, he defir'd thefe Two Perfons of Note and Authority among them to teftify in his Behalf that he had prophecy'd of the Destruction of their Enemies, and that they faw him write that Prophecy in a large Volume, that when it should come to pass he might appeal to that Writing, and thereby regain that Credit among them which he feem'd at prefent to have loft.

Ver. 3. And I went unto the prophetess, and she conceived, and bare a fon: then faid the Lord to me, Call his name Maber-fhalal-hash-baz.] Maher-fhalal-chafh-baz fignifies to run fwiftly to the Spoil and make hafte to the Prey, and this Name was appointed by God to be given to Ifaiah's Son, to fignify to the Jews that the Confederates should be destroy'd and their Country plunder'd, therefore they might affure themselves that God would deliver them out of their Hands, (a) Erat hoc nomen fymbolica promiffio in- (1) Zach. fculpta quafi huic filio Ifaia, & ipfe puer erat quafi pignus & Urfin.. obfes feu fponfor oraculi paterni ut quoties afpiceretur aut nominaretur, admoneret pios & impios de promiffione divinâ tam ante quàm poft ejus impletionem.

Ver. 4. For before the child fhall have knowledge to cry, My farher, and my mother, the riches of Damafcus, and the spoil of Samaria fhall be taken away before the king of Affyria.] Before the Child fhall be able to call Father or Mother by Name, or diftinguish his Parents from Strangers, the King of Affyria fhall ravage the Land of the Syrians and Ifraelites,

Chapter and plunder the chief Cities of both Kingdoms, which VIII. Time cannot be exactly determin'd because of the difference obfervable in moft Children, fome quickly learning to speak, and others more flowly, according to the Brisknefs of their natural Faculties and the various Methods of Education; however, I think it's very plain that the Prophet speaks of the fame Child and the fame Period of Time as in the former Chapter, only in that he foretold the Death of their Kings in general, here he defcends to a more particular Discovery of God's Defigns, tells them in a fhort Time they fhould be fo humbled that instead of invading their Neighbours, their own Kingdoms fhould be plunder'd, and mentions the Nation by Name who fhould ravage and carry away the Spoil of their Capital Cities. (a) Idem p. (a) Eft ergo eadem fententia & eadem doctrina in his verbis in pracedenti fcripturâ publice propofita.

256.160.

c. 7.

(b) Lib. 4. Od. 14.

(c) Ferom Gataker.

que

Ver. 5, 6, 7. The Lord fpake alfo unto me again, faying, Forafmuch as this people refufeth the waters of Shiloah that go foftly, and rejoyce in Rezin, and Remaliahs fon: Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Affyria, and all his glory: and he fhall come up over all his channels, and go over all his banks.] Shiloah was a gentle Stream, which ring at the foot of Mount Sion ran into the Brook of Kedron, and furnish'd the lower City with Water; by this Similitude the Prophet means, Because the Jews have defpis'd the Weakness of their own Nation or King, who, compar'd with the King of Affyria, was no more than the little Stream of Shiloah to the rapid Euphrates, and were inclin'd, thro' their many Difafters, to fubmit to the Syrians and Ifraelites, which is the meaning of rejoycing in Rezin, and Remaliahs fon, therefore fhall he bring upon them the Affyrian, who, like a violent Inundation, fhall over-run their Land. This Comparison is noble, and gives a vast Idea of the Irrefiftibleness and Rapidity of that Destruction Sennacherib brought upon the Jews. (b) Horace ufes the fame Similitude, but Euphrates founds bigger than Aufidus, and the Ufque ad Collum of the Prophet is beyond the Poet's Diluviem meditatur Agris. Some (c) think the Prophet fpeaks of the Ifraelites, who defpifing the Weakness of their Brethren of Judea, flatter'd themselves with the

Hopes

Hopes of an eafy Conqueft. But the Particle Hazze Chapter fhews he speaks of the Jews, and points, as it were, at VIII. the very Multitude which flock'd about him to hear him. prophecy. Among these the (a) generality of them were (a) Vatablus. ftruck with fo much horror at the Thoughts of the approaching Army of the two Crowns, that they were for making their Peace by a timely Submiffion, rather than live under the uneafy Government of a King unable to protect them.

Ver. 8. And he shall pass through Judah, he shall overflow and go over, he shall reach even to the neck, and the ftretching out of his wings fhall fill the breadth of thy Land, O Immanuel. He carries on the Metaphor of an overflowing River, and intimates, that tho' the violent Stream fhould overflow the greatest part of the Land, Jerufalem, the Head of Judea fhould be preferv'd; upon which account the Chaldee Paraphraft renders the figurative Expreffion plainly, They hall come to Jerufalem, Sennacherib fhall approach the Metropolis, but not be able to take it. He directs his Difcourfe to the Child, whofe Birth he foretold in the 7th Chapter, and gave an account of it at the beginning of this; againft which I know there lies this Objection, that the Son of Ifaiah cannot in any Propriety of Speech, be faid to be Lord of Judea, which is avoided by rendring Arizeka thy Country, not thy Land. (b) Fudeam filii fui terram effe ait quod ipfius patria fit.

(b) Huetii Ver. 9. Affociate your felves, O ye people, and ye shall be Demoftrat. broken in pieces; and give ear all ye of far Countries, gird Evang. your felves, and ye shall be broken in pieces; gird your felves, and ye shall be broken in pieces.] He breaks off the Thread of his Difcourfe from the Affyrians, upon the mention of Immanuel, and returns to the Subject he had been difcourfing of before, the Confederacy of the Syrians and Ifraelites against the Jews, whom the Prophet Ironically infults, as being fully affur'd that God would not permit them to do them any harm. As if he had faid, Unite your Forces, ye Syrians and Ifraelites, yet fhall_ye broken in pieces: Pleafe your felves with your prefump tuous Hopes of fubduing us, and turning our Kingdom into a Tributary Province; but we fear you not, we defy you; put on your Armour, and do your worst, we

be

know

Chapter know your Pride will be humbled, and your Strength VIII. pull'd down. But Sanctius is of Opinion, that the Prophet may be understood of the Affyrians alfo, whose Expedition against the Jews fhould be equally unfuccessful. Ver. 10. Take counfel together, and it fhall come to nought Speak the word, and it shall not stand: for God is with us.] Here we keep too close to the Original; every one that has the leaft Knowledge of the Hebrew Tongue, knowing that Dabar fignifies a Thing as well as a Word, which fhould therefore be render'd, Refolve upon any thing, lay your heads together, and contrive the most likely Methods of fubduing us, they shall take no effect, because God is with us, Immanuel is born, and as fure as he bears that prophetic name, fo certain are we of being protected by a most powerful God.

Ver. 11, 12. For the Lord Spake thus to me with a strong hand, and inftructed me that I should not walk in the way of this people, faying, Say ye not, A confederacy, to all them to whom this people fhall fay, A confederacy; neither fear ye their feet, nor be afraid.] There was, it feems, a general Inclination in the People, either to revolt and fubmit (a) Santius, themfelves to the Confederates, as Grotius and (a) other Forerius, Em. Interpreters think, or to ftrengthen themselves against them by making an Alliance with the Affyrians, as Gataker and Moller; or elfe the Confederacy of the two Crowns against them had fo fcar'd them, that they were every moment crying out, The Confederates, the Confederates, as if their Army were at their Gates. Which way foever we understand the word Kefher, the Prophet is warn'd by God not to countenance fuch popular Refolutions, by approving and falling in with them, as if he had faid, I was inclining to their Opinion; but the Lord, as it were, by strength of hand kept me from joining in the common Outcry. Tho' Moller thinks the Metaphor is taken from a Father or Tutor, who takes His Pupil by the hand and leads him afide to fome private place, when he has any thing to communicate to him which deferves Attention: The Chaldee Paraphraft by bechezkath hadjath, understands a strong impulfe of the Spirit, which made fuch an impreffion on his Mind, that he was fully convinced God was the Perfon that spoke to him.

Ver.

Ver. 13. Sanctifie the Lord of hosts himself, and let him be your fear, and let him be your dread.] Sanctify the Lord of Hofts, that is, glorify him, give honour to his Name, by fhewing you dare depend upon him for Protection; behave your felves like those who believe in a God, who is faithful and will not deceive you, who is Almighty, and cannot be refifted.

Ver. 14, 15. And he shall be for a fanctuary; but for a Stone of stumbling, and for a rock of offence to both the houses of Ifrael, for a gin, and for a fnare to the Inhabitants of Ferufalem. And many among them shall ftumble and fall, and be broken, and be fnared, and be taken.] The word here us'd never fignifies any thing but what is exprefs'd by our English word Sanctuary, that is, a facred and inviotable Place of Retreat and Refuge, wherein they may fecurely repose themselves. God, fays the Prophet, will protect thofe that fear him and rely on him; but this I forefee, the far greateft part of both the Houses of Ifrael will not do, therefore he fhall be to them a stone of Stumbling and rock of offence; that is, he fhall give them over into the hands of their Enemies; neither the Royal Seat, nor the Temple of God fhall be any defence to them, they fhall fall and be taken by their Enemies, and fuffer the Miseries of a long Captivity.

Ver. 16. Bind up the teftimony, feal the law among my difciples.] The Prophet in all probability ftood hitherto before Ahaz and his People, with the Roll in his hand unfolded; but fince neither King nor People had any regard to the words of the Prophet, or that Writing which he had order'd to be drawn up to give them affurance of his Protection; God now commands him to roll it up, and feal it carefully, and deliver it to his Difciples to be kept, that Pofterity might know that God had promis'd to deliver them from their Enemies, yet they

would not rely on him (a). Moller takes this Verfe for (a) Grotius, a fervent Prayer of the Prophet, that God would pre- Tirinus, Sam ferve his Law in the Hearts of thofe few who remain'd ius. vertuous, binding it clofe, as it were, on their Confciences, which I think is too much strain'd: Forerius, that God here inftructs the Prophet to couch thefe Revelations of his Will in obfcure enigmatical Terms.