Jesus was the lord of hosts

JESUS WAS THE LORD OF HOSTS
EDITED BY GLENN PEASE
Isaiah8:13 The LORD of Hosts is the One to regard as
holy. Only He shouldbe feared; only He should be
dreaded,
BIBLEHUB RESOURCES
Our PersonalRelationTo God
Isaiah8:11-15
W. Clarkson
It is clearly insufficient to know that we are on the same side as that of the
majority of the good. The voice of God's people is not always his voice;their
way not always his way(ver. 11). They may call for "a confederacy" whenhe
disapproves of it. They may cry "peace"whenhe sees only present confusion
and future disaster. They may be shakenwith fear when they ought to be calm
and trustful (ver. 12). They may be full of complacencywhenthey ought to be
overwhelmed with shame. We shall not be to God that which he demands of
us, exceptwe come into distinct, direct relation to himself.
I. THAT GOD SOMETIMES ACTS UPON US WITH CONSTRAINING
POWER. "The Lord spake with a strong hand" (ver. 11; see Ezekiel3:14).
The Divine impulse was one that the prophet felt he must not resist. Notthat it

was absolutelyirresistible, but one that a faithful man knew that he must not
hesitate to obey. God often acts upon the soul of men with strong and urgent
powerto constrainor to restrain. He approaches andinfluences us thus by
(1) his Divine providence;
(2) one or other of the privileges he has provided for us;
(3) his Holy Spirit.
II. THAT GOD HIMSELF IS THE TRUE REFUGE OF THE HUMAN
SOUL. (Vers. 13, 14.)Here is:
1. Our duty. We are to fearGod, to pay a reverential regardto his will, to
shrink from that which grieves him, to "dread his wrath.
2. Its recompense. He shall be for a Sanctuary." In him, as in a pavilion, we
shall hide. He will either deliver us from trouble by saving US from our
enemies or in trouble, by granting us the sustaining grace which makes us
"more than conquerors" in the midst of it. If we who are his "saints" will but
"fearhim" with obedient reverence, we shall then "have nothing else to fear."
"How was it, lovers of your kind,
Though ye were mockedand hated,
That ye, with clearand patient mind,

Truth's holy doctrine stated?
In God as in an ark ye kept;
Around, and not above you, swept
The flood till it abated."
III. THAT TO RESIST GOD IS TO WALK IN THE WAY OF WRONG
AND RUIN. God is, to the perverse and the rebellious, "a Stone of stumbling
and a Rock ofoffense" (ver. 14). God must be everything to us, for life or
death. If our relation to him is not to us the fountain of everlasting joy, then it
will be to us the source of unspeakable sorrow. The rejectionof his truth and
of himself will be our sin on earth, our condemnation in judgment, the subject
and source of our remorse and retribution in the long hereafter. Our God is
One whom it is infinitely worth while to make our Friend, and One whom we
must not make our Enemy, if we have any love for ourselves, anyinterest in
our own destiny. - C.

Biblical Illustrator
Neither fear ye their fear. Sanctify the Lord of hosts Himself.
Isaiah8:12-14
Sanctifying the Lord
Sir E. Strachey, Bart.
To sanctify Jehovahis in mind and in practice to recognise Him as the holy
God, the Lord who is absolute, free from the limitations which hinder all
other beings from carrying their wills into full operation; and to believe with
the whole heart that God can and does govern all things according to the
counselof His own will, and that what He determines does certainly come to
pass, howeverprobabilities and appearancesmay be againstthe belief.
(Sir E. Strachey, Bart.)
God should be a sailor's supreme regard
F. Sessions.
Isaiah's — or rather the Divine — policy was one of non-alliance and non-
intervention. It did not forbid kindly commercialand literary intercourse with
foreign nations. On the contrary, it ever lookedhopefully forward to a time
when all kings and their subjects should acknowledgeJehovah, andflow into
His house. It was a policy of justifiable and absolute trust in the protecting
care of the living God, who holds the nations in the hollow of His hand. It was
a policy of the highest and truest patriotism, because it first insisted on the
internal purification of the nation from sin and disobedience, from idolatry,
drunkenness, oppressionof the poor, unrighteous trading, luxury and lust,
from hypocrisies and shams of ceremonialreligion; and then, upon the
uselessnessand irrationality of standing armies and warlike weapons.
(F. Sessions.)

The true remedy againstfear
J. Scott, M. A.
I. SPEAK AGAINST GIVING WAY TO FEAR. In periods of alarm the
reports that are spread always much outstrip the truth. Fearis a very
inventive passion;it creates to itself many causesofalarm which have no
existence, and greatlymagnifies those which really exist.
II. POINT OUT THE PROPER AND ONLY SUFFICIENT REMEDY
AGAINST DISQUIETUDE. There is no rationality in being free from fear, or
relieved from fear, otherwise than by true piety towards God. "Sanctifythe
Lord of hosts Himself," etc.
III. SHOW HOW COMPLETE THIS RELIEF OUGHT TO BE. And in
doing this, I shall place before you a few passagesofHoly Scripture showing
what is proposed to you, what may be hoped for and ought to be aspired after.
"The name of the Lord is a strong tower," etc. The perfections of God are our
never-failing resource and security. "Come, My people, enter into thy
chambers," etc. (Isaiah26:20). "Be careful for nothing," etc. "Castthy
burden on the Lord," etc. Thou shalt keephim in perfect peace, etc. Theythat
trust in the Lord shall be as Mount Zion," etc.
(J. Scott, M. A.)
The fear of God
J. Vaughan.
I. THE WHOLE SUBJECT OF GODHEAD IS ONE OF AWE, and if of awe,
then "dread." The more you know of God, the more you feel the
unfathomableness of the mystery of Godhead. And all mystery is awe. It is a
rule of our being, that we must tremble when we stand on the margin of the

unknown. Therefore they who know most of God will most "fear," notHis
anger, but simply His amazing greatness.
II. THE SENSE OF MERCYAND BENEFITSHEAPED UPON US HAS AN
OVERWHELMING INFLUENCE UPON THE MIND. Do not you know
what it is to tremble at a dangerwhen you have escapedit, much more than
you did when you encountered it? That is exactly the "fear" and the "dread"
of a pardoned sinner. It is the contemplationof a thundercloud which has
rolled over your head.
III. REVERENCEIS THE GREAT LESSON WHICH OUR AGE HAS TO
LEARN. Be suspicious of the love which is without awe. Rememberthat our
best acquaintance with God only shows us more the immensity of the fields of
thought which no mind can traverse.
IV. "HE SHALL BE FOR A SANCTUARY." Do you recoilat the idea of
dreading God? That which makes the dread makes the hiding place. To those
who fear, He shall be for a sanctuary.
1. To a Jewishmind, the first idea of the sanctuarywould be refuge.
2. The sanctuary of safety becomes the home of peace. "Lord, Thou hast been
our dwelling place in all generations."
3. God is the fountain of your holiness. The Shechinah shines you become
familiar with the precincts of that holy you catch some of its rays, and reflect
its glory.
(J. Vaughan.)

Fear
I. AN EVIL PRACTICE PROHIBITED. "Fearnottheir fear, neither be
afraid." Sinful fears are apt to drive the best men into sinful compliances and
indirect shifts to help themselves. Their fear may be understood two ways —
1. Subjectively. A fearthat enslavedthem in bondage of spirit, a fear that is
the fruit of sin, a sin in its own nature, the cause ofmuch sin to them, and a
just punishment of God upon them for their other sins.
2. Effectively. Let not your fear produce in you such mischievous effects as
their fear doth; to make you forget God, magnify the creature, prefer your
own wits and policies to the almighty power and never-failing faithfulness of
God.
II. AN EFFECTUALREMEDYPRESCRIBED. "Sanctifythe Lord of hosts
Himself," etc. The fear of God will swallow up the fearof man, a reverential
awe and dread of God will extinguish the slavish fearof the creature, as the
sunshine puts out fire, or as one fire fetches out another. When the Dictator
ruled at Rome, then all other officers ceased;and so, in a great measure, will
all other fears, where the fear of God is dictator in the heart.
III. A SINGULAR ENCOURAGEMENTPROPOSED. "He shall be for a
sanctuary."
( J. Flavel.)
Fearand it, remedy

I. THE BEST MEN ARE TOO APT TO BE OVERCOME WITHSLAVISH
FEARS IN TIMES OF IMMINENT DISTRESSAND DANGER.
II. THE FEAR OF GOD IS THE MOST EFFECTUALMEANS TO
EXTINGUISH THE SINFUL FEAR OF MAN AND TO SECURE US FROM
DANGER.
( J. Flavel.)
Different kinds of fear
There is a threefold fear in man, namely —
I. NATURAL, of which all are partakers that partake of the common nature.
It is the trouble or perturbation of mind, from the apprehension of
approaching evil or impending danger.
1. To this natural fearit pleasedour Lord Jesus Christ to subject Himself in
the days of His flesh (Mark 14:33).
2. This fearcreates greattrouble and perturbation in the mind; in proportion
to the dangeris the fear, and in proportion to the fear, the trouble and
distraction of the mind; if the fearbe exceedinglygreat, reasonis displaced.
3. Evil is the object of fear, and the greaterthe evil is the strongerthe fear
must needs be; therefore the terrors of an awakenedandterrified conscience
must be allowedto be the greatestof terrors, because in that case a man hath
to do with a greatand terrible God, and is scaredwith apprehensions of His
infinite and eternalwrath, than which no evil is or can be greater.

4. Yet evil, as evil, is rather the object of hatred than of fear. It must be an
imminent or near approaching evil that provokes fear.
5. All constitutions and tempers admit not the same degrees offear.
II. SINFUL. Notonly our infelicity but our fault. The sinfulness of it lies in
five things.
1. In the spring and cause ofit, which is unbelief (chap. 30:15-17).
2. In the excessand immoderacy of it; for it may be truly said of our fears, as
the philosopher speaks ofwaters, it is hard to keepthem within bounds.
3. In the inordinacy of it. To exalt the power of any creature by our fears, and
give it such an ascendancyoverus as if it had an arbitrary and absolute
dominion over us, or over our comforts, to do with them what it pleased —
this is to put the creature out of its ownclass and rank into the place of God.
To trust in any creature as if it had the power of a God to keepus, or to fear
any creature, as if it had the power of a God to hurt us, is exceedinglysinful
(Matthew 10:28).
4. In the distracting influence it hath upon the hearts of men, whereby it
discomposes andunfits them for the discharge oftheir duties. Under an
extraordinary fear both grace and reason, like the wheels of a watch, wound
above its due height, stand still, and have no motion at all.

5. In the powerit hath to dispose and incline men to the use of sinful means to
put by their danger, and to castthem into the hands and powerof temptation
(Proverbs 29:25; Isaiah57:11). There is a double lie occasionedby fear, one in
words and another in deeds; hypocrisy is a lie done, a practicalHe, and our
Church history abounds with sadexamples dissimulation through fear.
III. RELIGIOUS. This is our treasure, not our torment; the chief ornament of
the soul; its beauty and perfection. It is the natural passionsanctified, and
thereby changedand baptized into the name and nature of a spiritual grace.
This fear is prescribed as an antidote againstsinful fears; it devours carnal
fears, as Moses'serpentdid those of the enchanters.
1. It is planted in the soulas a permanent and fixed habit; it is not of the
natural growth and production of man's heart, but of supernatural infusion
and implantation (Jeremiah 32:40).
2. It puts the soul under the awe of God's eye. It is the reproachof the
servants of men to be eye servants, but it is the praise and honour of God's
servants to be so.
3. This respectto the eye of God inclines them to perform and do whatsoever
pleasethHim and is commanded by Him; hence, fearing God and working
righteousness, are linkedtogether(Acts 10:35;Genesis 22:12).
4. This fearengageth, and in some degree enableth, the soul in which it is, to
avoid whatsoeveris displeasing to God (Job 2:3).
( J. Flavel.)

The use of natural fear
If fear did not clap its fetters upon the wild and boisterous lusts of men, they
would certainly bear down all milder motives, and break loose from all bonds
of restraint. Men would become like the fishes of the sea (Habakkuk 1:14),
where the greaterswallow up a multitude of the smaller fry alive at one gulp;
powerand opportunity to do mischief would measure out to men their lot and
inheritance, and consequently all societies mustdisband and break up. It is
the law and fear of punishment that keeps the world in order; men are afraid
to do evil because they are afraid to suffer it. If the severestpenalties in the
world were annexed to, or appointed by, the law, they could signify nothing to
the ends of government without fear. This is that tender, sensible power or
passionon which threatenings work, and so brings men under moral
government and restraint (Romans 13:3, 4).
( J. Flavel.)
The use of sinful fear
The Lord knows how to overrule this in His providential government of the
world to His own wise and holy purposes. And He does so —
1. By making it HIS scourge to punish His enemies. If men will not fear God
they shall fear men. There is scarce a greatertorment to be found in the world
than for a man to be his owntormentor, and his mind made a rack and engine
of torture to his body. It is a dreadful threatening which is recorded in
Deuteronomy 28:65-67. Whenfear hath once seizedthe heart, you may see
death's colours displayed in the face.
2. By fear God punishes His enemies in hell.

3. Providence makes use of the slavish fears and terrors of wickedmen to
scatterthem, when they are combined and confederatedagainstthe people of
God (Psalm 78:55, and Joshua 24:11, 12. See also Psalm9:20).
( J. Flavel.)
The use of religious fear
1. By this fear the people of God are excitedto and confirmed in the wayof
duty (Ecclesiastes 12:13;Jeremiah32:40).
2. Another excellentuse of this fear is, to preserve the purity and peace of our
consciencesby preventing grief and guilt therein (Proverbs 16:6; Genesis
39:9; Nehemiah 5:15).
3. A principal use of this fear is, to awakenus to make timely provisions for
future distresses, thatwhensoeverthey come, they may not come by way of
surprise upon us (Hebrews 11:7; Proverbs 14:16).
( J. Flavel.)
The causes ofsinful fear
I. The sinful fears of most goodmen spring out of their IGNORANCE;all
darkness disposes to fear, but none like intellectual darkness. You read (Song
of Solomon3:8) how Solomon's lifeguard had every man his sword upon his
thigh, "becauseoffear in the night." The night is the frightful season, in the
dark every bush is a bear; we sometimes smile by day to see what silly things
those were that scaredus in the night. So it is here; were our judgments but
duly informed, how soonwould our hearts be quieted! There is a fivefold
ignorance out of which fears are generated.

1. Ignorance ofGod. Ignorance and inconsiderateness layat the rootof the
fears expressedin Isaiah40:27.
2. Ignorance ofmen. Did we considermen as they are in the hand of our God
we should not tremble at them as we do.
3. Ignorance ofourselves and the relation we have to God (Isaiah51:12;
Genesis 15:1;Nehemiah 6:11). O that we could, without vanity, but value
ourselves duly. according to our Christian dignities and privileges, which, if
ever it be necessaryto count over and value, it is in such times of danger,
when the heart is so prone to sinking fears.
4. Ignorance ofour dangers and troubles. We are ignorant of —
(1)The comforts that are in them. Paul and Silas met that in a prison which
made them to sing at midnight, and so have many more since their day.
(2)The outlets and escapesfrom them (Psalm 68:20;2 Peter2:9; 1 Corinthians
10:13).
5. Especiallyignorance and inconsiderateness ofthe covenantof grace.
II. Another cause ofsinful fear is GUILT UPON THE CONSCIENCE.No
soonerhad Adam defiled and wounded his consciencewith guilt, but he
trembles and hides himself (Proverbs 28:1; Isaiah33:14). To this wounded
and trembling conscienceis opposedthe spirit of a sound mind (2 Timothy
1:7). An evil conscience foments fears and terrors three ways.

1. By aggravating smallmatters. So it was with Cain (Genesis 4:14), "Every
one that meets me will slay me." Now every child was a giant in his eye, and
anybody he met his over-match.
2. By interpreting all doubtful casesin the worstsense that can be fastened
upon them. If the swallowsdo but chatter in the chimney, Bessus interprets it
to be a discoveryof his crime; that they are telling tales of him and saying,
Bessus killeda man.
3. A guilty consciencecanand often does create fears and terrors out of
nothing at all (Psalm53:5).
III. No less is the sin of UNBELIEF the real and proper cause ofmost
distracting fears (Matthew 8:26). Fearis generatedby unbelief, and unbelief
strengthenedby fear, as in nature there is an observable circular generation,
vapours begetting showers and showers new vapours.
1. Unbelief weakensthe assenting actof faith, and thereby cuts off from the
soul, in a greatmeasure, its principal relief againstdanger and troubles
(Hebrews 11:27).
2. Unbelief shuts up the refuges of the soulin the Divine promises, and by
leaving it without those refuges, must needs leave it in the hand of fears and
terrors.
3. Unbelief makes men negligentin providing for troubles before they come,
and so brings them by way of surprises upon them.

4. Unbelief leaves our dearestinterests and concerns in our ownhands; it
commits nothing to God, and consequentlymust needs fill the heart with
distracting fears when imminent dangers threaten us (1 Peter4:19; 2 Timothy
1:12; Proverbs 16:3).
IV. Many of our fears are raisedby THE PROMISCUOUS
ADMINISTRATION OF PROVIDENCEin this world (Ecclesiastes 9:2;
Ezekiel21:3; Habakkuk 1:13). The butcheries of the Albigenses, Waldenses,
etc.
1. We are apt to considerthat the same race and kind of men that committed
these outrages upon our brethren are still in being, and that their malice is not
abated in the leastdegree. Cain's club is to this day carried up and down the
world, stained with the blood of Abel, as Bucholtzer speaks.
2. We know also that nothing hinders the executionof their wickedpurposes
againstus but the restraints of providence.
3. We find that God hath many times let loose these lions upon His people.
The best men have suffered the worstthings.
4. We are conscious how far short we come in holiness of those excellent
persons who have suffered these things, and therefore have no ground to
expectmore favour from providence than they found. The revolving of such
considerations in our thoughts and mixing our own unbelief with them,
creates a world of fears, even in goodmen, till, by resignationof all to God,
and acting faith upon His promises (Romans 8:28; Psalm91:15; Isaiah27:8;
Revelation7:17), we do, at last, recoverour hearts out of the hands of our

fears again, and compose them to a quiet and sweetsatisfactionin the wise
and holy pleasure of our God.
V. OUR IMMODERATE LOVE OF LIFE AND THE COMFORTSAND
CONVENIENCESTHEREOFmay be assignedas a proper and real ground
and cause ofour sinful fears, when the dangers of the times threaten the one
or the other (Revelation12:11;Acts 20:24, 25).
1. Life is the greatestand nearestinterestmen naturally have in this world,
and that which wraps up all other inferior interests in itself (Job 2:4; Genesis
25:32).
2. That which endangers life must, in the eyes of the natural man, be the
greatestevil that can befall him.
3. Though death be terrible in any shape, yet a violent death by the hands of
cruel and merciless men is the most terrible form that death can appearin.
VI. Many of our sinful fears flow from THE INFLUENCES OF SATAN upon
our phantasies. By putting men into such frights he weakenstheir hands in
duty, as is plain from his attempt this way upon Nehemiah (Nehemiah 6:13),
and if he prevail there, he drives them into the snares and traps of his
temptations, as the fisherman and fowlerdo the birds and fishes in their nets,
when once they have frighted them out of their coverts.
( J. Flavel.)

Effects of slavishand inordinate fear
I. DISTRACTIONOF MIND IN DUTY (Luke 1:74).
1. Hereby Satan will cut off the freedom and sweetness ofour communion
with God in duties.
2. So distracting fears cut off the soul from the reliefs it might otherwise draw
from the promises.
3. We lose the benefit and comfort of all our past experiences (Isaiah51:12,
13).
II. DISSIMULATION AND HYPOCRISY. Abraham (Genesis 20:2, 11); Isaac
(Genesis 26:7);Peter (Matthew 26:69, etc.).
1. By these falls and scandals religionis made contemptible in the eyes of the
world.
2. It greatly weakens the hands of others, and proves a sore discouragementto
them in their trials, to see their brethren faint for fear, and ashamedto own
their principles.
3. It will be a terrible blow and wound to our own consciences.
III. THE STRENGTHENINGOF TEMPTATIONIN TIMES OF DANGER
(Proverbs 29:25). Aaron (Exodus 32) ; David (1 Samuel 21:12). It was fear

that prevailed with to yield so far as he did in offering incense to the idol, the
considerationof which fact brake his heart to pieces.
1. Sinful fear drives men out of their place and duty.
2. Fearis usually the first passionin the soulthat parleys with the enemy, and
treats with the tempter about terms of surrender. "The castle that parleys is
half won" (French proverb), e.g., Spira.
3. Fearmakes men impatient of waiting God's time and method of
deliverance, and so drives the soul into the snare of the next temptation.
IV. PUSILLANIMITY AND COWARDICE. You find it joined frequently in
the Scriptures with discouragement(Deuteronomy1:21; Deuteronomy 20:3,
etc.).
V. APOSTASY. It is not so much from the fury of our enemies without, as
from our fears within, that temptations become victorious over us (Matthew
24:9, 10).
VI. GREAT BONDAGE OF SPIRIT. Sinful fear makes death a thousand
times more terrible than it would otherwise be (Hebrews 2:16).
1. Such a bondage as this destroys all the comfort and pleasure of life.
2. It destroys our spiritual comforts.

3. It deprives us of the manifold advantages we might gain by the calm and
composedmeditations of our own death.
( J. Flavel.)
The security of the righteous under national calamity
James Parsons.
I. A CAUTION (ver. 12).
1. It will be necessaryto explain the emotion againstwhich the cautionis
directed. Taking the caution in its comprehensive import, it is addressedto
men, not to submit the government of the soulto the influence of excessive
terror, arising from the approach of temporal calamity and distress. It is an
universal disposition, among the children of men, in the prospectof evil, to
admit such fears and such emotions as these. The thought, for example, of
national distresses,suchas those which were now about to be poured out on
the people of Israel; the thought of personaltrials in the common relations of
life, from domestic distress, from disease, from bereavementand death, are
causes thatoften inspire the emotion we contend against, as existing in former
ages, andwhich we are aware is often witnessednow.
2. We must consider also, the reasons onwhich the propriety of this caution is
founded.(1) The origin of this emotion of fear is always degrading and
improper, proceeding, as it invariably does, from ignorance or forgetfulness,
or a disbelief of God as a God of providence and grace.(2)Its workings always
fill the mind with unnecessaryagitation, alarm, and anguish, and disturb it
from, and entirely unfit it for, the right and adequate performance of the
existing and the varied duties of life.(3) It opens the way for the entrance of
many dark and dreadful temptations, and thus drives men to seek a shelter in

those means which are forbidden by God; to propose an alliance, on any
terms whatever, with adversaries whom, as idolaters, and the avowedand
open enemies of God, they ought entirely to have foiled.(4) It is often directed
to means of increaseddangerand trial, or to resortto those refuges which are
but the means of increasing calamity. Thus, when we find that a confederacy
of this unholy description, under the influence of slavishfear, had been
formed by Israelwith the people of Egypt, that very plan was the means of
their downfall. God, at the commencementof the thirty-first chapter of Isaiah,
exclaims, "Woe to them that go down to Egypt for help," etc.
II. A RECOMMENDATION. "Sanctify," orselectand setapart, "the Lord of
hosts Himself; and let Him," so selectedandset apart, "be your fear, and let
Him be your dread."
1. In this recommendationthere is a callupon man to honour Jehovah, by
recognising the presence andthe actionof His perfections in the various
calamitous visitations which He permits or sends. His knowledge, His power,
His holiness, His justice, His wisdom —
2. Here is a call upon men to honour Jehovahby repenting of their past
transgressions, andby devoting themselves to a practicalobedience to His
commandments. It is remarkable to observe, especiallyin the Old Testament,
how often the fearof God is connectedwith repentance, and with obedience to
God.
3. Here is a call upon men to honour Jehovahby resorting and trusting to His
mercy, as that which will grant spiritual blessings, andgive final salvationto
their souls.

III. A PROMISE. "He shall be for a sanctuary." The ordinary meaning which
is ascribedto the word "sanctuary" is simply a place of religious worship; in
this case, however, as in many others of the sacredwritings, it signifies a place
of religious worship, devoted also as a place where endangeredpersons may
receive security. Amongst the heathen, religious temples were places of
refuge; and when men endangeredby misfortune or even crime ran within the
threshold of the place called holy there was no possibility of grasping the
offender; so long as he remained in the sanctuary he was safe. So it was
amongstthe Jews. Whenit is said that "Godshall be for a sanctuary," it is
intended that God shall be as a holy building where men endangeredby
temporal calamity may find shelter and repose. The instances are singularly
numerous in which God is presented in the characterofa refuge (Psalm18:1,
2; Psalm 46:1, 11; Proverbs 18:10; Isaiah4:6; Isaiah26:1, 3, 20).
1. God shelters those who resortto Him as their sanctuary from the
perturbation of slavishfear. The fearof Godis strictly what is calledan
expulsive emotion; it banishes from the mind of man a vast quantity of other
modifications of feeling, from which he could derive only sorrow and anguish
and pain (Proverbs 14:26).
2. The Lord of hosts shelters those who resortto Him as their sanctuaryfrom
temporal judgments. There is provided, on behalf of the righteous, a
remarkable exemption from those temporal calamities and judgments which
God inflicts upon men directly as the consequence ofsin. And if it sometimes
does happen that the righteous suffer in those judgments as well as the
wicked, it is not because offailure in the promises of God, but because the
righteous will not come out and be separate. Ifa man will stay in Sodom when
God has threatenedto devour it with fire, the man who so stays must be
destroyed. But when there is a separationfrom all the ungodly confederacies
of the world, and a solemnand determinative sanctificationto the Lord, by
causing Him to be our fear and dread, the Scriptures plainly state that there

shall, as the result, be an exemption from all those calamities whichfall upon
the world for sin (Ezekiel9:4-6).
3. With regardto those calamities which are the common allotments of life, we
are not to say that from these there is an exemption; they must suffer death in
its most sudden, and its most awful power. But there is a Spirit that "guides
the whirlwind and that rides upon the storm"; there is a hand of mercy in
these calamities of providence, transforming them into a new class of
blessings.
4. The Lord of hosts shelters those who resortto Him as their sanctuaryfrom
the perils and perdition of final ruin.
(James Parsons.)
The Lord a sanctuary
W. Horwood.
I. THE DUTY. "Sanctifythe Lord of hosts," etc.
II. THE PROMISE. "He shallbe for a sanctuary." Considerthe preciousness
of this promise in the time when all human help will be vain. We refer to the
last day, when Christ shall come "to judge both the quick and the dead."
(W. Horwood.)
The true sanctuary, and how to getthere
J. F. B. Tinling, B. A.

I. THIS PASSAGE TELLS US WHAT TO DO WITH OUR NATURAL
FEARS. Godis in the believer's life as He is not in the life of another. He has
come to him in the wilderness to be his guide, into the storm to be his pilot,
into the battle to be his captain. All difficulties are nothing before Divine
wisdom, all opposition nothing againstDivine strength. The Christian's great
danger is unbelief or unfaithfulness to God, which would make him lose for a
time the means of safety and victory. He is like one closelyfollowing a guide in
the darkness overpathless mountains, whose one concernis to keephim in
sight who will thus secure to him a safe and successfuljourney; and againhe k
like a child who does not burden himself with any cares, but that of pleasing
the father whose love and powerhave supplied all his need in the past and will
supply all in the future. It is thus that the Christian fears his foes, only as the
possible causes ofthe one misfortune of estrangementfrom his God. The
treacherousness ofhis own heart and the subtlety of those enemies who are
ever seeking to break the union which makes him too strong for them,
exercise his thoughts and his feelings, but all in relation to God, so that He
alone may be truly saidto be the fearof HIS people. All this is true for a
Church as it is true for the individual Christian.
II. THIS PASSAGE TEACHES US WHAT IS, OR SHOULD BE, TO US
TRULY HOLY.
III. THIS PASSAGE OFFERS THE MOST EXALTED NOTION OF A
SANCTUARY. Man dwelling in God is the realisationof our happiness and of
the Divine glory. It speaks to all of purity, safety, peace, but it speaks ofmuch
more, according to the spiritual capacityof those to whom it is made known.
But few among the thousands of Israel knew anything of abiding in that house
of God, which, whether they knew it or not, representedJehovahHimself.
Mostof them visited it at intervals more or less rare, and left to the priestly
family the duty and privilege of regarding it as their home. And in this the
greatmass of professors are aptly representedby the nation of Israel. They
seek the Divine sanctuary as a house of defence or a place for pardon, when
speciallypressedby trouble or a sense of sin; but, if they would be Christians
indeed, they should remember that the Church of Christ is the spiritual

priesthood; that the members of it are expectedto "offerthe sacrifice of
praise continually"; that to do this they must "dwell in God," they must
"abide in Christ"; and that no less close andno less constantunion than this
can be natural to faith which has learnt that "we are members of His body, of
His flesh, and of His bones."
IV. THIS PASSAGE PREPARES US FOR WHAT OTHERWISE WOULD
HAVE SEEMEDINCONSISTENTWITH THE BLESSEDNESSIT SPEAKS
OF — the sight of others stumbling at that which has become our glory,
finding JehovahHimself to be a rock of offence. How is this? A very simple
law will answer. We stumble through ignorance. It is not what we know, but
what we do not know that offends us. The rock of offence is a thing
misunderstood, for which our philosophy had not prepared us. Now nothing is
more misunderstood than goodness among the bad, than God among those
who have fallen from the knowledge ofHim. He Himself has said, "My
thoughts are not your thoughts, neither are your ways My ways." This
stumbling of the natural mind at God may be seenin all His manifestations.
Men deny His government because they do not see in it what they think
worthy of His hand; they grumble or rage at His distribution of goods;they
rejector explain away His revelations of the future; and, above all, they refuse
to believe in salvationthrough His crucified Christ. But in all this they are
fulfilling His sure Word of prophecy, and while they continue to exhibit the
depravity of fallen man, and so the riches of Divine grace, they do not prevent
humble, believing souls from sanctifying God in their hearts and proving Him
to be their sanctuary.
(J. F. B. Tinling, B. A.)
The fear of God steadying the soul in worldly loss
relates a very pertinent and memorable story of Paulinus, Bishopof Nola, who
was a very rich man both in goods and grace:he had much of the world in his

hands, but little of it in his heart; and it was well there was not, for the Goths,
a barbarous people, breaking into that city, like so many devils, fell upon the
prey; those that trusted to the treasures whichthey had were deceivedand
ruined by them, for the rich were put to tortures to confess where they had
hid their monies. This goodbishop fell into their hands, and lost all he had,
but was scarcemovedat the loss, as appears by his prayer, which my anther
relates thus: Lord, let me not be troubled for my goldand silver: Thou
knowestit is not my treasure; that I have laid up in heaven, according to Thy
command. I was warned of this judgment before it came, and provided for it;
and where all my interest lies, Lord, Thou knowest.
( J. Flavel.)
The fear of God delivers from the fear of death
Mr. Bradford, when the keeper's wife same running into his chamber
suddenly, with words able to have put most men in the world into a trembling
posture: "Oh, Mr. Bradford! I bring you heavy tidings; tomorrow you must
be burned, and your chain is now buying"! he put off his hat, and said, "Lord,
I thank Thee; I have lookedfor this a great while, it is not terrible to me; God
make me worthy of such a mercy."
( J. Flavel.)
True courage
Sunday SchoolChronicle.
The following prayer was found in the desk of a schoolboyafterhis death: "O
God, give me courage to fear none but Thee."
(Sunday SchoolChronicle.)
The exaggerations ofguilty fear

The rules of fear are not like the rules in arithmetic, where many nothings
make nothing, but fear can make something out of nothing.
( J. Flavel.)
COMMENTARIES
Ellicott's Commentary for English Readers
(13) Sanctify the Lord of hosts himself . . .—The words contain an implicit
appeal to the revelation of the Divine Name in Isaiah6:3. Had the prophet’s
disciples entered into the meaning of that “Holy, holy, holy, is the Lord of
hosts?” Had they learnt to sanctify JehovahSabaoth, to recognise the power
of that infinite holiness?
BensonCommentary
Isaiah8:13-15. Sanctify the Lord of hosts — Give him the glory of his power,
and goodness, and faithfulness, by trusting in his promises for deliverance;
and let him be your fear — Let God, and not the kings of Syria and Israel, be
the chief objectof your fear. And he shall be for a sanctuary — A sure refuge
to all that truly fearhim, and rely upon him; but for a stone of stumbling —
An occasionofsin and ruin, at whom they will take offence, and stumble, so as
to fall and be broken, as it is expressedIsaiah8:15; to both the houses of
Israel— To the two kingdoms, that of the ten tribes, and that of the two
tribes. And for a gin, &c., to the inhabitants of Jerusalem — This is distinctly
mentioned as a wonderful thing, because Jerusalemwas the seatof the temple,
and of God’s solemn worship; where all the means of knowledge and grace
were in the greatestplenty; where the thrones of civil and ecclesiastical
judicature were established;where the most wise and learned doctors had
their constantabode. And that such a place and people should reject
Immanuel, when he should appear, was so strange an occurrence, thatthe
prediction of it was highly necessary, lestotherwise, whenit came to pass, it

should shake the faith of all who did believe on him; whereas, now the
accomplishmenthereof was a notable confirmation of their faith. And many
among them — Not all; for there shall be a remnant, as was foretold, Isaiah
4:2; Isaiah6:13; shall stumble — At that stone or rock, mentioned Isaiah8:14.
The writers of the New Testament, who have so frequently quoted this
passage, prove, beyond all controversy, that the subject of it is, God manifest
in the flesh; the Messiah, who performed for his people all those benefits of
grace which this promise implies, being a sanctuary, or place of refuge to
them; and who, at the same time, became to the hypocrites and unbelievers in
Judea, a stone of stumbling, and a rock of offence, to the destruction of the far
greaterpart of that people. See the margin.
Matthew Henry's Concise Commentary
8:9-16 The prophet challenges the enemies of the Jews. Theirefforts would be
vain, and themselves broken to pieces. It concerns us, in time of trouble, to
watchagainstall such fears as put us upon crookedcoursesforour own
security. The believing fearof God preserves againstthe disquieting fear of
man. If we thought rightly of the greatnessand glory of God, we should see all
the powerof our enemies restrained. The Lord, who will be a Sanctuaryto
those who trust in him, will be a Stone of stumbling, and a Rock of offence, to
those who make the creature their fear and their hope. If the things of God be
an offence to us, they will undo us. The apostle quotes this as to all who
persistedin unbelief of the gospelof Christ, 1Pe 2:8. The crucified Emmanuel,
who was and is a Stumbling-stone and Rock ofoffence to unbelieving Jews, is
no less so to thousands who are calledChristians. The preaching of the cross is
foolishness in their esteem;his doctrines and precepts offend them.
Barnes'Notes on the Bible
Sanctify ... - RegardYahwehas holy; that is, worship and honor him with
pious fear and reverence. Regardhim as the source of safety, and the true
defense. Ahaz and his people sought for aid from Assyria againstthe armies of
Syria and Samaria. The direction here is rather to seek aidfrom God.

Let him be your fear - Do not be alarmed at what man can do Isaiah 8:12, but
fear and honor God. Be afraid to provoke his wrath by looking to other
sources ofhelp when his aid only should be sought.
Jamieson-Fausset-BrownBible Commentary
13. Sanctify—Honor His holy name by regarding Him as your only hope of
safety(Isa 29:23; Nu 20:12).
him … fear—"fear" lestyou provoke His wrath by your fear of man and
distrust of Him.
Matthew Poole's Commentary
Sanctify the Lord of hosts;give him the glory of his power, and goodness, and
faithfulness, by trusting to his promises for your deliverance.
Let him be your fear; let God, and not the kings of Syria and Israel, be the
chief objectof your fear.
Gill's Exposition of the Entire Bible
Sanctify the Lord of hosts himself,.... Christ, Immanuel, God with us, the Lord
of the armies above and below, of angels and of men, God over all, the true
Jehovah, who is sanctifiedby his people, when they declare him to be so;as
the Targum paraphrases it,
"the Lord of hosts, him shall ye say is holy;''
for they cannot make him so, nor canhe receive any holiness from them, nor
does he need any; but they celebrate the perfectionof his holiness, and ascribe
it to him; yea, they sanctifyhim, by ascribing their holiness to him; by looking
to him as their sanctification, and by deriving and expecting every degree and

measure of holiness from him, to complete theirs; by exercising faith upon
him, and showing a regard to his commands and ordinances:
and let him be your fear, and let him be your dread; that is, the objectof fear
and dread; not of a servile fear and dread, but of a holy reverence and godly
fear; such a fear as is the grace ofthe covenant, which flows from the
goodness ofGod, and has that for its object, and is influenced by it; see Hosea
3:5 where the same Lord, Messiah, David the king, is meant, as here. See 1
Peter3:15.
Geneva Study Bible
{p} Sanctify the LORD of hosts himself; and let him be your fear, and let him
be your dread.
(p) In putting your trust only in him, in calling on him in adversity, patiently
looking for his help, and fearing to do anything contrary to his will.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
13. Render: Jehovahof Hosts, Him shall ye count holy, and let Him be (the
objectof) your fear and (of) your terror. “Count holy” (Isaiah 29:23);
recognise as the Holy One, especiallyby absolute trust in His providential
disposition of events; fearing only what would offend Him.
Pulpit Commentary
Verse 13. - Sanctify the Lord of hosts. God was sanctifiedby being believed in
(Numbers 20:12). They who fearedRezin and Pekah, despite of God's
assurancesthat their designshould fail, did not believe in him, and so did not
"sanctify" him.
Keil and DelitzschBiblical Commentary on the Old Testament

The heading or introduction, "And Jehovahproceededstill further to speak
to me, as follows," extends to all the following addresses as faras Isaiah 12:1-
6. They all finish with consolation. But consolationpresupposesthe need of
consolation. Consequently, even in this instance the prophet is obligedto
commence with a threatening of judgment. "Forasmuchas this people
despiseththe waters of Siloahthat go softly, and regardeth as a delight the
alliance with Rezin and the son of Remalyahu, therefore, behold! the Lord of
all bringeth up upon them the waters of the river, the mighty and the great,
the king of Asshur and all his military power; and he riseth over all his
channels, and goethover all his banks." The Siloahhad its name (Shiloach, or,
according to the reading of this passagecontainedin very goodMSS,
Shilloach), ab emittendo, either in an infinitive sense, "shooting forth," or in a
participial sense, witha passive colouring, emissus, sent forth, spirted out
(vid., John 9:7; and on the variations in meaning of this substantive form,
Concord. p. 1349, s.). Josephus places the fountain and pool of Siloah at the
opening of the Tyropoeon, on the south-easternside of the ancient city, where
we still find it at the present day (vid., Jos. Wars ofthe Jews, v. 4, 1; also
Robinson, Pal. i. 504). The clearlittle brook - a pleasantsight to the eye as it
issues from the ravine which runs betweenthe south-westernslope of Moriah
and the south-easternslope of Mount Zion
(Note:It is with perfectpropriety, therefore, that Jerome sometimes speaks in
the fons Siloe as flowing ad radices Montis Zion, and at other times as flowing
in radicibus Montis Moria.)
(V. Schulbert, Reise, ii. 573) - is used here as a symbol of the Davidic
monarchy enthroned upon Zion, which had the promise of God, who was
enthroned upon Moriah, in contrastwith the imperial or world kingdom,
which is comparedto the overflowing waters of the Euphrates. The reproach
of despising the waters of Siloahapplied to Judah as well as Ephraim: to the
former because it trusted in Asshur, and despisedthe less tangible but more
certain help which the house of David, if it were but believing, had to expect
from the God of promise; to the latter, because it had entered into alliance
with Aram to overthrow the house of David; and yet the house of David,

although degenerate and deformed, was the divinely appointed source of that
salvation, which is ever realized through quiet, secretways. The second
reproachapplied more especiallyto Ephraim. The 'eth is not to be takenas
the signof the accusative, forsūs never occurs with the accusative ofthe
object(not even in Isaiah 35:1), and could not well be so used. It is to be
construed as a preposition in the sense of"and (or because)delight(is felt)
with (i.e., in) the alliance with Rezin and Pekah." (On the constructive before
a preposition, see Ges. 116,1:sūs 'ēth, like râtzâh ‛im.) Luzzatto compares,
for the construction, Genesis 41:43, v'nâthōn; but only the inf. abs. is used in
this way as a continuation of the finite verb (see Ges. 131, 4, a). Moreover,
‫ׂשמׂשמ‬ is not an Aramaic infinitive, but a substantive used in such a way as to
retain the powerof the verb (like ‫ׂשּסמ‬ in Numbers 10:2, and ‫ׂשפסמ‬ in Numbers
23:10, unless, indeed, the reading here should be ‫ׂשס‬‫.)פסמ‬ The substantive
clause is preferred to the verbal clause ‫,ׂשממ‬ for the sake of the antithetical
consonanceof ‫ׂשמׂשמפ‬ with ‫.פאׂש‬ It is also quite in accordance withHebrew
syntax, that an address which commences with ‫סכ‬ ‫ןמס‬ should here lose itself in
the secondsentence "inthe twilight," as Ewaldexpresses it (351, c), of a
substantive clause. Knobel and others suppose the reproofto relate to
dissatisfiedJudaeans, who were secretlyfavourable to the enterprise of the
two allied kings. But there is no further evidence that there were such
persons;and Isaiah8:8 is opposedto this interpretation. The overflowing of
the Assyrian forces would fall first of all upon Ephraim. The threat of
punishment is introduced with ‫,ןכלׂש‬ the Vav being the sign of sequence
(Ewald, 348, b). The words "the king of Asshur" are the prophet's own gloss,
as in Isaiah7:17, Isaiah7:20.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD

Isaiah8:13 It is the LORD of hosts whom you should regard as holy. And He
shall be your fear, and He shall be your dread.:
Regardas holy: Isa 26:3,4 Lev 10:3 Nu 20:12,13 27:14 Ro 4:20)(He shall be:
Ge 31:53 Ps 76:7 Mal 2:5 Mt 10:28 Lk 12:5 Rev15:4
Isaiah8 Resources - Multiple Sermons and Commentaries
KJV: "Sanctify the LORD of hosts Himself"
Septuagint: Sanctify (Aorist imperative = command with sense of urgency. Do
this now!) ye the Lord Himself and He shall be thy fear.
This word of comfort as wellas warning to the professing followers ofGod in
Isaiah's day, was applied by the Peterto believers who might suffer for the
sake ofrighteousness. (See 1Pe3:14,15-note).
The LORD of hosts - See study JehovahSabaoth, LORD of hosts
Regardas holy (06942)(qadash)means to setapart for a specific use by some
agency. To consecrate,separate,setapart a personor thing from all common
or secularpurposes to some religious use. Everything consecratedto God was
separatedfrom all profane use. In the present context clearlyGod is Holy so
we can't make Him more holy. But the charge is to think of Him as holy,
remembering that the way one thinks affects (or at leastshould affect)the way
one behaves!If we regard Jehovahas holy, we will seek to live in a holy or set
apart way even as He is holy (cp 1Pe 1:15, 16-note).

The Septuagint uses the verb hagiazo from hagios [word study] which means
to set apart for God, to sanctify, to make a person or thing (in the OT altars,
days, priests, etc were set apart) the opposite of koinos, which means profane
or common.
THE FEAR OF GOD
CONQUERS EVERYFEAR
He shall be your fear, and He shall be your dread - As alluded to in the
previous passage, if you fearGod, you have nothing to fear from man, for the
Omnipotent Almighty Godof the universe is for you (Ro 8:31-note)
OswaldChambers - The remarkable thing about fearing God, is that, when
you fear God, you fear nothing else;whereas, if you do not fear God, you fear
everything else.
A W Tozer- In God is complete safety. Whoever fears God enoughnever
needs to fearanyone or anything else.
Spurgeoncomments on the meaning of "Sanctify the LORD of hosts"…
You may clearlyunderstand that the Lord does not need to be set apart for
holy uses;the Lord of Hosts does not need to be purified, for He is holiness
itself. However, what the sense of the word actually means is that we are to
adore and reverence the Lord; with fear and trembling we must approachHis
throne and regard Him as the Holy One of Israel. Let me give you other
instances of this.

When Nadab and Abihu, as recordedin Leviticus 10, offered a sacrifice to
God and put strange fire on the altar, the fire of the Lord went forth and
consumed them, and this was the reasongiven: “I will be sanctifiedin them
that come nigh me” (Lev. 10:3). By this He did not mean that He would be set
apart, nor that He would be made holy by purification, but that He would be
treated and regarded as a MostHoly Being, with whom such liberties were
not to be taken.
Another example is found in Numbers 20, on that unfortunate occasionwhen
Moses losthis temper and smote the rock twice, saying, “Hearnow, ye rebels;
must we fetch you water out of this rock?” (Nu 20:10). Then the Lord said
that Moses wouldsee the PromisedLand, but would never enter it, the reason
being, “Because ye believed me not, to sanctify me in the eyes of the children
of Israel” (Nu 20:12). By this He meant that Moses hadnot actedso as to
honor God’s name among the people.
An even more familiar instance occurs in what is commonly called the Lord’s
Prayer: “Our Father which art in heaven, Hallowed be thy name” (Matt. 6:9).
The word hallowedis simply an English variation of sanctified, because the
Greek reads, “Sanctifiedbe thy name.” Now, we know that God’s name does
not need purifying or setting apart, so the sense here canonly be “Let thy
name be reverencedand adored throughout the whole earth, and let men
regard it as being a sacredand holy thing.”
Don't They Believe in God? - During the chaos ofa big city riot, a television
news video showeda man pointing at looters who were racing in and out of
the stores. The man cried in anguish, “This is stealing!Don’t these people
have any morals? Don’t they believe in God?”

The prophet Isaiahmade a similar point. The Israelites had done the
unthinkable—they had fallen into the immoralities of their pagan neighbors.
In addition, they had made a treaty with Assyria rather than relying on the
Lord to protect them againsttheir enemies (2Ki 16:1-9).
Isaiahsaid they were worried about the wrong things. Instead of fearing their
enemies, they should have been thinking about the Lord (Isa. 8:12, 13). The
Lord promised that He would be a sanctuaryfor those who put their trust in
Him. But to those who rejectedHis offer, He would be “a stone of stumbling”
and a hunter’s snare (Isa 8:14).
We who profess faith in Christ need to make sure God is the one we fear.
Whenever we join others in their sins or behave as if we are afraid of
offending them, those who observe us will ask, “Don’tthey believe in God?”
Our challenge is to fearthe Lord above everyone else, and to show it by what
we do and say. (Our Daily Bread, Copyright RBC Ministries, Grand Rapids,
MI. Reprinted by permission. All rights reserved)
Everywhere sin and disgrace are appalling:
Let us be faithful, make sure of our calling,
Let us serve Christ and follow His lead,
Let us be true in thought, word, and deed.
—H G Bosch
A friend of God will be a strangerto the world.

Healthy Fear- In June 6, 1944, five thousand ships departed England for the
Normandy coastand the greatestinvasionof World War II. From this
military event comes the story of the skipper who lectured his crew on fear,
and said, "Fearis a very healthy thing." A third-class yeoman yelled in reply
"Captain, you're looking at the healthiest sailorin the United States Navy"
We tend to associatefearwith punishment and danger, but that shows our
limited understanding of it. Perfectfearcomes from our sense of awe and
wonder as we getglimpses of God. John says, "Perfectlove casts outfear" (1
John 4:18). Fear, for the Christian, is not so much about punishment as love.
God-fearing people are God-loving people. —D J De Haan (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
The fear of God candeliver us from the fear of men.
Isaiah8:14 Then He shall become a Sanctuary; but to both the houses of
Israel, a Stone to strike and a Rock to stumble over, and a snare and a trap
for the inhabitants of Jerusalem:
shall be: Isa 26:20 Ps 46:1,2 Pr 18:10 Eze 11:16
stone:Isa 28:16 Lk 2:34 Ro 9:32,33 11:9-11,35 1Pe 2:8
snare:Ps 11:6 69:22 Mt 13:57 Lk 21:35
Isaiah8 Resources - Multiple Sermons and Commentaries
THE MESSIAH:
THE SANCTUARY
THE STONE
THE ROCK

Young's Literal - And He hath been for a sanctuary, And for a stone of
stumbling, and for a rock of falling, To the two houses of Israel, Fora gin and
for a snare to the inhabitants of Jerusalem.
Then - In context this seems to function as a term of conclusion. If they fulfill
the charge in Isaiah 8:13, Jehovah would be their sanctuary. Of course it is
still an expressionof time also.
He shall become a Sanctuary - Who is He? Christ Jesus it is He. He will be the
Sanctuary when He returns to dwell among His people. This word emphasizes
God's holiness as wellas His protection in the storm (cp Pr 18:10-note).
Ponder the numerous, striking metaphors used to describe Messiah. Is He
your Sanctuary or is He the Stone over which you will stumble into the Lake
of fire? May God grant all who read these solemn, weighty passagesthe grace
to see and receive Messiahas their Sanctuary, the protection from the wrath
to come (1Th 1:10-note). Amen.
The Septuagint (Lxx) translates miqdash with the noun hagiasma which
means a space setaside for devotion.
Sanctuary (04720)(miqdashfrom qadash = set apart from profane or common
use - see preceding verse)refers to a consecrated(setapart) place, especially
the holy place, the tabernacle. In contextmiqdash refers to the place that God
dwells in His holiness.
Miqdash - 71x in OT -

Ex 15:17; 25:8; Lev 12:4; 16:33;19:30; 20:3; 21:12, 23;26:2, 31; Num 3:38;
10:21;18:1, 29; 19:20;Josh24:26; 1Chr 22:19;28:10; 2Chr 20:8; 26:18;
29:21;30:8; 36:17;Neh 10:39;Ps 68:35;73:17; 74:7; 78:69;96:6; Isa 8:14;
16:12;60:13; 63:18;Jer 17:12;51:51; Lam 1:10; 2:7, 20; Ezek 5:11; 8:6; 9:6;
11:16;21:2; 23:38f;24:21; 25:3; 28:18;37:26, 28; 43:21;44:1, 5, 7ff, 11, 15f;
45:3f, 18; 47:12; 48:8, 10, 21; Dan 8:11; 9:17; 11:31; Amos 7:9, 13
But (contrast)to both the houses of Israel - Isaiah7 and 8 have been related
primarily to the Southern Kingdom of Judah, but now he expands the
following prophecy to pertain to both Israeland Judah. Why the contrast?
What is being contrasted? Isaiah8:13 has just described treating God as holy
and having a reverential fear of Him, both of which are markers of genuine
faith and in context describe the "effects" ofone who has genuine faith in the
Messiah. In contrastIsaiahnow describes Jews who refuse to believe in
Messiah, the Sanctuary, the Stone, the Rock. So Immanuel, the Messiah,
became to the Jews andstill is a stone of stumbling until the veil is removed
from their heart. (cp 2Cor3:14,15, 16-note).
A Stone to strike (KJV = stone of stumbling, stone of offense) - The "Stone" is
Christ (Lxx = lithos = stone or piece of a rock, used figuratively in NT of
Christ = Mt 21:42). Messiahwill be like a rock of refuge for the people (Isa
8:14; 17:10; 26:4; 28:16).
See relatedresources:
Christ, the Rock, the Stone -- Scripture chain & chart
Isaiah8:14 A Rock ofSalvationand a Stumbling Stone - Wil Pounds
Strike (KJV = stumbling) (05063)(negephcan describe a plague (any great
natural evil or calamity) (Ex 12:13;Ex 30:12;Nu 8:19; 17:11,12;Jos 22:17)or

much less commonly describes the actionof falling usually causedby an
object, in the present passagereferring figuratively to stumbling over the
Messiah. How interesting that the Stone of stumbling, the Messiah, was
foreshadowedin Ex 12:13+ where "‘The blood (of the lamb, a shadow of
Messiah)shallbe a signfor you on the houses where you live; and when I see
the blood I will pass overyou, and no plague will befall you to destroyyou
when I strike (negeph) the land of Egypt."
The Septuagint translates negephwith the noun proskomma (from prós = to,
against+ kopto = cut, strike)which can describe literal or figurative
stumbling. It is something a person trips over. Thus proskomma canbe an
obstacle in the way which if one strikes his foot againsthe stumbles or falls or
figuratively it can describe that over which a soul stumbles i.e. by which is
causedto sin or which causes anoccasionofapostasy. It is also used
figuratively, to describe a cause offalling or an occasionofsinning (Ro 14:13,
20; 1Cor. 8:9; Septuagint: Ex 23:33;34:12).
Negeph- 7x in the OT - Ex 12:13;30:12; Nu 8:19; 16:46, 47; Josh22:17;Isa
8:14
In summary a Stone that causes Jews fromboth Israel and Judah to stumble
is Jesus Christ Who Paul refers to in Romans 9 as he explains what will
happen to Jews who fail to believe in Messiah(ReadRomans 9, 10, 11 which
describes God's plan for Israel).
Why? (Why did the Jews not attain righteousness like the Gentiles did - Ro
9:30, 31-note)Becausetheydid not pursue it by faith, but as though it were by
works (cp Isa 64:6, Ro 3:20-note). They stumbled over the stumbling stone
(Messiah), just as it is written, (Quoting Isaiah 28:16 and Isaiah8:14)
"BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF

OFFENSE, AND HE WHO BELIEVES (pisteuo - presenttense = as the
generaldirection of their life) IN HIM WILL NOT BE DISAPPOINTED
(ashamed)." (Ro 9:32, 33-note)
Peterquotes from Isaiah8:14, 15 writing that Christ is
(For those who refuse to believe in Messiahfor salvation, He becomes)"A
STONE OF STUMBLING AND A ROCKOF OFFENSE";for they stumble
because they are disobedient to the word, and to this doom they were also
appointed.
Writing to the Corinthians Paul said…
but we preach Christ crucified, to Jews a stumbling block (skandalon), and to
Gentiles foolishness (1Co 1:23)
Comment: Skandalonoriginally referred to a movable part of a trap on which
the bait was laid, and when touched causedthe trap to close onits prey.
Skandalonthus came to mean any entanglement of the foot. Figuratively, as
used most often in Scripture, skandalonrefers to any person or thing by
which one is drawn into error or sin.
Snare (06341)(pach/pah) refers to a literal bird trap to ensnare, confine and
control birds (Amos 3:5, Pr 7:23, Eccl9:12). MostOT uses are figurative and
refer to that which brings sudden danger and/or which entangles in
difficulties. (Jos 23:13; Job22:10; Ps 69:23; 91:3; 119:110;140:6;141:9;
142:4;Pr 22:5; Isa 24:17, 18; Jer 18:22;48:43, 44;Hos 5:1; 9:8) The

implication is that it is able to snare someone because it is deceptively
attractive (eg, a womanwho is not your wife - Pr 7:23).
Pach/pah- 25x in OT -
Ex 39:3; Nu 16:38; Josh23:13;Job 18:9; 22:10;Ps 11:6; 69:22;91:3; 119:110;
124:7;140:5; 141:9;142:3; Pr 7:23; 22:5; Eccl9:12; Isa 8:14; 24:17, 18; Jer
18:22;48:43, 44; Hos 5:1; 9:8; Amos 3:5
Trap (4170)(moqesh)strictly speaking is the lure or bait that is placedin a
fowler's (bird catcher's)net or a hunter's trap. The lure comes then to refer to
the trap itself. Moqeshis sometimes used literally (Amos 3:5 = bait, Job
40:24). Other uses are figurative and describe entrapment that results in one
being captured and/or controlled (this figurative sense composesthe majority
of the OT uses below).
Moqesh- 27x in the OT -
Ex 10:7; 23:33;34:12; Dt 7:16; Josh23:13;Jdg 2:3; 8:27; 1Sa 18:21;2Sa 22:6;
Job 34:30;40:24; Ps 18:5; 64:5; 69:22; 106:36;140:5; 141:9;Pr 12:13;13:14;
14:27;18:7; 20:25;22:25;29:6, 25; Isa 8:14; Amos 3:5
CHRIST
THE ROCK/STONE
cp Ex17:6

(1) To God Jesus = "Smitten Stone"
Ex 17:6; 1Co10:4;cp. Jn 4:13,14;7:37, 38, 39
(2) To IsraelJesus = "Stumbling Stone"
1Pe 2:8-note, Ro 9:32, 33-note;1Co 1:23
(3) To Church Jesus = "Cornerstone"
1Pe 2:6-note, Ep 2:20-note, 1Co 3:10,11,12 (foundation)
(4) To all the Gentile world powers Jesus = "Stone cut without hands"
Da 2:34-note
(5) To Israelat Secondcoming = capstone of the corner
Zec 4:7
(6) Stone that grows and fills the earth
Da 2:35-note

(7) To unbelievers = crushing Stone of judgment
Mt 21:44, cp Luke 2:34
BRIAN BELL
Isaiah8 4-8-04
“I will fear no evil; For You are with me!”
1. Intro:
1.1. It’s all in a name! - You got it from your Father, it was all he had to give.
So it's yours to use and cherish, for as long as you may live. If you lose
the watchhe gave you, it canalways be replaced. But a black mark on
your name, son, can never be erased. It was cleanthe day you took it,
and a worthy name to bear, when he got it from his father, there was no
dishonor there. So make sure you guard it wisely, after all is said and
done. You'll be gladthe name is spotless whenyou give it to your son.
1.2. Charlie Stink was constantlybeing advised by his friends and co-workers
that he should have his name changed. Finally he agreed, and went to
court to have the process completed. The next day back at work, his
associatesinquired, "What did you have your name changedto?" "I
changedit to George Stink," he answered, "but for the life of me I can't

see what difference it's going to make!"
2. WARNINGS!(1-22)
2.1. IT’S ALL IN A NAME! (1-4)
2.2. Maher-Shalal-Hash-Baz– “Speedto the spoil! Hasten to the booty!”
2.2.1. His last son Shear-Jashub(a remnant shall return) was in 7:3.
2.2.2. This was Isaiah’s double messageofdoom & hope.
2.2.3. This son’s name[longestin the bible]refers to the victory that Assyria
would have over Syria (Damascus)& Israel(Samaria) [4].
2.2.4. Isaiah’s new wife would give birth to a son, & before he was old
enough to say “Aba & Ema”(my father & my mother)Syria & Israel
would be destroyed. [i.e. in 2 years…& they were in 732bc!]
2.3. KEEPIN YOUR HEAD ABOVE WATER! (5-10)
2.4. (6,7)The waters of Shiloh that flow softly – (i.e. here used symbolically
of God’s providence)
2.4.1. Syria & Israelwouldn’t be the only ones to feelthe crush of Assyria!
2.4.1.1. Thesepeople of Judah would also!
2.4.2. Notice the point of contrastbetween:the calm waters of Shiloh (a
reference to a spring in Jerusalem/Gihon);& the flood waters of
the Euphrates (referring to Assyria) when it floods & overruns its
banks & destroys everything in its path.
2.4.3. Q:Have you experiencedthese gentle waters ofthe Lord?
2
2.5. (8) Up to the neck - Up to there necks, but not totally destroyed.

2.5.1. 2 Cor.4:8,9 “We are hard pressedon every side, yet not crushed;
we are perplexed, but not in despair; persecuted, but not forsaken;
struck down, but not destroyed;”
2.5.2. Immanuel’s land would be devastatedbut Jerusalemwill survive.
2.5.3. Remember, you can be treading water, but as long as the head is
above water…youcan’t drown!
2.5.4. Q:What are you up to your neck in?
2.5.5. There is always a limit to the powerof evil!!!
2.5.5.1. Job1:10,12 "Have You not made a hedge around him,
around his household, and around all that he has on every
side?... And the LORD said to Satan, "Behold, all that he has
is in your power; only do not lay a hand on his person." So
Satanwent out from the presence ofthe LORD.”
2.6. (10)God is with us – The true meaning of Immanuel will remain.
2.6.1. This reminds us of the GreatPromise after the GreatCommission.
2.6.2. “Iam with you always, evento the end of the age.”
2.7. WHOM SHALL I FEAR? (11-15)
2.8. (11,12)Strong hand – Mighty power.
2.8.1. His honest words would have been seenas treasonable!
2.8.1.1. ButGod commanded Isaiahnot to be afraid of what men
thought!
2.8.1.2. Jesussaidit best, "And I sayto you, My friends, do not be
afraid of those who kill the body, and after that have no

more that they can do. "But I will show you whom you should
fear: FearHim who, after He has killed, has power to cast
into hell; yes, I say to you, fear Him!” Lk.12:4,5
2.8.2. Q:Has the Lord given you hard words to speak to anyone?
2.8.3. Q:Whom will you fear? (man/god)
2.9. Two fears – Man or God?
2.9.1. If you fearGod, you need not fear the threats of men.
2.9.2. MakeJesus Lordof your life & he will take care of your fears.
2.9.2.1. 1 Pet.3:13-17
3
2.9.3. Story- Courage ! – Plutarch, the Greek biographer and
philosopher, in writing about the king of Sparta wrote, “An
ambassadoron a diplomatic mission visited the famous city of
Sparta. Knowing that its strength was acclaimedthroughout all of
Greece, he had expected to see massive fortressessurrounding
the town, but he found nothing of the kind. Surprised, he exclaimed
to the ruler, "Sir, you have no fortifications for defense. Why is
this?" "Ah, but we are well protected," he replied. "Come with me
tomorrow and I will show you the walls of Sparta." The next day he
led his guestto the plain where the army was drawn up in full battle
array. Pointing proudly to his soldiers who stoodfearlesslyin
place, he said, "Behold the walls of Sparta -- 10,000 menand
every man 'a brick'!"

2.10. (13)Hallow, fear, dead – “It is a dreadful thing to fall into the hands
of the living God.” Heb.10:31
2.11. (14)He will be as a Sanctuary – Our “Stone of Refuge!”
2.11.1.Our Holy abode. Our safe place.
2.11.2.Q:When you were a kid did you have a “safe place” youescaped
to? (I always had a fort)
2.11.3.Q:How can God be both Sanctuary & Stone of Stumbling?
2.11.3.1.1 Pet.2:7,8 “Therefore,to you who believe, He is precious;
but to those who are disobedient, "The stone which the
builders rejectedHas become the chief cornerstone," and"A
stone of stumbling And a rock of offense." Theystumble,
being disobedient to the word, to which they also were
appointed.”
2.11.3.2.So, He is your Foundation Stone or your Stumbling Stone;
your Salvationor your Condemnation!
2.12. THY WORD IS A LAMP UNTO MY FEET!(16-22)
2.13. (16)Bind up & sealthe word – Isaiah sealit up & wait for its
fulfillment. (so it’s more like remember my prophecy, not don’t tell anyone)
2.13.1.It means preserve it for the coming generations.
2.14. (17)Wait & hope – A Christian is like a bird…A bird is always on the
perch or on the wing!
2.14.1.He is either resting in God, or in flight after Him!
2.14.2.Bothare good& necessary!Q: Which bestdescribes you today?

2.15. (18)Heb.2:13 quotes this & puts it in the context of Jesus & his
church.
2.15.1.Indicating Isaiah& his children were types of Christ & his spiritual
children.
4
2.16. (19)People are inclined to want to know the future.
2.16.1.Oftenthen they seek it through pagan mediums & psychics.
2.16.2.King Saul learned that the dead can’t help the living, when he went
to the witch of En Dor. (1 Sam.28)
2.16.2.1.Whatwas the message? “Moreoverthe LORD will also
deliver Israelwith you into the hand of the Philistines. And
tomorrow you and your sons will be with me. The LORD will
also deliver the army of Israel into the hand of the
Philistines.”
2.16.3.Isaiahexhorted them to seek knowledgefrom the living God rather
than dead pagans. – Seek the Mediatornot a medium! – Seek
the Scripture not a Séance!
2.16.4.The only trusty standard is the Word of God alone!(i.e. law &
testimony of Isaiah. vs.20)
2.16.4.1.Abrahamsaid to the rich man in Lk.16:31, “If they do not
hear Moses andthe prophets, neither will they be
persuaded though one rise from the dead."
2.17. (20-22 )Letthe Word be your light in this dark world.

2.17.1.Ps.119:105 “Yourword is a lamp to my feet And a light to my path.”
2.17.2.Ps.18:28 “ForYou will light my lamp; The LORD my God will
enlighten my darkness.”
2.17.3.Q:Where do you look for light in this dark world?
2.18. Faithis often our problem! - It is usually not our circumstances,our
finances, or our family.
2.18.1.The issue is whether we will trust the Lord in a crisis.
2.18.2.Q:So where does our trust & faith come from?
2.18.2.1.Itis developedthrough reading the Word. (20)
2.18.2.2.Rom.10:17 “So thenfaith comes by hearing, and hearing by
the word of God.”
2.18.3.Reading the Word develops our faith greaterthan anything!
From the earliestdays of America's history, continuing right up to the
present, the
Bible has played a prominent role in American life.
The principles of God's Word guided the decisions on which this nation built
its
foundations. Throughout our history our presidents have borne eloquent
testimony to
that fact:
• "It is impossible to rightly govern the world without God and the Bible."
(George
Washington, 1stPresident)
5

• "That Book, sir, is the rock on which our republic rests." (Andrew Jackson,
7th
President)
• "I believe the Bible is the bestgift God has ever given to men. All the good
from
the Saviorof the world is communicated to us through this Book."(Abraham
Lincoln, 16th President)
• "There are a goodmany problems before the American people today, and
before
me as President, but I expect to find the solution of those problems just in the
proportion that I am faithful in the study of the Word of God." (Woodrow
Wilson,
28th President)
• "The Bible is endorsedby the ages. Ourcivilization is built upon its words.
In no
other book is there such a collectionofinspired wisdom, reality, and hope."
(Dwight D. Eisenhower, 34thPresident)
• "Within the covers of the Bible are all the answers forall the problems men
face.
The Bible can touch hearts, order minds, and refresh souls." (RonaldReagan,
40th President)
GENE BROOKS

Opening thought: Suppose you were in desperate need of a car, so you asked
a friend who knows a lot about cars to go with you to an auction to buy one.
You getto the car auction, spend a little time looking around and seeing how
the whole thing works, and your expert friend advises you to make a low bid
on a very nice late model Lexus. Well, you think you might be able to do this
stuff yourself. You’ve lookedaround and seenhow it’s done after all, and you
ignore your expert friend’s advice . . . and you drive home with a 1972 Pinto.
That’s kind of what happened to King Ahaz of Judah. He didn’t take the
advice his expert friend Isaiahgave him about how to leadJudah. He had
been on the throne probably less than a year, but hey, he had lookedaround
and seenhow this governing thing is done, and he can do it himself. The
trouble was, he did not have the experience necessaryto know how to deal
with the tricky, cut-throat geopolitics ofthe 8th Century Middle East.
Pray and Read: Isaiah8-9
Contextual Notes:Today is the story of two children, both are signs of God’s
work among his people. Ahaz, on the throne probably less than a year, has
rejectedtrust in God to trust in Assyria (ch. 7). Isaiahwarns that God will
now bring that very nation againstHis people (8:1-10) so that they can find
out how trustworthy man is (8:11-22). Even so, the believer is to fearand
honor God (8:11-18) rather than surrender to the panic that leads others to
desperate acts ofspiritual rebellion (8:19-22). Yet beyond the gloomlies a
bright hope. A child will be born, a son will be given who will reign as David’s
descendantand bring peace to the world (9:1-7). But first, northern Israel,
which has turned its back on God, will be crushed (9:8-21).
Key Truth: Isaiah wrote Isaiah 8-9 to teach Israel to put their trust in the
Lord their Messiah.

Key Application: Today I want to show you what God’s Word says about
trusting Christ everyday.
Sermon Points:
Put your confidence in Immanuel (Isaiah 8:1-10)
Put your trust in the Rock (Isaiah8:11-22)
Put your hope in the Prince of Peace (Isaiah9:1-21)
Exposition: Note well,
1. PUT YOUR CONFIDENCEIN IMMANUEL (Isaiah 8:1-10)
a. 8:1-4 – Maher-Shalal-Hash-Baz:Speed-spoil-hasten-plunder signifying the
speedwith which Assyria would attack and destroy Syria and Israel. Isaiah
makes out a property deed to symbolize the transfer of property to Assyria.
By the time this child grows to become a toddler, just as Isaiahpredicted,
Damascus andSyria would be plundered by Assyria (734-32 BC).
b. Ahaz rejectedthe sign of the best child, Immanuel (7:14). Now he gets a
child who is a sign of destruction and disasterto Syria and Israel, who are
invading Judah. In the midst of Judah’s and Ahaz’ disobedience and
unfaithfulness to the Lord, he still cares for them and is aggressive to take
care of his own.
c. APPLICATION: When God presents you with his direction, he wants you
to obey him, not reject his gracious opportunities. What decisionis before you
right now? What direction has the Lord given you? Why are you not moving
forward in obedience? Why do you halt betweentwo opinions? When you

rejectGod’s best, the next bestis still from his gracious hand, but it is not as
goodas he had planned it for you. Be obedient to his calland direction.
d. 8:6-10: Ahaz and Judah have rejectedGod’s supply and protection (the
waters of Shiloah) – despisedand rejectedby them. Assyria, invited there by
Ahaz, would know no boundaries and overflow like a flood over the land,
endangering Judah as well. In fact, the Assyrian records we have today
mention that Tiglath-PileserIII came into the area like a flood and devastated
it.
e. Faithful witnesses:They were neededto attestto the date and content of
Isaiah’s prediction that Syria and northern Israel, which had invaded Judah,
would be destroyedsoon(8:4) and that Assyria would “sweepinto Judah”
(8:8). Later, Uriah and Zechariahwould establishIsaiahpredicted what
would happen before the events took place.
f. Immanuel (8:8, 10):Isaiah ends both verses of destructionwith “O
Immanuel!” It is a reminder that in the midst of trouble, God is with us. For
the faithful, it is comfort that God remains in control of history.
g. APPLICATION: What kind of trouble are you in? What is threatening
you? What in the news is troubling you? God remains in control of history.
And he remains in controlof your history. So no matter the diagnosis, no
matter the child’s behavior, no matter the supervisor’s attitude, no matter the
employment situation, no matter the waythe orders are going at work, no
matter who is in the White House, no matter the issues atthe courthouse, no
matter the politics in the church house, God is in control. When you know he
is in control and you know his characteris goodand that he has your best
interest at heart, you cansettle down, command the fear to go, tell the little
questioning voices in your head to be quiet, and trust Him. It is calledabiding
in the vine. Jesus talkedabout it in John 15. You might want to read it
sometime.
2. PUT YOUR TRUST IN THE ROCK (Isaiah 8:11-22)

a. 8:14: Jesus interpreted this passagein Matthew 21:33-46, Pauldid as well
in Romans 9:32ff, as wellas Peterin 1 Peter2:8. The Rock that will cause
many to stumble is the sure Rock in which to trust. Do not fear what others
fear. Fearthe Lord. Put your trust in the Rock.
b. APPLICATION: If we truly fear God, our respectfor his power will free
us from fear of current dangers. Truly trust God, and you will know peace.
c. 8:18 – “Here am I” the same phrase as 6:8, and “and the children the Lord
has given me” – Immanuel (7:14) and Maher-Shalal-Hash-Baz(8:1, 3). The
child Immanuel is seenin the type of Maher-Shalal-Hash-Baz, but this type
can only point to the Virgin Born Child. These children are signs and symbols,
miraculous signs authenticating his messengers.Verse 18 is cited in Hebrews
2:13 and applied to Christ.
d. APPLICATION: Just as Isaiah’s family pointed beyond themselves to the
Lord’s Word, we are calledin our families also, by our lives, to be living
witnesses ofour Lord.
e. 8:19-22:ILLUSTRATION: Here is a strong allusion to King Saul. In a
desperate state of fear, he went to a spiritist, the witch of Endor, to get
answers becausethe Lord had left him. Ahaz is like Saul, in shaking fear and
reaching the wrong direction for answers. Like Saul, Ahaz needed to repent,
but it was the last thing Ahaz was interestedin. He had rejectedthe Lord, and
the only powers he had to accesswere illegitimate powers.
f. A Godly fear of the Lord brings a sense of security. Failure to fear God
condemns men to panic when disasters come. As they desperatelysearchfor
help, they have a fearful gloom. How ironic that those who reject God
typically end up blaming and cursing Him for their fate (8:21).
g. ILLUSTRATION: Instead of the God of Life who would one day rise from
the dead, these people consult the dead.
h. APPLICATION: Our children are doing the same thing. Many young
people who see no power in the Church, no genuine spiritual life in the people
where they went to church, have turned in desperationto Wicca, European
witchcraft.

i. Others of us turn to another form of witchcraft – manipulation. We want
to control the situation. We do not want to submit ourselves to anything. We
want to make sure the board meeting or the contractor the committee
meeting goes our way. We want to geton the phone and put things in people’s
heads to turn them the way we want them to think so that they will do what
we want them to do. Perhaps a little intimidation. Perhaps a little innuendo
that leaves a question in the air. It’s all done to have controland have things
happen the way we want them to. The opposite of submission is rebellion.
Rebellionoften plays out as manipulation. Samuel told Saul in 1 Samuel15
that rebellion was as the sin of witchcraft.
j. Are you a controller? Do you manipulate others? Do you manipulate your
spouse? Do you maneuver your grownchildren to controlthem? Do you
insert yourself where you have no business? Do you have the arrogance to
think that you know better than anyone else, including the Lord what is best?
Arrogance, Samueltold Saul, is like the evil of idolatry. Wonder who your
idol is? Do you worship your own opinions as unquestionably the bestones all
the time? Are you your own idol? Perhaps repentance is in order for you
IRONSIDE
Sanctify the Lord or hosts himself; 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 offence to both the houses ofIsrael, for a gin and
for a snare to
the inhabitants of Jerusalem. And many among them shall stumble, and fall,
and be
broken, and be snared, and be taken” (verses 9-15).

Instinctively in times of stress and danger men think of confederaciesand
associationsofsome
kind as the best means of preserving the traditions and conditions which they
hold dear. It was so
in Judah. It is so in Christendom today. So we have various associations and
federations of
individuals and of churches which it is hoped will prove to be bulwarks
againstthe onrushing
tide of evil. But againand againit has been demonstrated that all such
confederaciestendto
deteriorate as time goes by, and afterwardthe children of those who formed
these associations
revert to the evils againstwhich their fathers protested.
The only realrecourse in a day of evil is to cleave to the Lord Himself with
purpose of heart. No
matter what failure may come in, He remains unchanged and unchangeable.
So the prophet
exhorts, “Sanctify the Lord of hosts Himself; and let Him be your fear, and let
Him be your
dread” (verse 13).
When He is given His rightful place He will be as a sanctuaryto those who put
their trust in
Him, but He will ever be a stone of stumbling and a rock of offense as He was
when He
appearedin human form to both the houses of Israel, and for a trap and a
snare to the inhabitants
of Jerusalem(verse 14).

These words are applied definitely to our blessedLord in the New Testament;
when He, the
long-looked-forMessiahcame in lowly grace, the nation stumbled over Him
as over a stumbling
stone, and so was brokenand scatteredas predicted in verse 15.
F. C. JENNINGS
12: Cry not ye, Confederacy!
As this people all, are crying,
Neither fear what they are fearing.
Let not this, their dread, affright you.
13: Sanctify the Lord Tzebaoth:
For indeed 'tis well to fear Him—
Well before Him may ye tremble—
14: So He shall become to you a
(Refuge safe), a Sanctuary;
But to both of Israel's houses,
He shall be a stone of tripping,
Rock that causes them to stumble.
He shall be a snare and gin to
Jerusalem:for its dwellers

15: Striking foot'gainst it shall stumble—
Falling, shall be dashedto pieces—
Being snared, shall so be taken.
We may wellquestion, with some misgiving, what would be the result today of
some widespreadthreatening terror as is predicated in these verses, and well
may we listen to the word of the Spirit through the Old Testamentprophet,
"Fearnot their fear," takenup and repeated for our specialbenefit by the
same Spirit through the New Testamentapostle:"Be not afraid of their
terror, neither be troubled: but sanctify the Lord God in your hearts" (1
Peter3:15). Set Him apart above all, give Him His rightful place in your
hearts, fear only to dishonor Him, and then He shall be for a sanctuary. But
who shall be for a sanctuary? The same One who, as the Lord Jesus, is to
unbelief a "Stone of stumbling." Therefore it follows beyond all cavil that
Jesus is Himself the Lord God.
So here we have the first reference to our Lord as "the Stone";but so small,
and lying so low on the ground, that Israel, who expectedJehovah's
intervention in quite anotherway, and was looking for Him high up among
the greatones of the earth, overlookedaltogetherthe Stone lying so low before
them that they tripped over it, and fell; and by that fall, salvationis come to
us Gentiles. It is that very lowliness of the Lord of Glory who came "not to be
ministered to, but to minister" (to our very feet, as it were, see John13), that
makes Him a very precious Stone to all whose faith sees the divine glory
beneath the humiliation.
This brings us to a portion of our prophecy of the greatestvalue to every
Christian heart, and needing careful attention, as the words intimate.

16: Firmly bind the testimony,
Sealthe law to my disciples,
17: Whilst I upon the Lord will wait
Who hides His face from Jacob's house;
Yea, on Him—on Him alone—
Will I wait expectant.
In the preceding verses, the prophet foretells of One who is to be a sanctuary
for faith, but a stumbling-stone for unbelief; now the prophecy goes on
without interruption till in chapter 9:7 we see that same One crownedas the
final King, never to be dethroned. Nor is there apparently, at first sight, one
break from the day on which he wrote to that day of final consummation. The
conditions continue unchanged: the same mass in rejectionof the light, the
same few termed "the remnant," cleaving to the written Word as the only stay
and anchorto their souls, and always the reference is to the Jews. Now here is
a difficulty, for we know of a tremendous change in all God's dealings with
man, by which the Jew has been left utterly neglected—anation without a
country—and God's direct work confined to drawing out from the Gentiles a
heavenly people. That was a "mystery" of which Isaiahknew nothing
(Romans 16:25); how then could he write on it? There must be then
somewhere anunnoticed parenthesis of over 1900 years that really breaks into
the line of this prophecy, before the end in chapter 9:7 is reached. We must
find that hidden parenthesis.
The prophet prays that the Word of God may be bound to his disciples, that
they may rest upon it, be governedin all perplexing questions that may come
up, not by what the mass about them are saying, or doing, but rather standing
apart from the greatmajority, and governedsolelyby what is written. What
divine authority is thus given to the Scriptures!

Nor will Isaiah, who stands here symbolically for our Lord Himself, fail to
associate himselfwith the few rather than the many: his part will be to wait
upon the Lord patiently; in full recognitionthat Jehovah's Face is hidden
from the house of Jacob.
Let us note the significance of that name of Jacobjust here. In the day of
Jacob's trouble, the One who was wrestling with him, had said, "What is thy
name?" and he had to answer, "Jacob," forhe had no other then. "Crooked,
supplanting Jacobis my name; that expresses my nature"; and at once,
instead of a blow on such a character, as one might expect, there is love and
blessing embracing the poor, crippled, self-confessedsinner, Jacob. So here,
the prophet confessesthat the nation still bears every trait of their father
"Jacob."ButJacobhad a Lord who never left him, never forsook him, and so
will never leave nor forsake anyof his "House";and Isaiah will wait both
patiently and hopefully for His intervention. His Face is hidden now, it is true,
from the nation, but soonit will shine upon them, as it did on their father
when he joyfully called the place "Peniel," the Face ofGod (Gen. 32:30).
All this is very interesting; but for us the joy is in seeing the force of the next
verse wherein Isaiah says as plainly as possible that both he and the children
whom God hath given him "are for signs and for wonders in Israelfrom the
Lord of hosts which dwelleth in Zion."
Throw the light of Hebrews 2:13 on this, and we see in Isaiah a type of our
Lord. The two children then must also be types. Where shall we find their
antitypes? Notin the Church; nothing in her answers eitherto Shear-Jashub

or to Mahershalal;but in that recoveredremnant of the Jews that return to
their land we shall find perfect correspondence to both.
Yet, while this primary application is surely to the Jew, ponder the cheering
correspondencesthatdirectly affectourselves:
William Kelly Major Works Commentary
Isaiah8:1
Moreoverthe LORD said unto me, Take thee a greatroll, and write in it with
a man's pen concerning Mahershalalhashbaz.
IsaiahChapter 8
We have alreadythe two greatparties of which the prophecy treats,
Immanuel and the Assyrian. The virgin should conceive a Son - Messiah,
Immanuel; Jehovahshould bring upon the unworthy son of David the king of
Assyria, to whom alone he had lookedfor succour. The humblest Jew ought to
have cried to Jehovah.
In the chapter before us now we have other and fuller information vouchsafed
of Jehovah. "And Jehovahsaid unto me, Take thee a great tablet, and write
upon it with the pen of man, for Maher-shalal-hash-baz. And I took (or will
take)unto me faithful witnesses to record, Uriah the priest, and Zechariah the
son of Jeberechiah. And I went unto the prophetess;and she conceived, and

bare a son. Then said Jehovahunto me, Callhis name Maher-shalal-hash-
baz" (vv. 1-3). This is explained to Isaiahand by him, "Forbefore the child
shall have knowledge to cry, My father, and My mother, the riches of
Damascus andthe spoil of Samaria shall be takenawaybefore the king of
Assyria" (v. 4). And all this, as the inspired history proves, was fulfilled to the
letter.
But there is more, "And Jehovahspoke againunto me, saying, Forasmuchas
this people refuseth the waters of Shiloah that flow softly, even rejoicing in
Rezin and in Remaliah's son, therefore behold the Lord bringeth up upon
them the waters ofthe river, strong and many, the king of Assyria and all his
glory. And he shall mount up over all his channels, and go over all his banks;
and he shall sweepon into Judah; and he shall overflow and go farther, he
shall reach[even] to the neck; and the out-stretching of his wings shall fill the
breadth of thy land, O Emmanuel" (vv.5-8). We are here in the presence of
the scenesofthe latter day, whatever type in the measure of accomplishment
near at hand. The waterof Shiloah being despised, there must come the far
different waters of the Assyrian and these all but overwhelmingly, when He
(whose Incarnation had been announcedto the unbelieving Ahaz as God's
sign in mercy) shall at length appear to vindicate His land. The Assyrian
proudly fills the land, reaching even "to the neck";yet he is not merely
checkedand put to shame, but utterly and for ever broken in Immanuel's
land. Compare Micah5:3-6; for the mind of the Spirit is one, and scripture
cannot be in vain.
The people here had no faith, any more than the king in the preceding scene.
Both of them despised the ways and the promises of God. Their confidence, as
their fear, was man. If Ahaz coweredbefore the two tails of the smoking
firebrands, as Jehovahcontemptuously designatedthe fierce angerof the
combined kings of Israeland Syria, the people refused the softly flowing
streams of Shiloah. Just would be their retribution. The impetuous river, the
Assyrian, should rise to overflowing and well-nigh overwhelmthe land.

But is it not "Thy land, O Immanuel"? Assuredly; and whateverbe the king,
whateverthe people, whateverthe needed humbling of them both, will not
God avenge the insult to Him Who, when reviled, reviled not again? He is not
deaf to the cry of His elect:how does He feelfor Immanuel and Immanuel's
land? Did the people associate themselves? Theymight spare themselves the
trouble; they shall be broken. Did all they of far countries gird themselves? If
they fear not, let them hear their sentence of Jehovah. "Rage, ye peoples, and
ye shall be brokenin pieces. And give ear, all ye distant parts of the earth.
Gird yourselves, and ye shall be broken in pieces;gird yourselves, and ye shall
be broken in pieces. Take counseltogether, and it shall come to naught; speak
a word, and it shall not stand; for God [is] with us [Immanuel]" (vv. 9, 10).
Immanuel is far more and other than Shear-jashub.
This opens the door for pointing out the path of faith for the godly, Jehovah
Himself the sole and sure resource, the one objectof reverence and fear in a
day of manifold evil and thickening danger. "ForJehovahspoke thus to me
with a strong hand, and instructed me not to walk in the way of this people,
saying, Say ye not, Confederacy(orconspiracy), of everything of which this
people shall say, Confederacy;neither fear ye their fear, nor be in dread.
Jehovahof hosts, him shall ye sanctify; and [let] him [be] your fear, and [let]
him [be] your dread. And he will be for a sanctuary; but for a stone of
stumbling and for a rock of offence to both the houses ofIsrael, for a gin and
for a snare to the inhabitants of Jerusalem. And many among them shall
stumble, and fall, and be broken and snared and taken. Bind thou up the
testimony, sealthe law among my disciples. And I will wait for Jehovahthat
hideth his face from the house of Jacob, and I will look for him. Behold, I and
the children whom Jehovahhath given me [are] for signs and for wonders in
Israelfrom Jehovahof hosts who dwelleth in mount Zion" (vv 11-18).
Now it is certain that those "disciples," who had pre-trusted in the Christ
(Ephesians 1:12), while the mass of the Jews rejectedHim, as alas!they do

still, became at Pentecostthe nucleus of Christianity, and were "added
togetherdaily" by the Lord, and formed "their own company" (Acts 4:23),
distinctly called "the church" (Acts 5:11) thenceforward. But this heavenly
transformation is quite omitted here, and left as a secretto be made knownin
the New Testament. The prophet looks onwardto the accomplishment of their
hopes as Israelfor the earth under the Messiahin the latter day. In neither
the Old Testamentis it Israel transferredto the church, nor in the New
Testamentthe church incorporating Israelby-and-by. But the church itself, as
Christ's body, is in no wayrevealedhere. It is left as a heavenly secretto be
revealedto the holy apostles and prophets by the Spirit in the New Testament.
And we pass over from the godly remnant at our Lord's first advent to the
troublous and dark scene which precedes the day of His appearing at the end
of this age. This, which is the evident and simple truth of the passage, cuts up
by the root the allegorizing fancy that Judah or Israel means the church. In
fact, they never mean it but the ancient people of Jehovahreserved, through
the just chastisementof their sins, to be His people blessedin sovereignmercy
in His day of blessing for all the families of the earth. The church is called out
of the world for heavenly glory. To identify two bodies so distinct and
contrastedis to lose the definite truth of eachand of both.
Meanwhile the prophet believes in what Jehovahmade known, whether in
judgement of the mass, or in mercy to the remnant. It is a Gentile thought,
deserving of all reprobation, that prophecy was given only to be believed and
understood when, being fulfilled, it then became history. There is a remnant
always that believes; and they gather thereby presentcheer in the midst of
sorrow. In truth, to be thus in felt and confessedweakness,to be casttherefore
on "Jehovahof hosts Himself," is really, spite of all appearance to the eyes
and reasonings of men, to be master of the situation. Even in a still more
blessedway the apostle could take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distressesfor Christ's sake. "Mostgladly(as he
had said before)will I rather glory in mine infirmities that the powerof
Christ may rest upon me." But here we listen to the prophet, who assures us
of the final triumphant deliverance of Israel. There is connectionwith present
facts, and looking onward through the dreary circumstances ofthe desolate

remnant, till Jehovahrises up and settles allfor their deliverance in the
destruction of every foe. The united strength of their enemies should be vain.
What those who feared Jehovahneeded was neither a confederacynor alarm
at such as trusted in it, but to sanctify Jehovah, and make Him their
sanctuary. Yet He should be a stone of stumbling, even to both the houses of
Israel, yea, a gin and snare to Jerusalemitself.
It is clear, then, that here we have not only the nations who would have
swallowedup Israeldoomed to a total overthrow, but the truth so strange and
unpalatable (save to Gentile conceit)long after, of Israeltoo in all its extent
stumbling at the stone of stumbling - their own Jehovah-Messiah. And withal,
in the midst are seena feeble few cleaving to His testimony, and owned as His
disciples, while Jehovahhid His face from the people as a whole. They become
a separate remnant, when the mass stumble, fall, and are broken, snared and
taken. Hence, in Hebrews 2:12-13, the Holy Spirit does not hesitate to cite v.
18 with other scriptures (Ps. 16; Ps. 22), to prove the sanctified and the
Sanctifier"all of one." For indeed He is not ashamedto call them brethren;
and this, now in Christianity, while the nation is given over to blindness and
unbelief.
Surely in presence ofsuch a prophecy, more than seven centuries before it
beganto be fulfilled, men ought to be ashamed of their cavils. How overlook
so plain a key to the light of God with Christ's disciples, while the Jews have
stumbled at the stumbling-stone, and Jehovahhides His face from the house
of Jacob? Yet the Jews shallyet understand these signs and wonders when
they bow their stiff neck to their rejectedMessiah.
The closing verses show their exceeding iniquity and their impious recourse to
the powers of darkness in their own evident want of light, as they despisedand
departed from the law and the testimony of Jehovah. The effectis intense
misery, audacious rage, and blasphemy of their King and their God, in all the

agonyof despair. "And when they shall sayunto you, Seek unto them that
have familiar spirits and unto the wizards, that chirp and that mutter: should
not a people seek unto their God? on behalf of the living [should they seek]
unto the dead? To the law and to the testimony! if they speak not according to
this word, surely there is no morning for them. And they shall pass through it,
hardly distressedand hungry: and it shall come to pass that, when they shall
be hungry, they will fret themselves, and curse (or by) their king and their
God, and turn their faces upward: and they will look unto the earth, and
behold, distress and darkness, the gloom of anguish; and into thick darkness
they shall be driven away" (vv. 19-22).
PETER PETT
Verses 11-18
Meanwhile IsaiahAnd His Followers Are Not To Align Themselves With Any
PoliticalParty. All Are Heading For Disaster. RatherHe Must SealThe
Testimony of Yahweh (Isaiah 8:11-18).
In the light of this future hope Isaiah now calls on the faithful to stand firm.
Like him they must renounce the presentconspiracies thatare rivalling each
other, (what he describes as, ‘the wayof this people’). On the one hand are
one setof plotters saying ‘we must persuade the king to yield to Syria and
Ephraim or else we will be destroyed’, on the other another set saying, ‘we
must persuade him to gain the help of the king of Assyria, or we are done for’,
and possibly a third setmuttering ‘we must persuade him to put our trust in
Egypt, for they have promised to save us’. But the common factoris that they
are all seeking to put their trust in men. What his followers must do, however,
is put all their hope and trust in God for the future. If He is the One Whom
they fear, and in Whom they put their trust, they will find Him to be all the

sanctuary that they need, and this will be in direct contrastwith those who see
such an idea as a stumbling stone, and God’s call to faith in Him as a rock of
offence. The attitude of such people to Him and His call to faith will trip them
up and bring them crashing down.
So like him what his disciples must do is sealup his words, and wait for
Yahweh to act in His own way, and have nothing to do with conspiracies. For
while He is as yet hiding His face from Judah, nevertheless He has given an
indication of what lies aheadfor both houses of Israel (Israeland Judah) in
the naming of Isaiah’s two sons, ‘a remnant will return’ and ‘haste the spoil,
speedthe prey’. And all this in the light of their expectationof the coming of
Immanuel. So while at first they must expect disaster, in the end they can be
sure of restoration.
Analysis.
a For Yahweh spoke thus to me with a strong hand (literally ‘strength of
hand’), and instructed me that I should not walk in the way of this people
(Isaiah 8:11).
b Saying, “Do not say(the verb is plural) ‘a conspiracy’concerning all of
which this people say‘a conspiracy’, nor fear their fear, nor be in dread
(Isaiah 8:12).
c Yahweh of hosts, Him you will sanctify, and let Him be your fear, and let
Him be your dread, and He shall be for a sanctuary(Isaiah 8:13-14 a).

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