Ісая 8:11

There then follows in Isa 8:11 an explanatory clause, which seems at first sight to pass on to a totally different theme, but it really stands in the closest connection with the triumphant words of Isa 8:9, Isa 8:10. It is Immanuel whom believers receive, constitute, and hold fast as their refuge in the approaching times of the Assyrian judgment. He is their refuge and God in Him, and not any human support whatever. This is the link of connection with Isa 8:11, Isa 8:12 : "For Jehovah hath spoken thus to me, overpowering me with God's hand, and instructing me not to walk in the way of this people, saying, Call ye not conspiracy all that this people calls conspiracy; and what is feared by it, fear ye not, neither think ye dreadful." היד, "the hand," is the absolute hand, which is no sooner laid upon a man than it overpowers all perception, sensation, and though: Chezkath hayyâd (viz., âlai, upon me, Eze 3:14) therefore describes a condition in which the hand of God was put forth upon the prophet with peculiar force, as distinguished from the more usual prophetic state, the effect of a peculiarly impressive and energetic act of God. Luther is wrong in following the Syriac, and adopting the rendering, "taking me by the hand;" as Chezkath points back to the kal (invalescere), and not to the hiphil (apprehendere). It is this circumstantial statement, which is continued in v'yissereni ("and instructing me"), and not the leading verb âmar ("he said"); for the former is not the third pers. pret. piel, which would be v'yisserani, but the third pers. fut. kal, from the future form yissōr (Hos 10:10, whereas the fut. piel is v'yassēr); and it is closely connected with Chezkath hayyâd, according to the analogy of the change from the participial and infinitive construction to…

This chapter, and the four next that follow it (to chap. 13) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria (Isa 8:1-4). II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah (Isa 8:5-8). III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them (Isa 8:9, Isa 8:10). 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times (Isa 8:15-18). Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God (Isa 8:19-22). And these counsels and these comforts will still be of use to us in time of trouble.

8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.