1. And Jehovah said to me. This prophecy contains nothing new, but is a confirmation of the preceding one, in which Isaiah predicted the approaching desolation of the kingdom of Israel and Syria.

2. And I took into me witnesses. The noun עדים, (gnedim) and the verb אעיד, (agnid) which the Prophet employs, are derived from the same root, and the allusion is elegant, as if we were to say, “I have called-to-witness witnesses.” As this was a matter of great importance, he therefore took to…

3. And I approached to the prophetess. What follows happened to the Prophet, I have no doubt, by a vision, for the purpose of sealing the former prediction. The vision given to Isaiah was, that he had a child by his wife, and was enjoined to give him this name.

4. Truly before the child have knowledge to cry. This is an interpretation both of the dark saying and of the vision which was added to it; for although God did not intend to speak in direct language, still it was proper that obscurity should be removed.

6. Because this people hath despised (or, disdained) the waters of Shiloah That Ahaz may not slumber in unfounded expectation, the Prophet all at once breaks off his discourse about the general safety of the godly, and next threatens punishment on unbelievers.

7. Therefore, behold. He speaks in the present tense, that all may attend more closely: Behold, the Lord bringeth violent waters. We must attend to the metaphors which the Prophet employs, for the style is much more elegant than if it had been naked and unadorned.

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

9. Associate yourselves. The verb רעו, (rognu) whether it be derived from רוע (ruang) or from רעה, (ragnah) signifies to bruise. But as רעה (ragnah) signifies to associate, some prefer taking it in this sense, which certainly agrees better with the scope and argument of the Prophet.

10. Take counsel. After having spoken of the forces of the enemies, he now comes to their counsels; as if he had said, “Although the enemies may abound not only in armor and in strength, but, in counsel and wisdom, still they will accomplish nothing.” And this warning was very necessary; for it…

11. For thus Jehovah spake to me. Here the Prophet contends against another kind of temptations, that is, against the unbelief of the people; and in order to make that more manifest, it ought to be observed that there were two remarkable temptations, the one external, and the other internal.

12. Say not, a conspiracy. First, we must consider what was the condition of that people, for they saw that they were not provided with numerous forces, and were not able to contend in battle against such powerful enemies.

13. Sanctify Jehovah of hosts himself. We have said that the reason why dangers lead to immoderate alarm is, that wretched men do not raise their eyes and minds to heaven.

14. And he shall be for a sanctuary. He promises that the true worshippers of God will enjoy tranquillity of mind, because the Lord, covering them, as it were, under his wings, will quickly dispel all their fears.

15. And many among them shall stumble. He goes on to threaten the ungodly, as he had formerly begun, and declares that those who refuse to trust in God will not escape without being punished.

16. Bind up the testimony. The Lord now turns his discourse to the Prophet, and encourages him, while he must contend against apostates and rebels, to discharge his office with boldness and perseverance.

17. Therefore I will wait for the Lord. I have chosen to render the particle ו (vau) by therefore; for the Prophet recovers himself, after having received from the Lord the consolation which we have just now seen.

18. Behold, I. Here the Prophet not only testifies that he will wait patiently, but also gives an evidence of courage, by appearing in public along with the disciples whom he had gained to God, and who still remained.

19. And when they shall say to you. Isaiah continues the former subject, which is, that all the godly should not only use the authority of God as a shield, but should fortify themselves with it as a brazen wall, to contend against all ungodliness.

20. To the law and testimony. There are indeed various ways of explaining this passage. Some think that it is the form of an oath, as if the Prophet were swearing by the law that they were apostates, and would entice others to a similar apostasy.

21. Then they shall pass through that land. Not to permit believers to be ensnared by the common errors, he adds how dreadful is the punishment which awaits the ungodly when they have revolted from God, and have labored to induce others to join in the same revolt.

22. And when they shall look to the earth. The meaning will then be, that the Jews will be converted to God, because they will be deprived of every assistance on the earth, and will see nothing but frightful calamities, to whatever side they turn their eyes. Behold, trouble and darkness.