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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 8:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have,
I.Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, Joh 14:29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Hab 2:2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, Co1 14:19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz - Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more.
II.The care of the prophet to get this record well attested (Isa 8:2):
I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (Kg2 16:10, Kg2 16:11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables.
III.The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, Isa 8:3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (Isa 7:3), but with this difference, that spoke mercy, Shear-jashub - The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz - In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word, Jer 1:12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for.
IV.The prophecy itself, which explains this mystical name.
1.That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (Isa 8:4): "Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother" (which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory." Note, Those that spoil others must expect to be themselves spoiled (Isa 33:1); for the Lord is righteous, and those that are troublesome shall be troubled.
2.That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, Isa 7:17. Observe,
(1.)What was the sin of the discontented party in Judah (Isa 8:6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter.
(2.)The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, Isa 8:7, Isa 8:8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well," says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you." If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us, Jam 2:3, Jam 2:5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Psa 69:1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him, Isa 59:19.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
[Isaiah] uses the “king of Assyria” as a symbol for the Antichrist.
Obviously the only way to preserve the understanding of this passage is to explain its spiritual meaning. By the softly proceeding water of Siloam it means the gospel teaching of the word of salvation, because Siloam means “sent with a message.” This would be God the Word, who was sent by the Father, of whom Moses says, “A ruler will not fail from Judah, nor a prince from his loins, until the one for whom it is stored up comes, and he is the expectation of the nations.” For rather than “for whom it is stored up” the Hebrew has “Siloam.” The same word, Siloam, is used the same way in this passage for Isaiah, that is to say, “the one who is sent.”
(Verse 5, et seq.) And the Lord added, speaking to me again, saying: Because this people has rejected the waters of Siloam that flow gently, and has preferred Rezin and the son of Remaliah, therefore behold, the Lord will bring upon them the mighty and abundant waters of the river, the king of Assyria and all his glory. And it will rise above all its channels, and overflow over all its banks. And it will pass through Judah, flooding and reaching up to the neck. And the spreading of its wings will fill the breadth of your land, O Emmanuel. He had said before that the strength of Damascus should be taken away, and the spoils of Samaria should be seen by the king of the Assyrians, and that two kings should be captured while the Assyrian was fighting: now God speaks to the Prophet in the usual style of the Scriptures, through the translation of the Siloam spring in Jerusalem, and the very violent river of the Assyrians, that the whole land of Israel will be flooded by its waters, and it will overflow its riverbanks with such force that after it has occupied the land of the ten tribes, it will reach Judah and, passing through, it will reach the neck: by which it signifies the nearby captivity. For Judas was not captured at that time, but after all the cities of the two tribes were conquered, only Jerusalem remained, which was liberated by the incredible mercy of God. Therefore, the power of the Assyrians and their countless army, which he had described as being under the flood of the river, now shows through another translation, namely, that he has covered the land of Emmanuel, that is, the land defended by God, with his other wings, that is, his leaders, and an infinite multitude. However, he did not possess it, although Emmanuel is connected in the following chapter to the seventy, not by his own name as he is called among the Hebrews, but by an interpretation, that is, "God with us. But we cannot doubt that Silo is a fountain at the foot of Mount Zion, which does not flow continuously, but only at certain times and days, and comes through the underground caves and dens of the hardest rock with a great noise. Especially we who dwell in this province. The meaning is that the people of the ten tribes preferred to be subject to Rezin and the son of Romelia, that is, the kings of Damascus and Samaria, rather than to the lineage of David, who began to reign by my judgment. I will make him not serve these kings whom he took, but serve the Assyrian king, whose power is compared to the flooding of the river that covers the land of Samaria. And an apostrophe is made to Emmanuel, that is, to the present God, that the Assyrian has exalted himself to such an extent that he has even tried to possess his own land, Judah. According to the spiritual sense, every heretic who joins his secular wisdom and desires to attack Jerusalem, that is, the Church, abandoning the waters of the Siloam fountain (John 9), which is interpreted as 'sent', and who ascends to eternal life, will be handed over to the prince of Assyria (which sense we will read later), and by the power of the one to whom he is handed over, he will come into the depth of sins. Such is the arrogance, that he dared to show to the Savior all the kingdoms of the earth and say: 'All these have been given to me' (Matthew and Luke IV). He will also try to enter into Judah, that is, the house of confession, and he will often come up to the neck through those who are negligent in the Church, wishing to suffocate those who believe in Christ, and he will spread his wings, filling the whole region of Emmanuel; but he will not be able to prevail, because Judas has the presence of God. We read in the Gospel according to John (John 9) that a blind man from birth, whose eyes the Lord had anointed with clay made from his own saliva, was sent to the pool of Siloam, and when the blind man washed the clay away, his blindness was removed and he received clear vision. This miracle signifies that the blindness of the Jews and all unbelievers can only be healed by the teachings of Christ's waters, which flow gently without noise or clamor, dispelling the darkness of previous error. What is read in the Septuagint: And he shall walk over all your walls, and he shall take away from Judah the man who can lift up his head, or perhaps do anything: in Hebrew it is not found, and in the Greek manuscripts ÷ it is cut off by the true killer.
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Summary
Isaiah 8:6 presents a profound divine indictment against the people of Judah, specifically during the tumultuous Syro-Ephraimite War, for their spiritual infidelity and misplaced trust. It directly attributes the impending judgment to their deliberate rejection of God's gentle, steady, and sufficient provision—symbolically represented by the "waters of Shiloah that go softly"—in favor of fear-driven reliance on hostile human powers and worldly alliances, exemplified by their "rejoicing in Rezin and Remaliah's son." This verse powerfully underscores a critical spiritual failure to rely on the Lord amidst national crisis, setting the theological stage for the severe consequences of their disobedience.
Context
Literary Context
This verse is strategically placed within a pivotal section of Isaiah's prophecy (chapters 7-12), which primarily addresses the Syro-Ephraimite War (circa 735-734 BC) and the escalating threat posed by the Assyrian Empire. In the preceding chapter, Isaiah 7, King Ahaz of Judah demonstrably refuses a divine sign offered by God through Isaiah, thereby revealing his profound lack of trust in the Lord. The "waters of Shiloah" in Isaiah 8:6 are intentionally contrasted with the "waters of the River, mighty and many" (referring to Assyria and the Euphrates) that God declares will overwhelm Judah in Isaiah 8:7-8. Consequently, this verse functions as a crucial explanatory link, elucidating why divine judgment, manifested through the Assyrian invasion, is imminent, directly connecting the people's spiritual rejection of God's gentle provision to their impending national calamity.
Historical & Cultural Context
The immediate historical backdrop for Isaiah 8:6 is the Syro-Ephraimite War. During this conflict, King Rezin of Aram (Syria) and King Pekah (Remaliah's son) of Israel formed a hostile alliance, launching an attack on Judah with the explicit aim of deposing King Ahaz and installing a puppet king. Rather than seeking divine protection and guidance, Ahaz, reflecting the prevailing sentiment among many in Judah, chose to appeal for military assistance from Tiglath-Pileser III of Assyria, despite Isaiah's repeated warnings against such a course of action. The "waters of Shiloah" refer to the Gihon Spring, Jerusalem's ancient and vital water source, which flowed gently into the Pool of Siloam (also known as Shiloah). This gentle, consistent, and reliable flow served as a powerful symbol of God's quiet, sufficient, and ever-present provision for His covenant people in Jerusalem. Judah's "rejoicing in Rezin and Remaliah's son" should not be interpreted as literal joy in their enemies, but rather as a fearful and misguided reliance on human alliances or strategies—specifically, seeking Assyrian intervention—that implicitly rejected God's promised deliverance and demonstrated a profound spiritual distrust.
Key Themes
The central and most prominent theme in Isaiah 8:6 is the profound contrast between divine provision and human self-reliance. The "waters of Shiloah" powerfully symbolize God's gentle, steady, and entirely sufficient care for His people, a motif beautifully echoed in Psalm 46:4. Judah's "refusal" of these waters represents their deep-seated spiritual distrust and their active turning away from the Lord as their ultimate source of security and sustenance. This rejection directly leads to the theme of the consequences of disobedience, as their misplaced confidence in human alliances (or their fear of human enemies leading to reliance on other human powers like Assyria) inevitably invites the very destruction they sought to avoid, powerfully foreshadowed by the overwhelming "flood" of Assyria in Isaiah 8:7. The verse also underscores the powerful symbolism of water as a dual motif: life-giving and gentle when originating from God, but destructive and overwhelming when representing human or foreign powers.
Exposition and Analysis
Key Word Analysis
Meaning "to spurn; also (intransitively) to disappear; abhor, cast away (off), contemn, despise, disdain, (become) loathe(some), melt away, reject, reprobate, [idiom] utterly, vile person." This powerful verb conveys a strong sense of deliberate, contemptuous, and active rejection. It indicates that Judah's turning away from God's gentle provision was not merely a passive oversight or a failure to notice, but an intentional and scornful spurning of His care and covenant faithfulness.
Meaning "to move softly; (as an adverb) gently." This adverb vividly describes the characteristic flow of the Shiloah waters, emphasizing their quiet, gentle, and unassuming nature. In stark contrast to the raging, tumultuous rivers associated with powerful empires like Assyria, God's provision is portrayed as subtle, peaceful, and unostentatious, yet entirely sufficient. This highlights the people's tragic preference for perceived worldly might and dramatic intervention over divine tranquility and quiet sustenance.
Meaning "delight, concretely (the cause or object) or abstractly (the feeling); joy, mirth, rejoice." While a literal "rejoicing" in one's enemies seems counterintuitive, this term here signifies Judah's delight or satisfaction in the idea of human solutions, political maneuvering, or the perceived strength of alliances (even with dangerous foreign powers like Assyria to counter current enemies). It points to a misplaced confidence, a spiritual satisfaction found in worldly strategies and human ingenuity rather than in God's unwavering faithfulness and promised deliverance.
Verse Breakdown
"Forasmuch as this people refuseth the waters of Shiloah that go softly"
This opening clause establishes the divine rationale and direct cause for the impending judgment. The phrase "Forasmuch as" (H3282, yaʻan) functions as a clear indicator of the reason or cause for God's subsequent actions. The "people" (H5971, ʻam) specifically refers to the inhabitants of Judah, particularly those, like King Ahaz, who chose to distrust God and seek alternative security. Their "refusal" (H3988, mâʼaç) of the "waters of Shiloah" (H7975, Shilôach, H4325, mayim) signifies a profound spiritual rejection of God's gentle, constant, and entirely sufficient provision. The descriptive phrase "that go softly" (H1980, hâlak "go," H328, ʼaṭ "softly") emphasizes the quiet, unassuming, and peaceful nature of God's care, standing in sharp contrast to the tumultuous and overwhelming "waters" of foreign powers that Judah would later embrace.
"and rejoice in Rezin and Remaliah's son;"
This second clause describes the alternative path Judah chose, revealing the object of their misplaced trust. "Rezin" (H7526, Rᵉtsîyn) was the King of Aram (Syria), and "Remaliah's son" (H7425, Rᵉmalyâhûw "Remaliah," H1121, bên "son") refers to Pekah, the King of Israel. Their "rejoicing" (H4885, mâsôws) in these figures indicates their reliance on, or satisfaction with, the political machinations and alliances that involved these hostile kings, rather than placing their confidence in God. This could imply either a fearful appeasement of these enemies, or more likely, a reliance on Assyria (the greater power) to counter them, a strategy that ultimately brought far greater devastation than the initial threat from Aram and Israel.
Literary Devices
Isaiah 8:6 masterfully employs Symbolism and Contrast to convey its profound message. The "waters of Shiloah that go softly" serve as a potent symbol of God's gentle, peaceful, and unfailing provision for His people, representing His quiet yet sufficient grace. This serene imagery stands in stark Contrast to the "waters of the River, mighty and many" (the Euphrates, symbolizing the overwhelming power of Assyria) mentioned in the very next verse (Isaiah 8:7), which represent destructive, foreign might. The people's "rejoicing in Rezin and Remaliah's son" is a form of Metonymy, where the names of these hostile kings stand for the human alliances, worldly strategies, and political maneuvering that Judah pursued, directly contrasting with the divine path of trust and reliance on God. The entire verse functions as an Allegory for the spiritual state of Judah, vividly illustrating their tragic preference for human solutions, however tumultuous or dangerous, over God's quiet, sufficient, and life-giving grace.
Theological and Thematic Connections
Isaiah 8:6 profoundly articulates the theological principle that God's provision, though often gentle, unassuming, and quiet, is entirely sufficient for His people, and that deliberately rejecting it in favor of human strength or worldly alliances constitutes a grave spiritual offense. This verse highlights the consistent biblical theme of God's desire for His people's exclusive trust and unwavering devotion, serving as a solemn warning against the spiritual adultery of seeking security, sustenance, or deliverance outside of Him. Judah's refusal of the "softly flowing waters" is a powerful metaphor for their spiritual thirst for something other than God's living water, tragically leading them to "hew out cisterns for themselves, broken cisterns that can hold no water" (Jeremiah 2:13). The passage powerfully underscores God's absolute sovereignty over nations and His righteous judgment upon those who forsake Him, demonstrating that seemingly small acts of spiritual infidelity and distrust can ultimately lead to devastating national consequences.
Reflection and Application
Isaiah 8:6 serves as a timeless mirror for contemporary believers and communities, challenging us to deeply examine the true source of our trust, security, and provision. In a world often characterized by loud, dramatic, and seemingly powerful solutions, we are frequently tempted to overlook, undervalue, or even actively reject God's quiet, gentle, and consistent provision. Whether we are facing personal anxieties, financial uncertainties, relational conflicts, or societal upheaval, the alluring temptation to "rejoice in Rezin and Remaliah's son"—that is, to rely on human ingenuity, political maneuvering, material wealth, social influence, or popular opinion—can be overwhelmingly strong. This verse urgently calls us to cultivate a deeper appreciation for God's subtle yet entirely sufficient grace, reminding us that true peace, stability, and lasting security are found not in the tumultuous currents of worldly power or human schemes, but in the gentle, life-giving flow of His divine presence and unwavering faithfulness. It powerfully urges us to resist the pervasive urge to chase after perceived strength and instead to lean wholly and exclusively on the Lord, recognizing that His ways, though often quiet and unassuming, are always superior, ultimately bringing true deliverance and eternal life.
Questions for Reflection
FAQ
What are the "waters of Shiloah" and why are they significant?
The "waters of Shiloah" refer to the gentle, perennial flow from the Gihon Spring, which was Jerusalem's primary natural water source, channeled into the Pool of Siloam (also known as Shiloah). They are profoundly significant because they symbolize God's quiet, consistent, and entirely sufficient provision for His people. Unlike the powerful, destructive rivers of hostile empires (such as the Euphrates representing Assyria in Isaiah 8:7), the waters of Shiloah represent God's peaceful, reliable, and life-sustaining care, which Judah tragically rejected in favor of perceived human strength and alliances.
Who are "Rezin and Remaliah's son," and why is Judah "rejoicing" in them?
Rezin was the King of Aram (Syria), and Remaliah's son was Pekah, the King of Israel (Ephraim). These two kings had formed a formidable alliance to attack Judah during the Syro-Ephraimite War. Judah's "rejoicing" in them does not mean they were literally happy about these enemies or their aggression. Instead, it signifies their profound misplaced trust and fear-driven reliance on human strategies and alliances (such as seeking aid from the mighty Assyrian Empire to counter Rezin and Pekah) rather than placing their confidence in God's promised deliverance. It powerfully highlights their spiritual infidelity, demonstrating a preference for worldly solutions over divine faithfulness, even if those solutions ultimately brought greater harm and devastation.
Christ-Centered Fulfillment
Isaiah 8:6, with its poignant depiction of Judah's rejection of God's gentle provision and their misplaced trust in human powers, finds its ultimate fulfillment and profound reversal in the person and work of Jesus Christ. The "waters of Shiloah that go softly" beautifully foreshadow the quiet, unassuming, yet eternally life-giving presence and abundant provision of God found exclusively in Christ. While ancient Judah spurned this gentle stream of divine care, Jesus Himself declared, "If anyone thirsts, let him come to me and drink" (John 7:37). He is the true "fountain of living waters" (John 4:14), whose gentle Spirit flows into the hearts of all who believe, offering a peace, sustenance, and security that the tumultuous world can never provide. The people of Isaiah's day "rejoiced in Rezin and Remaliah's son," seeking their security and satisfaction in fleeting earthly alliances and human strength; in stark contrast, believers in the New Covenant are called to find their ultimate security, joy, and hope in Christ alone, who is "the way, the truth, and the life" (John 14:6). He offers true rest to the weary and heavy-laden (Matthew 11:28), a stark and liberating contrast to the tumultuous and ultimately destructive reliance on human power. In Christ, God's gentle, sufficient, and eternally satisfying provision is not merely a symbol but a living, accessible reality, inviting all to forsake the broken cisterns of worldly trust and drink deeply from the wellspring of eternal life that He alone provides.