Isaiah 8:6

KJV

Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;

KJV (with Strong's)

Forasmuch {H3282} as this people {H5971} refuseth {H3988} the waters {H4325} of Shiloah {H7975} that go {H1980} softly {H328}, and rejoice {H4885} in Rezin {H7526} and Remaliah's {H7425} son {H1121};

Complete Jewish Bible

"Since this people has rejected the gently flowing waters from Shilo'ach and takes joy in Retzin and the son of Remalyah;

Berean Standard Bible

“Because this people has rejected the gently flowing waters of Shiloah and rejoiced in Rezin and the son of Remaliah,

American Standard Version

Forasmuch as this people have refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;

Commentary

### 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](/isaiah/7 "Isaiah 7 - Ahaz's Refusal to Trust God"), 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](/isaiah/8-6 "Isaiah 8:6 - Judah's Rejection of God's Gentle Provision") 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](/isaiah/8-7-8 "Isaiah 8:7-8 - The Coming Assyrian Flood"). 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](/psalm/46-4 "Psalm 46:4 - God as a River of Joy"). 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](/isaiah/8-7 "Isaiah 8:7 - The Assyrian Invasion"). 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
* **refuseth (Hebrew, _mâʼaç'_):** From H3988, 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.
* **softly (Hebrew, _ʼaṭ'_):** From H328, 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.
* **rejoice (Hebrew, _mâsôws'_):** From H4885, 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](/isaiah/8-7 "Isaiah 8:7 - The Assyrian Flood")), 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](/jeremiah/2-13 "Jeremiah 2:13 - Broken Cisterns")). 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.

* [Psalm 46:4](/psalm/46-4 "God as a River of Joy"): "There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High."
* [Jeremiah 2:13](/jeremiah/2-13 "Broken Cisterns"): "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."
* [Psalm 20:7](/psalm/20-7 "Trust in the Lord"): "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God."

### 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
* **What are the "waters of Shiloah" in my life—the gentle, consistent provisions, quiet promptings, or subtle guidance of God that I might be overlooking, undervaluing, or even actively rejecting?**
* **In what specific areas of my life am I tempted to "rejoice in Rezin and Remaliah's son," placing my ultimate trust and confidence in human systems, worldly resources, or fleeting alliances rather than in God alone?**
* **How can I cultivate a greater spiritual sensitivity to God's quiet guidance and gentle provision, especially when it seems less dramatic, less immediate, or less powerful than worldly alternatives?**
* **What practical steps can I take today to intentionally shift my reliance from human strength and worldly solutions to divine faithfulness and God's sovereign care in my daily decisions and long-term plans?**

### FAQ
**What are the "waters of Shiloah" and why are they significant?**

Answer: 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](/isaiah/8-7 "Isaiah 8:7 - The Assyrian Flood")), 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?**

Answer: 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](/john/7-37 "John 7:37 - Jesus Invites the Thirsty")). He is the true "fountain of living waters" ([John 4:14](/john/4-14 "John 4:14 - Jesus, the Living Water")), 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](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). He offers true rest to the weary and heavy-laden ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")), 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 9:7

And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Nehemiah 3:15

But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.

Jeremiah 2:13

For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.

Judges 9:16

Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;

Judges 9:20

But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

Isaiah 5:24

Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

Isaiah 7:6

Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, [even] the son of Tabeal: