18 Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Armies, who dwells in Mount Zion.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. As if he had said, "Though others may withdraw, yet I am ready to obey thee, and I bring along with me those whom thou hast been pleased to preserve in a wonderful manner through my agency." He therefore declares by these words his unshaken courage, and promises that he will persevere in faith and obedience to the Lord, though all should revolt. And the children. By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. [1] He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as soon as the Lord has spoken, they will yield immediate obedience. Now, teachers ought to bring disciples with them, and not merely to send them before; they ought, I say, to go before them, and by their example to point out the way, as was formerly explained, [2] (Isaiah 2:3;) otherwise they will have no authority in teaching. The apostle to the Hebrews applies this passage to Christ, (Hebrews 2:13,) and draws from it an instruction which ought to be a very powerful excitement to us, that considering ourselves to be followers not only of Isaiah, but of Christ himself, as our leader and instructor, we may press forward with greater alacrity. Whom the Lord hath given me. By this the Prophet shows to whom our faith ought to be ascribed. It is to God, and to his undeserved election; for Isaiah taught publicly, admonished every person, and invited all without exception to come to God; but his doctrine is of advantage to those only who have been given to him by God. By given he means those whom God drew by an inward and secret operation of his Spirit, when the sound of the external voice fell on the ears of the multitude without producing any good effect. In like manner Christ declares that the elect were given to him by the Father. (John 17:6.) Thus we see that readiness to believe does not depend on the will of men; but that some of the multitude believe, because, as Luke tells us, they had been foreordained. (Acts 13:48.) Now, whom he foreordained he likewise calls, (Romans 8:30,) and efficaciously seals in them the proof of their adoption, that they may become obedient and submissive. Such, therefore, is the giving of which Isaiah now speaks. This applies strictly to Christ, to whom the Father presents and gives disciples, as it is said in the Gospel by John, No man cometh to me, unless the Father hath drawn him. (John 6:44.) Hence it follows, that he is also appointed to be our guardian, to preserve us under his protection to the end. (John 10:28.) Wherefore he saith, not one of those whom the Father hath given to me shall perish. (John 17:12.) For signs and wonders. Some consider this passage to refer to miracles, but that is inapplicable, for the meaning is totally different, namely, that all the godly will be regarded not only with hatred, but even with abhorrence, as if they had been monsters; and that not only by strangers or by professed enemies, but even by Israel. We have experience of this at the present day; for papists look upon us with greater abhorrence than they look upon Mahometans or Jews, or even dogs or monsters. Though this is exceedingly base, we need not greatly wonder at it; for it was necessary that this prophecy should even now be fulfilled. It was experienced by Isaiah from his countrymen, and has been experienced by all others who have followed his doctrine. Nor is it only in papists that we discover it, but in those who wish to be regarded as very closely connected with the Church, the greater part of whom either view us with strong dislike, or ridicule us, or, in a word, hold us to be monsters, because we are so anxious, and give ourselves so much uneasiness, about the salvation of the Church, the honor of God, and eternal life; and because we do not scruple to undergo so many dangers, such hatred, censure, reproach, banishment, poverty, hunger, nakedness, and, in a word, death itself. These things appear monstrous to them; for when they are so careful to protect their skin, how could they have a relish for the highest blessings? But that we may not be disturbed by their reproaches, we must arm ourselves with this exhortation of the Prophet. From the Lord of hosts. To show how trifling and worthless is the conspiracy of the wicked multitude, he contrasts the God of armies with the pride of the whole world, and raises a lofty defiance; as if he had said, that he cared not though he were universally abhorred by men, because he knew that God was on his side. Who dwelleth in Mount Zion. The addition of these words carries great weight; for although the people abounded in every kind of crimes and enormities, still they boasted that they were devoted to God, and, abusing his promises, condemned the true servants of God who reproved them. On the other hand, the Prophets, in order to shake off their false confidence and pride, declared that they were the servants of the only and true God, whom the people falsely boasted of worshipping in Mount Zion. God had not chosen it for his habitation as if, because he was bound to the spot, he would accept of false and spurious worship, but he wished to be sought and worshipped according to the rule of his word. Accordingly, when Isaiah claims for himself God who dwelleth in Mount Zion, he sharply reproves hypocrites, because through false boasting they indulge in foolish pride whenever they say, The temple of the Lord, (Jeremiah 7:4,) for it was rather an idol in which they boasted contrary to the word. Though they snatched at the promises, yet they falsely tortured them against the true servants of God, as the papists at the present day are wont to torture them against us. The Prophets, therefore, distinguish God by this title, in order to tear the mask from hypocrites, who were accustomed to quote the mere name of the temple in opposition to the plain word of God. For this reason Isaiah now says, "Take us, if you choose, for monsters, yet God acknowledges us to be his own; and you cannot detest us without at the same time abhorring the God of Abraham and David, whose servants we are."
1 - The allusion is to the Latin noun Puer, to which might have been added the Greek noun Pais, and similar uses of the word denoting Child are found in modern languages. -- Ed
2 - See [14]page 94 where the difference between Come and Go up is explained. -- Ed.
Behold, I... - By 'signs and wonders,' here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewish people. Their names were significant, and were designed to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, 'God with us,' Isaiah 7:14; and Shear-jashub, 'the remnant shall return,' Isaiah 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been given him with such a reference. But at all events, it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Yahweh, and that they should look to him. Names of children were often thus emblematic (see Hosea 1:1-11); and the prophets themselves were regarded as signs of important events; Ezekiel 24:24; compare the note at Isaiah 20:3. This passage is quoted with reference to the Messiah in Hebrews 2:13.
Which dwelleth in mount Zion - Mount Zion was the residence of the house of David, or of the court, and it was often used to signify Jerusalem itself. The sense here is, that God was the protector of Jerusalem, or regarded that as his home; see the note at Isaiah 1:8.
Lord of hosts - One MS. reads אלהי צבאות Elohey tsebaoth, God of hosts.
Behold, I and the (s) children whom the LORD hath given me [are] for signs and for wonders in Israel (t) from the LORD of hosts, who dwelleth in mount Zion.
(s) Meaning, them who were willing to hear and obey the word of God whom the world hated, as though they were monsters and not worthy to live.
(t) This was a consolation in their troubles, knowing that nothing could come to them, but by the will of the Lord.
Behold, I, and the children whom the Lord hath given me,.... These are the words of Christ, as is clear from Hebrews 2:13 who, upon the prophet's declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Isaiah 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father's love to him, and of distinguishing grace to them.
Are for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Isaiah 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is "for a sign", given by the Lord himself, even of the same deliverance, Isaiah 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Luke 2:34.
and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful; See Gill on Isaiah 9:6 and so his children and people are "for signs and wonders"; they are like Joshua's fellows, men wondered at; see Gill on Zac 3:8; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is
from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that "the Lord of hosts", of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he "dwelleth in Mount Zion", the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people.
I and the children--Isaiah means "salvation of Jehovah"; His children's names, also (Isaiah 7:3, Isaiah 7:14; Isaiah 8:3), were "signs" suggestive of the coming and final deliverance.
wonders--that is, symbols of the future (Isaiah 20:3; Zac 3:8). "Behold I . . . me" is quoted in Hebrews 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Isaiah 8:17-18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Isaiah 9:6, "Wonderful." Hence in Hebrews 2:13, believers are called His "children"; but in Isaiah 8:11-12, His "brethren." On "the Lord hath given me," see John 6:37, John 6:39; John 10:29; John 17:12.
which dwelleth in . . . Zion--and will therefore protect Jerusalem.
His home was the future, and to this he was subservient, even with all his house. "Behold, I and the children which Jehovah hath given me for signs and types in Israel, from Jehovah of hosts, who dwelleth upon Mount Zion." He presents himself to the Lord with his children, puts himself and them into His hands. They were Jehovah's gift, and that for a higher purpose than every-day family enjoyment. They subserved the purpose of signs and types in connection with the history of salvation. "Signs and types:" 'oth (sign) was an omen or prognostic (σημεῖον) in word and deed, which pointed to and was the pledge of something future (whether it were in itself miraculous or natural); mopheth was either something miraculous (τέρας) pointing back to a supernatural cause, or a type (τύπος, prodigium = porridigium) which pointed beyond itself to something future and concealed, literally twisted round, i.e., out of the ordinary course, paradoxical, striking, standing out (Arab. aft, ift, res mira, δεινόν τι), from אפת (related to הפך, אבך) = מאפת, like מוסר = מאסר. His children were signs and enigmatical symbols of the future, and that from Jehovah of hosts who dwelt on Zion. In accordance with His counsel (to which the עם in מעם points), He had selected these signs and types: He who could bring to pass the future, which they set forth, as surely as He was Jehovah of hosts, and who would bring it to pass as surely as He had chosen Mount Zion for the scene of His gracious presence upon earth. Shear-yashub and Mahershalal were indeed no less symbols of future wrath than of future grace; but the name of the father (Yesha'hâhu) was an assurance that all the future would issue from Jehovah's salvation, and end in the same. Isaiah and his children were figures and emblems of redemption, opening a way for itself through judgment. The Epistle to the Hebrews (Hebrews 2:13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah - the spirit of Jesus, which in the midst of this holy family, bound together as it was only to the bands of "the shadow," pointed forward to that church of the New Testament which would be found together by the bands of the true substance. Isaiah, his children, and his wife, who is called "the prophetess" (nebi'ah) not only because she was the wife of the prophet but because she herself possessed the gift of prophecy, and all the believing disciples gathered round this family - these together formed the stock of the church of the Messianic future, on the foundation and soil of the existing massa perdita of Israel.
Behold - These words are literally spoken by Isaiah concerning himself, but mystically concerning Christ; and therefore they are fitly ascribed to Christ, Hebrews 2:13. The children - His spiritual children, whom he had either begotten or brought up by his ministry. Wonders - Are a gazing flock, for our folly in believing God's promises. From the Lord - Which comes to pass by the wise providence of God. Zion - Where the temple now was, and where the Messiah was to set up his kingdom.
*More commentary available at chapter level.