Isaiah 8:11
Verse
Context
Sermons
Zac Poonen
Chuck Smith
James Bourne
Richard E. BieberSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
With a strong hand "As taking me by the hand" - Eleven MSS., (two ancient), of Kennicott's, thirty-four of De Rossi's, and seven editions, read כחזקת kechezkath; and so Symmachus, the Syriac, and Vulgate. Or rather with a strong hand, that is, with a strong and powerful influence of the prophetic Spirit.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 the finite verb (Ges. 132, Anm. 2). With this overpowering influence, and an instructive warning against going in the way of "this people," Jehovah spake to the prophet as follows. With regard to the substance of the following warning, the explanation that has been commonly adopted since the time of Jerome, viz., noli duorum regum timere conjurationem (fear not the conspiracy of the two kings), is contrary to the reading of the words. The warning runs thus: The prophet, and such as were on his side, were not to call that kesher which the great mass of the people called kesher (cf., Ch2 23:13, "She said, Treason, Treason!" kesher, kesher); yet the alliance of Rezin and Pekah was really a conspiracy - a league against the house and people of David. Nor can the warning mean that believers, when they saw how the unbelieving Ahaz brought the nation into distress, were not to join in a conspiracy against the person of the king (Hofmann, Drechsler); they are not warned at all against making a conspiracy, but against joining in the popular cry when the people called out kesher. The true explanation has been given by Roorda, viz., that the reference is to the conspiracy, as it was called, of the prophet and his disciples ("sermo hic est de conjuratione, quae dicebatur prophetae et discipulorum ejus"). The same thing happened to Isaiah as to Amos (Amo 7:10) and to Jeremiah. Whenever the prophets were at all zealous in their opposition to the appeal for foreign aid, they were accused and branded as standing in the service of the enemy, and conspiring for the overthrow of the kingdom. In such perversion of language as this, the honourable among them were not to join. The way of God was now a very different one from the way of that people. If the prophet and his followers opposed the alliance with Asshur, this was not a common human conspiracy against the will of the king and nation, but the inspiration of God, the true policy of Jehovah. Whoever trusted in Him had no need to be afraid of such attempts as those of Rezin and Pekah, or to look upon them as dreadful.
Jamieson-Fausset-Brown Bible Commentary
with a strong hand--or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Eze 1:3; Eze 3:14, Eze 3:22; Eze 37:1). way of . . . people--their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
John Gill Bible Commentary
For the Lord spake thus to me with a strong hand,.... In the strength of prophecy, as the Targum explains it; and so all the Jews' interpreters understand it of prophecy, as in Eze 1:3, or, "the Lord spake thus to me, when he took (me) by the hand" (t); as parents or masters take hold of the hands of children, while they are advising and instructing them, as expressive of their great affection for them; and when they would retain them with them, or restrain them from doing amiss: and instructed me that I should not walk in the way of this people: or join with them in desiring and seeking for the help of the king of Assyria, against Rezin and Remaliah's son; or in being willing to surrender up into their hands: saying; as follows: (t) "apprehensione manus", Piscator; "cum manu me apprehenderit", Tigurine version.
Tyndale Open Study Notes
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.
Isaiah 8:11
A Call to Fear God
10Devise a plan, but it will be thwarted; state a proposal, but it will not happen. For God is with us. ”11For this is what the LORD has spoken to me with a strong hand, instructing me not to walk in the way of this people:
- Scripture
- Sermons
- Commentary
Six Verses That Describe Our Vision
By Zac Poonen2.4K59:32VisionISA 8:11LUK 6:36In this sermon, the speaker emphasizes the importance of giving everything to God. He encourages the audience to present their bodies, eyes, and hands to God, and to surrender their time and money as well. The speaker also discusses the concept of fear and how it can be a weapon used by Satan to control people. He urges the audience to trust in Jesus and commit their children to Him for a secure future. Additionally, the speaker highlights the danger of judging others and emphasizes the need to stay focused on the original vision of the church.
Fearing God and Heeding His Word
By Chuck Smith1.3K25:03Fear Of GodISA 8:11ISA 9:1ISA 9:6ISA 9:12ISA 9:19In this sermon, Pastor Chuck Smith warns about the enticing and pleasant nature of sin, but emphasizes that it ultimately leads to barrenness, captivity, misery, despair, and darkness. He highlights the influence of the pagan invasion, particularly in Hollywood and the Western world, and mentions a pilot program in Los Angeles public schools that teaches children how to contact spirit guides. Pastor Chuck emphasizes the importance of fearing God and heeding His word, as God is determined to teach us important lessons for our own good. He explains that God may start with light reprimands, but if we persist in disobedience, He will use stronger methods to teach us.
Letter 76
By James Bourne0PSA 33:18ISA 8:11MAT 5:11MAT 25:341CO 6:19James Bourne, in a letter to M. G. in London, 1835, emphasizes the importance of true repentance and surrender to God, warning against delusion and false piety. He urges M. G. to be cautious of returning to a deceptive profession and to seek guidance from the Word of God and the teaching of the Holy Spirit. Bourne encourages M. G. to be willing to give up all for Christ, even if it means being hated by others, and reminds them of the eternal reward awaiting those who endure persecution for the sake of righteousness.
Full-Fledged Sons
By Richard E. Bieber0PSA 46:1ISA 8:11MAT 10:281CO 13:112CO 6:18GAL 4:1EPH 6:101PE 2:8Richard E. Bieber emphasizes the importance of growing into full-fledged sons and daughters of God, highlighting that Jesus did not begin His ministry until He reached full manhood, symbolizing the need for maturity in our spiritual walk. He urges believers to move beyond mere spiritual experiences and ecstasies, emphasizing the necessity of walking in the footsteps of Jesus, carrying our cross, and enduring reproach for His sake. Bieber stresses the significance of having a new walk with Jesus, a mind unshaken by circumstances, a vision of God's holiness, a reverent fear of God, and finding our sanctuary in Him alone.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
With a strong hand "As taking me by the hand" - Eleven MSS., (two ancient), of Kennicott's, thirty-four of De Rossi's, and seven editions, read כחזקת kechezkath; and so Symmachus, the Syriac, and Vulgate. Or rather with a strong hand, that is, with a strong and powerful influence of the prophetic Spirit.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 the finite verb (Ges. 132, Anm. 2). With this overpowering influence, and an instructive warning against going in the way of "this people," Jehovah spake to the prophet as follows. With regard to the substance of the following warning, the explanation that has been commonly adopted since the time of Jerome, viz., noli duorum regum timere conjurationem (fear not the conspiracy of the two kings), is contrary to the reading of the words. The warning runs thus: The prophet, and such as were on his side, were not to call that kesher which the great mass of the people called kesher (cf., Ch2 23:13, "She said, Treason, Treason!" kesher, kesher); yet the alliance of Rezin and Pekah was really a conspiracy - a league against the house and people of David. Nor can the warning mean that believers, when they saw how the unbelieving Ahaz brought the nation into distress, were not to join in a conspiracy against the person of the king (Hofmann, Drechsler); they are not warned at all against making a conspiracy, but against joining in the popular cry when the people called out kesher. The true explanation has been given by Roorda, viz., that the reference is to the conspiracy, as it was called, of the prophet and his disciples ("sermo hic est de conjuratione, quae dicebatur prophetae et discipulorum ejus"). The same thing happened to Isaiah as to Amos (Amo 7:10) and to Jeremiah. Whenever the prophets were at all zealous in their opposition to the appeal for foreign aid, they were accused and branded as standing in the service of the enemy, and conspiring for the overthrow of the kingdom. In such perversion of language as this, the honourable among them were not to join. The way of God was now a very different one from the way of that people. If the prophet and his followers opposed the alliance with Asshur, this was not a common human conspiracy against the will of the king and nation, but the inspiration of God, the true policy of Jehovah. Whoever trusted in Him had no need to be afraid of such attempts as those of Rezin and Pekah, or to look upon them as dreadful.
Jamieson-Fausset-Brown Bible Commentary
with a strong hand--or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Eze 1:3; Eze 3:14, Eze 3:22; Eze 37:1). way of . . . people--their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
John Gill Bible Commentary
For the Lord spake thus to me with a strong hand,.... In the strength of prophecy, as the Targum explains it; and so all the Jews' interpreters understand it of prophecy, as in Eze 1:3, or, "the Lord spake thus to me, when he took (me) by the hand" (t); as parents or masters take hold of the hands of children, while they are advising and instructing them, as expressive of their great affection for them; and when they would retain them with them, or restrain them from doing amiss: and instructed me that I should not walk in the way of this people: or join with them in desiring and seeking for the help of the king of Assyria, against Rezin and Remaliah's son; or in being willing to surrender up into their hands: saying; as follows: (t) "apprehensione manus", Piscator; "cum manu me apprehenderit", Tigurine version.
Tyndale Open Study Notes
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.