Isaiah 8:19
Verse
Context
Darkness and Light
18Here am I, and the children the LORD has given me as signs and symbols in Israel from the LORD of Hosts, who dwells on Mount Zion.19When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?20To the law and to the testimony! If they do not speak according to this word, they have no light of dawn.
Sermons
Mose Stoltzfus
F.B. Meyer
D.L. Moody
Samuel Logan BrengleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Should not a people seek "Should they seek" - After ידרש yidrosh, the Septuagint, repeating the word, read הידרש hayidrosh: Ουκ εθνος προς Θεον αυτου εκζητησουσι; τι εκζητησουσι περι των ζωντων τους νεκρους; Should not a nation seek unto its God? Why should you seek unto the dead concerning the living? and this repetition of the verb seems necessary to the sense; and, as Procopius on the place observes, it strongly expresses the prophet's indignation at their folly.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It is to this ecclesiola in ecclesia that the prophet's admonition is addressed. "And when they shall say to you, Inquire of the necromancers, and of the soothsayers that chirp and whisper:-Should not a people inquire of its God? for the living to the dead?" The appeal is supposed to be made by Judaeans of the existing stamp; for we know from Isa 2:6; Isa 3:2-3, that all kinds of heathen superstitions had found their way into Jerusalem, and were practised there as a trade. The persons into whose mouths the answer is put by the prophet (we may supply before Isa 8:19, "Thus shall ye say to them;" cf., Jer 10:11), are his own children and disciples. The circumstances of the times were very critical; and the people were applying to wizards to throw light upon the dark future. 'Ob signified primarily the spirit of witchcraft, then the possessor of such a spirit (equivalent to Baal ob), more especially the necromancer. Yidd‛oni, on the other hand, signified primarily the possessor of a prophesying or soothsaying spirit (πύθων or πνεῦμα τοῦ πύθωνος), Syr. yodūa‛ (after the intensive from pâ‛ul with immutable vowels), and then the soothsaying spirit itself (Lev 20:27), which was properly called yiddâ'ōn (the much knowing), like δαίμων, which, according to Plato, is equivalent to δαήμων. These people, who are designated by the lxx, both here and elsewhere, as ἐγγαστρόμυθοι, i.e., ventriloquists, imitated the chirping of bats, which was supposed to proceed from the shadows of Hades, and uttered their magical formulas in a whispering tone. (Note: The Mishnah Sanhedrin 65a gives this definition: "Baal'ob is a python, i.e., a soothsayer ('with a spirit of divination'), who speaks from his arm-pit; yidd‛oni, a man who speaks with his mouth." The baal ob, so far as he had to do with the bones of the dead, is called in the Talmud obâ temayya', e.g., the witch of Endor (b. Sabbath 152b). On the history of the etymological explanation of the word, see Bttcher, de inferis, 205-217. If 'ob, a skin or leather bottle, is a word from the same root (rendered "bellows" by the lxx at Job 32:19), as it apparently is, it may be applied to a bottle as a thing which swells or can be blown out, and to a wizard of spirit of incantation on account of this puffing and gasping. The explanation "le revenant," from אוּב = Arab. âba, to return, has only a very weak support in the proper name איוב = avvâb (the penitent, returning again and again to God: see again at Isa 29:4).) What an unnatural thing, for the people of Jehovah to go and inquire, not of their won God, but of such heathenish and demoniacal deceivers and victims as these (dârash 'el, to go and inquire of a person, Isa 11:10, synonymous with shâ'ar b', Sa1 28:6)! What blindness, to consult the dead in the interests of the living! By "the dead" (hammēthim) we are not to understand "the idols" in this passage, as in Psa 106:28, but the departed, as Deu 18:11 (cf., 1 Sam 28) clearly proves; and בּעד is not to be taken, either here or elsewhere, as equivalent to tachath ("instead of"), as Knobel supposes, but, as in Jer 21:2 and other passages, as signifying "for the benefit of." Necromancy, which makes the dead the instructors of the living, is a most gloomy deception.
Jamieson-Fausset-Brown Bible Commentary
Seek unto--Consult in your national difficulties. them . . . familiar spirits--necromancers, spirit charmers. So Saul, when he had forsaken God (Sa1 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (Kg2 16:3-4, Kg2 16:10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Lev 20:6, which forbids it, Isa 19:3). wizards--men claiming supernatural knowledge; from the old English, "to wit," that is, know. peep--rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Isa 29:4). mutter--moan. should not, &c.--The answer which Isaiah recommends to be given to those advising to have recourse to necromancers. for the living, &c.--"should one, for the safety of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "In place of (consulting) the living, should one consult the dead?"
John Gill Bible Commentary
And when they shall say unto you,.... These are the words of Christ continued, as making his appearance in Israel; and are an address to his people among them, even to his children, disciples, and followers, advising them what they should do, when those among whom they dwelt should press them to seek unto them that have familiar spirits, and unto wizards, that peep, and that mutter; meaning the Scribes and Pharisees, the doctors among the Jews, who sat in Moses's chair, and who were very much given to sorcery, and the magic art, and used enchantments, which were performed by "muttering"; hence we read of muttering over a wound for the healing of it; and muttering over serpents and scorpions at the driving of them away (y); and of such a Rabbi muttering in the name of such an one (z); and of such and such a doctor skilled in wonders or miraculous operations: See Gill on Mat 24:24 yea, even such as were chosen into the sanhedrim, or great council, were to be skilled in the arts of soothsayers, diviners, and wizards, and the like, that they might know how to judge them (a); now the Jews would have had the disciples of Christ to have applied to these men to direct their judgments in religious affairs, and be determined by them concerning the Messiah and other things: should not a people seek unto their God? "to" Christ, who is the Lord God omniscient and omnipotent, who knows all things, and whose name is called Wonderful, Counsellor, the Angel of the great council; and who is able to give the best counsel and direction in matters of moment and consequence, and able to do everything for his people they stand in need of; and who being present with them, God manifest in the flesh, it would be egregious folly to apply to any other, and especially such as are here described; see Joh 6:68, for the living to the dead? that is, should men seek to such who are no other than dead men, for the sake or on the account of such who are living? The disciples of Christ, the children that God had given him, were quickened and made alive by the grace of God, had principles of grace and spiritual life implanted in them, had passed from death to life, lived by faith on Christ, lived holy lives, and were heirs of eternal life; and therefore it does not become them, nor any of them, to consult persons dead in trespasses and sins, who knew no more, and were no more capable of judging of spiritual things, than dead men are. See Co1 2:14. (y) T. Bab. Sanhedrin, fol. 101. 1. (z) T. Hieros. Avoda Zara, fol. 40. 4. (a) Maimon. Hilchot Sanhedrin, c. 2. sect. 1.
Tyndale Open Study Notes
8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).
Isaiah 8:19
Darkness and Light
18Here am I, and the children the LORD has given me as signs and symbols in Israel from the LORD of Hosts, who dwells on Mount Zion.19When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?20To the law and to the testimony! If they do not speak according to this word, they have no light of dawn.
- Scripture
- Sermons
- Commentary
Alternative Medicine—the Biblical Perspective (Part 1)
By Mose Stoltzfus6161:29:05ISA 8:19MAT 6:33ROM 6:231CO 6:92TI 3:16JAS 1:27In this sermon, the preacher discusses the prevalent superstitious beliefs and practices among people, such as relying on omens and lucky charms. He emphasizes that throughout history, mankind has often turned away from God and sought substitutes for Him. Drawing parallels to the Garden of Eden, he highlights the presence of both God and Satan, with Satan twisting God's word. The preacher concludes by expressing gratitude for the opportunity to gather and learn from the Scriptures, and prays for deep conviction to follow the ways of truth.
So Saul Died for His Trespass.
By F.B. Meyer0Seeking God's GuidanceObedience to God1SA 15:231CH 10:13PSA 27:14PSA 32:8PRO 3:5ISA 8:19JER 33:3MAT 7:7JHN 7:17JAS 1:5F.B. Meyer reflects on the tragic end of Saul, emphasizing his threefold trespass against God: failing to obey God's command regarding Amalek, seeking counsel from a medium, and neglecting to inquire of the Lord. Meyer warns against the modern tendencies to seek guidance from worldly sources rather than God, urging believers to cultivate a habit of waiting on the Lord for direction. He encourages the congregation to approach God with a sincere desire to know His will, assuring them that God will provide guidance to those who are willing to follow. The sermon serves as a reminder of the importance of seeking divine counsel and the dangers of turning to alternative sources for wisdom.
Spirits That Peep and Mutter
By D.L. Moody0Spiritual WarfareDiscernmentISA 8:19D.L. Moody emphasizes the dangers of seeking guidance from familiar spirits and wizards, urging believers to turn to God instead. He warns that those who promote doctrines contrary to the Word of God are influenced by evil and lack true light. Moody stresses the importance of relying on the Holy Spirit for guidance and truth, rather than on personal conscience or worldly philosophies. He asserts that the Spirit will lead us away from deception and into righteousness, highlighting the necessity of adhering to Scripture. Ultimately, he calls for vigilance against the seducing spirits and doctrines of devils that threaten the faith.
The Ancient Prophets
By Samuel Logan Brengle0Timeless Truths of ScriptureThe Role of ProphetsISA 8:19Samuel Logan Brengle reflects on his lifelong engagement with the Bible, emphasizing its timeless relevance and the profound lessons drawn from the lives of ancient prophets. He shares the struggles and triumphs of these prophets, highlighting their unwavering commitment to God despite facing immense challenges and societal opposition. Brengle illustrates how their messages resonate with contemporary issues, urging believers to seek divine guidance and strength in their own lives. He emphasizes the importance of understanding the character of God through the prophets, who reveal His holiness, love, and justice. Ultimately, Brengle finds companionship and inspiration in the prophets, encouraging others to do the same.
A Short Examination of Some of the Scripture-Proofs, Alledged by the Divines at Westminster
By Robert Barclay0EXO 20:8PRO 22:19ISA 8:19MAT 4:4LUK 1:3ACT 20:7ROM 15:41CO 16:1HEB 1:12PE 1:19REV 1:10Robert Barclay addresses the assertions made by others regarding God's will being wholly committed to writing and the ceasing of former ways of revelation. He refutes these claims by examining various Scriptures, highlighting that the conclusions drawn are not logically sound. Additionally, he challenges the notion that the Sabbath was changed to the first day of the week and that there are only two sacraments under the Gospel, providing counterarguments based on Scripture and reasoning. Barclay emphasizes the importance of aligning beliefs with the true teachings of the Bible rather than relying on human interpretations.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Should not a people seek "Should they seek" - After ידרש yidrosh, the Septuagint, repeating the word, read הידרש hayidrosh: Ουκ εθνος προς Θεον αυτου εκζητησουσι; τι εκζητησουσι περι των ζωντων τους νεκρους; Should not a nation seek unto its God? Why should you seek unto the dead concerning the living? and this repetition of the verb seems necessary to the sense; and, as Procopius on the place observes, it strongly expresses the prophet's indignation at their folly.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It is to this ecclesiola in ecclesia that the prophet's admonition is addressed. "And when they shall say to you, Inquire of the necromancers, and of the soothsayers that chirp and whisper:-Should not a people inquire of its God? for the living to the dead?" The appeal is supposed to be made by Judaeans of the existing stamp; for we know from Isa 2:6; Isa 3:2-3, that all kinds of heathen superstitions had found their way into Jerusalem, and were practised there as a trade. The persons into whose mouths the answer is put by the prophet (we may supply before Isa 8:19, "Thus shall ye say to them;" cf., Jer 10:11), are his own children and disciples. The circumstances of the times were very critical; and the people were applying to wizards to throw light upon the dark future. 'Ob signified primarily the spirit of witchcraft, then the possessor of such a spirit (equivalent to Baal ob), more especially the necromancer. Yidd‛oni, on the other hand, signified primarily the possessor of a prophesying or soothsaying spirit (πύθων or πνεῦμα τοῦ πύθωνος), Syr. yodūa‛ (after the intensive from pâ‛ul with immutable vowels), and then the soothsaying spirit itself (Lev 20:27), which was properly called yiddâ'ōn (the much knowing), like δαίμων, which, according to Plato, is equivalent to δαήμων. These people, who are designated by the lxx, both here and elsewhere, as ἐγγαστρόμυθοι, i.e., ventriloquists, imitated the chirping of bats, which was supposed to proceed from the shadows of Hades, and uttered their magical formulas in a whispering tone. (Note: The Mishnah Sanhedrin 65a gives this definition: "Baal'ob is a python, i.e., a soothsayer ('with a spirit of divination'), who speaks from his arm-pit; yidd‛oni, a man who speaks with his mouth." The baal ob, so far as he had to do with the bones of the dead, is called in the Talmud obâ temayya', e.g., the witch of Endor (b. Sabbath 152b). On the history of the etymological explanation of the word, see Bttcher, de inferis, 205-217. If 'ob, a skin or leather bottle, is a word from the same root (rendered "bellows" by the lxx at Job 32:19), as it apparently is, it may be applied to a bottle as a thing which swells or can be blown out, and to a wizard of spirit of incantation on account of this puffing and gasping. The explanation "le revenant," from אוּב = Arab. âba, to return, has only a very weak support in the proper name איוב = avvâb (the penitent, returning again and again to God: see again at Isa 29:4).) What an unnatural thing, for the people of Jehovah to go and inquire, not of their won God, but of such heathenish and demoniacal deceivers and victims as these (dârash 'el, to go and inquire of a person, Isa 11:10, synonymous with shâ'ar b', Sa1 28:6)! What blindness, to consult the dead in the interests of the living! By "the dead" (hammēthim) we are not to understand "the idols" in this passage, as in Psa 106:28, but the departed, as Deu 18:11 (cf., 1 Sam 28) clearly proves; and בּעד is not to be taken, either here or elsewhere, as equivalent to tachath ("instead of"), as Knobel supposes, but, as in Jer 21:2 and other passages, as signifying "for the benefit of." Necromancy, which makes the dead the instructors of the living, is a most gloomy deception.
Jamieson-Fausset-Brown Bible Commentary
Seek unto--Consult in your national difficulties. them . . . familiar spirits--necromancers, spirit charmers. So Saul, when he had forsaken God (Sa1 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (Kg2 16:3-4, Kg2 16:10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Lev 20:6, which forbids it, Isa 19:3). wizards--men claiming supernatural knowledge; from the old English, "to wit," that is, know. peep--rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Isa 29:4). mutter--moan. should not, &c.--The answer which Isaiah recommends to be given to those advising to have recourse to necromancers. for the living, &c.--"should one, for the safety of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "In place of (consulting) the living, should one consult the dead?"
John Gill Bible Commentary
And when they shall say unto you,.... These are the words of Christ continued, as making his appearance in Israel; and are an address to his people among them, even to his children, disciples, and followers, advising them what they should do, when those among whom they dwelt should press them to seek unto them that have familiar spirits, and unto wizards, that peep, and that mutter; meaning the Scribes and Pharisees, the doctors among the Jews, who sat in Moses's chair, and who were very much given to sorcery, and the magic art, and used enchantments, which were performed by "muttering"; hence we read of muttering over a wound for the healing of it; and muttering over serpents and scorpions at the driving of them away (y); and of such a Rabbi muttering in the name of such an one (z); and of such and such a doctor skilled in wonders or miraculous operations: See Gill on Mat 24:24 yea, even such as were chosen into the sanhedrim, or great council, were to be skilled in the arts of soothsayers, diviners, and wizards, and the like, that they might know how to judge them (a); now the Jews would have had the disciples of Christ to have applied to these men to direct their judgments in religious affairs, and be determined by them concerning the Messiah and other things: should not a people seek unto their God? "to" Christ, who is the Lord God omniscient and omnipotent, who knows all things, and whose name is called Wonderful, Counsellor, the Angel of the great council; and who is able to give the best counsel and direction in matters of moment and consequence, and able to do everything for his people they stand in need of; and who being present with them, God manifest in the flesh, it would be egregious folly to apply to any other, and especially such as are here described; see Joh 6:68, for the living to the dead? that is, should men seek to such who are no other than dead men, for the sake or on the account of such who are living? The disciples of Christ, the children that God had given him, were quickened and made alive by the grace of God, had principles of grace and spiritual life implanted in them, had passed from death to life, lived by faith on Christ, lived holy lives, and were heirs of eternal life; and therefore it does not become them, nor any of them, to consult persons dead in trespasses and sins, who knew no more, and were no more capable of judging of spiritual things, than dead men are. See Co1 2:14. (y) T. Bab. Sanhedrin, fol. 101. 1. (z) T. Hieros. Avoda Zara, fol. 40. 4. (a) Maimon. Hilchot Sanhedrin, c. 2. sect. 1.
Tyndale Open Study Notes
8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).