Adam Clarke's Bible Commentary Verse 1. Take thee a great roll "Take unto thee a large mirror"] The word wylg gillayon is not regularly formed from llg galal, to roll, but from hlg galah, as wydp pidyon from hdp padah, wylk killayon from hlk , calah, µwyqn nikkayon from hqn nakah, wyl[ elyon from hl[ alah, &c., the y yod supplying the place of the radical h he. hlg galah signifies to show, to reveal; properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294,) to render clear and bright by rubbing; to polish.
wylg gillayon, therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by jwl luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, chap. iii. 23. The mirrors of the Israelitish women were made of brass finely polished, Exod. xxxviii. 8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, wna frjb becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. frj cheret in this place certainly signifies an instrument to write or engrave with: but fyrj charit, the same word, only differing a little in the form, means something belonging to a lady's dress, chap. iii. 22, (where however five MSS. leave out the y yod, whereby only it differs from the word in this place,) either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from 2 Kings v. 23. It may therefore be called here wna frj cheret enosh, a workman's instrument, to distinguish it from ha frj cheret ishshah, an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, zb h ll rhm maher shalal hash baz; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet's son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it.
The prophet is commanded to take a great roll, and yet four words only are to be written in it, zb h ll rhm maker shalal hash baz, Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity.
The words were to be written with a man's pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, wna frj cherot enosh, the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, &c.
Matthew Henry Commentary
- Ahaz threatened by Israel and Syria; and is assured their attack woul be in vain. (Is. 7:1-9) God gives a sure sign by the promise of the long-expected Messiah. (Is. 7:10-16) The folly and sin of seeking relief from Assyria are reproved. (Is. 7:17-25)
Is. 7:1-9 Ungodly men are often punished by others as bad a themselves. Being in great distress and confusion, the Jews gave up all for lost. They had made God their enemy, and knew not how to make his their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerfu princes. No, says the prophet, they are but tails of smokin firebrands, burnt out already. The two kingdoms of Syria and Israe were nearly expiring. While God has work for the firebrands of the earth, they consume all before them; but when their work is fulfilled they will be extinguished in smoke. That which Ahaz thought mos formidable, is made the ground of their defeat; because they have take evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Ma purposes, but God disposes. It was folly for those to be trying to rui their neighbours, who were themselves near to ruin. Isaiah must urg the Jews to rely on the assurances given them. Faith is absolutel necessary to quiet and compose the mind in trials.
Is. 7:10-16 Secret disaffection to God is often disguised with the colour of respect to him; and those who are resolved that they will no trust God, yet pretend they will not tempt him. The prophet reprove Ahaz and his court, for the little value they had for Divin revelation. Nothing is more grievous to God than distrust, but the unbelief of man shall not make the promise of God of no effect; the Lord himself shall give a sign. How great soever your distress an danger, of you the Messiah is to be born, and you cannot be destroye while that blessing is in you. It shall be brought to pass in glorious manner; and the strongest consolations in time of trouble ar derived from Christ, our relation to him, our interest in him, ou expectations of him and from him. He would grow up like other children by the use of the diet of those countries; but he would, unlike othe children, uniformly refuse the evil and choose the good. And althoug his birth would be by the power of the Holy Ghost, yet he should not be fed with angels' food. Then follows a sign of the speedy destruction of the princes, now a terror to Judah. "Before this child," so it may be read; "this child which I have now in my arms," (Shear-jashub, the prophet's own son, Is. 7:3,) shall be three or four years older, thes enemies' forces shall be forsaken of both their kings. The prophecy i so solemn, the sign is so marked, as given by God himself after Aha rejected the offer, that it must have raised hopes far beyond what the present occasion suggested. And, if the prospect of the coming of the Divine Saviour was a never-failing support to the hopes of ancien believers, what cause have we to be thankful that the Word was mad flesh! May we trust in and love Him, and copy his example.
Is. 7:17-25 Let those who will not believe the promises of God, expec to hear the alarms of his threatenings; for who can resist or escap his judgments? The Lord shall sweep all away; and whomsoever he employ in any service for him, he will pay. All speaks a sad change of the face of that pleasant land. But what melancholy change is there, whic sin will not make with a people? Agriculture would cease. Sorrows of every kind will come upon all who neglect the great salvation. If we remain unfruitful under the means of grace, the Lord will say, Let n fruit grow on thee henceforth for ever _________________________________________________
Original Hebrew ויאמר559 יהוה3068 אלי413 קח3947 לך גליון1549 גדול1419 וכתב3789 עליו5921 בחרט2747 אנושׁ582 למהר שׁלל חשׁ בז׃4122
