ISAIAH CHAPTER 8 ---------------- 1) Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz. 2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 3 And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz. 4 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. a) This is another prophecy about the same thing that was promised in the previous chapter. Gill says it concerns the promise that Judah's enemies, Israel and Syria and their confederacy would not prevail. Notice in verse 4 the prophecy is against Samaria and Damascus. Damascus being the metropolis of Syria and Samaria being the metropolis of the northern tribes of Israel. b) great roll: A roll of parchment which was used to write on. It was to be a great roll because there was much to write. c) Mahershalalhashbaz: Maher Shalal Chash Baz {mah-hare' shaw-lawl' khawsh baz} This was a son of Isaiah. His name means: "swift is booty, speedy is prey" His name was given on purpose to express the sudden destruction of Judah's enemies. It was a prophetic indication that Damascus and Samaria were soon to be plundered by the king of Assyria. d) took unto me faithful witnesses to record: Witnesses to what he wrote concerning the prophecy, so that when it happened he would have witnesses that it was written beforehand, so says Gill. These were not witnesses to the marriage of Isaiah to his wife or th ebirth of his child but rather to the prophecy which he wrote. e) Uriah the priest: It says a faithful witness, and Uriah later proved to be a wicked man, in obeying the king instead of the laws of God (2Ki 16:1-18). Gill says, he was in a place of authority, and was familiar with Ahaz, thus he was a proper witness. f) Zechariah the son of Jeberechiah: Zechariah the prophet lived during the time of Darius which was 240 years after this time. So this must be some other Zechariah, says Gill. It could be Ahaz's father-in-law (2Ki 18:1-2). 2Ki 18:1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, [that] Hezekiah the son of Ahaz king of Judah began to reign. 2 Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also [was] Abi, the daughter of Zachariah. Some think this to be Zechariah the Levite, a son of Asaph (2Ch 29:13). 2Ch 29:13 And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph; Zechariah, and Mattaniah: There are those who believe that this is speaking of a Uriah who was a prophet and the prophet Zechariah who both lived afterward but prophecied similar to Isaiah making them to be witnesses to Isaiah, but our verse says that Isaiah took unto him these witnesses to record. Some have thought also that these are the words of the Lord in that he will take unto Himself two witnesses to record. But the context shows that it is Isaiah speaking. g) I went unto the prophetess: Isaiah's wife. Gill says y=that she is called a prophetess because she was the wife of the prophet, Isaiah. h) she conceived, and bare a son: Gill says that Jarchi would make this the same as the virgin which conceived and bore Immanuel (7:14). But one was a virgin and the other a prophet's wife. One child was named Immanuel ("God with us") and the other was named Mahershalalhashbaz ("swift is booty, speedy is prey"). This is a complete and distinct prophecy from that of 7:14. i) cry, My father, and my mother: Which are the first words that a child usually learns to say. But before that happens, which would be a short space of time, "the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria." That is the army of the Assyrian king would "swiftly" take the "riches of Damascus and the spoil of Samaria" and bring it "before the King of Assyria." j) Damascus and Samaria: Gill: The first of these, namely, Damascus, the metropolis of Syria, with its riches, wealth, and army, were taken and carried away by Tilgathpilneser, king of Assyria, within the time here mentioned, (2 Kings 16:9) but the latter, Samaria, the metropolis of the kingdom of Israel, was not taken and spoiled until the sixth year of Hezekiah, and ninth of Hoshea, (2 Kings 17:6) (2 Kings 18:10) but because the prophecy began to be fulfilled, and was fulfilled in part, within the time mentioned, the whole is attributed to it; though it should be observed, that before this, after Pekah the son of Remaliah was slain, and Hoshea reigned in his stead, the king of Assyria came up against him, and Hoshea became his servant, and gave him presents; which may be called the spoil of Samaria, (2 Kings 17:3). 5) The LORD spake also unto me again, saying, 6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; 7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, [even] the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 8 And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. a) The Father is speaking here as distinguished from Immanuel (vs. 8). Again, concerning the same thing. b) people refuseth waters of Shiloah: That is Israel in their rebellion refuseth Jerusalem and in a wider sense refuse Immanuel. Gill: Concerning which Jerom yet writes: "Siloam is a fountain at the foot of Mount Sion, which does not send forth water continually, but on certain times and days; and comes through the hollow places of the earth, and caves of a hard rock, with a great noise; of which we especially cannot doubt, who dwell in this province." This was a small current of water, which moved softly and slowly, and not with a rapid motion, as some rivers do; to which the kingdom of the house of David is compared, because of its easy and gentle government; as the Targum, which paraphrases the words thus, "because this people loathed the kingdom of the house of David which ruled them quietly, as the waters of Shiloah which flow softly;" Compare: Joh 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 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. Siloam: of Hebrew origin "Shiloach" {shee-lo'-akh} which was translated Shiloah in Isa 8:6. 1) the Pool of Siloam, a fountain of water in Jerusalem, also called Shiloah in Isa. 8:6 Jer 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters. Joh 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. Re 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Re 22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In rejecting Shiloah they rejected Jehovah and they rejected Messiah (Immanuel) thier King. c) rejoice in Rezin and Remaliah's son: The people of Israel rejoice in Rezin king of Syria; and in Pekah, the son of Remaliah, king of Israel (7:1). d) the Lord bringeth up upon them the waters of the river: Since they rejected the true waters of Shiloah, the Lord would bring upon them the waters of the river. This is an illusion to the river Euphrates which was in Babylon the land of Assyria, from which the Assyrian army would come as a flood. It is an illusion to the Assyrian army because the passage goes on to say concerning the waters of this river, "strong and many, [even] the king of Assyria, and all his glory." e) And he shall pass through Judah: Not only the land of Israel and Syria, but also the land of Judah because they trusted not in the Lord but attempted to trust in the Assyrian king. Gill: That is, the king of Assyria, compared to a river of mighty waters; who should not only run over and possess the land of Israel, or the ten tribes, but should enter into Judea, and pass through it, as a chastisement for not trusting in the Lord, but sending to Assyria for help; who instead of helping, distressed them in the times of Ahaz, even Tilgathpilneser king of Assyria, (2 Chronicles 28:20,21): he shall overflow, and go over; the whole land of Judea, as Sennacherib king of Assyria did in Hezekiah's time: he shall reach [even] to the neck; that is, to Jerusalem: the whole land is compared to a body, of which Jerusalem was the head; the Assyrian army, comparable to the waters of a great river, overflowed the whole land, took all the fenced cities of Judah, and came up even to Jerusalem, so that the whole was in great danger of being drowned and destroyed; as a man is, when the waters are come up to his neck; (see 2 Kings 18:13,17) f) he shall reach [even] to the neck: Gill says that Jerusalem was the head and here we have the waters of this army reaching to the very neck. g) the stretching out of his wings shall fill the breadth of thy land, O Immanuel: The Assyrian's king's wings would fill the breadth of Messiah's land. This again proves their preservation because it was Messaih's land and Messiah was yet to be born and come from the line of Judah. 9) Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. 10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God [is] with us. 11 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 12 Say ye not, A confederacy, to all [them to] whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. a) associate yourselves: Both of Syria and Israel, whose two kings were confederate against Judah. b) ye shall be broken in pieces: as the kingdom of Syria was by Tilgathpilneser quickly after this, (2 Kings 16:9) and the kingdom of Ephraim or Israel by Shalmaneser, (2 Kings 17:6; Isaiah 8:8): c) and give ear, all ye of far countries: Gill thinks that this referrs to the Assyrians and the nations that belonged to them, who were some distance from Judah. d) gird yourselves: For their long war march. Signifies to put on the armour. The Hebrew word is in the stem Hiphpael and it means to gird oneself for war. e) and ye shall be broken in pieces: Gill says, "as the Assyrian army was, which came up against Jerusalem in Hezekiah's time, (2 Kings 19:35): 2Ki 19:32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. 33 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 34 For I will defend this city, to save it, for mine own sake, and for my servant David's sake. 35 And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. f) gird yourselves, and ye shall be broken in pieces: Gill says that this is repeated to show the certainty of it. It is those who were to gird themselves from far countries. It seems to me that this prophecy is not referring to the Assyrians at this point but only Israel and Syria. The term "far countries" is what leads one to think that it referrs to the Assyrians. g) verse 10, Take counsel together: Which the king of Israel and the king of Syria did in a confederacy against Judah. h) it shall come to nought: Even though they came up against Judah, they could not overcome it, (2 Kings 16:5): 2Ki 16:5 Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. i) speak the word, and it shall not stand: Speak the word about what they intended to do in their confederacy and that it will not come to pass. j) for God is with us: which is the interpretation of the name "Immanuel." Which shows that the reason why the confederacy would not succeed, because Immanuel was to be born in it. God was with them on their side then but this seems to look forward to Messiah, becasue He would be born there and come from Judah. k) verse 11: The Lord spoke to Isaiah through prophecy with a strong hand that he should not partake in a confederacy with Assyria as the people of Judah wanted. l) verse 12: That is with the King of Assyria as many in Judah were wanting to do because of fear. The Lord told Isaiah not to fear their fear. Pr 29:25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe. 13) Sanctify the LORD of hosts himself; and [let] him [be] your fear, and [let] him [be] your dread. 14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken. a) Verse 13, When it says sanctify the Lord, it means to declare that He is holy. It is already holy but sanctify Him in their hearts. If they did that they would fear him rather than man. They should fear the Lord their God and not Syria and Israel. They were reacting out of fear of men and not from faith in their God. Mt 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. b) Not the Assyrian king, but the LORD (Jehovah) shall be for a sanctuary (holy place, temple) but He will also be a stone of stumbling and a rock of offence. Notice it is LORD (Jehovah) that was to be a rock of offence and a stone of stumbling. Christ is our sanctuary. He is our hiding place and place of safety. We are hiden in Christ Jesus who is our rock. 1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: c) rock of offence: Christ was a stone of stumbling to BOTH houses of Israel, that is Judah and Israel. In Christ's time all 12 tribes were under one form of government. Ro 9:32 Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 1Pe 2:7 Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, [even to them] which stumble at the word, being disobedient: whereunto also they were appointed. Lu 2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 1Co 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; d) gin and for a snare: Christ was a trap or snare to many. gin = bird trap or snare. snare = bate or lure or snare e) to the inhabitants of Jerusalem: It was in Jerusalem that he was least welcome, especially because of the religious leaders there. It was outside of Jerusalem where he was crucified. Mt 16:21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Mt 15:1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, f) And many among them shall stumble, and fall, and be broken, and be snared, and be taken: NOT ALL, but many would stumble at Christ and be broken by Him. Lu 2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; Lu 20:17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? 18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. Many today stumble at the preaching of the cross. Those who are trusting in their works stumble at the preaching of Christ crucified, whether they admit it or not. 16 Bind up the testimony, seal the law among my disciples. a) bind up the testimony: These are the words of the Lord to the prophet. The testimony, says Gill, is the words of the prophecy that was given to Isaiah, and particularly that part which concerned the Messiah. b) bind up: "to bind, tie up, shut up" "to be scant, be cramped, be in straits" Gill says that binding up here denotes taking care of it and preserving it. As money was bound up for safe keeping. seal: "to seal up, fasten up by sealing" the law = Torah c) A TSK Xref was: (Sealing as hiding it from) Da 12:4 But thou, O Daniel, shut up the words, and seal the book, [even] to the time of the end: many shall run to and fro, and knowledge shall be increased. Then if we will compare that to: Re 22:10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Larkin said concerning Daniel 12:4 that the book was hidden from the Jews until the end times, but revealed to the Christians. So too the Gospel was hid from the Jews and only a remnent believed in Christ and His doctrine. 2Co 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. d) among my disciples: Again, more particularly the disciples of Jesus Christ the Messiah. 17 And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. a) Who will wait upon the LORD (Jehovah)? We know that in the next verse it is the Lord Jesus Christ speaking from Hebrews 2:13. Gill says that it is the prophet Isaiah speaking in this verse but it is Christ speaking in the next verse. He says that the prophet is saying that he will wait on the LORD or "wait for the LORD" that is the coming of Messiah, who was the LORD manifest in the flesh, whose face was hidden from the house of Jacob but was revealed when he came in the flesh. That he would look for his coming. b) wait upon the LORD: (This phrase only appears in the OT) Ps 37:9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. The only thing close was in Luke: Lu 12:35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that WAIT FOR THEIR LORD, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. Then in Hebrews we read: Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. { the Lexicon says look = wait for } What else could these be referring to but the 2nd coming of Jesus Christ, so perhaps many of these scriptures in the OT which refer to waiting on the LORD are referring to waiting for the coming of Messiah. Other scriptures in the OT: Mic 7:7 Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me. Zep 3:8 Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. Isa 25:8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it]. 9 And it shall be said in that day, Lo, this [is] our God; we have waited for him, and he will save us: this [is] the LORD; we have waited for him, we will be glad and rejoice in his salvation. 18 Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. a) Gill says that this is not Isaiah speaking about himself and his children, who did have names that were a sign to Israel. b) This verse is quoted in the Book of Hebrews concernig Christ Jesus: READ Hebrews 2:9-18 He 2:13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. c) Not only were Isaiah's children for signs and for wonders in Israel but also the disciples of Jesus Christ. Being that the writter of Hebrews quotes this verse and applies it to Christ it means that the children given given to Christ in sovereign election were for signs to Israel. The miracles that Christ and his apostles performed were for signs to Israel that Messiah had come. d) given: The children of Christ were given to Him by the Father in sovereign election before the world began. Jo 6:37-39; 10:29; 17:2,6,9,11,12,24 Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: e) which dwelleth in mount Zion: Of couse Gill says that since this is speaking about Christ that Mount Zion refers to the Church, but we believe that this is not the case. The Lord dwelleth in Mount Zion when this prophecy was given. Mount Zion seems to be connected to Jerusalem and Israel and NOT the Church, though Mount Zion may be a type of the church. The Lord Jesus dwells in His Church today. The Church is the body of Christ and he said where two or three were gathered together in His name there he would be in the midst of them. If the Church has replaced Mount Zion and Jersalem it is only until the Rapture of the Church and then Jerusalem and Mount Zion will be the center of attention again. Scripture in Isaiah concerning Mount Zion: Isa 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32 Scripture that connect Mount Zion with Jerusalem: 2Ki 19:31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. Isa 10:12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isa 10:32 As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Isa 24:23 Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously. Isa 37:32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. {they_: Heb. the escaping} Joe 2:32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. Easton's Bible dictionary on Zion: Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites Jos 15:63 2Sa 5:7 he built on it a citadel and a palace, and it became "the city of David" 1Ki 8:1 2Ki 19:21,31 1Ch 11:5 In the later books of the Old Testament this name was sometimes used Ps 87:2 149:2 Isa 33:14 Joe 2:1 to denote Jerusalem in general, and sometimes God's chosen Israel Ps 51:18 87:5 In the New Testament See SION it is used sometimes to denote the Church of God Heb 12:22 and sometimes the heavenly city Re 14:1. Heb 12:20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {written: or, enrolled} 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? a) Gill says that the Pharisees were guilty of this very thing. He says that this is still Christ speaking. b) Gill on the Pharisees: 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; and of such a Rabbi muttering in the name of such an one; and of such and such a doctor skilled in wonders or miraculous operations: (Matthew 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. c) Matthew Henry: "The unbelieving Jews were prone to seek counsel in difficulties, from diviners of different descriptions, whose foolish and sinful ceremonies are alluded to." They were guilty of this in the past and it was not something particular to the time of Christ. d) a people seek unto their God: Rather than soothsayers and wizards. Today it is "crossing over with Jonathan Edward." God's people are not to ask these people anything. e) for the living to the dead?: Gill: 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. The American Standard Version reads: "on behalf of the living should they seek unto the dead?" The Darby version reads: "Will they go for the living unto the dead?" This is exactly what Johnathan Edward is doing on TV. He consults to the dead for the living. 20 To the law and to the testimony: if they speak not according to this word, [it is] because [there is] no light in them. a) Gill says that the Scribes and Pharisees did not speak according to the word of God because there was no light in them. The context seems to be those who consult the dead for the living. The verse would certainly apply to all false teachers. b) no light: Not little light, but no light. Dead in trespasses and sins. Mat 7:7 Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. 22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and [they shall be] driven to darkness. a) Matthew Henry: "They shall despair, and see no way of relief, when they curse God. And their fears will represent every thing as frightful. Those that shut their eyes against the light of God's word, will justly be left to darkness. All the miseries that ever were felt or witnessed on earth, are as nothing, compared with what will overwhelm those who leave the words of Christ, to follow delusions." b) they shall pass through it: Through the land of Judea, says Gill. He says, "Here begins an account of the punishment that should be inflicted on the Jews, for their neglect of the prophecies of the Old Testament, and their rejection of the Messiah." c) hardly bestead and hungry: "hardly bestead" according to the lexicon means "to be ill- treated" or "to be hard pressed" The American Standard Version reads: "sore distressed and hungry." d) when they are hungry they will curse their king, which they did when they cursed Christ Jesus. They will look up but they rejected the one who came from heaven. They will look unto the earth but only "trouble and darkness, dimness of anguish." Gill says that this best describes the seige of Jerusalem by the Romans after Christ was rejected by Israel. e) and [they shall be] driven to darkness: This may also be a description of the time of Jacob's trouble or great tribulation period. Re 16:10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,