Online Bible 1995 March/ROM-1025.iso/olb/gill/5_000_p.lzh/5_048.TXT

Text File | 1995-01-17 | 7KB | 126 lines

is repeated for confirmation sake, to denote the certainty of it.
\*Ver. 10. \\Take counsel together\\, &c.] As Rezin king
of Syria, and Remaliah's son, did against Judah,
\\#Isa 7:5\\: \*\\it shall come to nought\\; for, though they came
up against it, they could not overcome it,
\\#2Ki 16:5\\: \*\\speak the word\\; what they intended, resolved
upon, and determined to do; this is the issue of their
counsels: \*\\and it shall not stand\\; \\see Gill on "Isa 7:7"\\:
\*\\for God is with us\\; which is the interpretation
of the name %Immanuel%: and which shews that the rea-
son why the consultations and resolutions of the ene-
mies of Judah could not take place, so as to destroy it,
was because Immanuel, the virgin's son, was to be born in it.
\*Ver. 11. \\For the Lord spake thus to me with a strong
hand\\, &c.] In the strength of prophecy, as the Tar-
gum explains it; and so all the Jews' interpreters un-
derstand it of prophecy, as in \\#Eze 1:3 3:14\\: 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, whilst 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 As-
syria, against Rezin and Remaliah's son; or in being
willing to surrender up into their hands: \*\\saying\\; as
follows:
\*Ver. 12. \\Say ye not, a confederacy\\, &c.] With the
king of Assyria, or any other; don't cry it up as a right
thing, and express pleasure and satisfaction in it, and
encourage others to come into it, and vote for it, and
declare an approbation of it; or a %rebellion%, as the
Targum, that is, against Ahaz; and so deliver up the
kingdom of the house of David into the hands of its
enemies: \*\\to all [them] to whom this people shall say, a
confederacy\\: who either were for entering into an al-
liance with the Assyrian monarch, and sending for him
to help; or were for joining with their enemies, to the
subversion of the present government. Jarchi inter-
prets this of Shebna the Scribe, and his company; who,
as he suggests, conspired against Hezekiah, and se-
cretly made an agreement with Sennacherib king of
Assyria; but the former sense is best: \*\\neither fear
their fear, nor be afraid\\: let not the same fear possess
you as does them, on account of Syria and Israel com-
bining together against Judah; nor be afraid of their
two kings, as they were; since there was nothing to
fear from them; it being impossible that the kingdom
of Judah should fail until Shiloh came, or Immanuel
was born of a virgin in it; nor does it become the peo-
ple of God, and especially his prophets and ministers,
to be afraid of men; since the fear of men brings a
snare. See \\#1Pe 3:14\\.
\*Ver. 13. \\Sanctify the Lord of hosts himself\\, &c.]
Christ, Immanuel, God with us, the Lord of the armies
above and below, of angels and of men, God over all,
the true Jehovah, who is sanctified by his people, when
they declare him to be so; as the Targum paraphrases
it, \*"the Lord of hosts, him shall ye say is holy;"\*
for they cannot make him so, nor can he receive
any holiness from them, nor does he need any; but
they celebrate the perfection of his holiness, and
ascribe it to him; yea, they sanctify him, by ascribing
their holiness to him; by looking to him as their
sanctification, and by deriving and expecting every
degree and measure of holiness from him, to complete
theirs; by exercising faith upon him, and shewing a
regard to his commands and ordinances: \*\\and [let] him [be]
your fear, and [let] him [be] your dread\\; that is, the object
of fear and dread; not of a servile fear and dread, but
of a holy reverence and godly fear; such a fear as is
the grace of the covenant, which flows from the good-
ness of God, and has that for its object, and is influenced
by it; see \\#Ho 3:5\\ where the same Lord, Messiah,
David the king, is meant, as here. See \\#1Pe 3:15\\.
\*Ver. 14. \\And he shall be for a sanctuary\\, &c.] Not
the king of Assyria, as Aben Ezra, but the Lord of
hosts: the Targum rightly interprets it of the word
of the Lord, the essential Word; of the Messiah, who
is for a sanctuary, or asylum, a place of refuge for his
people in all times of distress, and who is their
dwelling place in all generations; he dwells in them,
and they dwell in him; and where they dwell safely
and securely, peaceably and quietly, comfortably and
pleasantly, and that always; he is a sanctuary to wor-
ship in, in whom they draw nigh to the Father, and
offer up the sacrifices of prayer and praise, and where
the glory of God is seen by them, and they have com-
munion with him; or %for sanctification%, as the Septua-
gint version; this Christ is to his people, \\#1Co 1:30\\:
\*\\but for a stone of stumbling, and for a rock of offence,
to both the houses of Israel\\: which Jarchi interprets of
Pekah, the son of Remaliah, and his company, and of
Shebna and his Company; but Ahen Ezra much better
of the kingdoms of Israel and of Judah, especially when
the twelve tribes were under one form of government
in Christ's time. In the Talmud {u} it is explained of
the two houses of the fathers of Israel; and these are
they, the head of the captivity in Babylon, and the
prince in the land of Israel; and the Nazarenes, as
Jerom {w} reports, apply the words to the two houses or
families of Hillel and Shammai, who were two heads
of schools in Jerusalem, a little before the times of
Christ, and were of the sect of the Pharisees; and to
whom indeed Christ was a stone of stumbling, and a
rock of offence, as he was to the Jews in common;
who were offended and stumbled at his birth and
parentage, he descending from poor parents; at his
education and place of bringing up; at the mean ap-
pearance of himself and his followers; at the ob-
scurity of his kingdom, it not being of this world, nor
coming with observation; at the company he kept,
and the audience that attended on him; at his doc-
trines and miracles; and at his death, and the manner
of it; see \\#Ro 10:32,33 1Pe 2:8. \*\\For a gin and
for a snare to the inhabitants of Jerusalem\\; even the
principal inhabitants of it, such as the elders of the
people, priests, Scribes, and Pharisees, who sought to
entangle Christ in his talk, and to insnare him by

{t} \^dyh tqzxb\^ %apprehensione manus,% Piscator; %cum manu me
    apprehenderit,% Tigurine version.
{u} T. Bab. Sanhedrin, fol. 38. 1.
{w} In loc.