Isaiah 8:10
Take counsel together, and it shall come to nothing; speak the word, and it shall not stand: for God is with us.
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EXPOSITORY (ENGLISH BIBLE)
8:9-16 The prophet challenges the enemies of the Jews. Their efforts would be vain, and themselves broken to pieces. It concerns us, in time of trouble, to watch against all such fears as put us upon crooked courses for our own security. The believing fear of God preserves against the disquieting fear of man. If we thought rightly of the greatness and glory of God, we should see all the power of our enemies restrained. The Lord, who will be a Sanctuary to those who trust in him, will be a Stone of stumbling, and a Rock of offence, to those who make the creature their fear and their hope. If the things of God be an offence to us, they will undo us. The apostle quotes this as to all who persisted in unbelief of the gospel of Christ, 1Pe 2:8. The crucified Emmanuel, who was and is a Stumbling-stone and Rock of offence to unbelieving Jews, is no less so to thousands who are called Christians. The preaching of the cross is foolishness in their esteem; his doctrines and precepts offend them.Take counsel together - This is an address to the same foreign nations. It refers to the designs which they would form to destroy the Jewish state.

Speak the word - That is, give the command - to overturn the nation of the Jews.

It shall not stand - It shall not be accomplished.

For God is with us - Hebrew 'For Immanuel.' It indicates the confidence of the prophet in view of the promise and the pledge. His reliance was there. Though the enemies were strong and mighty; though the confederacy was formidable; yet his simple reliance was in the name Immanuel! In this he had confidence, in spite of all the violent efforts and designs of the foes of Judah; see Numbers 14:9 :

Only, rebel not ye against the Lord:

Neither fear ye the people of the land;

For they are bread for us;

Their defense is departed from them,

And Jehovah is with us,

Fear thom not.

See also Psalm 46:6-7 :

The heathen raged,

The kingdoms were moved.

He uttered his voice, the earth dissolved.

continued...

10. the word—of command, for the assault of Jerusalem.

God is with us—"Immanuel" implies this (Nu 14:9; Ps 46:7).

Speak the word; declare and fix your purpose, and make your boast of it.

God is with us; the almighty and only true God fighteth for us, and against you. He gives the interpretation of the name Immanuel expressed before, Isaiah 8:8; for though the word in the Hebrew be the same here and them, yet there it seems to be taken properly, and here appellatively. Take counsel together,.... As Rezin king of Syria, and Remaliah's son, did against Judah, Isaiah 7:5,

it shall come to nought; for, though they came up against it, they could not overcome it, 2 Kings 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 Isaiah 7:7,

for God is with us; which is the interpretation of the name "Immanuel": and which shows that the reason why the consultations and resolutions of the enemies of Judah could not take place, so as to destroy it, was because Immanuel, the virgin's son, was to be born in it.

Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.
EXEGETICAL (ORIGINAL LANGUAGES)
10. Take counsel … nought] “If ye resolve on a scheme it shall be frustrated.” speak the word] a word, i.e. “proclaim your resolution.”

For God is with us] See on Isaiah 8:8.Verse 10. - Take counsel together; literally, devise a device; i.e. form some plan, even the cleverest possible, against God's people, and the result will be utter failure. It shall not stand (comp. Isaiah 7:7). For God is with us. In the Hebrew, ki 'immanu-El, "for with us (is) God" words declarative of the true meaning of the name which God had made a sign to his people (Isaiah 7:14). It was his being "with them" that could alone save them from their enemies. But something occurred in the meantime whereby the place of the lifeless table was taken by a more eloquent and living one. "And I drew near to the prophetess; and she conceived, and bare a son: and Jehovah said to me, Call his name In-speed-spoil-booty-hastens (Maher-shalal-hash-baz): for before the boy shall know how to cry, My father, and my mother, they will carry away the riches of Damascus, and the spoil of Samaria, before the king of Asshur." To his son Shear-yashub, in whose name the law of the history of Israel, as revealed to the prophet on the occasion of his call (Isaiah 6:1-13), viz., the restoration of only a remnant of the whole nation, had been formulated, there was now added a second son, to whom the inscription upon the table was given as a name (with a small abbreviation, and if the Lamed is the particle of dedication, a necessary one). He was therefore the symbol of the approaching chastisement of Syria and the kingdom of the ten tribes. Before the boy had learned to stammer out the name of father and mother, they would carry away (yissâ, not the third pers. fut. niphal, which is yinnâsē, but kal with a latent, indefinite subject hannōsē': Ges. 137, 3) the treasures of Damascus and the trophies (i.e., the spoil taken from the flying or murdered foe) of Samaria before the king of Asshur, who would therefore leave the territory of the two capitals as a conqueror. It is true that Tiglath-pileser only conquered Damascus, and not Samaria; but he took from Pekah, the king of Samaria, the land beyond the Jordan, and a portion of the land on this side. The trophies, which he took thence to Assyria, were no less the spoil of Samaria than if he had conquered Samaria itself (which Shalmanassar did twenty years afterwards). The birth of Mahershalal took place about three-quarters of a year later than the preparation of the table (as the verb vâ'ekrab is an aorist and not a pluperfect); and the time appointed, from the birth of the boy till the chastisement of the allied kingdoms, was about a year. Now, as the Syro-Ephraimitish war did not commence later than the first year of the reign of Ahaz, i.e., the year 743, and the chastisement by Tiglath-pileser occurred in the lifetime of the allies, whereas Pekah was assassinated in the year 739, the interval between the commencement of the war and the chastisement of the allies cannot have been more than three years; so that the preparation of the table must not be assigned to a much later period than the interview with Ahaz. The inscription upon the table, which was adopted as the name of the child, was not a purely consolatory prophecy, since the prophet had predicted, a short time before, that the same Asshur which devastated the two covenant lands would lay Judah waste as well. It was simply a practical proof of the omniscience and omnipotence of God, by which the history of the future was directed and controlled. The prophet had, in fact, the mournful vocation to harden. Hence the enigmatical character of his words and doings in relation to both kings and nation. Jehovah foreknew the consequences which would follow the appeal to Asshur for help, as regarded both Syria and Israel. This knowledge he committed to writing in the presence of witnesses. When this should be fulfilled, it would be all over with the rejoicing of the king and people at their self-secured deliverance.

But Isaiah was not merely within the broader circle of an incorrigible nation ripe for judgment. He did not stand alone; but was encircled by a small band of believing disciples, who wanted consolation, and were worthy of it. It was to them that the more promising obverse of the prophecy of Immanuel belonged. Mahershalal could not comfort them; for they knew that when Asshur had done with Damascus and Samaria, the troubles of Judah would not be over, but would only then be really about to commence. To be the shelter of the faithful in the terrible judicial era of the imperial power, which was then commencing, was the great purpose of the prediction of Immanuel; and to bring out and expand the consolatory character of that prophecy for the benefit of believers, was the design of the addresses which follow.

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