Verse-by-Verse Bible Commentary
Isaiah 8:4

Clarke's Commentary

Verse Isaiah 8:4. For before the child — For my father and my mother, one MS. and the Vulgate have his father and his mother. The prophecy was accordingly accomplished within three years; when Tiglath-pileser, king of Assyria, went up against Damascus and took it, and carried the people of it captive to Kir, and slew Rezin, and also took the Reubenites and the Gadites, and the half-tribe of Manasseh, and carried them captive to Assyria, 2 Kings 15:29; 2 Kings 16:9; 1 Chronicles 5:26.

Bridgeway Bible Commentary

Isaiah’s son a sign for the people (8:1-10)

God then gives a second sign to guarantee the defeat of Israel and Syria. The sign of Immanuel had been given to the royal household, but this sign is given to the people. Another child is to be born, this one to Isaiah and his wife. The name of the child, Maher-shalal-hash-baz (meaning ‘the spoil hastens, the plunder comes quickly’; cf. GNB: Quick Loot, Fast Plunder), is announced publicly in advance so that the birth of the child will give added assurance to the people that God’s promises come true. The significance of the sign is that within a year or so of the child’s birth, Judah’s enemies (Israel and Syria) will be defeated and their goods seized by the conqueror (8:1-4).
The people of Judah, however, are unmoved; they still refuse to believe. They reject the help of God (likened to the waters of the gently flowing canal of Shiloah in Jerusalem), and prefer instead the help of Assyria (likened to the waters of the mighty river Euphrates). This river will not only destroy Israel and Syria, but will overflow into Judah, the land of Immanuel, almost drowning the people (5-8).
Then, turning to address Israel and Syria, Isaiah tells them that their plans for the conquest of Judah will not succeed. They have no chance of victory, because Judah is the land of Immanuel - ‘God with us’ (9-10).

Coffman's Commentaries on the Bible

"And Jehovah said unto me, take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz; and I will take unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeber-e-chiah. And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz. 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 carried away before the king of Assyria."

Note that this child shall be of ordinary birth; and "This sign deals only with the contemporary crisis and its darker aspect."Derek Kidner, The New Bible Commentary, Revised, p. 596.

"Maher-shalal-hash-baz" This seems such a terrible name to give a precious child; but, much like the prophet Hosea who received prophetic names for his children, Isaiah also received Divine instructions on the names for his children. The detail given here is the primary reason for our belief that Shear-Jashub had received his symbolical name in the same manner. Maher-shalal-hash-baz means "Speed the spoil; hasten the prey"E. J. Young, The New Bible Commentary, Revised, p. 773. or, as J. B. Phillips has it, "Quick pickings - Easy prey." The terrible meaning is evident enough; God will punish Israel at once, shaving the land with the hired razor, the king of Assyria. God called him a "hired razor" (Isaiah 7:20), because Ahaz had foolishly bribed Assyria to come into Israel as a "protector" against Samaria and Damascus. What is comforting about this sign for Ahaz? It must be admitted that there is no comfort of any kind in it. If there was ever a message of doom, here it is; and in this we can more fully understand that the great sign of The Virgin and Immanuel in the previous chapter could not possibly have been designed to comfort Ahaz. The sign given here is the only sign Ahaz deserved; and it was the only sign he received. The rapidity with which the destruction of Syria and Samaria would be accomplished was certified by the prophecy that the destruction would come very early in the life of Maher-shalal-hash-baz.

"The pen of a man" This means the kind of pen that would be used by an ordinary person, one that would make large letters easy to read.J. R. Dummelow, J. R. Dummelow's Commentary, p. 419. "The object of this was, that after the event, all might see that it had been predicted by Isaiah."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, p. 438.

"Uriah and Zechariah" It would appear that both of these men were part of the establishment and therefore hostile toward Isaiah. This is based upon the assumption that, "Uriah is probably the priest who built a replica of the Damascene altar for Ahaz (2 Kings 16:10-13); Zechariah is unknown."Homer Hailey, p. 92. These hostile witnesses made the proof of Isaiah's prophecy more difficult to deny.

"The prophetess" This woman was Isaiah's wife and not a virgin, for she was doubtless the mother of their older son, Shear-Jashub. That this was Isaiah's second wife and that she was a virgin at this point in time are false interpretations, rather guesses, based upon a misunderstanding of Isaiah 7:14, as we noted in the Introduction. Why was she called a prophetess? It was due to courtesy, given because of her relationship with Isaiah. This seems to have been customary in the Mid-East; and at a later time, "The third wife of Muhammed, Ayesha, was called a prophetess."T. K. Cheyne's Commentary, p. 52. It is this same courtesy that speaks of a king's wife as "queen."

"Before the child shall… cry My father" This was dramatically fulfilled in 732 B.C. when Damascus fell to Assyria; and, even when Samaria fell ten years later, "the child" of this passage had not reached the age of accountability.

Barnes' Notes on the Whole Bible

For before ... - This must have occurred in a short time - probably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here predicted occurred in less than three years from the time when the prophecy was spoken; see the notes at Isaiah 7:16.

Before the king of Assyria - By the king, or by his conquests. By the spoil of Samaria here, is to be understood, not the plunder which should be carried away from the city, but from the kingdom of Samaria. In other places, the land is called by the name of the capital; compare 2 Kings 17:26; 2 Kings 23:19; Jeremiah 31:5. The city of Samaria was not plundered until eighteen years after the time mentioned here by the prophet; Isaiah 8:5-6. These verses introduce again what was predicted in Isaiah 7:17, following, respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and the consequences are foretold.

Calvin's Commentary on the Bible

4.Truly before the child have knowledge to cry. This is an interpretation both of the dark saying and of the vision which was added to it; for although God did not intend to speak in direct language, still it was proper that obscurity should be removed. I interpret הנער, (hannagnar,) the child, to mean not the Prophet’s son, but rather all who should be born soon afterwards. He declares that, before they are grown up, the two kings of Israel and Samaria ⁽¹²³⁾ will be destroyed.

Before the face of the king of Assyria. That is, at the disposal, or at the will, of the king of Assyria; alluding perhaps to an ancient custom of carrying the spoils of the enemies before the chariot of those who received a public triumph. In like manner shall the spoils of Samaria and Damascus be carried before the king of Assyria.

This makes it still more evident that the Prophet intended nothing else than to foretell the desolation of the kingdom of Israel and of Syria. He does this for the purpose of comforting the godly, and likewise of holding up to scorn the foolish dread of the wicked king, who could not endure that the Lord should assist him; for he rejected not only the promises, but likewise the sign which was offered. In consequence of this, the Prophet goes farther and farther in reproving his wickedness, and that of the whole nation. “Thou dost, indeed, believe nothing, but the Lord will assist his own; and thou shalt quickly see sudden and unexpected changes, by which the Lord will deliver his people.” And yet these words were spoken not so much to the king as to godly men; and hence we ought to infer that the servants of God do not always speak so as to be believed by their hearers; for Isaiah here addresses wicked men, in whom he produces no conviction. Why, then, does he speak to them? To convict them more and more of their unbelief, and to reprove them for it; and next, to render the goodness of God more manifest: for who would not have thought that such aggravated wickedness would entirely shut the door against the mercy of God? And yet the Lord, by his goodness, rises superior to the wickedness both of the king and of the people. The object of the Prophet therefore is, to reprove the ungodly for their rebelliousness, and at the same time show that God is always like himself.

(123) It is evident that, by a slip of the pen, Samaria is put for Syria. — Ed.

Smith's Bible Commentary

Chapter 8

So in chapter 8 he continues in this prediction of the Assyrian invasion.

Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz ( Isaiah 8:1 ).

And that is interpreted, it's a Hebrew name that means, or word that means, "Haste ye, haste ye to the spoil." Quite a name.

And I took me a faithful witness to record, Uriah the priest, and Zechariah. And I went unto the prophetess [that is his wife]; and she conceived, and she bore a son. Then said the LORD unto me, Call his name Mahershalalhashbaz. 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 ( Isaiah 8:2-4 ).

So he went out unto his wife and she conceived, bore a son. God said, "Call him Mahershalalhashbaz because before this kid is three years old, can say Mama and Daddy, Syria is going to get wiped out by Assyria. Damascus will be overrun by the Assyrians."

The LORD spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and they rejoice in Rezin and in Remaliah's son [who is Pekah]: Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all of his glory: and he shall come up over all his channels, and go over all his banks ( Isaiah 8:5-8 ):

So it's speaking figuratively. It's going to be like a flood. Assyrians are going to come and they're going to take both Syria and the Northern Kingdom of Israel, which indeed did happen.

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. Associate yourselves, O ye people, and ye shall be broken to 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. Take counsel together, it shall come to nothing; speak the word, and it shall not stand: for God is with us ( Isaiah 8:8-10 ).

So he is challenging now this confederacy. You think that you're going to join together and wipe out God's people? Not going to make it. God isn't going to let it stand, for God is with us.

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, Say ye not, A confederacy, to all of those to whom this people shall say, A confederacy; neither fear ye, nor be afraid ( Isaiah 8:11-12 ).

The idea of two nations getting together to fight against one was an awesome thing indeed. And so that word, "Oh, there's a confederacy," just really struck terror into the hearts of the people. Really was wiping them out. And so the Lord said, "Hey, just forget that stuff, because it's not going to stand."

Sanctify the LORD of hosts himself; let him be your fear, let him be your dread ( Isaiah 8:13 ).

Don't be afraid of what man can do or what a confederacy might do. You better be afraid of what God is going to do. Jesus said, "Don't be fearful of those who can kill your body, and after that have no power. But rather fear Him who after the body is dead is able to cast both soul and spirit into hell. Yea, I say unto you, fear ye Him" ( Luke 12:4-5 ). For God shall be for a sanctuary.

And he shall be for a sanctuary; but for a stone of stumbling and a rock of offense to both the houses of Israel, a gin [or a trap] and a snare to the inhabitants of Jerusalem ( Isaiah 8:14 ).

Now, here again is one of those prophecies that suddenly just flashes the flash of the Messiah again. Even as Jesus became a stumbling stone to the Jew, a rock of offense. And Paul the apostle refers how that Jesus, "We preach unto you Christ crucified. To the Jew a stumbling stone, to the Greek foolishness. But unto us who are saved, the power of God unto salvation" ( 1 Corinthians 1:23-24 ). So Christ became a stumbling stone to the Jew. And even as it is prophesied here.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the LORD, that hides his face from the house of Jacob, and I will look for him. Behold, I and the children whom the LORD hath given me are for signs ( Isaiah 8:15-18 )

Now this is Isaiah. He and his children, their names especially were to be for signs.

and for wonders in Israel from the LORD of hosts, which dwells in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto the wizards those that peep, and mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them ( Isaiah 8:18-20 ).

Now people were looking to the spiritists to guide them. They were looking to a communication with the dead for guidance, for instruction, for wisdom. And God speaks out against this. Should you not actually seek a living God rather than the spirit of a departed dead person? And yet, it's amazing how many people today are involved in spiritism, who are seeking to communicate with spirits, the spirits of the dead. And how many feel that they have actually come into contact with the spirits of dead people. So many people into this who are writers and all who have guides who direct them in their writings. Some famous author of the past, and they feel that they are guiding them and so forth, spirit guides. And people are looking to the dead for advice and for counsel. But should you not be seeking the living God for counsel? And to the law of God and to His testimony? "

Dr. Constable's Expository Notes

The sign of Maher-shalal-hash-baz 8:1-4

Whereas the sign of Immanuel was for Ahaz primarily, the sign of Maher-shalal-hash-baz was for all the people of Judah. The preceding prophecies to Ahaz (Isaiah 7:10-25) are generally negative, but the following prophecies to the Judahites (Isaiah 8:1-10) are more positive. These instructions from the Lord evidently came to Isaiah in the midst of the Syro-Ephraimitic war. [Note: Ibid., 1:228.]

Robert Chisholm Jr. believed Maher-shalal-hash-baz was the immediate fulfillment of the Immanuel prophecy of Isaiah 7:14.

"The juxtaposition of the birth report narrative (Isaiah 8:1-8) with the birth announcement narrative (Isaiah 7:14-25) suggests a close relationship between the prophecy and the birth. The pattern of events (initial deliverance followed by punitive judgment) associated with the growth pattern of the child is the same in both chapters. Also, Immanuel is addressed in the conclusion of the prophecy in chapter 9 (cf. Isaiah 8:8) as if He were already present on the scene. This address makes excellent sense if one understands the introduction of the same message (Isaiah 8:1-3) as describing his birth.

"The differing names present a problem (which, by the way, one also faces in Matthew’s application of the Immanuel prophecy to the birth of Jesus). Perhaps Immanuel, understood as a symbolic name, focuses on God’s involvement in Judah’s history, whereas Maher-Shalal-Hash-Baz, the child’s actual name, alludes to the specific purpose or effect of His involvement. (In the same way, when applied to Jesus, ’Immanuel’ attests to God’s personal intervention in history through the Incarnation, whereas the Lord’s actual name, Jesus, indicates the specific purpose or effect of that intervention.)" [Note: Chisholm, A Theology . . ., p. 315. See also p. 316.]

Dr. Constable's Expository Notes

Before the boy grew old enough to speak distinctly, Assyria (Tiglath-pileser III) would carry off the wealth of Damascus and Samaria (in 732 B.C.; cf. Isaiah 7:15-16; 2 Kings 15:29). This brought to a close a 200-year period in which the Aramean Kingdom played a leading role. [Note: Watts, p. 114.] Thus Syria and Israel would not only fail in their attempt to bring Judah under their power (cf. Isaiah 7:6), but the king of Assyria would bring them under his power. This second promise is almost identical to the earlier one in Isaiah 7:4-9. Perhaps God intended it to be a second witness to the truthfulness of His Word.

Gill's Exposition of the Whole Bible

For before the child shall have knowledge to cry, my father, and my mother,.... Which are commonly the first words children learn to say; and so it signifies that what follows should happen in a year or two; as it did:

the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria; or, "he shall take away the riches" q, c. not the child, unless he is considered as the sign of taking them away; but the soldier, put for the whole Assyrian army, which carried off the riches and spoil of these places, in the presence, and by the order, of the king of Assyria; 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 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.

q ישא את חיל "asportabit, opulentiam----servus regis Assyriae", Junius & Tremellius "auferet opes----is [qui stet] coram facie regis Assyriae", Piscator.

Henry's Complete Commentary on the Bible

      1 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.   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 Maher-shalal-hash-baz.   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.   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.

      In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have,

      I. Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, John 14:29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Habakkuk 2:2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, 1 Corinthians 14:19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz--Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more.

      II. The care of the prophet to get this record well attested (Isaiah 8:2; Isaiah 8:2): I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (2 Kings 16:10; 2 Kings 16:11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables.

      III. The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, Isaiah 8:3; Isaiah 8:3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (Isaiah 7:3; Isaiah 7:3), but with this difference, that spoke mercy, Shear-jashub--The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz--In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word,Jeremiah 1:12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for.

      IV. The prophecy itself, which explains this mystical name.

      1. That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (Isaiah 8:4; Isaiah 8:4): "Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother" (which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory." Note, Those that spoil others must expect to be themselves spoiled (Isaiah 33:1; Isaiah 33:1); for the Lord is righteous, and those that are troublesome shall be troubled.

      2. That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, Isaiah 7:17; Isaiah 7:17. Observe, (1.) What was the sin of the discontented party in Judah (Isaiah 8:6; Isaiah 8:6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter. (2.) The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, Isaiah 8:7; Isaiah 8:8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well," says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you." If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us,James 2:3; James 2:5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Psalms 69:1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him,Isaiah 59:19; Isaiah 59:19.