(18) Behold, I and the children whom the Lord hath given me . . .--In the mystic significance of his own name (Isaiah--Salvation of Jehovah) and of the names of his sons: Remnant shall return. and Speed-plunder, Haste-spoil, possibly also in that of Immanuel, the prophet finds a sufficient revelation of the future. Each was a nomen et omen for those who had ears to hear. Could the disciples of Isaiah complain that they had no light thrown upon the future, when, so to say, they had those embodied prophecies? The children disappear from the scene, and we know nothing of their after-history, but all their life long, even with or without a special prophetic work, they must have been, by virtue of their names, witnesses to a later generation, of what Isaiah had predicted. In Isaiah's own life, as including symbolic acts as well as prophetic words (Isaiah 20:2), we have a further development of the thought that he was "a sign and a wonder." (Comp. Ezekiel 12:11.) The citation of the words, "I and the children whom thou hast given me," in Hebrews 2:13, is noticeable here chiefly as showing how little the writer of that Epistle cared in this and other quotations for the original meaning of the words as determined by the context. It was enough for him that the Christ, like the prophet, did not stand alone, but claimed a fellowship with the children whom the Father had given him (John 17:6; John 17:12), as being alike servants and children of God, called to do His will.

Verse 18. - I and the children... are for signs. Isaiah's children seem to have been "for signs," especially in respect of their names. Shear-Jashub meant "A remnant shall return" (Isaiah 10:21), and thus held out two hopes; one that a remnant of Israel would return to God and become his true servants, another that a remnant would return from the captivity that had been prophesied (Isaiah 5:13). Maher-shalal-hash-baz - "Plunder speeds, spoil hastens" - was a "sign" of a different kind. Primarily, his name referred to the spoiling of Damascus and Samaria (vers. 3, 4); but it may further have indicated a time of general disturbance, plunder, and ravage. It is not quite clear in what respects Isaiah was a "sign." Perhaps he, too, in his name, which meant "(Our) salvation is Jehovah" - certainly also in his symbolical acts (Isaiah 20:3), and possibly in the firmness of his faith, which never wavered. From the Lord of hosts; literally, from by the Lord of hosts - an expression like the French de chez. God had supernaturally appointed the sign in one case (vers. 1-4), but in the other two had merely brought them about by the secret working of his providence. But the prophet treats all three as coming equally from him. Which dwelleth in Mount Zion. Hero, again, is encouragement. God has not quitted Zion. The Shechinah still rests between the cherubim in the holy of holies. While this is so, God is still with his people (Immanuel).

8:17-22 The prophet foresaw that the Lord would hide his face; but he would look for his return in favour to them again. Though not miraculous signs, the children's names were memorials from God, suited to excite attention. The unbelieving Jews were prone to seek counsel in difficulties, from diviners of different descriptions, whose foolish and sinful ceremonies are alluded to. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony; for there you will see what is good, and what the Lord requires. We must speak of the things of God in the words which the Holy Ghost teaches, and be ruled by them. To those that seek to familiar spirits, and regard not God's law and testimony, there shall be horror and misery. Those that go away from God, go out of the way of all good; for fretfulness is a sin that is its own punishment. 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.Behold, I, and the children whom the Lord hath given me,.... These are the words of Christ, as is clear from Hebrews 2:13 who, upon the prophet's declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Isaiah 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father's love to him, and of distinguishing grace to them.

Are for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Isaiah 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is "for a sign", given by the Lord himself, even of the same deliverance, Isaiah 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Luke 2:34.

and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful; See Gill on Isaiah 9:6 and so his children and people are "for signs and wonders"; they are like Joshua's fellows, men wondered at; see Gill on Zechariah 3:8; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is

from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that "the Lord of hosts", of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he "dwelleth in Mount Zion", the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people.