(14) And he shall be for a sanctuary. . .--Literally, he shall become a hallowed thing, with the implied thought as in Ezekiel 11:16, that the sanctuary is also an asylum (1 Kings 1:50; 1 Kings 2:28). In that sanctuary, in the presence of Jehovah, there was a refuge from all terror, the answer to all misgivings (Psalm 73:17).
But for a stone of stumbling and for a rock of offence . . .
--The words have become so familiar to us through their Christian application (Matthew 21:44; Romans 9:33; 1 Peter 2:8) that we find it hard to measure their force and meaning as they came from Isaiah's lips. Are the contrasted clauses connected by any common link of imagery? To enter into fellowship with Jehovah, is to enter into the sanctuary. He who stands on the stone which forms the threshold of that sanctuary, has gained an asylum. But to do that requires the clear vision of faith. He who walks blindly (Isaiah 6:10; John 11:10), without faith, may stumble on that very stone of the threshold, and what was safety and life for others, might for him bring pain and shame. He might be there sorely bruised (Matthew 21:44) like the wild animals taken in a trap (synonyms are heaped one upon another to increase the force of the imagery), till a helper came to release him. So, Isaiah says, was Jehovah "to both the houses of Israel" (the phrase is peculiar, and implies a hope of the restored unity of the nation's life) in their self-chosen blindness. So St. Peter says, even the head corner-stone is to those who "stumble at the word, being disobedient" a "stone of stumbling and a rock of offence" (1 Peter 2:8). It lies in the nature of the case that the fall is not necessarily final and irretrievable. Men may be braised, but not "ground to powder;" may "stumble" so that they may rise again (Matthew 21:44; Luke 2:34; Romans 11:11).
Verse 14. - He shall be for a Sanctuary (comp. Ezekiel 11:16, "Yet will I be to them as a little Sanctuary"). A sanctuary is "a refuge" (Psalm 90:1; Psalm 91:9), and something more. It is a holy refuge, a place which is a refuge because of its holiness. Its material counterpart in the Mosaic system is, not "the city of refuge," but the altar (1 Kings 1:50; 1 Kings 2:28). Both the houses of Israel; i.e. "the two reigning houses of Samaria and Judaea," both of which were Israelite. Both the "houses" would ultimately forsake Jehovah, and find in him a "Snare" and a "Rock of offense."
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.
And he shall be for a sanctuary,.... 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 worship 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 communion with him; or "for sanctification", as the Septuagint version; this Christ is to his people, 1 Corinthians 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 Aben 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 appearance of himself and his followers; at the obscurity 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 doctrines and miracles; and at his death, and the manner of it; see Romans 9:32.
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 ensnare him by questions they put unto him; but were themselves snared and taken, convicted, confounded, and silenced. See Matthew 22:15.
But for a stone of stumbling and for a rock of offence . . .
--The words have become so familiar to us through their Christian application (Matthew 21:44; Romans 9:33; 1 Peter 2:8) that we find it hard to measure their force and meaning as they came from Isaiah's lips. Are the contrasted clauses connected by any common link of imagery? To enter into fellowship with Jehovah, is to enter into the sanctuary. He who stands on the stone which forms the threshold of that sanctuary, has gained an asylum. But to do that requires the clear vision of faith. He who walks blindly (Isaiah 6:10; John 11:10), without faith, may stumble on that very stone of the threshold, and what was safety and life for others, might for him bring pain and shame. He might be there sorely bruised (Matthew 21:44) like the wild animals taken in a trap (synonyms are heaped one upon another to increase the force of the imagery), till a helper came to release him. So, Isaiah says, was Jehovah "to both the houses of Israel" (the phrase is peculiar, and implies a hope of the restored unity of the nation's life) in their self-chosen blindness. So St. Peter says, even the head corner-stone is to those who "stumble at the word, being disobedient" a "stone of stumbling and a rock of offence" (1 Peter 2:8). It lies in the nature of the case that the fall is not necessarily final and irretrievable. Men may be braised, but not "ground to powder;" may "stumble" so that they may rise again (Matthew 21:44; Luke 2:34; Romans 11:11).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 Aben 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 appearance of himself and his followers; at the obscurity 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 doctrines and miracles; and at his death, and the manner of it; see Romans 9:32.
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 ensnare him by questions they put unto him; but were themselves snared and taken, convicted, confounded, and silenced. See Matthew 22:15.
(u) T. Bab. Sanhedrin, fol. 38. 1.((w) In loc.