This chapter had appeared separate, but I doubt if it be not part of the whole prophecy ensuing—chapters 6, 7 and 8, down to verse 20 inclusive, being in parenthesis. This parenthesis gives, not the instruction as to evil and chastisement by external enemies, but the special instruction as to the glory of Christ, and the judicial blindness of the people. The seed of David connected with the Remnant—thereon desolation of the Assyrian. The Land being withal Immanuel's—but these waters of Siloah being rejected, the waters of the Assyrian mount to the neck. The Lord Himself is the only refuge, the true Prophet, and the children are for signs. The law being sealed up among the disciples, the Spirit waits for a manifestation, in favor of Jacob, of Him who "hides his face." Meanwhile the law and the testimony are the means of judgment to Israel.
Having introduced this account of the glory of Christ, the judicial blindness of Israel, the Remnant, Immanuel the Child—this feeble fountain despised, Jehovah, the Hope of the Remnant, a Sanctuary and yet a snare—the testimony is sealed up among the disciples, waiting for the Lord who " hides his face "—the law and the testimony, the means of judgment. The prophet resumes the general course again as to the nations, which he had spoken of as brought up against Jerusalem and the Land, showing that the introduction of Messiah, of whom had been mention in the parenthesis, changes all. For, though the darkness and the dimness be infinitely greater, and they "driven to darkness," than in preceding trials, yet they that walked in it had seen great light. The yoke was broken completely, and the government set on the shoulders of the Child that was to be born to them—no end should be of His blessing on the throne of David. The link of the mind of the prophecy is in chapters 5: 30 and 8: 22. The parenthesis introduces Messiah for its effect on this trouble, showing His rejection, and the truth among the disciples of the great prophet, but then Israel in utter darkness thereon, but the great light not less true in the end. There seems to me to be solid ground for this course of the chapters, and judging the Spirit's mind to be this in the connection.
Note also in these parenthetic chapters, Emmanuel is given as "a sign," and as a sign in grace. The house of David had not only wearied men, but had wearied God also. Ahaz, feeling the proximity of God, shrinks, under the form of piety, from the offered sign, and God takes up the matter in grace as to Messiah, but in the revelation of judgment. All the subjects of fear of Ahaz were nothing at all, but the wickedness of Israel would bring in the Assyrian as the "rod of indignation." All this applied to Judah, for Israel was object of fear, and had been already sentenced, but then this is to engraft the judgments of the latter day on the rejection of Messiah. Chapter 7: 16, connects itself more historically with verse 9. Then, in chapter 8, "the children" are added to the sign to "both the houses of Israel." The resumption of the prophecy in verse 21 terminates in chapter 9: 7, but this identifies itself much more with Judah and the throne of David, though that affects the whole nation, from verse 8. It is more historical for Israel, and, after the miseries of Israel, the Assyrian who had overrun Samaria and menaced Jerusalem, and who was "the rod of indignation," is put in contrast with the Rod of the stem of Jesse, and the effect of the manifestation of the glory of Messiah, the Lord Jesus, is shown.
Note the Rod of Jesse, and Branch out of his roots for Israel, and the Root of Jesse for the Gentiles. In the beginning of the Apocalypse He is the "Root of Jesse" only—He has not taken His earthly throne as Son of David—at the end He is Root and Offspring, taking both places.
The recovery of the dispersed is spoken of, after the glory of the rest, and the ensign of the people. Both in chapters 8 and to, the Spirit reaches out to the latter days, and to the Assyrian of that day. This explains, in a measure, the linking of these passages, because it was necessary to bring in the episode of Messiah as sign (just like the little book in Revelation 10 and 11), to complete the history, and to give the ground of the dealings of God with Israel, and especially Judah, whether in mercy and sovereignty, or in judgment. Chapters 5 and 9, though it reach to Israel, are specially occupied with Judah, though Judah affects the whole land the moment Israel is out of the way, as in the time of the Lord, not then more Galilee, as it is said, than Samaria which was a thing apart. From chapter 9, the "anger not turned away," is generalized historically again; it had commenced specially as to Judah and Jerusalem, in chapter 5: 25. Now it recommences with Ephraim and Samaria. Chapter 12 evidently terminates the prophecy. The Lord is in Zion, and His greatness manifested there.
Recurrence to this quite makes me think it clears up the prophecy much, as to its order.
It is evident chapter 5 is the moral, legal, national guilt of Israel, as the following chapter is their sin as regards Christ, both more fully developed after chapter 4o. But then in this chapter (5), while the present state of desolation is noticed, yet that is declared not to be the close of judgment. But then he does not continue it, as a present thing, as in chapter 9 from verse 8, and following up to the Assyrian, which closes it, but brings in, in general, the inroad of the nations, bringing in darkness and desolation. But it would apply to the Chaldaean invasion, as well as to any other, not captivity. It is judgment on the Land, and it is purposely not particularized, only the nations from afar are brought up by Jehovah against it. But it would rather apply to the Chaldeans, and on to the Romans, though as desolating the Land. And, whatever the patience of God, the next chapter goes on to their time. Chapter 9, as I have said, gives detail from the then immediately succeeding time, on to the Assyrian, who closes judgment; chap. 10:5-25. Chapter 6 is evidently not the law, but a revelation of Jehovah. In chapter 5 Israel is an object of judgment—the whole "vineyard in the fruitful hill." In chapter 7 it is the house of David, Judah, and Jerusalem, and Israel is the enemy with Rezin. It is equally clear that Jehovah, in chapter 6 and in chapter 8: 13, et seq., is Christ. I suppose the same is intimated in chapter 5:1, but there as having originally planted Israel, not as coming to it revealing Himself, for that is chapters 6 and 8; yet in chapter 8 coming as Man, the Stone of stumbling.
In chapter 5 present judgment, and the darkening of the Land go together—in chapters 7 acid 8, Christ and final deliverance. But note, in chapter 5 there is no deliverance—Israel is guilty as brought out by Jehovah, and under the law—in Christ, however much greater the sin, there is.
Note, too, in what follows, Israel is always viewed as God's people not finally delivered from judgment, till the Assyrian is destroyed, but from Rezin and Pekah—is always viewed as God's people with whom He was dealing, and this, after all, is a comfort, and the full power of evil against them is therefore full deliverance. Nor is Babylon seen at all, until she is seen in judgment. Chapter 14 carries it on to the end—the Assyrian without, and Philistia within, being judged after the head of the Babylonish Gentiles, and then the rest in connection with Israel.