Because this people hath despised (or, disdained [1] ) the waters of Shiloah That Ahaz may not slumber in unfounded expectation, the Prophet all at once breaks off his discourse about the general safety of the godly, and next threatens punishment on unbelievers. Some think that he speaks against those who wished for revolutions; as it frequently happens that the multitude are not satisfied with their present condition, and desire to have a new king. Those who are diseased often expect that, by a change of place, they will be in better health. So perverse is the will of men, that when matters do not go to their wish, they look for a change of their condition, snatch at it eagerly, and hope to obtain from it some relief. But I think that the Prophet's meaning is more extensive, and does not apply to those only who desired a change; but that the discourse is general, and includes all ranks; for impiety and contempt of God almost universally prevailed, and he does not speak of a few persons, or of a particular party, but of the great body of the nation. I confess, indeed, that he excepts a few persons, servants of God, who will afterwards be mentioned; but that does not prevent the remonstrances of Isaiah from being directed against the whole nation; for since almost all were corrupted, he justly reproves them all. The offense is, that the people, distrusting their own weakness, sought increased wealth and increased forces. He says, therefore, that they despised the waters of Shiloah, because the Jews despised and disdained their condition. And their joy was to Rezin and Remaliah's son. [2] Some render it with Rezin, but the preposition to expresses more fully the perverse desire. He means that the Jews, perceiving that they had not strong fortresses, looked in another direction, and longed for the wealth of the kingdom of Israel. Beholding their small number and their poverty, they trembled, and placed no confidence in God, but only in outward assistance, and thought that they would be perfectly safe, if they had as powerful a king as the Israelites had. Thus they rejoiced in the riches of others, and in longing for them.

Footnotes

1 - The former word occurs in the version, and the latter at the exposition. -- Ed.

2 - And rejoice in Rezin and Remaliah's son. -- Ed.

Forasmuch as this people - There has been a considerable difference of opinion among interpreters respecting the 'people' to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone; others to a party in that kingdom; and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations; the ten tribes as seeking an alliance with Rezin and Pekah; and the kingdom of Judah as seeking an alliance with the king of Assyria. It was characteristic of the nation - both of the ten tribes, and of the tribe of Judah - that they forsook the defense which they had in themselves. and sought foreign alliances. Hence, God says, that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah, is apparent from Isaiah 8:14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them, that they took pleasure in Rezin. In the opinion that it refers to the kingdoms of Israel and of Judah - to the whole Jewish people, Vitringa, Lowth, and Hengstenberg concur.
The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters; once in this place, where it is spoken of a running water; once as a pool in Nehemiah - השׁלח ברכה berêkah hashelach - Isaiah 3:15, and again as a pool, in the account of the miracle of healing the man who was born blind; John 9:7, John 9:11. Siloam is on the east side of the city of Jerusalem, to the southeast of the site of the temple, and its waters flow into the valley of Jehoshaphat. The name means sent, or sending, from שׁלח shâlach to send, and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct.
At present, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the 'Fountain of the Virgin,' from a tradition that it was here that the Virgin Mary resorted before her purification, in order to wash her child's linen. This fountain is on the west side of the valley of Jehoshaphat, and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is wholly excavated in the solid rock. To enter it there is at first a descent of sixteen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water, making the whole depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. From this fountain the water is conducted by a subterranean passage, in a direction a little to the west of south to what is properly called the fountain of Siloam. This passage runs under the extremity of mount Ophel; is cut entirely from the solid rock, and is found by measurement to be 1750 feet in length.
At the lower part it is from ten to fifteen feet in height by two in breadth; but in the middle so low, that it can be passed only by creeping on the hands and knees. The passage is partly fiilled up with sand. From this aqueduct the water is conveyed into the pool of Siloam, situated near where the Tyropeon, or 'valley of cheesemongers,' opens into the valley of Jehoshaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir the water flows off into the vale below, furnishing water for the gardens which are constructed in terraces on the side of the valley. The water in both these fountains is the same. It is sweet, and slightly brackish, but not disagreeable. It is the common water now used by the inhabitants of the neighboring village of Kefr Selwane - or the straggling village of Siloam. For a full description of this fountain, see Robinson's Bib. Researches, vol. i. pp. 493-514. This fountain was probably formerly included within the walls, and furnished a part of the supply of water to the city.
The meaning of this passage is this. The waters of Siloam denote the reign of Yahweh, as manifesting itself in the administration of the family of David - a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently flowing waters on which the happiness of Jerusalem so much depended. That reign a large part of the nation - the ten tribes - had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder - the kingdom of Judah - were in like manner now disposed to reject the aid of Yahweh, and sought an alliance with the king of Assyria - beautifully represented here by the river Euphrates. The waters of Siloam - a gentle, small sweetly-flowing stream, represented the government of Yahweh. The waters of the Euphrates - violent, rapid, impetuous, and overflowing, represented the government of Assyria. The one they despised; the other they sought and admired. The power of the kingdom of David was then feeble and decayed. That of the Assyrian monarch was vigorous, mighty, vast. They despised the one, and sought the alliance of the other.
And rejoice - That is, they confide in, and feel that in their protection riley are safe.
In Rezin - King of Syria.
And Remaliah's son - Pekah, king of Samaria; Isaiah 7:1. The crime here mentioned was unique to the kingdom of Israel; showing that the prophet, in part at least, had reference to them.

Forasmuch as this people refuseth "Because this people have rejected" - The gentle waters of Shiloah, a small fountain and brook just without Jerusalem, which supplied a pool within the city for the use of the inhabitants, is an apt emblem of the state of the kingdom and house of David, much reduced in its apparent strength, yet supported by the blessing of God; and is finely contrasted with the waters of the Euphrates, great, rapid, and impetuous; the image of the Babylonian empire, which God threatens to bring down like a mighty flood upon all these apostates of both kingdoms, as punishment for their manifold iniquities, and their contemptuous disregard of his promises. The brook and the river are put for the kingdoms to which they belong, and the different states of which respectively they most aptly represent. Juvenal, inveighing against the corruption of Rome by the importation of Asiatic manners, says, with great elegance, that "the Orontes has been long discharging itself into the Tiber:" -
Jampridem Syrus in Tiberim defluxit Orontes.
And Virgil, to express the submission of some of the Eastern countries to the Roman arms, says: -
Euphrates ibat jam mollior undis.
Aen. 8:726.
"The waters of the Euphrates now flowed more humbly and gently."
But the happy contrast between the brook and the river gives a peculiar beauty to this passage of the prophet, with which the simple figure in the Roman poets, however beautiful, yet uncontrasted, cannot contend.

Forasmuch as this people refuseth the waters of (g) Shiloah that flow gently, and rejoice in Rezin and Remaliah's son;
(g) Which was a fountain at the foot of mount Zion, out of which ran a small river through the city: meaning, that they of Judah distrusting their own power which was small desired such power and riches as they saw in Syria and Israel.

Forasmuch as this people refuseth the waters of Shiloah, that go softly,.... The same with Siloam, John 9:7 and so it is called in the Septuagint version here; and the word here used signifies "sent", as it is there interpreted. Jarchi says it is a fountain, whose name was Gihon and Shiloah; see 1-Kings 1:33 concerning which Jerom yet writes,
"Siloam is a fountain at the foot of Mount Sion, which does not send forth water continually, but on certain times and days; and comes through the hollow places of the earth, and caves of a hard rock, with a great noise; of which we especially cannot doubt, who dwell in this province.''
This was a small current of water, which moved softly and slowly, and not with a rapid motion, as some rivers do; to which the kingdom of the house of David is compared, because of its easy and gentle government; as the Targum, which paraphrases the words thus,
"because this people loathed the kingdom of the house of David which ruled them quietly, as the waters of Shiloah which flow softly;''
or because of the weakness of it in the days of Ahaz, it had not strength to oppose their enemies, as Kimchi suggests; now the ten tribes despised the house of David, and departed from it, and continued in their revolt, and had that government in contempt, as well as the religion of it. Jerusalem, the temple, and the worship of God in it, may be meant by the waters of Shiloah; it being usual to name places by the rivers that are near them.
And rejoice in Rezin, and in Remaliah's son: in Rezin king of Syria; and in Pekah, the son of Remaliah, king of Israel. Perhaps respect may be had to later times, to the times of the Messiah, when the Jews would despise his government, and reject him as King; though he is the Prince of peace, and his government the most quiet and peaceable one, and he the Shiloah, the sent of God, and declare they had no other king but Caesar.

waters of Shiloah . . . softly--Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (John 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isaiah 8:7; Revelation 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Isaiah 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Isaiah 7:17). Isaiah 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Isaiah 6:9).

This people - The people of Israel, of whom he last spake, who rejoiced not only in their own king, but also in the assistance of so powerful an ally as Rezin. Shiloah - That small brook which ran by Jerusalem. Hereby he understands the munitions and strength of the Jews, which their enemies derided.