Isaiah 8:16

“Bind up the testimony, &c.] These are not the words of the prophet, as Kimchi thinks, but of the Lord to the prophet, and are part of that instruction given him, (<230811>Isaiah 8:11). By “the testimony” is meant the word of prophecy delivered to him; particularly that evangelical part of it respecting Immanuel, who was to be born of a virgin, and would be for a sanctuary to them that believe in him, and a stone of stumbling, and a rock of offence, to unbelievers; so the Gospel is called the testimony of Christ, it bearing witness of his person, office, and grace, (<550108>2 Timothy 1:8) and “binding” denotes care of it, as something valuable, that it be not lost, but committed to the trust…”

“Bind up . . . seal--What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9-10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Psa 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Dan…”

“Bind up - This expression is one that is applicable to a volume, or roll of writing. Thus far the prophet seems to have had the roll opened, which is mentioned in Isaiah 8:1. Now the prophecy is complete, and he directs to bind it up, or close it. Perhaps, also, it is implied that it would be useless any further to address a rebellious and headstrong people. He had delivered his message, but they disregarded it. The testimony - The message; especially that of which Uriah and Zechariah had been called to bear witness, Isaiah 8:2. Any message from God is, however, sometimes called a testimony, as being that to which a prophet bears witness; Psalms 19:7; 2 Kings 11:12; Deuteronomy 4:45;…”

“The testimony - By the testimony and the law or doctrine, he understands one and the same thing, as he doth also, Isa 8:20, the word of God, and especially that which is the main scope thereof, the doctrine of the Messiah, which, though now professed by all the Israelites, shall be disowned by the generality of them, when the Messiah shall come. Bind up and seal are to be understood prophetically, declare and prophesy, that it shall be bound up and sealed. Moreover, bind up and seal, design the same thing. Security and secrecy, signifying, that it should certainly be fulfilled, yet withal kept secret from the unbelieving Jews. By the disciples he means those who were taught of God. Isaiah…”

“8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages. 8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).”

“Bind up: Isa 29:11; Dan 12:4 the testimony: Isa 8:20; Deu 4:45; Kg2 11:12; Joh 3:32, Joh 3:33; Heb 3:5; Jo1 5:9-12; Rev 19:10 seal: Dan 9:24; Rev 5:1, Rev 5:5, Rev 10:4 among: Isa 54:13; Psa 25:14; Pro 8:8, Pro 8:9; Dan 12:9, Dan 12:10; Mat 13:11; Mar 4:10, Mar 4:11, Mar 4:34; Mar 10:10; Co1 2:14; Rev 2:17 Isaiah 8:17”

“The words that follow in Isa 8:16, "Bind up the testimony, seal the lesson in my disciples," appear at first sight to be a command of God to the prophet, according to such parallel passages as Dan 12:4, Dan 12:9; Rev 22:10, cf., Dan 8:26; but with this explanation it is impossible to do justice to the words "in my disciples" (b'ilmmudâi). The explanation given by Rosenmller, Knobel, and others, viz., "by bringing in men divinely instructed" (adhibitis viris piis et sapientibus), is grammatically inadmissible. Consequently I agree with Vitringa, Drechsler, and others, in regarding Isa 8:16 as the prophet's own prayer to Jehovah. We tie together (צרר, imperf. צור = צר) what we wish to keep…”