Text -- Isaiah 7:1-8 (NET)

Ahaz Receives a Sign

7:1 During the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem to do battle, but they were unable to prevail against it. 7:2 It was reported to the family of David, “Syria has allied with Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. 7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 7:4 Tell him, ‘Make sure you stay calm! Don’t be afraid! Don’t be intimidated by these two stubs of smoking logs, or by the raging anger of Rezin, Syria, and the son of Remaliah. 7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. 7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. Then we’ll set up the son of Tabeel as its king.” 7:7 For this reason the sovereign master, the Lord, says: “It will not take place; it will not happen. 7:8 For Syria’s leader is Damascus, and the leader of Damascus is Rezin. Within sixty-five years Ephraim will no longer exist as a nation.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 7:1

A most wicked king: yet no prophecies are more comfortable than those which were delivered in his time; God so ordering it for the encouragement of the faithful that lived under his impious reign.

Wesley: Isa 7:2

Ahaz, and his relations. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but for the sake of his worthy progenitor David.

Wesley: Isa 7:2

The kingdom of the ten tribes, commonly called Ephraim, because that was the most numerous of all.

Wesley: Isa 7:2

With fear, arising from a consciousness of their own guilt, and their enemies strength.

Wesley: Isa 7:3

Whose very name carried in it a sign and pledge of the promised deliverance, signifying, The remnant shall return.

Wesley: Isa 7:3

Whither he probably went to take care about the waters which thence were brought into the city, to secure them to himself, or keep them from the enemy, as Hezekiah afterward did, 2Ch 32:3-4.

Wesley: Isa 7:4

Settle thy mind by the belief of that joyful message which I am now to deliver thee from the Lord.

Wesley: Isa 7:4

brands - They are not whole fire - brands, but small pieces or ends of them, taken out of the fire, in which there is more smoak than fire. They have more of shew and terror, than of strength. Pekah, king of Israel, he calls only the son of Remaliah, to intimate, that he was unworthy the name of king, as having got that title by usurpation, and the murder of his master, 2Ki 15:25.

Wesley: Isa 7:6

Break their power and kingdom and subdue it to ourselves.

Wesley: Isa 7:7

Their evil counsel.

Wesley: Isa 7:8

Damascus shall still continue the capital of the kingdom of Syria; and therefore Jerusalem shall not become a part of Rezin's dominion: but he shall keep within his own bounds, and be king of Damascus only.

JFB: Isa 7:1

In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (2Ki 15:37).

JFB: Isa 7:1

Hebrew, Aram (Gen 10:22-23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus.

JFB: Isa 7:1

An actual siege of it took place, but was foiled (2Ki 16:5).

JFB: Isa 7:2

Rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (2Sa 8:6).

JFB: Isa 7:2

The ten tribes.

JFB: Isa 7:2

A simultaneous agitation.

JFB: Isa 7:3

Out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Isa 22:9; 2Ch 32:4.

JFB: Isa 7:3

That is, A remnant shall return (Isa 6:13). His very name Isa 7:14; Isa 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isa 7:17-25; Isa 8:6-8), be utterly destroyed (Isa 10:21-22).

JFB: Isa 7:3

An aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Isa 8:6; Neh 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (2Ch 32:30). Two pools were supplied from it, the Upper, or Old (Isa 22:11), or King's (Neh 2:14), and the Lower (Isa 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.

JFB: Isa 7:4

That is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).

JFB: Isa 7:4

Mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, Isa 7:8), therefore harmless.

JFB: Isa 7:4

As about to go out; not blazing.

JFB: Isa 7:4

Pekah, a usurper (2Ki 15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (1Sa 20:27, 1Sa 20:31).

JFB: Isa 7:6

Rather, "throw into consternation" [GESENIUS].

JFB: Isa 7:6

Rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.

JFB: Isa 7:6

Unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (Isa 3:6, Isa 3:9, Isa 3:12).

JFB: Isa 7:7

(Isa 8:10; Pro 21:30).

JFB: Isa 7:8

That is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.

JFB: Isa 7:8

As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in Isa 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Isa 7:8, the words, "If ye will not believe . . . not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (2Ki 15:29). Another in the reign of Hoshea, under Shalmaneser (2Ki 17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezr 4:2-3, Ezr 4:10, with 2Ki 17:24; 2Ch 33:11) [USHER]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.

Clarke: Isa 7:3

Now - נא na , is omitted by two MSS., the Septuagint, Syriac, Arabic, and Vulgate.

Clarke: Isa 7:4

The Syriac omits וארם vearam , "and Syria;"the Vulgate reads מלך ארם melech aram , "king of Syria:"one or the other seems to be the true reading. I prefer the former: or, instead of וארם ובן vearam uben , read ופקח בן vepekach ben , and pekah son , MS.

Clarke: Isa 7:5

Because - Remaliah - All these words are omitted by one MS. and the Syriac; a part of them also by the Septuagint.

Clarke: Isa 7:8-9

For the head of Syria, etc. - "Though the head of Syria be Damascus, And the head of Damascus Retsin; Yet within threescore and five years Ephraim shall be broken, that he be no more a people: And the head of Ephraim be Samaria; And the head of Samaria Remaliah’ s son

"Here are six lines, or three distichs, the order of which seems to have been disturbed by a transposition, occasioned by three of the lines beginning with the same word וראש verosh , "and the head,"which three lines ought not to have been separated by any other line intervening; but a copyist, having written the first of them, and casting his eye on the third, might easily proceed to write after the first line beginning with וראש verosh , that which ought to have followed the third line beginning with וראש verosh . Then finding his mistake, to preserve the beauty of his copy, added at the end the distich which should have been in the middle; making that the second distich, which ought to have been the third. For the order as it now stands is preposterous: the destruction of Ephraim is denounced, and then their grandeur is set forth; whereas naturally the representation of the grandeur of Ephraim should precede that of their destruction. And the destruction of Ephraim has no coherence with the grandeur of Syria, simply as such, which it now follows: but it naturally and properly follows the grandeur of Ephraim, joined to that of Syria their ally

"The arrangement then of the whole sentence seems originally to have been thus: -

Though the head of Syria be Damascus, And the head of Damascus Retsin And the head of Ephraim be Samaria; And the head of Samaria Remaliah’ s son: Yet within threescore and five years Ephraim shall be broken that he be no more a people."Dr. Jubb

Clarke: Isa 7:8-9

Threescore and five years - It was sixty-five years from the beginning of the reign of Ahaz, when this prophecy was delivered, to the total depopulation of the kingdom of Israel by Esarhaddon, who carried away the remains of the ten tribes which had been left by Tiglath-pileser, and Shalmaneser, and who planted the country with new inhabitants. That the country was not wholly stripped of its inhabitants by Shalmaneser appears from many passages of the history of Josiah, where Israelites are mentioned as still remaining there, 2Ch 34:6, 2Ch 34:7, 2Ch 34:33; 2Ch 35:18; 2Ki 23:19, 2Ki 23:20. This seems to be the best explanation of the chronological difficulty in this place, which has much embarrassed the commentators: see Usserii Annal. 5. T. ad an. 3327, and Sir 1. Newton, Chronol. p. 283

"That the last deportation of Israel by Esarhaddon was in the sixty-fifth year after the second of Ahaz, is probable for the following reasons: The Jews, in Seder Olam Rabba, and the Talmudists, in D. Kimchi on Ezekiel iv., say that Manasseh king of Judah was carried to Babylon by the king of Assyria’ s captains, 2Ch 33:11, in the twenty-second year of his reign; that is, before Christ 676, according to Dr. Blair’ s tables. And they are probably right in this. It could not be much earlier; as the king of Assyria was not king of Babylon till 680, ibid. As Esarhaddon was then in the neighborhood of Samaria, it is highly probable that he did then carry away the last remains of Israel, and brought those strangers thither who mention him as their founder, Ezr 4:2. But this year is just the sixty-fifth from the second of Ahaz, which was 740 before Christ. Now the carrying away the remains of Israel, who, till then, though their kingdom was destroyed forty-five years before, and though small in number, might yet keep up some form of being a people, by living according to their own laws, entirely put an end to the people of Israel, as a people separate from all others: for from this time they never returned to their own country in a body, but were confounded with the people of Judah in the captivity; and the whole people, the ten tribes included, were called Jews."- Dr. Jubb. Two MSS. have twenty-five instead of sixty-five; and two others omit the word five, reading only sixty

Clarke: Isa 7:8-9

If ye will not believe "If ye believe not" - "This clause is very much illustrated by considering the captivity of Manasseh as happening at the same time with this predicted final ruin of Ephraim as a people. The near connection of the two facts makes the prediction of the one naturally to cohere with the prediction of the other. And the words are well suited to this event in the history of the people of Judah: ‘ If ye believe not, ye shall not be established;’ that is, unless ye believe this prophecy of the destruction of Israel, ye Jews also, as well as the people of Israel, shall not remain established as a kingdom and people; ye also shall be visited with punishment at the same time: as our Savior told the Jews in his time, ‘ Unless ye repent, ye shall all likewise perish;’ intimating their destruction by the Romans; to which also, as well as to the captivity of Manasseh, and to the Babylonish captivity, the views of the prophet might here extend. The close connection of this threat to the Jews with the prophecy of the destruction of Israel, is another strong proof that the order of the preceding lines above proposed is right."- Dr. Jubb

"If ye believe not in me."- The exhortation of Jehoshaphat, 2Ch 20:20, to his people, when God had promised to them, by the prophet Jahaziel, victory over the Moabites and Ammonites, is very like this both in sense and expression, and seems to be delivered in verse

"Hear me, O Judah; and ye inhabitants of Jerusalem

Believe in Jehovah your God, and ye shall be established

Believe his prophets, and ye shall prosper.

Where both the sense and construction render very probable a conjecture of Archbishop Secker on this place; that instead of כי ki , we should read בי bi . "If ye will not believe in me, ye shall not be established."So likewise Dr. Durell. The Chaldee has, "If ye will not believe in the words of the prophet;"which seems to be a paraphrase of the reading here proposed. In favor of which it may be farther observed that in one MS. כי ki is upon a rasure; and another for the last לא lo reads ולא velo , which would properly follow בי bi , but could not follow כי ki

Some translate thus, and paraphrase thus: If ye will not believe, surely ye shall not be established. Or, If ye do not give credit, it is because ye are unfaithful. Ye have not been faithful to the grace already given: therefore ye are now incapable of crediting my promises.

Calvin: Isa 7:1

1.And it came to pass Here is related a remarkable prophecy about the wonderful deliverance of Jerusalem, when it appeared to have been utterly ruined. Now the Prophet explains all the circumstances, that by means of them the miracle may be more fully displayed, and to make it manifest, that not by the wisdom or power of man, but by the favor of God, the city has been preserved. For so ungrateful were the people, that, at the close of this transaction, they would not have understood that they had been delivered by the hand of the Lord, if all the circumstances had not been expressly brought to their remembrance. And, indeed, there were very few persons who, in the hour of danger, ventured to hope what Isaiah promised; because they judged of themselves and of the state of public affairs from present appearances. In order, therefore, to make known the remarkable kindness of God, he enters into all the details, that they may perceive from what danger and from whose hand they have been delivered. Let us also understand that this kindness was conferred on ungrateful men, that the Church might be preserved, and that Christ might afterwards appear.

It ought to be observed that the Prophet speaks of the second war which was fought by Rezin and Pekah; and this may easily be inferred from the sacred history; for in the former war Ahaz was vanquished, and a vast multitude were carried into captivity, who were at length restored by the Israelites, when the Prophet, in the name of God, commanded that it should be done. Having again collected an army, (2Kg 16:5,) the kings of Israel and Syria attacked Ahaz, because they thought that he had been worn out by the former war, and had no power to resist. The mention of this second war is intended to show the greatness of the miracle; for Ahaz had not strength left to resist so great a multitude, the flower of the whole nation having been swept away by the former war, and such of the people as remained being quite dispirited, and not yet recovered from the terror arising out of their recent defeat. So much the more, therefore, are the goodness and power of God displayed, that, pitying so great distress, he gave assistance to his people, and in a moment rescued them from the jaws of death, when all regarded their condition as hopeless.

Went up This may be regarded as a statement and summary of the whole transaction; for he mentions the subjects on which he is about to speak, and in the Hebrew modes of expression briefly glances at those matters which he will afterwards explain more fully and at large. From the first he tells the result, that the expedition of the two kings was unsuccessful, and afterwards he will assign the reasons why Jerusalem could not be stormed; but before coming to that, he briefly notices the plan or design of King Ahaz.

Calvin: Isa 7:2

2.And it was told the house of David He does not mean that, at the very time when the two kings were approaching to the city, the king received intelligence about the league; for it would not have been safe for Ahaz to go out, when the invading army was spread over the country; but before they had collected their forces, it is said that King Ahaz trembled. Hence there is reason to believe that his consternation became greater when he saw the danger nearer. The house of David means the king’s palace and court; as if the Prophet had said that Ahaz and his counsellors had been informed about the conspiracy which had been formed against Judea.

As to the words, נחה ( nachah) is variously rendered by interpreters. The signification of this Hebrew word being to lead, some draw from it this meaning, “The King of Syria led his soldiers to aid the army;” and they think that על ( al) with ע ( ain) is put for אל ( al) with א ( aleph). Others derive it from נוח ( nuach), as if the letter ו ( vau) were wanting, and render it, he rested. According to others, it is rather an inversion of the letters, and נחה ( nahah) is put for חנה ( chanah), which means to pitch a camp; and, therefore, they choose to render it, Syria is confederate ¹⁰¹ Nothing else was meant by the Prophet than that a league in war hath been formed between the Israelites and the Syrians, that with their united forces they might attack Jerusalem. In the use of the word Ephraim there is a figure of speech (synecdoche) very frequent in the Prophets, by which a part is taken for the whole. Under Ephraim the whole kingdom of Israel is included, not only because that tribe was superior to the rest in numbers and wealth, but because their first king, Jeroboam, was descended from it. (1Kg 11:26.)

And his heart was moved We see that by the house of David is here meant nothing else than “the king’s palace,” from which the terror spread to the whole nation; and indeed it was impossible but that, when they heard of the alarm of the king and the princes, the body of the people should be moved by the same kind of terror. As soon as this intelligence was received, all were struck with such dread that no man was master of himself. He expresses their trembling by an appropriate metaphor, which is also frequently employed by ourselves, ( Il tremble comme la fueille en l’arbre ,) he trembles like the leaf of a tree. The design of this is to heighten the miracle; for we learn from it that not only in the opinion of others, but likewise in their own opinion, their case was desperate. They would therefore have been utterly ruined if the Lord had not seasonably interposed.

This passage sets before us a very bright mirror, in which we may behold the thoughtlessness of the ungodly, when they do not feel the hand of God; and, on the other hand, the fearful trembling with which they are suddenly seized, when the Lord presents to them any danger. In the midst of their prosperity they are so much at their ease that they hardly believe that they are subject to the government of God, and undoubtedly imagine that they are placed beyond the reach of all danger. Adversity stuns them in such a manner that they suddenly fall down, and their senses are so entirely overpowered by terror that they lie like people who are lifeless or bereft of their senses. Such is the punishment by which the Lord arouses them from their deep slumber. At first they appear to be firm and immovable, as if nothing could throw them down from their rank; but now, at the slightest noise, they are suddenly seized with trembling. That terror is the righteous vengeance of God, to whom they never do homage until they are compelled.

Let us learn, that if we have any spark of faith, we ought not to distrust God when we are in any danger. It is indeed impossible that we should not be agitated and alarmed when dangers press upon us; but we ought not to tremble so as to be tossed about by our anxiety in every direction, and unable to see a harbour to which we may safely direct our course. There must always be this difference between the fear of the godly and of the ungodly, that the ungodly find no remedy for composing their minds; but the godly immediately betake themselves to God, in whom, knowing that they have a very safe harbour, though they be harassed by uneasiness, still they remain calm.

Calvin: Isa 7:3

3.Then said the LORD First, we see how God, remembering his covenant, anticipates this wicked king by sending the Prophet to meet him; for he does not wait for his prayers, but of his own accord promises that he will grant deliverance. His son Shear-jashub is joined with the Prophet as a witness of the prediction, and there is reason to believe that his name, Shear-jashub, was not given at random, but by the secret inspiration of the Spirit, or by an immediate command of God, and in order to point out the future deliverance of the people. He, therefore, carried in his name what might be regarded as an engraven seal, both of the approaching captivity and of the return. It is also probable that this symbol of the prediction was generally known, for he would not have been joined with his father on any other account than because he bore in his person some authority.

To the way of the fuller’s field The place is mentioned in order to give authenticity to the history. It is possible that the king, for the purpose of repelling the enemy, may have set out to watch his approach, which appears more clearly from the sacred history. (2Kg 18:17.) It is called the way of the fuller’s field, perhaps because it was customary to wash clothes there, or because the name arose out of some ancient occurrence. However that may be, it was an evidence of anxiety and dread, that this wretched hypocrite was running about in all directions, when Isaiah came forth to meet him and to soothe his mind.

Calvin: Isa 7:4

4.And thou shalt say to him ¹⁰² The Hebrew word שמר ( shamar,) which signifies to keep, is here put in the Hiphil; ¹⁰³ and the greater part of interpreters take it for beware; but they erroneously apply this to an unnatural and far-fetched meaning, that Ahaz should beware of carrying on war. A more natural meaning is, that he ought not to waver or wander about in uncertainty, but to remain calm and serene. Accordingly, I have rendered it refrain. The meaning therefore is, that Ahab should be composed, and should not be agitated or harass his mind by uneasiness, as fickle and unsteady persons are wont to do when they are struck with terror.

This interpretation is confirmed by the word which follows, Be quiet; for these two are connected, first, to keep quiet watch, so as not to be distracted by a variety of opinions, or gaze around in all directions; and, secondly, to have a calm and composed mind. Such are the highly delightful fruits which are yielded by faith; for through a variety of attacks unbelievers give way, and wander in uncertainty, and know not to which hand they ought to turn, while believers keep themselves under restraint, and quietly betake themselves to God. Ungodliness is never at rest; but where faith exists, there the mind is composed, and does not tremble to an immoderate degree. These words very fitly express the power of faith.

Fear not After having pointed out the remedy for allaying the distresses of the mind, he likewise bids them not fear; for faith, which places our salvation in the hand of God, is not more opposite to anything than to fear. It is impossible, I acknowledge, not to fear when dangers threaten, for faith does not deprive us of all feeling. On the contrary, the children of God are undoubtedly moved by two kinds of fear, one of which arises from the feeling of human nature, even though they be endued with perfect faith. The other arises from the weakness of faith; for no man has made such proficiency as not to have any remains of that distrust against which we ought continually to strive. We must not, therefore, understand the exhortation of the Prophet to mean that the Lord forbids every kind of fear, but he enjoins believers to be armed with such firmness as to overcome fear. As if he had said, “Do not suffer yourselves to be discouraged; and if you are assailed by fierce and severe attacks, maintain unshaken resolution, that you may not be overpowered by dangers, but, on the contrary, live to God and overcome all your distresses.” For the same reason he immediately adds, —

And let not thy heart be faint To be faint means “to melt away,” for not without reason does the Apostle exhort us to strengthen our hearts by faith. (Heb 11:27.) It is the softness of indolence, when we forget God and melt away, as it were, through our unbelief. You would not call that man soft or effeminate who relies on the Spirit of God and steadfastly resists adversity. Hence we infer that the Prophet meant nothing else than that Ahaz should undauntedly await the accomplishment of what the Lord had promised to him.

For the two tails Isaiah employs an elegant metaphor to lessen the conception which the Jews had formed about those two very powerful kings which had filled their minds with terror. Their rage and cruelty appeared to be a devouring fire, which was sufficient to consume the whole of Judea, and could not be quenched. Isaiah, on the other hand, calls them not firebrands, (for that might have been thought to be something great,) but tails, that is, some fragments or ends of firebrands, and these, too, not burning, but only smoking, as if some firebrand snatched from the fire were going out, and gave out nothing else than a slight smoke. This metaphor yields high consolation, for it warns us to form a very different opinion about the violence of the ungodly from what it appears to be. One would think that they are endued with so great power that they could burn and destroy the whole world. To put down the excess of terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration.

Calvin: Isa 7:5

5.The king of Syria hath taken evil counsel against thee Though he foretold that empty would be the threats, and vain the attempts of the enemies of the people of God, yet he does not conceal that their devices are cruel, if the Lord do not restrain them. By evil counsel he means destructive counsel, for these two kings had leagued together to destroy Judea. To express it more fully, and to place it as it were before their eyes, he relates their very words.

Calvin: Isa 7:6

6.Let us go up. That is, Let us make an invasion נקיצנה ( nekitzennah) is rendered by some, Let us distress or afflict; which is also expressed by the derivation of the word. But in this conjugation it rather signifies “to stir up and arouse.” Though I do not reject the former interpretation, yet I prefer the latter, because it agrees better with the scope of the passage. Again, I understand the word arouse as meaning to disturb, and to cause revolutions; as we commonly say, to raise disturbances, ¹⁰⁴ so as not to allow the tranquillity of that kingdom to be preserved.

Let us open it to us The following word, נבקיענה , ( nabkignennah,) is interpreted by some, Let us break into it ¹⁰⁵ Others render it, Let us cause it to break up to us. I have rendered it, Let us open; for בקע ( bakang) also signifies what we commonly express by the phrase, to make a breach or opening ¹⁰⁶ Now, the way to open up the entrance to Judea was to rush through its fortifications by the force of arms, or, through the influence of fear, to induce timid and fickle persons to revolt; for so long as they continue to be loyal, entrance cannot be obtained; but when everything is disturbed by insurrections, an entrance is made, so that it becomes easy to break through into the strongest and best fortified places.

Thus, these two kings hoped that, as soon as they came into Judea, they would immediately terrify the whole nation by the extent and power of the army, so that there would be no ability or inclination to resist. When they brought together an army so prodigiously numerous, it is not probable that they placed any dependence on a long siege; for Jerusalem was strongly fortified; but they thought that the inhabitants of Jerusalem would be terrified and alarmed at the sight of their forces, and would be induced to make an immediate surrender. Yet I leave it to every person to adopt any interpretation of these words that he pleases, for whatever sense be put upon them, the meaning of the Prophet is not doubtful.

The son of Tabeal Who this Tabeal was cannot easily be learned from history. Probably he was some Israelite, an enemy of the house of David, whom those kings were desirous to set up as one of their own dependents.

Calvin: Isa 7:7

7.It shall not stand What he had formerly stated was intended to show more fully that the deliverance was great and uncommon; for when the Lord intends to assist us in our trials, he represents the greatness of the danger, that we may not think that he promises less than the necessity requires. He does not usually give a mitigated view of the evils which press upon us, but rather holds out their full extent, and afterwards makes a promise, and shows that he is able to deliver us, though we may appear to be ruined. Such was the method adopted by the Prophet; for he might have told them in plain terms what would happen, and might have encouraged the king and the nation not to be terrified or discouraged at the sight of those armies. But he opened up the scheme and design of those kings, with which he now contrasts the promise and decree of God, that his wonderful assistance may be more strikingly displayed.

This is the sacred anchor which alone upholds us amidst the billows of temptations; for in adversity we shall never be able to stand if God take away his word from us. Although, therefore, the king was almost overwhelmed with despair, Isaiah shows that there is nothing so dreadful that it may not be despised, provided that he fortify himself by the promise of God, and patiently look for that which is not yet seen, and which even appears to be incredible. He affirms, that whatever men attempt, after the manner of the giants, in rising up against God, it shall not stand. He uses the word תקים , ( thakum,) shall arise, in the same sense in which that metaphor is employed in the Latin language, that a work is making progress; and, in a word, he declares that such daring sacrilege shall not stand

Still more emphatic is that which he adds, לא תהיה , ( lo thihyeh,) it shall not be; that is, it shall be reduced to nothing, as if it had never existed. This mode of expression deserves notice, for it was the bare and naked word of God which was contrasted with the vast army and scheme of the kings.

Calvin: Isa 7:8

8.For the head of Syria is Damascus As if he had said, “Those two kings shall have their limits, such as they have them now. They aspire to thy kingdom; but I have set bounds to them which they shall not pass.” Damascus was the metropolis of Syria, as Paris is of France. He says, therefore, that those kings ought to be satisfied with their possessions, and that their future condition would be the same as it then was.

And Ephraim shall be broken. After having said that it is now useless to attempt to extend their boundaries, he foretells the calamity of the kingdom of Israel; for by the word broken he means that the kingdom of Israel shall be annihilated, so that it shall no longer exist. The Israelites were carried into captivity, and incorporated with another nation, just as in our own time a part of Savoy has passed under the government of France, and has lost its name. This is what the Prophet means, when he says מעם , ( megnam,) that it be not a people; for at that time Israel was mixed with foreign nations, and its peculiar name was blotted out.

Within sixty-five years The Israelites were led into captivity in the sixth year of King Hezekiah, and Ahaz reigned not more than sixteen years; and, therefore, it is certain that this calculation ought not to be made from the day on which Isaiah was sent to deliver this message, for it was only twenty years to the time when the ten tribes were carried into captivity. Amoz had prophesied of that captivity; and there can be no doubt that this prophecy of Amoz, (Amo 3:11,) and the time specified in it were generally known, and that all understood the reckoning of the number of years. If, therefore, we reckon from the time when Amoz makes this prediction, we shall find it to be sixty-five years; for Jotham reigned sixteen years, (2Kg 15:33;) Ahaz as many, (2Kg 16:2;) to those must be added six years of King Hezekiah, which brings us down to the year when the ten tribes were carried into captivity; and if we afterwards add twenty-seven years, during which Uzziah reigned after the publication of the prophecy, there will be sixty-five years This conjecture is highly probable; and there ought not to be any doubt that this was Isaiah’s meaning; for there is a prediction of the Prophet Amoz, in which the Lord warned the people that they might not meet with anything unexpected, and complain that they had been overtaken suddenly. Isaiah confirms that prediction, and announces the same time which already was universally known.

Moreover, by these words he sharply reproves the thoughtlessness of the Israelitish nation, that, when they had been warned of the destruction of their country and their name, not only did they freely indulge in despising the judgment of God, but as if they had purposely intended to mock at the heavenly predictions, they opened their mouth to devour Judea; for a long period was already past, and they thought that they had escaped. The Prophet ridicules this madness, in imagining that the word of God grew old in so small a number of years. But because the Israelites were deaf, Isaiah assigns to the Jews a time when they may look for the destruction of their enemies. Now, this passage shows that the Prophets faithfully assisted each other, that by their united labors they might serve God.

TSK: Isa 7:1

the days : 2Ki 16:1; 2Ch 28:1-6

Rezin : Isa 8:6; 2Ki 15:37; Psa 83:3-5

but could : Isa 7:4-9, Isa 8:9, Isa 8:10

TSK: Isa 7:2

the house : Isa 7:13, Isa 6:13, Isa 37:35; 2Sa 7:16; 1Ki 11:32, 1Ki 12:16, 1Ki 13:2; Jer 21:12

is confederate with : Heb. resteth on, Isa 7:17, Isa 11:13; 2Ch 25:10, 2Ch 28:12; Eze 37:16-19; Hos 12:1

And his heart : Isa 8:12, Isa 37:27; Lev 26:36, Lev 26:37; Num 14:1-3; Deu 28:65, Deu 28:66; 2Ki 7:6, 2Ki 7:7; Psa 11:1, Psa 27:1, Psa 27:2, Psa 112:7, Psa 112:8; Pro 28:1; Mat 2:3

TSK: Isa 7:3

Go forth : Exo 7:15; Jer 19:2, Jer 19:3, Jer 22:1

Shearjashub : that is, The remnant shall return, Isa 6:13, Isa 10:21, Isa 55:7; Rom 9:27

the end : Isa 36:2; 2Ki 18:17, 2Ki 20:20

highway : or, causeway

TSK: Isa 7:4

Take heed : Isa 30:7, Isa 30:15; Exo 14:13, Exo 14:14; 2Ch 20:17; Lam 3:26

fear not : Isa 8:11-14, Isa 35:4, Isa 41:14, Isa 51:12, Isa 51:13; Mat 10:28, Mat 24:6

neither be fainthearted : Heb. let not they heart be tender, Deu 20:3; 1Sa 17:32

the two tails : Isa 7:8, Isa 8:4; 2Ki 15:29, 2Ki 15:30; Amo 4:11

TSK: Isa 7:5

Syria : Psa 2:2, Psa 83:3, Psa 83:4; Nah 1:11; Zec 1:15

TSK: Isa 7:6

vex : or, waken, lit, disgust, [Strong’ s H6973]

TSK: Isa 7:7

Isa 8:10, Isa 10:6-12, Isa 37:29, Isa 46:10,Isa 46:11; Psa 2:4-6, Psa 33:11, Psa 76:10; Pro 21:30; Lam 3:37; Dan 4:35; Act 4:25-28

TSK: Isa 7:8

For the head : Dr. Jubb transposes the former part of Isa 7:9, and renders, ""Though the head of Syria be Damascus; and the head of Damascus Retzin; and the head of Ephraim be Samaria; and the head of Samaria Remaliah’ s son; yet within threescore and five years Ephraim shall be broken, that he be no more a people.""This renders the passage perfectly clear; and the prophecy received its full accomplishment when Esarhaddon carried away the remains of the ten tribes. 2Sa 8:6

within : Isa 8:4, Isa 17:1-3; 2Kings 17:5-23; Ezr 4:2

that it be not a people : Heb. from a people, Hos 1:6-10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 7:1

In the days of Ahaz - Ahaz began to reign about 738 years before Christ. By a comparison of 2Ki 16:5, ..., with 2Ch 28:5, etc., it will be seen that Judea was twice invaded by Rezin and Pekah in the reign of Ahaz; see the Analysis of the chapter.

That Rezin ... - This confederacy was formed in the time of Jotham; 2Ki 15:37. But it was not carried into execution during his reign. It is evident from this place, that it was executed in the early part of the reign of Ahaz; probably in the first or second year of his reign.

Syria - - ארם 'ărâm , so called from Aram Gen 10:22-23, a son of Shem, and who populated its chief provinces. It comprehended the country lying between the Euphrates east, the Mediterranean west, Cilicia north, and Phenicia, Judea, and Arabia south; see the notes at Isa 17:1-14. Syria of the two rivers is Mesopotamia. Syria of Damascus, so called because Damascus was its capital, extended eastward along Mount Libanus, but its limits varied according to the power of the princes of Damascus. After the reign of the Seleucidae, Syria came to denote the kingdom or region of which Antioch was the capital. Here it denotes the Syria lying around Damascus, and of which Damascus was the capital. - "Calmet."

King of Israel - Of the ten tribes, called the kingdom of Israel, or Samaria; Note, Isa 1:1.

Went up - Jerusalem was situated on hills, and on the highest part of the land. But it is possible that this language is derived from the fact that it was the capital. The language is used even when the region from which the traveler comes does not lie lower than the city. Thus it is not uncommon to speak of "going up"to London, Paris, etc.

Could not prevail - Hebrew, ‘ Could not fight against it,’ that is, with happy result, or with success. He was not able to take it. That the allied kings really besieged Ahaz, is evident from 2Ki 16:5 : They ‘ came up to Jerusalem to war, and they besieged Ahaz, but they could not overcome him.’ The reason why they could not take Jerusalem was, probably, not only because it was a strong place and well defended, but because there was intelligence that their own dominions were threatened with an invasion by the Assyrians, and they could not protract their siege of Jerusalem long enough to take it.

Barnes: Isa 7:2

And it was told the house of David - That is, the royal family; or the king and princes; the government. Ahaz was the descendant and successor of David.

Syria is confederate with Ephraim - Ephraim was one of the tribes of Israel, and the kingdom of Israel was often called "Ephraim,"or the kingdom of Ephraim; in the same way as the tribes of Judah and Benjamin were called the kingdom of Judah. The phrase, ‘ is confederate with,’ is in Hebrew ‘ resteth on;’ see the margin. The meaning is, that Syria was "supported by"Ephraim, or was allied with Ephraim. The kingdom of Israel, or Ephraim, was situated "between"Syria and Jerusalem. Of course, the latter could not be attacked without marching through the former, and without their aid. In this sense it was that Syria, or the Arameans, relied or "rested"on Ephraim. Though Syria was by far the stronger power, yet it was not strong enough to attack Jerusalem had the kingdom of Israel been opposed to it.

And his heart - The heart of the king - of Ahaz.

Was moved as the trees of the wood - This is a very beautiful and striking image. It expresses universal trembling, consternation, and alarm, as the trees are moved "together"when the wind passes violently over them. A similar expression is found in Ovid - in "Canaces,"Epist. xi. ver. 76, 77.

Ut quatitur tepido fraxina virga noto

Sic mea vibrari pallentia membra videres .

Barnes: Isa 7:3

Then said the Lord - In regard to the purposes for which Isaiah was sent to meet Ahaz, and the reason why this place was selected, see the Analysis of the chapter.

Thou and Shear-ashub - The meaning of the name "Shear-jashub"is, ‘ the remnant shall return.’ The names which Isaiah gave to his sons were significant or emblematic of some important events which were to occur to the Jews. They were for "signs"to the people, and had been given in order to keep before the nation the great truth that God was their protector, and that however much they might suffer or be punished, yet the nation would not be totally destroyed until the great Deliverer should come; see the note at Isa 7:14, and Isa 8:3, note. Why this name was given to this son, or on what occasion, is not certainly known. It is probable, however, that was with reference to the future calamities and captivity of the Jews, denoting that a part of the people would return to the land of their fathers: compare Isa 10:21-22. The name was a remembrancer given by him as a prophet, perhaps, some time before this, that the nation was not to be wholly annihilated - a truth which Isaiah everywhere keeps before them in his prophecies; compare the note at Isa 6:13. "Why"Shear-jashub accompanied Isaiah now is not recorded. It might be as a pledge to Ahaz of the purpose of the Lord, that the people should not be destroyed. Ahaz may have been apprized of the reason why the name was given, and his presence might serve to mitigate his fears.

At the end of the conduit - A "conduit"is a pipe, or other conductor of water. The water flowed from a fountain, but was conducted to different receptacles for the supply of the city.

Of the upper pool - Or the upper receptacle, or pond. Robinson ("Bib. Researches,"i. p. 483) and Pococke ("Descr. of the East,"ii. pp. 25, 26) suppose that the upper and lower pools referred to by Isaiah, were on the west side of the city, the ruins of which now remain. The upper pool is now commonly called by the monks "Gihon,"and by the natives "Birket el Mamilla."It lies in the basin forming the head of the valley of Hinnom or Gihon, about seven hundred yards west-northwest from the Yafa gate, on the west of Jerusalem. The sides of this pool are built of hewn stones laid in cement, with steps at the corners by which to descend into it. The bottom is level. The dimensions are as follows:

Breadth at the west end	200
Breadth at the east end	218
Depth at each end	18
There is no water-course, or other visible means, by which water is now brought into this reservoir, but it is probable that it was filled in the rainy seasons by the waters which flowed from the higher ground round about. From this upper pool a part of the water was conveyed into the city to the pool of Hezekiah, lying within the walls, and situated some distance to the northeastward of the Yafa gate. ‘ Hezekiah stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David;’ 2Ch 32:30; compare the notes at Isa 22:9. This upper pool had a trench or ‘ conduit,’ and a considerable part of the waters were allowed to flow through this to the lower pool. The ‘ lower pool’ is mentioned in the Old Testament only once, and that by Isaiah Isa 22:9, and there without any hint of its locality. There is now a large lower pool on the western side of Jerusalem, which is not improbably the one intended, and which stands in contrast with the one mentioned here. This pool is called by the Arabs "Birket es-Sultan."There is, at present, no other pool in the vicinity of Jerusalem to which the description in Isaiah can be well applied. This reservoir is situated in the valley of Hinnom or Gihon, southward from the Yafa gate. Its northern end is nearly upon a line with the southern wall of the city. The pool was formed by throwing strong walls across the bottom of the valley, between which the earth was wholly removed. A road crosses on the causeway at the southern end. The following are the measurements of this pool:
Length (in Eng. Feet) along the middle	592.
Breadth at the north end	245
Breadth at the south end	275
Depth at north end	85
Depth at south end	42

This reservoir was probably filled from the rains, and from the superfluous waters of the upper pool. It is now in ruins. The water from this pool would flow off into the valley of Hinnom, and thence, into the valley of Jehoshaphat or Kedron, or subsequently into the pool of Hezekiah, situated "within"the city; see the notes at Isa 22:9, Isa 22:11. Why Ahaz was at that place, the prophet does not say. It is possible he was examining it, to see whether the fountain could be stopped up, or the water diverted so that it could not be used by the enemy, and so that they could be prevented from maintaining a protracted siege; compare 2Ch 32:4. It is probable that the king had gone to this place attended by many of his counselors, and as this was the main source of the supply of water to the city, a multitude would be there, and Isaiah could have an opportunity not only to deliver his message to Ahaz and his court, but in the presence of a considerable concourse of people, and might thus inspire confidence among the alarmed and dejected inhabitants of the city.

In the highway of the fuller’ s field - In the place occupied as a situation on which to spread, or suspend cloth that was bleached, or dyed. This situation would be chosen because much water was needed in bleaching or dyeing cloth. The name ‘ highway’ denotes the public path, or road that led to this field. Probably, on one side of this highway was the aqueduct, and on the other the fuller’ s field. Of the fuller’ s field, Eusebius and Jerome merely say that it was shown in their day in the suburbs of the city. - "Onom."art. "Ager Fullonis."

Barnes: Isa 7:4

Take heed - Hebrew ‘ Keep thyself;’ that is, from fear.

Neither be fainthearted - Hebrew, ‘ Let not thy heart be tender;’ that is, let it not be easily moved; be strong, fearless.

For the tails ... - There is much beauty and force in this comparison. The "design"of Isaiah is to diminish the fear of Ahaz. Instead, therefore, of calling them "firebrands"- burning and setting on fire everything in their way - he calls them the "tails, that is, the ends,"or remains of firebrand - almost consumed themselves, and harmless. And instead of saying that they were "burning and blazing,"he says that they were merely "smoking"- the half-burned, decaying remains of what might have been once formidable. The prophet also is just about to announce their approaching destruction by the Assyrians; see Isa 7:8. He, therefore, speaks of them as already almost extinguished, and incapable of doing extensive injury.

Son of Remaliah - Pekah, Isa 7:1. ‘ It is by way of contempt that the king of Israel is not called by his own name. The Hebrews and Arabians, when they wish to speak reproachfully of anyone, omit his proper name and call him merely the son of this or that, especially when his father is but little known or respected. So Saul names David, in contempt, the son of Jesse; 1Sa 20:27, 1Sa 20:31.’ - "Hengstenberg."

Barnes: Isa 7:6

And vex it - Margin, ‘ Weaken it.’ Probably the word means to throw into consternation or fear, by besieging it - "Gesenius."

And let us make a breach therein - Let us break down the walls, etc.

And set a king - Subdue it, and make it tributary to the allied kingdoms of Syria and Ephraim.

The son of Tabeal - Nothing more is known of this person. He might have been some disaffected member of the royal family of David, who had sought the aid of Rezin and Pekah, and who would be allied to them, or tributary to them. It is possible that he had already a party in Jerusalem in his favor; compare Isa 8:12. Probably, the two kings wished to cut off such portions of the territory of Judah as should be convenient to them, and to set a king over the remainder, who should be under their control; or to divide the whole between themselves, by setting up a king who would be tributary to both.

Barnes: Isa 7:8

For the head of Syria - The "capital."The "head"is often used in this sense.

Is Damascus - For an account of this city, see the notes at Isa 17:1; compare the notes at Act 9:2. The sense of this passage is, ‘ Do not be alarmed as if Rezin was about to enlarge his kingdom, by taking Judea and making Jerusalem his capital. The revolution which these kings contemplate cannot be accomplished. The kingdoms of Syria and Israel shall not be enlarged by the conquest of Judah. The center of their power shall remain where it is now, and their dominion shall not be extended by conquest. The capital of Syria is, and shall continue to be, Damascus. The king of Syria shall be confined within his present limits, and Jerusalem, therefore, shall be safe.’

The head of Damascus - The "ruler, or king"of Damascus is Rezin.

And within threescore and five years - There has been some inquiry why "Ephraim"is mentioned here, as the prophet in the former part of the verse was speaking of "Syria."But it should be remembered that he was speaking of Syria and Ephraim as "confederate."It was natural, therefore, to intimate, in close connection, that no fear was to be apprehended from either of them. There has been much difficulty experienced in establishing the fact of the exact fulfillment of this, and in fixing the precise event to which it refers. One catastrophe happened to the kingdom of Ephraim or Israel within one or two years of this time, when Tiglath-pileser, king of Assyria, invaded the land and carried no small part of the people to Assyria; 2Ki 15:29. Another occurred in the next reign, the reign of Hoshea, king of Israel, when Shalmaneser king of Assyria took Samaria, and carried Israel away captive into Assyria; 2Ki 17:1-6.

This occurred in the twelfth year of Ahaz. But that the Israelites remained in Samaria, and kept up the forms of a civil community, and were not finally carried away until the time of Esarhaddon, is evident; compare 2Ch 34:6-7, 2Ch 34:33; 2Ch 35:18; 2Ki 23:19-20. Manasseh, king of Judah, was taken captive by the king of Assyria’ s captains 2Ch 33:2 in the twenty-second year of his reign; that is, sixty-five years from the second year of Ahaz, when this prophecy is supposed to have been delivered. And it is also supposed that at this time Esarhaddon took away the remains of the people in Samaria, and put an end to the kingdom, and put in their place the people who are mentioned in Ezr 4:3. "Dr. Jubb, as quoted by Lowth."The entire extinction of the people of Israel and the kingdom did not take place until Esarhaddon put new colonists from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim in the cities of Samaria, instead of the children of Israel; 2Ki 17:24; compare Ezr 4:2, Ezr 4:10.

Long before this, indeed, the power of the kingdom had been on the wane; a large portion of the people had been removed 2Ki 17:5-6, 2Ki 17:18; but its entire extinction was not accomplished, and the kingdom utterly destroyed, until this was done. Until this occurred, the land might be still regarded as in the possession somewhat of its former people, and all hopes of their rising again to the dignity of a kingdom was not extinguished. But when foreigners were introduced, and took possession of the land; when all the social organization of the ancient people was dissolved; then it might be said that ‘ Ephraim was forever broken,’ and that it was demonstrated that it ‘ should be no more a people.’ Its inhabitants were transferred to a distant land, no longer to be organized into a unique community, but to mingle with other people, and finally all traces of their origin as Jews were to be lost. This event, of placing the foreigners in the cities of Samaria, occurred just sixty-five years after it had been predicted by Isaiah. - "Dr. Usher."

It may be asked here, how the statement of what was to occur at so remote a period as sixty-five years could be any consolation to Ahaz, or any security that the designs of the kings of Syria and Samaria should "then"fail of being accomplished? To this we may reply:

(1) It was the assurance that Jerusalem could not be finally and permanently reduced to submission before these dreaded enemies. "Their"power was to cease, and of course Jerusalem had nothing "ultimately and finally"to dread.

(2) The design was to inspire confidence in Yahweh, and to lead Ahaz to look directly to him. If these formidable powers could not ultimately prevail, and if there was a certain prediction that they should be destroyed, then it was possible for God, if Ahaz would look to him, now to interpose, and save the city. To inspire that confidence in Yahweh was the leading purpose of Isaiah.

(3) This prediction is in accordance with many which occur in Isaiah, that all the enemies of the people of God would be ultimately defeated, and that God, as the head of the theocracy, would defend and deliver his people; see the notes at Isa. 34. A kingdom that was so soon to be destroyed as Ephraim was, could not be an object of great dread and alarm. Rosenmuller conjectures, that Isaiah refers to some unrecorded prophecy made before his time, that in sixty-five years Israel would be destroyed; and that he refers here to that prophecy to encourage the heart of Ahaz, and to remind him that a kingdom could not be very formidable that was so soon to come to an end. At all events, there is no contradiction between the prophecy and the fulfillment, for within the time mentioned here, Ephraim ceased to be a kingdom. The ancient Jewish writers, with one consent, say, that Isaiah referred here to the prophecy of Amos, who prophesied in the days of Uzziah, and whose predictions relate mainly to the kingdom of Israel. But as Amos, does not specify any particular time when the kingdom should be destroyed, it is apparent that Isaiah here could not have referred to any recorded prophecy of his.

Be broken - Its power shall be destroyed; the kingdom, as a kingdom, shall come to an end.

Poole: Isa 7:1

In the days of Ahaz a most wicked king; yet no prophecies are more comfortable than those which were delivered in his time; God so ordering it, partly for the encouragement of the faithful that lived under his tyrannical and impious reign; and partly to manifest the riches and freeness of his grace, in conferring such favours upon a most worthless generation.

To war against it which they attempted before in Jotham’ s reign, 2Ki 15:37 , but now more seriously undertook, though without success, as is noted here, and 2Ki 16:5 .

Poole: Isa 7:2

The house of David Ahaz, and his royal relations and courtiers. He calls them the house of David , to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but only for the sake of his worthy progenitor, David, to whom God had promised an everlasting kingdom.

Ephraim the kingdom of the ten tribes, commonly called Ephraim , as Isa 28:1 Hos 12:1 , because that was far the most numerous and potent of’ all of them.

Was moved with excessive fear, arising partly from the conscience of their own guilt, whereby they had put themselves out of God’ s protection; and partly from the consideration of the great strength and power of his enemies, who having prevailed against him severally, 2Ch 28:5,8 , and having now united their threes, he, having no faith in God, nor confidence to desire or expect his help, concluded his case desperate and deplorable.

Poole: Isa 7:3

Go forth now to meet Ahaz though he do not seek nor send to thee, as he ought. This is an eminent instance of preventing mercy.

Shear-jashub whose very name carried in it a sign and pledge of the promised deliverance.

At the end of the conduit of the upper pool in the highway of the fuller’ s field whither he probably went to take care about the waters, which thence were brought into the city, either to secure them to himself, or to keep them from the enemy, as Hezekiah afterward did, 2Ch 32:3,4 .

Poole: Isa 7:4

Take heed, and be quiet see that thou be quiet, abandon thy fears, and settle thy mind by the belief of that joyful message and promise which I am now to deliver thee from the Lord.

Smoking fire-brands they are not whole firebrands burning in the fire, but small pieces or ends of them, taken out of the fire, in which there is more smoke than fire, and the fire will be speedily extinguished. They have more of show and terror than of strength.

The son of Remaliah Pekah king of Israel, Isa 7:1 , whom here, and in the next verse, he calls only

the son of Remaliah to intimate that he was unworthy of the name of king, as having got that title and power by usurpation, and the murder of his master and king Pekahiah, 2Ki 15:25 .

Poole: Isa 7:6

Let us make a breach therein either,

1. Break and divide that country into two parts, one for time, and another for me; or rather,

2. Break their power and kingdom, and subdue it to ourselves: for,

1. The same word and phrase is so used 2Ch 32:1 , where there was no such division intended.

2. Because the next clause intimates that the kingdom of Judah was still to be united under another king, who should pay tribute to them severally, as they should agree.

The son of Tabeal some considerable captain, in whose fidelity both of them had good confidence; but whether he was an Israelite or Syrian is uncertain, and not material.

Poole: Isa 7:7

Their evil counsel, as it is called, Isa 7:5 .

Poole: Isa 7:8

Is Damascus or rather, shall be Damascus ; for the verb is not expressed in the Hebrew text, and therefore may be either way supplied. The sense is, Damascus shall still continue to be the capital and chief city of the kingdom of Syria; and therefore Jerusalem shall not be taken, nor become a part of Rezin’ s dominion; but he shall be kept within his own bounds, and be king of Damascus only, and not, as he hopes, of Jerusalem.

Within threescore and five years to be computed either,

1. From the prophecy of Amos, who prophesied in the days of Uzziah, two years before the earthquake , Amo 1:1 , which the Jews affirm to have happened about the time of his usurpation of the priest’ s office, and being smitten with leprosy, 2Ch 26:16 , &c., which though it be not proved, yet it may be admitted, because it cannot be disproved. And it is more than probable that that action and accident was divers years before his death, during which time Jotham acted as his viceroy, 2Ch 26:21 . And the prophecy of Amos being express and full concerning the destruction of the people and commonwealth of Israel, being also fresh in the memory of many now living, the prophet Isaiah might well have respect to it. So the sense is as if he had said, There shall be but sixty-five years between the delivery and the execution of that prophecy. And so the number of years may be thus made up. Fix the beginning of them ten years before Uzziah’ s death, add the sixteen years of Jotham’ s reign, and then the sixteen years of Ahaz’ s reign, and then six of Hezekiah’ s reign, in which Israel was carried captive, 2Ki 18:10 , these make up forty-eight years; and for the seventeen years which yet remain of the sixty-five, they may be taken out of the rest of Hezekiah’ s reign. For although the transportation of that people began in the sixth year of Hezekiah, yet it might be continued or repeated divers years after, and completed seventeen years after, Jer 52:28-30 . Or rather,

2. These years may be computed from the time of this prophecy of Isaiah. And whereas it may objected against this opinion, that the judgment here threatened was executed in the sixth year of Hezekiah, as was before noted, and therefore within eighteen or nineteen years of this prophecy, which was delivered in the third or fourth year of Ahaz; two things may be answered,

1. That the Israelites were not transported in the sixth year of Hezekiah; for although Samaria be said to be taken in the sixth year of Hezekiah, 2Ki 18:10 , and the transportation of the Israelites be mentioned immediately after it, Isa 7:11 , yet it doth not thence follow that it was done immediately, and at that one time; because this is not unusual in Scripture, in historical relations to mention those things together which were done at a considerable distance of time one from another, as it is recorded, Act 7:15,16 , Jacob died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre of Abraham , &c., although it was above two hundred years ere all which is said in those few words was done. And other instances of like nature might easily be produced.

2. That this work of transportation was not done at once, but successively, and by degrees. Thus it certainly was in the transportation of Judah, which was begun in Nebuchadnezzar’ s seventh year, continued in his eighteenth year, and perfected in his three and twentieth year, Jer 52:28-30 . And thus it might be, and probably was, in this transportation. It might be begun presently after the taking of Samaria, and afterwards continued, until at last the whole body of the people was removed; and as soon as that was done, and not before, the king of Assyria brought into their place those new colonies mentioned 2Ki 17:24 . Which that it was not done at the time of the taking of Samaria, but many years after it, seems to me evident, because those colonies were not brought thither by Shalmanezer, who took Samaria, 2Ki 18:10 , no, nor by Sennacherib, his next successor; but by Esar-haddon, as is affirmed, Ezr 4:2 , who was the son and successor of Sennacherib, 2Ki 19:37 , and reigned above fifty years; for he seems to have begun his reign about the fourteenth year of Hezekiah’ s reign, by comparing 2Ki 18:13 , and 2Ki 19:35-37 ; and so he reigned with Hezekiah about fifteen years, and with Manasseh above forty years, as the learned Sir John Marsham affirms in his Chronicus Canon, &c, p. 496. And this work of transporting the remainders of the Israelites, and bringing the new colonies, might not be done till towards the end of his reign; which delay might be occasioned by his wars, or other great affairs. And lest this should seem to be only my own private conjecture, if the reader consult Sir John Marsham’ s fourth and last chronological table, inserted after p. 589 of his work, he will find that learned chronologer to be of the same mind, and to make above fifty years’ distance between the taking of Samaria, and the translation of the new colonies into those parts. And thus these sixty-five years might well be accomplished in his time. And so this place agrees with other scriptures, and the difficulties objected against other interpretations seem to be avoided.

Haydock: Isa 7:1

Achaz. This must be seventeen years later than the former prediction, 4 Kings xv. 37. The kings of Syria and Israel jointly attacked Juda, but were forced to raise the siege of Jerusalem. The next year they came separately, and committed the following ravages. The news of their junction threw all into confusion, ver. 2. Isaias was then sent to inform the king, that the designs of his enemies should not take effect. Yet the two kings obtained each a victory. But they could not dethrone Achaz, as they intended. (Calmet) ---

Paine traduces this prophecy as a lie, asserting that they succeeded. What! did they make Tabeel king? ver. 6. The Israelites would not even keep the captives who had been taken, 2 Chronicles xxviii. 15. (Watson, let. 5.) ---

Achaz had been made captive before. But now the Lord defeated the projects of his enemies, as he will the conspiracy of heretics against his Church. (Worthington)

Haydock: Isa 7:3

Jasub. This name was mysterious: Shear-Jashub means "the rest shall return" from Babylon, or be converted under Ezechias, chap. x. 22. (Calmet) ---

Protestants, Go "thou, and Shear-Jashub, thy son, at the end of the conduit," &c. (Haydock)

Haydock: Isa 7:4

Tails. So he styles the two kings in derision. The distrust of Achaz was punished by the loss of many of his subjects, but he was not dethroned, having engaged the Egyptians and Assyrians to attack his enemies, ver. 17.

Haydock: Isa 7:6

Tabeel. Chaldean, "whom we shall think proper." He will not so much as name him.

Haydock: Isa 7:8

Rasin. Both the king and his capital shall be ruined. ---

And five. Capellus (p. 497.) would read six and five; or, in eleven years time. But (Calmet) Ephraim was led captive twenty-one years after, and the Cutheans took their place when sixty-five years had elapsed. (The year of the world 3327., Usher) ---

Most people date from the prophecy of Amos to the ruin of Samaria, just sixty-five years. The former solution seems preferable. (Calmet)

Gill: Isa 7:1

And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah king of Judah,.... Here begins a new prophecy under the reign of another king; who, though a wicked king, had religious ancestors; and who are mentioned, not, as the Jewish writers ^u generally say, because it was owing to their worthiness that the enemies of Ahaz could not prevail against him; but because it was under these kings the prophet had prophesied: what is contained in the first five chapters were delivered in the times of Uzziah; and the vision in the sixth was in the times of Jotham, in the beginning of his reign; and what is said here, and in some following chapters, was in the time of Ahaz; so that this is mentioned to fix and carry on the date of the prophecy:

that Rezin the king of Syria, and Pekah, the son of Remaliah king of Israel, went up towards Jerusalem to war against it; at the latter end of Jotham's reign, and the beginning of Ahaz's; these two separately came up against Judah, and greatly distressed and afflicted the kingdom, slew many, and carried others captive, 2Ki 15:37 but afterwards, in the third ^w or fourth ^x year of Ahaz, as it is said, they joined together to besiege Jerusalem, which this refers to, 2Ki 16:5,

but could not prevail against it; or "he could not"; that is, according to Aben Ezra, the king of Israel, Pekah, the son of Remaliah; but, according to Kimchi, it was Rezin king of Syria, who, he says, was the principal in the war, and brought Pekah along with him; but it may very well be understood of them both, since in 2Ki 16:5, the plural number is used; "and they could not"; and so the Septuagint, Vulgate Latin, and Oriental versions here.

Gill: Isa 7:2

And it was told the house of David,.... Ahaz, and his family, the princes of the blood, his court and counsellors; who had intelligence of the designs and preparations of the Syrians and Israelites against them:

saying, Syria is confederate with Ephraim; the ten tribes; or the kingdom and king of Israel. Some render it, "Syria led"; that is, its army "unto Ephraim" ^y; marched it into the land of Israel, and there joined the king of Israel's army; others, as the Vulgate Latin version, "Syria rests upon Ephraim" ^z; depends upon, trusts in, takes heart and encouragement from Ephraim, or the ten tribes, being his ally. The Septuagint version is, "Syria hath agreed with Ephraim"; entered into a confederacy and alliance with each other; which is the sense of our version; and is confirmed by the Targum, which is,

"the king of Syria is joined with the king of Israel:''

and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; the metaphor denotes the strength and force of the confederate armies, comparable to a strong, blustering, boisterous wind; see Isa 32:2 and the weakness of the king and people of Judah, who were like to trees shaken by the wind; and also the fear they were possessed with, partly through consciousness of guilt, and partly through distrust of divine power and Providence; and also on account of what they had suffered already from these powerful enemies, when they attacked them singly; and therefore might much more dread them, as they were combined together against them; see 2Ch 28:5.

Gill: Isa 7:3

Then said the Lord unto Isaiah,.... The prophet, the inspired penman of these prophecies, that go by his name; what follows, the Lord said unto him in vision, or by an articulate voice, or by an impulse on his mind:

go forth now to meet Ahaz; the prophet was in the city of Jerusalem, and Ahaz was without, as appears by the place after mentioned, where he was to meet him; perhaps Ahaz was at his country house, which, upon the news brought him of the designs of his enemies, he leaves, and betakes himself to Jerusalem, his metropolis, and fortified city, where he might be more safe; or he had been out to reconnoitre the passes about Jerusalem, and give orders and directions for the strengthening and keeping of them:

thou, and Shearjashub thy son: whose name signifies "the remnant shall return", and who was taken with the prophet, to suggest either that the remnant that were left of the former devastations by those two kings ought to return to the Lord by repentance; or that though the people of Judah should hereafter be carried captive by the Assyrians, yet a remnant should return again. The Targum interprets this not of Isaiah's natural son, but of his disciples; paraphrasing it thus,

"thou, and the rest of thy disciples, who have not sinned, and are turned from sin:''

at the end of the conduit of the upper pool; for there was an upper pool and a lower one; see Isa 22:9 this was outside the city, and is the same place where Rabshakeh afterwards stood, and delivered his blasphemous and terrifying speech, 2Ki 18:17,

in the highway of the fuller's field; where they washed and dried their garments, and whitened them; the pool, conduit, and field, being fit for their purpose.

Gill: Isa 7:4

And say unto him, take heed, and be quiet,.... Or "keep" thyself, not within the city, and from fighting with his enemies, but from unbelief, fear, and dread; or, as the Septuagint version, "keep" thyself, "that thou mayest be quiet" ^a; be easy, still, and silent, and see the salvation of God: the Jewish writers interpret the first word of resting and settling, as wine upon the lees: see Jer 48:11,

fear not; this explains the former:

neither be fainthearted; or "let thy heart soft" ^b, and melt like wax, through dread and diffidence:

for the two tails of these smoking firebrands: meaning the two kings of Syria and Israel: and so the Targum,

"for these two kings, who are as smoking firebrands;''

a metaphor used to express the weakness of these princes, their vain wrath and impotent fury, and the short continuance of it; they being like to firebrands wholly burnt and consumed to the end; a small part remaining, which could not be laid hold upon to light fires or burn with, and that only smoking, and the smoke just ready to vanish.

For the fierce anger of Rezin with Syria, and of the son of Remaliah; this shows who are meant by the two firebrands, Rezin king of Syria, and Pekah king of Israel; and what by the smoke of them, their fierce anger; which, though it seemed to threaten with utter destruction, in the opinion of Ahaz and his court, was only like the smoke of a firebrand burnt to the end, weak and vanishing.

Gill: Isa 7:5

Because Syria, Ephraim, and the son of Remaliah,.... Not that there were three parties in the counsel and confederacy against Judah, only two, the kingdoms of Syria and Ephraim, or Israel; the king of the former is not mentioned at all, and the latter only as if he was the son of a private person, which is purposely done by way of contempt:

have taken evil counsel against thee: which is expressed in the next verse;

saying; as follows.

Gill: Isa 7:6

Let us go up against Judah, and vex it,.... By besieging or distressing it; or "stir it up" to war, as Jarchi interprets it:

and let us make a breach therein for us; in the walls of the city of Jerusalem, and enter in at it; the Targum is,

"let us join, and put it to us;''

and so Jarchi, let us level it with us, as this valley, which is even: the sense may be, let us make a breach and division among them, and then part the kingdom between us ^c; or if we cannot agree on that, let us set up a king of our own, as follows:

and set a king in the midst of it, even the son of Tabeal; which Jarchi, by a situation of the alphabet the Jews call "albam", makes it to be the same with Remala, that is, Remaliah; and so supposes, that the intention was to set Pekah, son of Remaliah, king of Israel, over Judah; but it is not reasonable to think that the king of Syria should join in such a design; and besides, the method of interpretation, Aben Ezra says, is mere vanity; and whose sense of the words is much preferable, taking Tabeal to be the name of some great prince, either of Israel or of Syria; and so Kimchi thinks that he was a man of the children of Ephraim, whom they thought to make king in Jerusalem. The Targum understands not any particular person, but anyone that should be thought proper; and paraphrases it thus,

"let us appoint a king in the midst of it, who is right for us,''

or pleases us; the name seems to be Syriac, see Ezr 4:7. Dr. Lightfoot thinks it is the same with Tabrimmon, the name of some famous family in Syria. One signifies "good God": and the other "good Rimmon", which was the name of the idol of the Syrians, 2Ki 5:18.

Gill: Isa 7:7

Thus saith the Lord GOD, it shall not stand,.... That is, the counsel they had taken against Judah to vex it, make a breach in it, and set a king of their own liking over it; so the Septuagint and Arabic versions render the words, "that counsel shall not stand"; the counsel of God shall stand, but not the counsel of men, when it is against him, Pro 19:21,

neither shall it come to pass; or "shall not be"; so far from standing, succeeding, and going forward, till it is brought to a final accomplishment, it should not take footing, or have a being.

Gill: Isa 7:8

For the head of Syria is Damascus,.... Damascus was the metropolis of Syria, the chief city in it, where the king had his palace, and kept his court; of which See Gill on Gen 15:2, Act 9:2,

and the head of Damascus is Rezin; he was king of it, as of all Syria; the meaning is, that Syria, of which Damascus was the principal city, was the only country that Rezin should govern, his dominion should not be enlarged; and Ahaz, king of Judah, might assure himself that Rezin should never possess his kingdom, or be able to depose him, and set up another; and as for Ephraim or Israel, the ten tribes, they should be so far from succeeding in such a design against him, that it should befall them as follows:

and within threescore and five years shall Ephraim be broken, that it be not a people; which is by some reckoned, not from the time of this prophecy, that being in the third or fourth year of Ahaz, who reigned in all but sixteen years; and in the ninth of Hosea king of Israel, and in the sixth of Hezekiah king of Judah, Samaria was taken, and Israel carried captive into Assyria, 2Ki 17:6 which was but about eighteen or nineteen years from this time: some think indeed the time was shortened, because of their sins; but this does not appear, nor is it probable: and others think that it designs any time within that term; but the true meaning undoubtedly is, as the Targum renders it,

"at the end of sixty and five years, the kingdom of the house of Israel shall cease.''

This is commonly reckoned by the Jewish writers ^d from the prophecy of Amos, who prophesied two years before the earthquake in Uzziah's time, concerning the captivity both of Syria and Israel, Amo 1:1, Amo 7:11 which account may be carried either through the kings of Judah or of Israel; Jarchi goes the former way, reckoning thus,

"the prophecy of Amos was two years before Uzziah was smitten with the leprosy, according to Amo 1:1. Uzziah was a leper twenty five years, lo, twenty seven. Jotham reigned sixteen years, Ahaz sixteen, and Hezekiah six; as it is said, "in the sixth year of Hezekiah (that is, the ninth year of Hoshea king of Israel) Samaria was taken", 2Ki 18:10 lo, sixty five years.''

So Abarbinel; but Kimchi goes another way, which comes to the same, reckoning thus,

"the prophecy of Amos, according to computation, was in the seventeenth year of Jeroboam, son of Joash, king of Israel, how is it? Jeroboam reigned forty one years, Menahem ten, so there are fifty one; Pekahiah the son of Menahem two, so fifty three; and Pekah twenty, so seventy three; and Hoshea the son of Elah nine, and then Israel were carried captive, so there are eighty two: take out of them seventeen (the years of Jeroboam before the prophecy), and there remain sixty five, the number intended; for we do not reckon the six months of Zechariah, and the month of Shallum.''

Cocceius reckons from the death of Jeroboam, who died in the forty first year of his reign, and in the fifteenth of Uzziah, so that there remained thirty seven years of Uzziah; in the twentieth of Jotham, that is, in the fourth after his death, Hoshea son of Elah was made king, this was the twelfth of Ahaz, 2Ki 15:30 and in the ninth of Hoshea, Samaria was taken, and Israel carried captive. But Junius and Tremellius are of a different mind from either of these, and think the prophecy wholly respects time to come; they observe, that

"Isaiah in these words first shows, that the kingdom of Syria should be immediately cut off, and the king should die, which at furthest must needs happen four years after; so (say they) we may suppose that these things were said by the prophet in the first year of Ahaz; thence, from the destruction of the Syrians, to the full carrying captive of the Israelites, or from the time of this prophecy, sixty five years must have run out; for although the kingdom of Israel was abolished in the sixth year of Hezekiah, yet Israel did not immediately cease to be a people when only some part of it was carried away; but they entirely ceased to be a people when new colonies were introduced by Esarhaddon, the son of Sennacherib, and all the Israelites were forced into bondage, which the Samaritans explain, Ezr 4:2 wherefore so we fix the series of the times, from the fourth year of Ahaz, in which the kingdom of Syria fell, unto the end, are eleven years, Hezekiah reigned twenty nine years, so the last translation of the Israelites was in the twenty fifth year of Manasseh's reign; but if you begin from the time of the prophecy; the thing will fall upon the twenty first or twenty second of Manasseh's reign; at which time perhaps, as some say, Manasseh was carried captive into Babylon.''

And of this mind was the learned Dr. Prideaux ^e, who observes, that in the twenty second year of Manasseh, Esarhaddon prepared a great army, and marched into the parts of Syria and Palestine, and again added them to the Assyrian empire; and adds,

"and then was accomplished the prophecy which was spoken by Isaiah in the first year of Ahaz against Samaria, that within threescore and five years Ephraim should be absolutely broken, so as from thenceforth to be no more a people; for this year being exactly sixty five years from the first of Ahaz, Esarhaddon, after he had settled all affairs in Syria, marched into the land of Israel, and there taking captive all those who were the remains of the former captivity (excepting only some few, who escaped his hands, and continued still in the land), carried them away into Babylon and Assyria; and then, to prevent the land becoming desolate, he brought others from Babylon, and from Cutha, and from Havah, and Hamath, and Sephervaim, to dwell in the cities of Samaria in their stead; and so the ten tribes of Israel, which had separated from the house of David, were brought to a full and utter destruction, and never after recovered themselves again.''

And this seems to be the true accomplishment of this prophecy; though the sense of the Jewish writers is followed by many, and preferred by Noldius; so that there is no need with Grotius and Vitringa to suppose a corruption of the text. Gussetius ^f fancies that ששים signifies twice six, that is, twelve; as עשרים twice ten, or twenty; and so five, added to twelve, makes seventeen; and from the fourth of Ahaz, to the taking of Samaria, was about seventeen years.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 7:1

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

NET Notes: Isa 7:2

¹ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

² tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

³ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

NET Notes: Isa 7:3

¹ tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.

² tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”

NET Notes: Isa 7:4

¹ tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.

² tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”

³ sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.

NET Notes: Isa 7:5

¹ tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.

NET Notes: Isa 7:6

¹ tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”

² tn Heb “and we will make the son of Tabeel king in its midst.”

sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.

NET Notes: Isa 7:7

¹ tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

NET Notes: Isa 7:8

¹ tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission.

Geneva Bible: Isa 7:1

And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, [that] Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, ^{( a )} went up toward Jerusalem to war against it, but could not prevail against it.

^{( a )} That is, the second time: for in the first battle Ahaz was overcome.

Geneva Bible: Isa 7:2

And it was told the house of ^{( b )} David, saying, Syria is confederate with ^{( c )} Ephraim. And his heart was ^{( d )} moved, and the heart of his people, as the trees of the forest are moved with the wind.

^{( b )} Meaning, the kings house.

^{( c )} That is, Israel, because that tribe was the greatest, (Gen 48:19).

^{( d )} For fear.

Geneva Bible: Isa 7:3

Then said the LORD to Isaiah, Go forth now to meet Ahaz, thou, and ^{( e )} Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;

^{( e )} That is to say, the rest will return which name Isaiah gave his son, to signify that the rest of the people would return out of their captivity.

Geneva Bible: Isa 7:4

And say to him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking ^{( f )} firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.

^{( f )} Which have but a little smoke and will quickly be quenched.

Geneva Bible: Isa 7:6

Let us go up against Judah, and trouble it, and let us conquer it for ourselves and set a king in the midst of it, [even] the son of ^{( g )} Tabeal:

^{( g )} Who was an Israelite, and as it seems, enemy to the house of David.

Geneva Bible: Isa 7:8

For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within ^{( h )} sixty five years shall Ephraim be broken, that it be not a people.

^{( h )} Counting from the 25 years of the reign of Uzziah, at which time Amos prophesied this thing, and now Isaiah confirms that the Israelites would be led into perpetual captivity, which came to pass 20 years after Isaiah gave this message.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 7:1-25

1 Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah.

10 Ahaz, having liberty to choose a sign, and refusing it, hath for a sign, Christ promised.

17 His judgment is prophesied to come by Assyria.

MHCC: Isa 7:1-9

Ungodly men are often punished by others as bad as themselves. Being in great distress and confusion, the Jews gave up all for lost. They had made God their enemy, and knew not how to make him their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerful princes. No, says the prophet, they are but tails of smoking firebrands, burnt out already. The two kingdoms of Syria and Israel were nearly expiring. While God has work for the firebrands of the earth, they consume all before them; but when their work is fulfilled, they will be extinguished in smoke. That which Ahaz thought most formidable, is made the ground of their defeat; because they have taken evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Man purposes, but God disposes. It was folly for those to be trying to ruin their neighbours, who were themselves near to ruin. Isaiah must urge the Jews to rely on the assurances given them. Faith is absolutely necessary to quiet and compose the mind in trials.

Matthew Henry: Isa 7:1-9

The prophet Isaiah had his commission renewed in the year that king Uzziah died, Isa 6:1. Jotham his son reigned, and reigned well, sixteen years. All that time, no doubt, Isaiah prophesied as he was commanded, and yet we have not in this book any of his prophecies dated in the reign of Jotham; but this, which is put first, was in the days of Ahaz the son of Jotham. Many excellent useful sermons he preached which were not published and left upon record; for, if all that was memorable had been written, the world could not have contained the books, Joh 21:25. Perhaps in the reign of Ahaz, a wicked king, he had not opportunity to preach so much at court as in Jotham's time, and therefore then he wrote the more, for a testimony against them. Here is,

I. A very formidable design laid against Jerusalem by Rezin king of Syria and Pekah king of Israel, two neighbouring potentates, who had of late made descents upon Judah severally. At the end of the reign of Jotham, the Lord began to send against Judah Rezin and Pekah, 2Ki 15:37. But now, in the second or third year of the reign of Ahaz, encouraged by their former successes, they entered into an alliance against Judah. Because Ahaz, though he found the sword over his head, began his reign with idolatry, God delivered him into the hand of the king of Syria and of the king of Israel (2Ch 28:5), and a great slaughter they made in his kingdom, Isa 7:6, Isa 7:7. Flushed with this victory, they went up towards Jerusalem, the royal city, to war against it, to besiege it, and make themselves masters of it; but it proved in the issue that they could not gain their point. Note, The sin of a land brings foreign invasions upon it and betrays the most advantageous posts and passes to the enemy; and God sometimes makes one wicked nation a scourge to another; but judgment, ordinarily, begins at the house of God.

II. The great distress that Ahaz and his court were in when they received advice of this design: It was told the house of David that Syria and Ephraim had signed a league against Judah, Isa 7:2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David (Psa 89:30-33), If his children forsake my law, I will chasten their transgression with the rod; but my loving-kindness will I not utterly take away, which is remarkably fulfilled in this chapter. News being brought that the two armies of Syria and Israel were joined, and had taken the field, the court, the city, and the country, were thrown into consternation; The heart of Ahaz was moved with fear, and then no wonder that the heart of his people was so, as the trees of the wood are moved with the wind. They were tossed and shaken, and put into a great disorder and confusion, were wavering and uncertain in their counsels, hurried hither and thither, and could not fix in any steady resolution. They yielded to the storm, and gave up all for gone, concluding it in vain to make any resistance. Now that which caused this fright was the sense of guilt and the weakness of their faith. They had made God their enemy, and knew not how to make him their friend, and therefore their fears tyrannised over them; while those whose consciences are kept void of offence, and whose hearts are fixed, trusting in God, need not be afraid of evil tidings; though the earth be removed, yet will not they fear; but the wicked flee at the shaking of a leaf, Lev 26:36.

III. The orders and directions given to Isaiah to go and encourage Ahaz in his distress; not for his own sake (he deserved to hear nothing from God but words of terror, which might add affliction to his grief), but because he was a son of David and king of Judah. God had kindness for him for his father's sake, who must not be forgotten, and for his people's sake, who must not be abandoned, but would be encouraged if Ahaz were. Observe,

1. God appointed the prophet to meet Ahaz, though he did not send to the prophet to speak with him, nor desire him to enquire of the Lord for him (Isa 7:3): Go to meet Ahaz. Note, God is often found of those who seek him not, much more will he be found of those who seek him diligently. He speaks comfort to many who not only are not worthy of it, but do not so much as enquire after it.

3. He ordered him to take his little son with him, because he carried a sermon in his name, Shear-jashub - A remnant shall return. The prophets sometimes recorded what they preached in the significant names of their children (as Hos 1:4, Hos 1:6, Hos 1:9); therefore Isaiah's children are said to be for signs, Isa 8:18. This son was so called for the encouragement of those of God's people who were carried captive, assuring them that they should return, at least a remnant of them, which was more than they could pretend to merit; yet at this time God was better than his word; for he took care not only that a remnant should return, but the whole number of those whom the confederate forces of Syria and Israel had taken prisoners, 2Ch 28:15.

3. He directed him where he should find Ahaz. He was to meet with him not in the temple, or the synagogue, or royal chapel, but at the end of the conduit of the upper pool, where he was, probably with many of his servants about him, contriving how to order the water-works, so as to secure them to the city, or deprive the enemy of the benefits of them (Isa 22:9-11; 2Ch 32:3, 2Ch 32:4), or giving some necessary directions for the fortifying of the city as well as they could; and perhaps finding every thing in a bad posture or defence, the conduit out of repair, as well as other things gone to decay, his fears increased, and he was now in greater perplexity than ever; therefore, Go, meet him there. Note, God sometimes sends comforts to his people very seasonably, and, what time they are most afraid, encourages them to trust in him.

4. He put words in his mouth, else the prophet would not have known how to bring a message of good to such a bad man, a sinner in Zion, that ought to be afraid; but God intended it for the support of faithful Israelites.

(1.) The prophet must rebuke their fears, and advise them by no means to yield to them, but keep their temper, and preserve the possession of their own souls (Isa 7:4): Take heed, and be quiet. Note, In order to comfort there is need of caution; that we may be quiet, it is necessary that we take heed and watch against those things that threaten to disquiet us. "Fear not with this amazement, this fear, that weakens, and has torment; neither let thy heart be tender, so as to melt and fail within thee; but pluck up thy spirits, have a good heart on it, and be courageous; let not fear betray the succours which reason and religion offer for thy support."Note, Those who expect God should help them must help themselves, Psa 27:14.

(2.) He must teach them to despise their enemies, not in pride, or security, or incogitancy (nothing more dangerous than so to despise an enemy), but in faith and dependence upon God. Ahaz's fear called them two powerful politic princes, for either of whom he was an unequal match, but, if united, he durst not look them in the face, nor make head against them. "No,"says the prophet, "they are two tails of smoking firebrands; they are angry, they are fierce, they are furious, as firebrands, as fireballs; and they make one another worse by being in a confederacy, as sticks of fire put together burn the more violently. But they are only smoking firebrands: and where there is smoke there is some fire, but it may be not so much as was feared. Their threatenings will vanish into smoke. Pharaoh king of Egypt is but a noise (Jer 46:17), and Rezin king of Syria but a smoke; and such are all the enemies of God's church, smoking flax, that will soon be quenched. Nay, they are but tails of smoking firebrands, in a manner burnt out already; their force is spent; they have consumed themselves with the heat of their own anger; you may put your foot on them, and tread them out."The two kingdoms of Syria and Israel were now near expiring. Note, The more we have an eye to God as a consuming fire the less reason we shall have to fear men, though they are ever so furious, nay, we shall be able to despise them as smoking firebrands.

(3.) He must assure them that the present design of these high allies (so they thought themselves) against Jerusalem should certainly be defeated and come to nothing, Isa 7:5-7. [1.] That very thing which Ahaz thought most formidable is made the ground of their defeat - and that was the depth of their designs and the height of their hopes: " Therefore they shall be baffled and sent back with shame, because they have taken evil counsel against thee, which is an offence to God. These firebrands are a smoke in his nose (Isa 65:5), and therefore must be extinguished." First, They are very spiteful and malicious, and, therefore they shall not prosper. Judah had done them no wrong; they had no pretence to quarrel with Ahaz; but, without any reason, they said, Let us go up against Judah, and vex it. Note, Those that are vexatious cannot expect to be prosperous, those that love to do mischief cannot expect to do well. Secondly, They are very secure, and confident of success. They will vex Judah by going up against it; yet that is not all: they do not doubt but to make a breach in the wall of Jerusalem wide enough for them to march their army in at; or they count upon dissecting or dividing the kingdom into two parts, one for the king of Israel, the other for the king of Syria, who had agreed in one viceroy - a king to be set in the midst of it, even the son of Tabeal, some obscure person, it is uncertain whether a Syrian or an Israelite. So sure were they of gaining their point that they divided the prey before they had caught it. Note, Those that are most scornful are commonly least successful, for surely God scorns the scorners. [2.] God himself gives them his word that the attempt should not take effect (Isa 7:7): " Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Psa 33:10), It shall not stand, neither shall it come to pass; their measures shall all be broken, and they shall not be able to bring to pass their enterprise."Note, Whatever stands against God, or thinks to stand without him, cannot stand long. Man purposes, but God disposes; and who is he that saith and it cometh to pass if the Lord commands it not or countermands it? Lam 3:37. See Pro 19:21.

(4.) He must give them a prospect of the destruction of these enemies, at last, that were now such a terror to them. [1.] They should neither of them enlarge their dominions, nor push their conquests any further; The head city of Syria is Damascus, and the head man of Damascus is Rezin; this he glories in, and this let him be content with, Isa 7:8. The head city of Ephraim has long been Samaria, and the head man in Samaria is now Pekah the son of Remaliah. These shall be made to know their own, their bounds are fixed, and they shall not pass them, to make themselves masters of the cities of Judah, much less to make Jerusalem their prey. Note, As God has appointed men the bounds of their habitation (Act 17:26), so he has appointed princes the bounds of their dominion, within which they ought to confine themselves, and not encroach upon their neighbours' rights. [2.] Ephraim, which perhaps was the more malicious and forward enemy of the two, should shortly be quite rooted out, and should be so far from seizing other people's lands that they should not be able to hold their own. Interpreters are much at a loss how to compute the sixty-five years within which Ephraim shall cease to be a people; for the captivity of the ten tribes was but eleven years after this: and some make it a mistake of the transcriber, and think it should be read within six and five years, just eleven. But it is hard to allow that. Others make it to be sixty-five years from the time that the prophet Amos first foretold the ruin of the kingdom of the ten tribes; and some late interpreters make it to look as far forward as the last desolation of that country by Esarhaddon, which was about sixty-five years after this; then Ephraim was so broken that it was no more a people. Now it was the greatest folly in the world for those to be ruining their neighbours who were themselves marked for ruin, and so near to it. See what a prophet told them at this time, when they were triumphing over Judah, 2Ch 28:10. Are there not with you, even with you, sins against the Lord your God?

(5.) He must urge them to mix faith with those assurances which he had given them (Isa 7:9): " If you will not believe what is said to you, surely you shall not be established; your shaken and disordered state shall not be established, your unquiet unsettled spirit shall not; though the things told you are very encouraging, yet they will not be so to you, unless you believe them, and be willing to take God's word."Note, The grace of faith is absolutely necessary to the quieting and composing of the mind in the midst of all the tosses of this present time, 2Ch 20:20.

Keil-Delitzsch: Isa 7:1

As the following prophecies could not be understood apart from the historical circumstances to which they refer, the prophet commences with a historical announcement. "It came to pass, in the days of Ahaz the son of Jotham, the son of Uzziah ( Uziyâhu ) , king of Judah, that Rezin the king of Aramaea, and Pekah ( Pekach ) the son of Remaliah ( Remalyâhu ) , king of Israel, went up toward Jerusalem to war against it, and ( he ) could not make war upon it." We have the same words, with only slight variations, in the history of the reign of Ahaz in 2Ki 16:5. That the author of the book of Kings copied them from the book of Isaiah, will be very apparent when we come to examine the historical chapters (36-39) in their relation to the parallel sections of the book of Kings. In the passage before us, the want of independence on the part of the author of the book of Kings is confirmed by the fact that he not only repeats, but also interprets, the words of Isaiah. Instead of saying, "And (he) could not make war upon it,"he says, "And they besieged Ahaz, and could not make war."The singular yâcol (he could) of Isaiah is changed into the simpler plural, whilst the statement that the two allies could not assault or storm Jerusalem (which must be the meaning of nilcham ‛al in the passage before us), is more clearly defined by the additional information that they did besiege Ahaz, but to no purpose ( tzur ‛al , the usual expression for obsidione claudere ; cf., Deu 20:19). The statement that "they besieged Ahaz"cannot merely signify that "they attempted to besiege him,"although nothing further is known about this siege. But happily we have two accounts of the Syro-Ephraimitish war (2 Kings 16 and 2 Chron 28). The two historical books complete one another. The book of Kings relates that the invasion of Judah by the two allies commenced at the end of Jotham's reign (2Ki 15:37); and in addition to the statement taken from Isa 7:1, it also mentions that Rezin conquered the seaport town of Elath, which then belonged to the kingdom of Judah; whilst the Chronicles notice the fact that Rezin brought a number of Judaean captives to Damascus, and that Pekah conquered Ahaz in a bloody and destructive battle. Indisputable as the credibility of these events may be, it is nevertheless very difficult to connect them together, either substantially or chronologically, in a certain and reliable manner, as Caspari has attempted to do in his monograph on the Syro-Ephraimitish war (1849). We may refer here to our own manner of dovetailing the historical accounts of Ahaz and the Syro-Ephraimitish war in the introduction to the present work (p. 23ff.). If we could assume that יכל (not יכלוּ ) was the authentic reading, and that the failure of the attempt to take Jerusalem, which is mentioned here, was occasioned by the strength of the city itself, and not by the intervention of Assyria - so that Isa 7:1 did not contain such an anticipation as we have supposed, although summary anticipations of this kind were customary with biblical historians, and more especially with Isaiah - the course of events might be arranged in the following manner, viz., that whilst Rezin was on his way to Elath, Pekah resolved to attack Jerusalem, but failed in his attempt; but that Rezin was more successful in his expedition, which was a much easier one, and after the conquest of Elath united his forces with those of his allies.

Keil-Delitzsch: Isa 7:2

It is this which is referred to in Isa 7:2 : "And it was told the house of David, Aram has settled down upon Ephraim: then his heart shook, and the heart of his people, as trees of the wood shake before the wind." The expression nuach ‛al (settled down upon) is explained in 2Sa 17:12 (cf., Jdg 7:12) by the figurative simile, "as the dew falleth upon the ground:"there it denotes a hostile invasion, here the arrival of one army to the support of another. Ephraim ( feminine , like the names of countries, and of the people that are regarded as included in their respective countries: see, on the other hand, Isa 3:8) is used as the name of the leading tribe of Israel, to signify the whole kingdom; here it denotes the whole military force of Israel. Following the combination mentioned above, we find that the allies now prepared for a second united expedition against Jerusalem. In the meantime, Jerusalem was in the condition described in Isa 1:7-9, viz., like a besieged city, in the midst of enemies plundering and burning on every side. Elath had fallen, as Rezin's timely return clearly showed; and in the prospect of his approaching junction with the allied army, it was quite natural, from a human point of view, that the court and people of Jerusalem should tremble like aspen leaves. וינע is a contracted fut . kal , ending with an a sound on account of the guttural, as in Rth 4:1 (Ges. §72, Anm. 4); and נוע , which is generally the form of the infin. abs . (Isa 24:20), is here, and only here, the infin. constr . instead of נוּע (cf., noach , Num 11:25; shob , Jos 2:16; mōt , Psa 38:17, etc.: vid., Ewald, §238, b ).

Keil-Delitzsch: Isa 7:3

In this season of terror Isaiah received the following divine instructions. "Then said Jehovah to Isaiah, Go forth now to meet Ahaz, thou and Shear-jashub thy son, to the end of the aqueduct of the upper pool, to the road of the fuller's field." The fuller's field ( sedēh cōbēs ) was situated, as we may assume with Robinson, Schultz, and Thenius, against Williams, Krafft, etc., on the western side of the city, where there is still an "upper pool"of great antiquity (2Ch 32:30). Near to this pool the fullers, i.e., the cleaners and thickeners of woollen fabrics, carried on their occupation ( Cōbēs , from C âbas , related to C âbash , subigere , which bears the same relation to râchatz as πλύνειν to λούειν ). Robinson and his companions saw some people washing clothes at the upper pool when they were there; and, for a considerable distance round, the surface of this favourite washing and bleaching place was covered with things spread out to bleach or dry. The road ( m esillâh ), which ran past this fuller's field, was the one which leads from the western gate to Joppa. King Ahaz was there, on the west of the city, and outside the fortifications - engaged, no doubt, in making provision for the probable event of Jerusalem being again besieged in a still more threatening manner. Jerusalem received its water supply from the upper Gihon pool, and there, according to Jehovah's directions, Isaiah was to go with his son and meet him. The two together were, as it were, a personified blessing and curse, presenting themselves to the king for him to make his own selection. For the name Sheâr - yâshub (which is erroneously accentuated with tiphchah munach instead of merchah tiphchah , as in Isa 10:22), i.e., the remnant is converted (Isa 10:21-22), was a kind of abbreviation of the divine answer given to the prophet in Isa 6:11-13, and was indeed at once threatening and promising, but in such a way that the curse stood in front and the grace behind. The prophetic name of Isaiah's son was intended to drive the king to Jehovah by force, through the threatening aspect it presented; and the prophetic announcement of Isaiah himself, whose name pointed to salvation, was to allure him to Jehovah with its promising tone.

Keil-Delitzsch: Isa 7:4

No means were left untried. "And say unto him, Take heed, and keep quiet; and let not thy heart become soft from these two smoking firebrand-stumps: at the fierce anger of Rezin, and Aram, and the son of Remaliah." The imperative השּׁמר (not pointed השּׁמר , as is the case when it is to be connected more closely with what follows, and taken in the sense of cave ne , or even cave ut ) warned the king against acting for himself, in estrangement from God; and the imperative hashkēt exhorted him to courageous calmness, secured by confidence in God; or, as Calvin expresses it, exhorted him "to restrain himself outwardly, and keep his mind calm within."The explanation given by Jewish expositors to the word hisshamēr , viz., conside super faeces tuas (Luzzatto: vivi riposato ), according to Jer 48:11; Zep 1:12, yields a sense which hardly suits the exhortation. The object of terror, at which and before which the king's heart was not to despair, is introduced first of all with Min and then with Beth , as in Jer 51:46. The two allies are designated at once as what they were in the sight of God, who sees through the true nature and future condition. They were two tails, i.e., nothing but the fag-ends, of wooden pokers ( lit . stirrers, i.e., fire-stirrers), which would not blaze any more, but only continue smoking. They would burn and light no more, though their smoke might make the eyes smart still. Along with Rezin, and to avoid honouring him with the title of king, Aram (Syria) is especially mentioned; whilst Pekah is called Ben-Remaliah, to recall to mind his low birth, and the absence of any promise in the case of his house.

The ya‛an 'asher (" because ") which follows (as in Eze 12:12) does not belong to Isa 7:4 (as might appear from the sethume that comes afterwards), in the sense of "do not be afraid because,"etc., but is to be understood as introducing the reason for the judicial sentence in Isa 7:7.

Keil-Delitzsch: Isa 7:5-7

"Because Aram hath determined evil over thee, Ephraim and the son of Remaliah ( Remalyahu ) , saying, We will march against Judah, and terrify it, and conquer it for ourselves, and make the son of Tâb'êl king in the midst of it: thus saith the Lord Jehovah, It will not be brought about, and will not take place." The inference drawn by Caspari ( Krieg , p. 98), that at the time when Isaiah said this, Judaea was not yet heathen or conquered, is at any rate not conclusive. The promise given to Ahaz was founded upon the wicked design, with which the war had been commenced. How far the allies had already gone towards this last goal, the overthrow of the Davidic sovereignty, it does not say. But we know from 2Ki 15:37 that the invasion had begun before Ahaz ascended the throne; and we may see from Isa 7:16 of Isaiah's prophecy, that the "terrifying"( nekı̄tzennah , from kūtz , taedere , pavere ) had actually taken place; so that the "conquering"( hibkia‛ , i.e., splitting, forcing of the passes and fortifications, 2Ki 25:4; Eze 30:16; 2Ch 21:17; 2Ch 32:1) must also have been a thing belonging to the past. For history says nothing about a successful resistance on the part of Judah in this war. Only Jerusalem had not yet fallen, and, as the expression "king in the midst of it"shows, it is to this that the term "Judah"especially refers; just as in Isa 23:13 Asshur is to be understood as signifying Nineveh. There they determined to enthrone a man named Tâb'êl (vid., Ezr 4:7; it is written Tâb'al here in pause, although this change does not occur in other words (e.g., Israel ) in pause - a name resembling the Syrian name Tab - rimmon ),

(Note: The Hauran inscriptions contain several such composite names formed like Tâb'êl with el : see Wetzstein, Ausgewählte griechische und lateinische Inschriften , pp. 343-4, 361-363). By the transformation into Tab'al , as Luzzatto says, the name is changed from Bonus Deus to Bonus minime .)

a man who is otherwise unknown; but it never went beyond the determination, never was even on the way towards being realized, to say nothing of being fully accomplished. The allies would not succeed in altering the course of history as it had been appointed by the Lord.

Keil-Delitzsch: Isa 7:8-9

"For head of Aram is Damascus, and head of Damascus Rezin, and in five-and-sixty years will Ephraim as a people be broken in pieces. And head of Ephraim is Samaria, and head of Samaria the son of Remalyahu; if ye believe not, surely ye will not remain." The attempt to remove Isa 7:8 , as a gloss at variance with the context, which is supported by Eichhorn, Gesenius, Hitzig, Knobel, and others, is a very natural one; and in that case the train of thought would simply be, that the two hostile kingdoms would continue in their former relation without the annexation of Judah. But when we look more closely, it is evident that the removal of Isa 7:8 destroys both the internal connection and the external harmony of the clauses. For just as Isa 7:8 and Isa 7:8 correspond, so do Isa 7:9 and Isa 7:9 . Ephraim, i.e., the kingdom of the ten tribes, which has entered into so unnatural and ungodly a covenant with idolatrous Syria, will cease to exist as a nation in the course of sixty-five years; "and ye, if ye do not believe, but make flesh your arm, will also cease to exist."Thus the two clauses answer to one another: Isa 7:8 is a prophecy announcing Ephraim's destruction, and Isa 7:9 a warning, threatening Judah with destruction, if it rejects the promise with unbelief. Moreover, the style of Isa 7:8 is quite in accordance with that of Isaiah (on בּעוד , see Isa 21:16 and Isa 16:14; and on מעם , "away from being a people,"in the sense of "so that it shall be no longer a nation,"Isa 17:1; Isa 25:2, and Jer 48:2, Jer 48:42). And the doctrinal objection, that the prophecy is too minute, and therefore taken ex eventu , has no force whatever, since the Old Testament prophecy furnishes an abundance of examples of the same kind (vid., Isa 20:3-4; Isa 38:5; Isa 16:14; Isa 21:16; Eze 4:5., Isa 24:1., etc.). The only objection that can well be raised is, that the time given in Isa 7:8 is wrong, and is not in harmony with Isa 7:16. Now, undoubtedly the sixty-five years do not come out if we suppose the prophecy to refer to what was done by Tiglath-pileser after the Syro-Ephraimitish war, and to what was also done to Ephraim by Shalmanassar in the sixth year of Hezekiah's reign, to which Isa 7:16 unquestionably refers, and more especially to the former. But there is another event still, through which the existence of Ephraim, not only as a kingdom, but also as a people, was broken up - namely, the carrying away of the last remnant of the Ephraimitish population, and the planting of colonies from Eastern Asia by Esarhaddon.

(Note: The meaning of this king's name is Assur fratrem dedit ( Asuṙacḣyiddin ): vid., Oppert, Expedition , t. ii. p. 354.)

on Ephraimitish soil (2Ki 17:24; Ezr 4:2). Whereas the land of Judah was left desolate after the Chaldean deportation, and a new generation grew up there, and those who were in captivity were once more enabled to return; the land of Ephraim was occupied by heathen settlers, and the few who were left behind were melted up with these into the mixed people of the Samaritans, and those in captivity were lost among the heathen. We have only to assume that what was done to Ephraim by Esarhaddon, as related in the historical books, took place in the twenty-second and twenty-third years of Manasseh (the sixth year of Esarhaddon), which is very probable, since it must have been under Esarhaddon that Manasseh was carried away to Babylon about the middle of his reign (2Ch 33:11); and we get exactly sixty-five years from the second year of the reign of Ahaz to the termination of Ephraim's existence as a nation (viz., Ahaz, 14; Hezekiah, 29; Manasseh, 22; in all, 65). It was then that the unconditional prediction, "Ephraim as a people will be broken in pieces," was fulfilled ( yēchath m ē‛âm ; it is certainly not the 3rd pers. fut . kal , but the niphal , Mal 2:5), just as the conditional threat "ye shall not remain"was fulfilled upon Judah in the Babylonian captivity. נאמן signifies to have a fast hold, and האמין to prove fast-holding. If Judah did not hold fast to its God, it would lose its fast hold by losing its country, the ground beneath its feet. We have the same play upon words in 2Ch 20:20. The suggestion of Geiger is a very improbable one, viz., that the original reading was בי תאמינו לא אם , but that בי appeared objectionable, and was altered into כּי . Why should it be objectionable, when the words form the conclusion to a direct address of Jehovah Himself, which is introduced with all solemnity? For this כּי , passing over from a confirmative into an affirmative sense, and employed, as it is here, to introduce the apodosis of the hypothetical clause, see 1Sa 14:39, and (in the formula עתּה כּי ) Gen 31:42; Gen 43:10; Num 22:29, Num 22:33; 1Sa 14:30 : their continued existence would depend upon their faith, as this chi emphatically declares.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 7:1--9:8

1. Signs of God's presence 7:1-9:7

A unifying theme in this subsection is children. The children were understandably a major concern of the Israelites threatened as they were with invasion. However, the children also embodied qualities that the adult Israelites needed to adopt to survive, such as innocence, trust, and acknowledged weakness. Indeed, a child promised in this passage, Jesus, would eventually save them.

Constable: Isa 7:1-9

The command to trust God 7:1-9

This introductory segment provides the basic information about the historical situation that Judah faced plus God's command concerning that situation. Would King Ahaz face his threat from God's perspective or from man's? Would he trust in Yahweh or in soldiers? Would he exercise faith or resort to works?

7:1 King Ahaz, the grandson of King Uzziah (6:1), reigned in Judah from 735-715 B.C. altogether. Early in his reign King Rezin of Syria (Aram) and King Pekah of Israel allied against him (see 2 Kings 15:37; 16:5, 10-18; 2 Chron. 28:22-24).⁸⁴ They attacked Jerusalem to force Ahaz and Judah to ally with them against Assyria, which was growing stronger in the northeast and threatening to annihilate them (2 Kings 15:37).⁸⁵ God protected Jerusalem, and this dual enemy could not force Judah into a treaty. This verse summarizes the attack, and the following verses give more details about it.⁸⁶

7:2 When Ahaz ("the house of David" of all people!) heard that Syria had moved its army into the Northern Kingdom (Ephraim) and had settled down there, he and his people shook with fear.⁸⁷ Ahaz had previously suffered defeat at the hands of both these enemies (2 Chron. 28:5-8). Edom and Philistia were also threatening Judah at this time (2 Chron. 28:17-18). What Ahaz would do would affect the future of his dynasty, the house of David.

7:3 God instructed Isaiah to take his son Shearjashub (a remnant shall return; cf. 6:13) and meet Ahaz at a strategic water source for Jerusalem, which Ahaz was apparently examining.⁸⁸ Shearjashub's presence may have been designed to encourage Ahaz to believe that his enemy would not destroy Judah completely even though they had already defeated him previously (cf. v. 4). Still the mention of only a remnant returning was sobering. This was the very spot on which Sennacherib's field commander later stood to hurl insults at Hezekiah (36:2), the fulfillment of Isaiah's prediction of an Assyrian attack.

7:4-6 Yahweh instructed His prophet to assure the king not to fear his enemies (cf. Deut. 31:6-7; Josh. 1:6-9). They had been firebrands, but now they were only smoldering embers. Their threats of breaching Jerusalem's walls, terminating Ahaz's dynasty, and setting up a puppet ruler would come to nothing. Isaiah's references to Remaliah and Tabeel encouraged Ahaz to think about his own dynasty.

7:7-9 In contrast to what the two enemy kings said (v. 6), the sovereign God assured Ahaz that the evil that Judah's enemies had planned for her would not materialize. By pointing out that the head of Syria was Damascus and the head of Damascus was Rezin, God was contrasting the limited sovereignty of Rezin with His own. This is also the point of His reference to the son of Remaliah being over Samaria, which was Ephraim's capital.⁸⁹ God promised that Israel would not be a people (would be destroyed as a nation) within 65 years. The Northern Kingdom suffered defeat in 722 B.C., only about 13 years from then. However in 671 B.C., about 62 years after this prophecy, King Esarhaddon began importing foreign settlers into the former Northern Kingdom that made return and resettlement there impossible (cf. 2 Kings. 17:24; 2 Chron. 33:11; Ezra 4:2, 10).

Ahaz's responsibility, and the responsibility of all who heard this prophecy (the "you" is plural), especially the government leaders, was to believe this promise of God and to trust Him. If they would not believe it, they would not last.

"Only through trusting in the present and ultimate veracity of God is any real security possible."⁹⁰

Guzik: Isa 7:1-25

Isaiah 7 - Shear-Jashub and Immanuel

A. The sign of Shear-Jashub.

1. (1-2) The northern nation of Israel and Syria combine to attack Judah.

Now it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to make war against it, but could not prevail against it. And it was told to the house of David, saying, "Syria's forces are deployed in Ephraim." So his heart and the heart of his people were moved as the trees of the woods are moved with the wind.

a. In the days of Ahaz the son of Jotham: Ahaz was a wicked king of Judah, worshipping other gods and even sacrificing his son to Molech (2 Kings 16:1-4). The only good thing Ahaz seemed to do was father Hezekiah, who became a good king of Judah.

i. "He was a cowardly, superstitious and hypocritical ruler, one of the worst kings Judah ever had." (Bultema)

b. Rezin king of Syria and Pekah . . . king of Israel: The alliance between these two nations and their unsuccessful attack on Jerusalem is described in 2 Kings 16.

i. The attack on Jerusalem was ultimately unsuccessful, but the war against Judah took a great toll against the southern kingdom. 2 Chronicles 28:6 documents the damage: For Pekah the son of Remaliah killed one hundred and twenty thousand in Judah in one day, all valiant men, because they had forsaken the LORD God of their fathers. 2 Chronicles 28:5 says that the Syrian army carried away a great multitude of them as captives. The king of Israel also captured 200,000 men, women and children as captives, but sent them back to Judah at the command of the prophet Oded (2 Chronicles 28:8-15).

ii. All in all, when the events of this chapter unfold, the nation of Judah had faced terrible calamity, and was devastated. As the combined armies of Israel and Syria approached Jerusalem, it looked like everything would be lost. Ahaz was challenged to trust God when things were bad, and it looked like soon, all would be lost.

c. Went up to Jerusalem to make war against it, but could not prevail against it: How was Ahaz saved from this attack? Because he entered into an ungodly alliance with Tiglath-Pileser king of Assyria, and even gave Tiglath-Pileser silver and gold that was found in the house of the LORD as a present to win his favor and protection (2 Kings 16:7-9).

i. When Ahaz went to meet Tiglath-Pileser, his new master, in Damascus, he saw the pagan altars and places of sacrifice. He copied these designs and remodeled the temple of the LORD in Jerusalem after the pattern of the pagan temple and altars in Damascus. Ahaz is a powerful, extreme example of someone who enters into an ungodly alliance for "good" reasons, and is thoroughly corrupted thereby (2 Kings 16:10-18).

ii. It is important to understand that the events of this chapter happened before Ahaz made his final decision to put his trust in Tiglath-Pileser, king of Assyria. Though we are told the end result of the attack in Isaiah 7:2 (could not prevail against it), Isaiah is telling us the end result before he describes his prophecy to Ahaz. This disregard for chronological order may be frustrating to us, but is completely natural to the ancient Hebrew mind.

d. Syria's forces are deployed in Ephraim: Ephraim is another title for the northern nation of Israel. King Ahaz heard that Syria and Israel had joined together to make war against Judah.

e. So his heart and the heart of his people were moved as the trees of the woods are moved with the wind: King Ahaz and his people react with fear instead of with trust in God. They are shaken and unstable in their hearts.

i. In this, the people of Judah really are the people of Ahaz (his people), not the people of the LORD. God was not shaken or unsettled by this threat. If the king of Judah and the people of Judah had put their trust in the LORD, they would have had the peace of God in this conflict.

2. (3-9) The word of the LORD to Ahaz through Isaiah.

Then the LORD said to Isaiah, "Go out now to meet Ahaz, you and Shear-Jashub your son, at the end of the aqueduct from the upper pool, on the highway to the Fuller's Field, and say to him: 'Take heed, and be quiet; do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezin and Syria, and the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah have plotted evil against you, saying, "Let us go up against Judah and trouble it, and let us make a gap in its wall for ourselves, and set a king over them, the son of Tabel"; thus says the Lord GOD: "It shall not stand, nor shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be broken, so that it will not be a people. The head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If you will not believe, surely you shall not be established."'"

a. You and Shear-Jashub your son: Isaiah was told to take his son, named Shear-Jashub, and bring a word from the LORD to Ahaz. He brought his son as a walking object lesson, because the name Shear-Jashub means, "A Remnant Shall Return."

b. At the end of the aqueduct from the upper pool, on the highway to the Fuller's Field: These seemingly irrelevant details make an important point. All this happened to real people at a real time and in real places. This isn't make believe or fairy tales. This is real.

c. Take heed, and be quiet: Seemingly, Ahaz needed to pay attention (take heed) and stop his talking about the problem (be quiet). He needed to trust God, and take courage in the LORD (do not fear or be fainthearted).

i. Perhaps also, the calamity and devastation that had wracked Judah thus far had made Ahaz stop trusting in God. "If God loves me, why am I in this mess at all? Trust Him now, after all He has allowed to happen? Are you crazy?"

d. Why was it so hard for Ahaz to do this? Because he didn't see the situation the way the LORD did. Ahaz looked at Israel and Syria and saw a terrible threat. God looked at Israel and Syria and saw two stubs of smoking firebrands. To the LORD, they were all smoke and no fire!

i. "One would think that they are endued with so great power that they could burn and destroy the whole world. To put down the excess of terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration." (Calvin)

ii. "Calleth them in contempt a couple of firebrands, such as would do mischief but cannot, because smoking and not burning, and but the tails of smoking firebrands neither, such as are smoking their last, and shall shortly be utterly extinct. In a word, they have more pride than power, being a mere flash." (Trapp)

e. It shall not stand, nor shall it come to pass: Certainly, the king of Israel and the king of Syria had their plans - they have taken evil counsel against you. They wanted to attack Jerusalem, defeat the capital of Judah (make a gap in its wall), then depose Ahaz and set up their own king. But God was not worried about their plans. They looked like a big, flaming threat to Ahaz, but God looked and saw two stubs of smoking firebrands, and simply said, "It shall not stand, nor shall it come to pass."

i. Their plans will not succeed because the nations are led by ungodly men (Rezin and Remaliah's son), and not by the LORD. This is God's promise, and Isaiah calls Ahaz to trust in the LORD and in His promise.

f. If you will not believe, surely you shall not be established: Here is the challenge to Ahaz. God has promised, now the king of Judah must believe. If he will not believe, it will not affect the outcome of the attack against Jerusalem. God has already decreed that their attack would not succeed. But it would affect the course of Ahaz's life and reign as king (surely you shall not be established).

i. As it happened, Ahaz did not believe. He did not put his trust in the LORD. He put his trust in carnal methods and the king of Assyria. Jerusalem was spared, and Ahaz no doubt believed he was successful, and his plan worked. But if he would have just trusted in the LORD, Jerusalem would have been spared, and Ahaz would have been blessed.

g. Why did Isaiah bring his son Shear-Jashub? Because his name meant A Remnant Shall Return, and God wanted Ahaz to know that because of the kind of ungodly trust he put in the king of Assyria, Judah would eventually be taken into captivity, and only a remnant would return.

B. The sign of Immanuel.

1. (10-12) Ahaz will not ask for a sign.

Moreover the LORD spoke again to Ahaz, saying, "Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above." But Ahaz said, "I will not ask, nor will I test the LORD!"

a. Ask a sign for yourself: Through the prophet Isaiah, God invites Ahaz to ask for a sign. God has just challenged Ahaz to believe and be blessed, and now God offers to give Ahaz a basis for belief - a sign for yourself.

b. But Ahaz said, "I will not ask, nor will I test the LORD!" This sounds very spiritual from Ahaz. He almost seems to say what Jesus said in Matthew 4:7: "You shall not tempt the LORD your God." Though the words are similar, the hearts are far apart. Ahaz refused to ask for a sign, because when God fulfilled the sign, he would be "obligated" to believe.

i. This was not tempting or testing God in wrong way. It is never testing God to do as He says, and if the LORD invites us to test Him, we should. For example, in Malachi 3:10, the LORD invited Israel to give as He commanded, and thereby to prove Me now in this.

ii. Again, perhaps Ahaz was bitter against the LORD, because of all the disaster Judah had already been through at the hands of Israel and Syria. Perhaps his mind is, "I want nothing to do with the God who allowed it to get this bad."

iii. Haven't we, in some way, to some degree, been where Ahaz was? Haven't we rejected the gracious, free gifts of God for silly and strange reasons? "Here let us each descend and dive into his own conscience, to see whether we also have not matched Ahaz in his madness, or at leastwise coasted too near upon his unkind usage of the Lord, by rejecting his sweet offers of grace and motions of mercy, by slighting his holy sacraments, those signs and seals of the righteousness that is by faith." (Trapp)

2. (13-16) The LORD's sign to Ahaz: the sign of Immanuel.

Then he said, "Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. Curds and honey He shall eat, that He may know to refuse the evil and choose the good. For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings."

a. Is it a small thing for you to weary men, but will you weary my God also? The rulers of Judah treated other people poorly, but they treated the LORD even more poorly. If many of us expressed the same distrust we have towards the LORD towards other people, we might get a punch in the nose!

i. "How heartily angry is the prophet, how blessedly blown up in this case to so great dishonor done to God! We should be so too." (Trapp)

ii. Spurgeon speaks well to this point: "Did I not hear some one say, 'Ah, sir, I have been trying to believe for years.' Terrible words! They make the case still worse. Imagine that after I had made a statement, a man should declare that he did not believe me, in fact, he could not believe me though he would like to do so. I should feel aggrieved certainly; but it would make matters worse if he added, 'In fact I have been for years trying to believe you, and I cannot do it.' What does he mean by that? What can he mean but that I am so incorrigibly false, and such a confirmed liar, that though he would like to give me some credit, he really cannot do it? With all the effort he can make in my favour, he finds it quite beyond his power to believe me? Now, a man who says, 'I have been trying to believe in God,' in reality says just that with regard to the Most High."

b. Therefore the Lord Himself will give you as sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. This is one of the most famous prophecies regarding the birth of Jesus the Messiah in the Bible. It also illustrates a principle of prophecy, that prophecy may have both a near fulfillment and a far fulfillment.

i. Spurgeon said of this passage, that it is said to be "One of the most difficult in all the Word of God. It may be so; I certainly did not think it was until I saw what the commentators had to say about it, and I rose up from reading them perfectly confused."

ii. "It is characteristic of predictive prophecy that it often mingles different times together in one composite picture" (Martin)

c. The near fulfillment of this prophecy centered around Ahaz, Jerusalem, and the attack from Israel and Syria. For Ahaz, the sign centered around a time span (For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings). Simply put, God would give Ahaz a sign that within a few years, both Israel and Syria would be crushed. This was a sign of deliverance to Ahaz.

i. Many commentators think that this was immediately fulfilled when a young woman in the royal household shortly married, conceived a son, and unknowingly naming him "Immanuel." Before this boy came to eat solid food, Israel and Syria were be defeated. It is also possible that God is just referring in a figurative way to a year or two period of time.

ii. "The name 'Immanuel' was a rebuke to Ahaz. If 'God is with us,' then why should he have feared the enemy?" (Wolf)

iii. "The 'sign' of the child, therefore, constitutes an indication that the all-sovereign and all-knowing God has the situation completely in hand, and it rebukes the king's lack of faith in him." (Grogan)

d. The far or ultimate fulfillment of this prophecy goes far beyond Ahaz, to announce the miraculous virgin birth of Jesus Christ.

i. We know this passage speaks of Jesus because the Holy Spirit says so through Matthew: "Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," which is translated, "God with us." (Matthew 1:23)

ii. We know this passage speaks of Jesus because the prophecy is addressed not only to Ahaz, but also to David's entire house (O house of David!).

iii. We know this passage speaks of Jesus because it says the virgin shall conceive, and that conception would be a sign to David's entire house. Those who deny the virgin birth of Jesus like to point out that the Hebrew word translated virgin (almah) can also be translated as "young woman." The idea is that Isaiah was simply saying that a "young woman" would give birth, not a virgin. While the near fulfillment may have reference to a young woman giving birth, the far or ultimate fulfillment clearly points to a woman miraculously conceiving and giving birth. This is especially clear because the Old Testament never uses the word in a context other than virgin and because the Septuagint translates it categorically virgin (parthenos).

iv. We know this passage speaks of Jesus because it says He will be known as Immanuel, meaning "God with Us." This was true of Jesus in fact, not only as a title. Immanuel speaks both of the deity of Jesus (God with us) and His identification and nearness to man (God with us).

e. Jesus is truly Immanuel, God with us. "Christ, indeed, was not called by this name Immanuel that we anywhere read of . . . but the import of this name is most truly affirmed and acknowledged to be fully made good in him." (Trapp)

i. "He is, therefore, called God with us, or united to us; which cannot apply to a man who is not God . . . it denotes not only the power of God, such as he usually displays by his servant, but a union of person, by which Christ became God-man." (Calvin)

ii. "In what sense then, is Christ GOD WITH US? Jesus is called Immanuel, or God with us, in his incarnation; God with us, by the influences of his Holy Spirit, in the holy sacrament, in the preaching of his word, in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us, in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us and in us, and we with and in him, to all eternity." (Clarke)

3. (17-25) Assyria, the nation Ahaz trusted, will also bring ruin to Judah.

"The LORD will bring the king of Assyria upon you and your people and your father's house; days that have not come since the day that Ephraim departed from Judah." And it shall come to pass in that day that the LORD will whistle for the fly that is in the farthest part of the rivers of Egypt, and for the bee that is in the land of Assyria. They will come, and all of them will rest in the desolate valleys and in the clefts of the rocks, and on all thorns and in all pastures. In the same day the Lord will shave with a hired razor, with those from beyond the River, with the king of Assyria, the head and the hair of the legs, and will also remove the beard. It shall be in that day that a man will keep alive a young cow and two sheep; so it shall be, from the abundance of milk they give, that he will eat curds; for curds and honey everyone will eat who is left in the land. It shall happen in that day, that wherever there could be a thousand vines worth a thousand shekels of silver, it will be for briers and thorns. With arrows and bows men will come there, because all the land will become briers and thorns. And to any hill which could be dug with the hoe, you will not go there for fear of briers and thorns; but it will become a range for oxen and a place for sheep to roam.

a. The LORD will bring the king of Assyria upon you: This was bad news to Ahaz, who had been foolishly trusting in Assyria instead of the LORD. It is as if the LORD is saying, "It will seem to you like trusting in Assyria is a clever move, because the armies of Syria and Israel will be defeated. But the Assyrians will end up defeating you also."

i. "Thou mightest have remained at home and at ease, and mightest have received the assistance of God; but thou choosest rather to call in the Assyrians. Thou shalt find them to be worse than thine own enemies." (Calvin)

ii. If Ahaz understood and believed what the LORD said, it would have terrified him. The Assyrians were well known for their sheer cruelty, especially over the nations they conquered. They delighted in the torture and humiliation (shave with a hired razor . . . the head and the hair of the legs).

iii. "To shave off the beard of an Oriental was an unbearable shame to him and was a sign of great sadness and mourning as well as despicable slavery." (Bultema) We see this principle illustrated by the actions of David in 2 Samuel 10:4-5.

b. The LORD will whistle for the fly that is the farthest part of the rivers of Egypt, and for the bee that in the land of Assyria. They will come: Judah will not only be attacked by the Assyrians, they would also be invaded by the Egyptians. God would pinch Judah between these mighty nations to the north and south.

i. These invasions would bring Judah low, so that they could not farm as normally, and instead curds and honey everyone will eat who is left in the land. Normal agriculture would be devastated (wherever there could be a thousand vines . . . it will be for briars and thorns). Former farms will be suitable only for grazing (it will become a range for oxen and place for sheep to roam).

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 7 (Chapter Introduction)

Overview

Isa 7:1, Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah; Isa 7:10, Ahaz, having liberty to choose a sign, and refusing it, hath for a sign, Christ promised; Isa 7:17, His judgment is prophesied to come by Assyria.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 7 (Chapter Introduction)

CHAPTER 7

Ahaz, afraid of Rezin and Pekah, is comforted by Isaiah Isa 7:1-9 ; refusing to choose a sign, Christ is promised for one, Isa 7:10-16 : his judgment should come by Assyria, Isa 7:17-25 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 7 (Chapter Introduction)

(Isa 7:1-9) Ahaz threatened by Israel and Syria; and is assured their attack would be in vain.

(Isa 7:10-16) God gives a sure sign by the promise of the long-expected Messiah.

(Isa 7:17-25) The folly and sin of seeking relief from Assyria are reproved.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 7 (Chapter Introduction)

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1971.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Allis, Oswald T. The Unity of Isaiah: A Study in Prophecy. Reprint ed. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1974.

Archer, Gleason L., Jr. "Isaiah." In The Wycliffe Bible Commentary, pp. 605-54. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Baldwin, Joyce G. "Semah as a Technical Term in the Prophets." Vetus Testamentum 14 (1964):93-97.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Batto, Bernard F. "The Covenant of Peace: A Neglected ancient Near Eastern Motif." Catholic Biblical Quarterly 49 (1987):187-211.

Beecher, Willis J. "The Prophecy of the Virgin Mother." In Classical Evangelical Essays in Old Testament Interpretation, pp. 179-85. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

_____. "The Servant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 187-204. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Bergey, Ronald. "The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)." Journal of the Evangelical Theological Society 40:2 (June 1997):177-88.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "Entrée to the Pentateuch Through the Prophets: A Hermeneutics of History." In Interpreting the Word of God: Festschrift in honor of Steven Barabas, pp. 60-77. Edited by Samuel J. Schultz and Morris A. Inch. Chicago: Moody Press, 1976.

Camus, Albert. The Plague. Translated by Stuart Gilbert. New York: Random House, The Modern Library, 1948.

Carroll, Robert P. "Twilight of Prophecy or Dawn of Apocalyptic?" Journal for the Study of the Old Testament 14 (1979):3-35.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "A Theology of Isaiah." In A Biblical Theology of the Old Testament, pp. 305-40. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____. "Structure, Style, and the Prophetic Message: An Analysis of Isaiah 5:8-30." Bibliotheca Sacra 143:569 (January-March 1986):46-60.

Christensen, Duane L. "A New Israel: The Righteous from among All Nations." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 251-59. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Clines, David J. A. I, He, We and They: A Literary Approach to Isaiah 53. Journal for the Study of the Old Testament, Supplemantary Volume 1. Sheffield, Eng.: JSOT Press, 1976.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1951.

Cundall, Arthur E. Proverbs-Isaiah 1-39. London: Scripture Union, 1968.

Day, John N. "God and Leviathan in Isaiah 27:1." Bibliotheca Sacra 155:620 (October-December 1998):423-36.

Delitzsch, Franz. Biblical Commentary on the Prophecies of Isaiah. 3rd ed. Translated by James Martin. 1877. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Duhm, Berhard. Das Buch Jesaja. Handkommentar zum Alten Testament series. Göttingen, Germany: Vandenhoeck & Ruprecht, 1892.

Dyer, Charles H. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Everson, A. Joseph "The Days of Yahweh." Journal of Biblical Literature 93:3 (September 1974):329-37.

Feinberg, Charles Lee. "The Virgin Birth in the Old Testament and Isaiah 7:14." Bibliotheca Sacra 119:475 (July 1962):251-58.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Fullerton, Kemper. "Isaiah's Earliest Prophecy against Ephraim." The American Journal of Semitic Languages 3:3 (1916):9-39.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Grogan, Geoffrey W. "Isaiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Guillaume, A. "Is 44:5 in the Light of the Elephantine Papyri." Expository Times 32 (1920-21):377-79.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Holmyard, Harold R., III. "Does Isaiah 33:23 Address Israel or Israel's Enemy?" Bibliotheca Sacra 152:607 (July-September 1995):273-78.

Jennings, F. C. Studies in Isaiah. New York: Loizeaux Brothers, Bible Truth Depot, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Otto. Isaiah 13-39. London: SCM, 1973.

Keown, Gerald. "A History of the Interpretation of Isaiah 14:12-15." Ph.D. dissertation, Southern Baptist Theological Seminary, 1979.

Kidner, F. Derek. "Isaiah." In The New Bible Commentary Revised, pp. 588-625. Edited by Donald Guthrie and J. Alec Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

Kline, Meredith G. "Death, Leviathan, and the Martyrs: Isaiah 24:1-27:1." In A Tribute to Gleason Archer, pp. 229-49. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Lang, G. H. Histories and Prophecies of Daniel. London: Oliphants, 1942.

Lichtheim, Miriam. Ancient Egyptian Literature. 3 vols. Berkeley: University of California, 1975-80.

Lindsey, F. Duane. "The Call of the Servant in Isaiah 42:1-9." Bibliotheca Sacra 139:553 (January-March 1982):12-31.

_____. "The Career of the Servant in Isaiah 52:13-53:12." Bibliotheca Sacra 139:556 (October-December 1982):312-29, and 140:557 (January-March 1983):21-39.

_____. "The Commission of the Servant in Isaiah 49:1-13." Bibliotheca Sacra 139:554 (April-June 1982):129-45.

_____. "The Commitment of the Servant in Isaiah 50:4-11." Bibliotheca Sacra 139:555 (July-September 1982):216-27.

MacRae, Allan A. "The Servant of the Lord in Isaiah." Bibliotheca Sacra 121:483 (July 1964):218-27.

Martin, Alfred. Isaiah: "The Salvation of Jehovah." Moody Colportage Library series. Chicago: Moody Press, 1956.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "Literary Genres in Isaiah 40-55." Bibliotheca Sacra 144:574 (April-June 1987):144-55.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-72. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "Survey of a Century of Studies on Isaiah 40-55." Bibliotheca Sacra 144:573 (January-March 1987):24-43.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Ill.: InterVarsity Press, 1993.

Muilenberg, J. Isaiah 40-66. Nashville: Abingdon Press, 1956.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

Newsome, James D., Jr. ed. A Synoptic Hrmony of Samuel, Kings, and Chronicles with Related Passages from Psalms, Isaiah, Jeremiah, and Ezra. Grand Rapids: Baker Book House, 1986.

Niessen, Richard. "The Virginity of the almah in Isaiah 7:14." Bibliotheca Sacra 137:546 (April-June 1980):133-50.

Oswalt, John N. The Book of Isaiah, Chapters 1-39. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986.

_____. The Book of Isaiah, Chapters 40-66. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B., ed. The Ancient Near East in Pictures. 2nd ed. Princeton: Princeton University Press, 1969.

_____, ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Reichenback, Bruce R. "By His Stripes We Are Healed.'" Journal of the Evangelical Theological Society 41:4 (December 1998):551-60.

Ringgren, Helmer. "Behold Your King Comes." Vetus Testamentum 24:2 (April 1974):207-11.

Robinson, George L. The Book of Isaiah. 1910. 2nd revised ed. Grand Rapids: Baker Book House, 1954.

Rowley, H. H. "The Servant of the Lord in the Light of Three Decades of Criticism." In The Servant of the Lord and other Essays on the Old Testament, pp. 3-60. N.c.: Lutterworth Press, 1952. Second edition, revised. Oxford: Basil Blackwell, 1965.

Sailhamer, John H. "Evidence from Isaiah 2." In A Case for Premillennialism: A New Consensus, pp. 79-102. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Schoors, A. I Am God Your Savior: A Form-Critical Study of the Main Genres in Is. XL--LV. Vetus Testamentum Supplement 24. Leiden: Brill, 1973.

Smith, George Adam. The Book of Isaiah. 2 vols. The Expositor's Bible series. London: Hodder and Stoughton, 1904.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. The Mysterious Numbers of the Hebrew Kings. Rev. ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

von Rad, Gerhard. "The Origin of the Concept of the Day of Yahweh." Journal of Semitic Studies 4:2 (1959):97-108.

Walvoord, John F. Israel in Prophecy. Grand Rapids: Zondervan Publishing House,1962.

Ward, James M. "The Servant's Knowledge in Isaiah 40-55." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 121-36. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. Isaiah 1-33. Word Biblical Commentary series. Waco, Tex.: Word Books, 1985.

_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

Wolf, Herbert M. "The Relationship Between Isaiah's Final Servant Song (52:13-53:12) and Chapters 1-6." In A Tribute to Gleason Archer, pp. 251-59. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "A Solution to the Immanuel Prophecy in Isaiah 7:14-8:22." Journal of Biblical Literature 91 (1972):449-456.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. My Servants the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Youngblood, Ronald. "A Holistic Typology of Prophecy and Apocalyptic." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 213-21. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p23isa-2@

@pict rend=gs.pixel ent=p23isa-3@

@pict rend=gs.pixel ent=p23isa-4@

Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 7 (Chapter Introduction)

INTRODUCTION TO ISAIAH 7

This chapter contains a prophecy of the preservation of the kingdom of Judah, from its enemies; a confirmation of it by a sign; and a prediction of various calamities that should come upon it, antecedent to the accomplishment of that sign. The enemies of Judea are named, and the besieging of Jerusalem by them, and the date of it, which was without effect, are mentioned, Isa 7:1 the fear and dread which seized the house of David upon the news of this confederacy, Isa 7:2 the orders given by the Lord to the Prophet Isaiah, to take with him his son, and meet Ahaz, at a certain place pointed at, Isa 7:3 whose errand was to comfort him, and exhort him to be quiet and easy; since the conspiracy formed against him should be fruitless, and the kingdom of Israel should be broken to pieces, Isa 7:4 after which the king is put upon asking a sign of the Lord, for the confirmation of it; which he refusing to do, under a pretence of tempting the Lord, is reproved; and a sign nevertheless is given; which is that of the birth of the Messiah of a virgin, who would be truly God, as his name Immanuel shows, and truly man, as his birth, his food, and gradual knowledge of good and evil, prove, Isa 7:10 yea, it is suggested that the deliverance of Judea from the two kings of Syria and Israel should be very speedy; even before the young child Isaiah had with him was capable of knowing to refuse evil, and chose good, Isa 7:16 but as a chastisement of the house of David for their incredulity in this matter, and slight of the divine goodness, various things are threatened to befall them, before the birth of the Messiah; even such as had not been since the revolt of the ten tribes; as that their enemies, the Assyrians and others, should come upon them in great numbers, and fill all places, so that they would be in the utmost distress, and not be able to escape, Isa 7:17 there would be a great consumption of men of all sorts, high and low, signified by shaving off the hair of the head, beard, and feet; so that the few that remained would enjoy plenty, Isa 7:20 and for want of men to till the land, it would be covered with thorns and briers; and because of wild beasts, the few men in it would be obliged to defend themselves with bows and arrows, Isa 7:23 and yet, after this, the land should become fruitful again, before the Messiah's coming, Isa 7:25, as some interpret it.