Verse-by-Verse Bible Commentary
Isaiah 7:4

Clarke's Commentary

Verse Isaiah 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.

Bridgeway Bible Commentary

7:1-12:6 JUDAH IN THE REIGN OF AHAZ

Chapters 7-12 belong to the reign of Ahaz, when Pekah the king of Israel and Rezin the king of Syria (Aram) joined forces to attack Ahaz, with the aim of forcing Judah into their anti-Assyrian alliance. Before reading these chapters, readers should be familiar with the historical background given in the introduction under the heading ‘Israel and Syria attack Judah’.

Isaiah’s message for Ahaz (7:1-25)

When the Judean king Ahaz hears of the approach of the Israelite-Syrian army, he and all his people are terrified (7:1-2). While Ahaz is inspecting Jerusalem’s water supply in preparation for the siege, Isaiah meets him and points out that he need not fear Israel or Syria, nor need he ask Assyria for help. God is on the side of Judah. Pekah and Rezin plan to conquer Judah and put their own king on Judah’s throne, but they will not succeed. They think they can overthrow Judah in a fiery conquest, but they are no more dangerous than the smoke from two smouldering sticks (3-6). Israel and Syria, along with their kings, are nearing the end of their existence. If Ahaz believes God he has nothing to fear; but if he does not, nothing will save him (7-9).
(Only three years after this prophecy, Syria fell to Assyria, and ten years later so did Israel. Within 65 years of Isaiah’s prophecy, people of the former northern kingdom had become so scattered that they no longer had any national identity; see v. 8b.)
God then invites Ahaz to ask for a sign as an assurance of God’s help. Ahaz responds with an attempt to appear religious, by saying that he will not put God to the test (10-12).
Whether Ahaz asks for a sign or not, God promises to give one. Ahaz will have reassurance that God is with Judah when he hears of the birth of a child whose mother has named him Immanuel (meaning ‘God with us’). By the time this child is two or three years old, Israel and Syria will be powerless to trouble Judah further. But at the same time Judah will be troubled by a different enemy, the nation Assyria. There will be extensive damage, particularly to the farmlands. Crops will be ruined and the people will have to rely on animals and insects for their food (13-17; see also notes on 9:1-7 below).
Armies from Egypt and Assyria will invade Judah, covering the the land like insects and leaving it bare and fruitless (18-20). With all the crops destroyed, cultivated land will become wild again. The scattered inhabitants who remain will wander from place to place with their few animals, living off the products of these animals and any other wild food they can find (21-25).

Coffman's Commentaries on the Bible

“Then said Jehovah unto Isaiah, Go forth now to meet Ahaz, thou and Shear-Jashub thy son, at the end of the conduit of the upper pool, in the highway of the fuller’s field; and say unto him, Take heed, and be quiet; fear not, neither let thy heart be faint, because of these two tails of smoking fire-brands, for the fierce anger of Rezin and Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have purposed evil against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel; thus saith the Lord Jehovah, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken in pieces, so that it shall not be a people: And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established.”

Isaiah 7:3 gave God’s instructions for Isaiah to take his son Shear-Jashub with him when he went to meet Ahaz; and the very presence of this son was a stern warning to Ahaz that troubled times lay ahead for Judah. The name Shear-Jashub was in all probability prophetically given by God Himself and had the meaning, “a remnant shall return.”Herbert Lockyer, All the Men of the Bible (Grand Rapids: Zondervan Publishing House, 1958), p. 302. The prophecy implied by this indicated not merely that “a remnant shall return,” but also that Judah would also go into captivity. This conviction regarding “a remnant shall return” was a frequently reiterated doctrine in Isaiah’s great prophecy.

The very place where Isaiah would meet Ahaz was significant. As many have surmised, the king was engaged at that very moment in carrying out his own schemes for the defense of his city, probably securing the water system, or devising to make it unusable for the enemy, or perhaps both.

“Smoking firebrands” This actually means burnt-out firebrands, thus no threat that should have concerned Judah as long as they believed and trusted God.

“It shall not stand; neither shall it come to pass” God here vetoed the evil purposes of Judah’s enemies; then in Isaiah 7:8 God gave through Isaiah the reason why such evil purposes of Judah’s enemies were doomed to failure and frustration, that reason being that whereas Syria and Ephraim had merely human heads and leadership, Judah belonged to God, their true king, whose purposes would inevitably prevail.

The heavenly promise that Ephraim would be broken in pieces and stand no longer as a separate and distinct people (Isaiah 7:8 b) is believed to have been given in 735 or 733 B.C.; and if this date is correct the sixty-five years allowed for the fulfillment of this prophecy would have fallen somewhere in the reign of Ashurbanipal over Assyria. A much earlier indication of the prophecy’s accuracy came only about 11 years later (722 B.C.) when Samaria fell to Assyria and thousands of citizens of the Northern kingdom were led away to Assyria in long lines held together with ropes or chains through the ears of the victims who later were either worked or starved to death in Assyria.

This horrible disaster to Northern Israel (Ephraim) should have been warning enough for Ahaz. A foreign alliance had led only to defeat and extermination for Ephraim; and if Ahaz had been blessed with the ability to think properly he should have been able to see that a foreign alliance for Judah would lead to the same disastrous results. The total fulfillment of this predictive prophecy, however, came within about one lifetime, the sixty-five years of Isaiah 7:8 b. “In 669 B.C., Esar-Haddon, having made his son Ashurbanipal king of Assyria, moved his own residence to Babylon; and this was probably the same year in which he sent from Babylon and vicinity many colonists to re-populate Samaria.”G. Rawlinson, op. cit., p. 126. Following these events, “Ephraim was no longer a people.”Derek Kidner, op. cit., p. 596. The colonists intermarried with the few remaining Jews; and the mixed racial descendants became the Samaritans who were despised by the Jews of later times.

Some have questioned whether or not this warning to Ahaz would have been effective because of the time it took to be completely fulfilled; but such an objection is completely nullified by the utter destruction of Samaria and the captivity of its people within a mere eleven years from the date of the prophecy, making the ultimate and complete fulfillment of it absolutely certain, even as early as 722 B.C. Cheyne and other scholars have supposed that this prophecy might have been given at some other point chronologically; but as Rawlinson noted “There is no appearance in this chapter of any need for such theories.”G. Rawlinson, op. cit., p. 126.

In the final verse of this paragraph, Isaiah’s call to faith is uttered with a slogan-like play on words which is almost impossible of translation into English, although James Moffatt’s Translation of the Bible (1929) attempted it as follows: “Hold God in doubt; You’ll not hold out,” or, “Unsure, Insecure!” Faith in God is always a pre-condition of pleasing God, whether by individuals or nations.

Barnes' Notes on the Whole Bible

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 Isaiah 7:8. He, therefore, speaks of them as already almost extinguished, and incapable of doing extensive injury.

Son of Remaliah - Pekah, Isaiah 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; 1 Samuel 20:27, 1 Samuel 20:31.’ - “Hengstenberg.”

Calvin's Commentary on the Bible

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. (Hebrews 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.

(102) And say unto him. — Eng. Ver.

(103) This is an oversight; for השמר (hishshamer) is in the Niphal conjugation. — Ed

Smith's Bible Commentary

Chapter 7

Now Uzziah is dead and his grandson Ahaz is reigning.

It came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, the king of Judah, that Rezin was the king of Syria, and Pekah was the son of Remaliah, the king of Israel ( Isaiah 7:1 ),

So Pekah was ruling in Israel. He had assassinated the previous king. And Syria and Israel, the Northern Kingdom, had confederated together to attack Judah, the Southern Kingdom. And so they

came up toward Jerusalem to war against it, but they could not prevail against it. And it was told the house of David, saying, Syria has confederated with Ephraim. And his heart was moved, and the heart of the people, as the trees of the wood are moved with the wind ( Isaiah 7:1-2 ).

In other words, they began to tremble because they said, "Oh, there's a confederacy. Those two nations are coming against us, you know. What are we going to do?"

Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub ( Isaiah 7:3 )

Now Shearjashub means a remnant shall return. That was the name of his son, Shearjashub. Quite a name for a boy, but he's got one with a better name-Mahershalalhashbaz. That's quite a tag to put on a kid, isn't it? And meet them.

[at the conduit,] the end of the conduit of the upper pool in the highway that is the fuller's field; And say unto him, Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin, and because of the son of Remaliah [or Pekah]. Because ( Isaiah 7:3-4 )

Don't be afraid, don't be fainthearted. Just be quiet before God.

Because Syria and Ephraim have taken evil counsel against thee, saying, Let us go up to Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord GOD, It shall not stand ( Isaiah 7:5-7 ),

Their confederacy isn't going to stand.

neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin [who was the king]; and within sixty-five years Ephraim will be broken, that it be not a people ( Isaiah 7:7-8 ).

So the Northern Kingdom of Israel, of which Ephraim was the chief tribe, in sixty-five years they're not going to exist any longer. And sure enough, within sixty-five years the Assyrians destroyed them.

The head of Ephraim is Samaria ( Isaiah 7:9 ),

That was the capital city of the Northern Kingdom.

and the head of Samaria is Remaliah's son ( Isaiah 7:9 ).

Which was Pekah.

If ye will not believe, surely ye shall not be established ( Isaiah 7:9 ).

Now don't be afraid, don't be fainthearted, God's going to take care of it. The confederacy that they've made against you isn't going to stand. God's going to break it.

Moreover the LORD spake again unto Ahaz, saying, Ask a sign of the LORD thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the LORD. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he 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 abhor shall be forsaken of both of her kings ( Isaiah 7:10-16 ).

So these kings, Rezin and Pekah, are going to be wiped out.

Now herein is where the prophets wrote as they were inspired of the Holy Spirit, but did not understand the things that they were writing about, and how that he was writing of a local instance, but yet it had a prophetic aspect towards the future. And much of prophecy has a two-fold interpretation. They call it the near and the far. And this is true of much prophecy. In fact, it says that these men wrote of things that they did not understand. Earnestly they desired to know these things of which they wrote. But they really didn't understand but they were writing, inspired of the Holy Spirit.

And in the near prophecy, a child was to be born. Or, before a child born at that period was old enough to know evil, to choose good, or the age of accountability, twelve, thirteen years old, or what he is saying, within twelve or thirteen years, both Pekah and Rezin are going to get wiped out. They'll no longer be reigning over Syria and over Samaria within twelve or thirteen years.

But the prophecy in its long-term was a prophecy of the birth of Jesus Christ in that, "The Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." We know that that is a prophecy of Jesus Christ, because it is interpreted by the Holy Spirit in Matthew's gospel, chapter 1, verse Isaiah 7:23 as a prophecy. When it speaks there of how Mary and Joseph were engaged; before they had had relations, Mary was found to be with child by the Holy Spirit, that it might be fulfilled according to the word of the prophet saying, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." So Matthew's gospel, as Matthew writing by the Holy Spirit interprets this passage of scripture. He interprets it to be a prophecy of the virgin birth of Jesus Christ.

Now the Hebrew scholar Gesenius who has written a Hebrew lexicon and is recognized as one of the outstanding Hebrew scholars has suggested that the Hebrew word here translated virgin should be translated "a young maiden." You know why he suggests that? Because he said he doesn't believe in miracles and it will be a miracle for a virgin to have a child. And so that's why he said, and that's why he translates this young maiden. And of course, Revised Standard and a lot of the new translations pick up the unbelief of Gesenius and translate this, "a young maiden shall conceive."

Well, what so much of a sign about that? That happens every day. It takes away the whole thrust of the scripture. But a virgin shall conceive. The Greek word that was translated by these seventy scholars who translated the Septuagint, the Greek version of the Old Testament 200 years before Christ, they chose to translate this Hebrew word with a Greek word that can only mean virgin. And that God intended virgin is obvious because of Mary. "Therefore, the Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." Which means, "God is with us." Beautiful name. God is with us.

So that is the far interpretation of this prophecy. The near was that within twelve years a child born now within twelve years, by the time he's age of accountability, knows good from evil, both these kings that have conspired against you will be wiped out, and that was true.

Now he does predict the impending invasion of Judah.

The LORD shall bring upon thee, and upon thy people, and upon thy father's house ( Isaiah 7:17 ),

Remember he's talking to Ahaz the king.

days that have not come, upon the day that Ephraim departed from Judah; even the king of Assyria. And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. In the same day shall the Lord shave with a razor that is hired, namely, those that are beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard ( Isaiah 7:17-20 ).

Now what God is talking about is that God is going to raise up another kingdom, and that is the kingdom of Assyria. And Assyria is going to invade and wipe out Syria. Assyria was over a little further north and east from Syria, and so sometimes people get confused with Syria and Assyria. Syria is going to be destroyed. Here they're planning an invasion, but Syria will be destroyed by Assyria. And God is going to bring Egypt up in an invasion within the land.

And it shall come to pass in that day, that a man shall nourish a young cow and two sheep ( Isaiah 7:21 );

And he speaks of

the abundance of milk that they shall give ( Isaiah 7:22 ),

Actually, because there's not very many people left around, the land, the tilled land is turned into briers and thorns.

And all of the hills will be digged with the mattock, and there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle ( Isaiah 7:25 ). "

Dr. Constable's Expository Notes

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?

Dr. Constable's Expository Notes

Yahweh instructed His prophet to assure the king not to fear his enemies (cf. Deuteronomy 31:6-7; Joshua 1:6-9). They had been firebrands, but now they were only smoldering embers. Today God might have referred to them as burned-out cigarette butts. [Note: Ortlund, p. 88.] 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. The Tabeel family members were probably Judahites who had become prominent in Gilead. [Note: See Yohanan Aharoni, The Land of the Bible: A Historical Geography, p. 370.]

Gill's Exposition of the Whole Bible

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

Jeremiah 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.

a השמר והשקט φυλαξαι, Sept.; "observa ut sis quieto animo", Vatablus. b אל ירך "ne mollescas", Junius & Tremellius, Piscator.

Henry's Complete Commentary on the Bible

      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, went up toward Jerusalem to war against it, but could not prevail against it.   2 And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.   3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;   4 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.   5 Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying,   6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:   7 Thus saith the Lord GOD, It shall not stand, neither shall it come to pass.   8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.   9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.

      The prophet Isaiah had his commission renewed in the year that king Uzziah died, Isaiah 6:1; Isaiah 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,John 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,2 Kings 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 (2 Chronicles 28:5), and a great slaughter they made in his kingdom, Isaiah 7:6; Isaiah 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, Isaiah 7:2; Isaiah 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 (Psalms 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,Leviticus 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 (Isaiah 7:3; Isaiah 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.

      2. 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 Hosea 1:4; Hosea 1:6; Hosea 1:9); therefore Isaiah's children are said to be for signs,Isaiah 8:18; Isaiah 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, 2 Chronicles 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 (Isaiah 22:9-11; 2 Chronicles 32:3; 2 Chronicles 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 (Isaiah 7:4; Isaiah 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, Psalms 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 (Jeremiah 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, Isaiah 7:5-7; Isaiah 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 (Isaiah 65:5; Isaiah 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 (Isaiah 7:7; Isaiah 7:7): "Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Psalms 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?Lamentations 3:37. See Proverbs 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, Isaiah 7:8; Isaiah 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 (Acts 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, 2 Chronicles 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 (Isaiah 7:9; Isaiah 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, 2 Chronicles 20:20.