Isaiah 7

— that he may know to refuse] Rather, till He know. W. Lowth.

— by them beyond the river.] By way of eminence, the Euphrates. See chap. xxvii. 12; Jer. ii. 18. W. Lowth. — the head, and the hair of the feet: and it shall also consume the beard.] The hairs of the head are those of the highest order in the state; those of the feet, or lower parts, are the common people; the beard, the king, the high priest, the very supreme in dignity and majesty. The Eastern people have always held the beard in the highest veneration, and have been extremely jeabuts of its honour: to pluck a man’s beard is an instance of the greatest indignity that can be offered. See

&c.] The remainder of the chapter is an elegant and expressive description of a country depopulated, and left to run wild; the vineyards and corn-fields, before well cultivated, now overrun with briers and thorns; much grass, so that the few cattle that are left have their full range and abundant pasture; so as to yield milk in plenty to the scanty family of the owner; the thinlyscattered people living, not on corn, wine, oil, the produce of cultivation, but on milk and honey, the gifts of nature; and the whole land given up to the wild beasts; so that the miserable inhabitants are forced to go out armed with bows and arrows, either to defend themselves against the wild beasts, or to supply themselves with necessary food by hunting. Bp. Lowth.

— the mattock.] Hasselquist observes, that the inhabitants of Nazareth in Galilee “had no spades, but a kind of hoe or ground-ax.” And Niebuhr says, that “instead of a spade the Arabs of Yemen make use of an iron mattock to cultivate their gardens and the lands in the mountains, which are too narrow to admit the plough.” Parkhurst. Chap. VIII, ver. 1. — Take thee a great roll.] The Eastern people roll their papers, and do not fold them, because their paper is apt to fret. Sir J. Chardin. The Egyptian papyrus was formerly much used; the brittle nature of it made it proper to roll what they wrote; and the practice may have been continued even with materials, which might safely have been treated in another manner. Harmer. It is directed to be a great roll, probably that the writing of the prophecy might be in large characters, obvious to all; and so most interpreters have understood the term, “a man’s pen,” to imply such characters as are in ordinary use. Vitringa. — and write &c.] The Prophet is commanded to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which is here expressed with great brevity in four words, (explained in the margin,) which are afterwards applied as the name of the Prophet’s son, who was made a sign of the speedy completion of it. And, that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it, ver. 2. Bp. Lowth.

Isaiah 7:3

3. — the prophetess.] The wife of Isaiah is styled a prophetess, and the Rabbies maintain that she had the gift of prophecy. Dr. Gray.

Isaiah 7:4

4. — the riches of Damascus &c.] The completion of

Isaiah 7:6

6.—the son of Tabœal.] Who this person was is no where said in Scripture; he may have been some potent and factious Jew, who had revolted from his master, the king of Judah, and stirred up this war against him. Dean Prideaux. Some have thought a Syrian, set up by Rezin, whose interest and authority was chief in this matter. Vitrigan.

6. — this people &c.] Though some refer this to Judah, it may be better understood of Israel. The gentle waters of Shiloah, or Shiloah, as in the text, a small fountain and brook just without Jerusalem, which supplied a pool within the city, for the use of the inhabitants, is an apt emblem of the state of the kingdom and house of David, much reduced in its apparent strength, yet supported by the blessing of God; and is finely contrasted with the waters of the Euphrates, great, rapid, and impetuous; the image of the vast and mighty empire, which God threatens to bring down upon all the apostates of both kingdoms; to overwhelm Israel, and to bring Judah into such imminent danger, as is represented [ver. 8,] by that of a man who can but just keep his head above water. The Chaldee renders “reaching to the neck,” by “reaching to Jerusalem.” Bp. Lowth.

Isaiah 7:8

8, 9. For the head of Syria is Damascus, &c.] The purport of this prophecy was to assure Ahaz and the house of David, that the kings of Syria and Israel should remain only the heads of their respective cities, they should not prevail against Jerusalem, and within sixty and five years Israel should be broken so as to be no more a people. This prophecy, respecting the utter ruin of the ten tribes, was completed, not in the first depotation by Shalmaneser, (2 Kings xvii. 6.) when the kingdom was abolished; but when the small remnant were overpowered by the numbers brought by Esar-haddon from Cuthah, &c. 2 Kings xvii. 24, compared with Ezra iv. 2; and Ephraim, who had been broken from being a kingdom before, was then broken from being a people. Abp. Usher, Bp. Newton. 9.—If ye will not believe, surely 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. This clause is 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 connexion of the two facts makes the prediction of the one naturally cohere with the prediction of the other. The views of the prophet might also extend to the destruction of the Jews by the Romans, according to that saying of our Saviour, “Except ye repent, ye shall all likewise perish,” Luke xiii. 3. Dr. Jubb. 12. But Ahaz said, I will not ask, neither will I tempt the Lord.] The words of Ahaz, though they have a shew of piety, (see Deut. vi. 16; Matt. iv. 7.) proceeded really from despair and unbelief, as appears from the Prophet’s answer, ver. 13. W. Lowth. He refused to make trial of the indulgence proffered, not because he believed without it; but because he had no confidence in it, nor value for it. Dean Stanhope. Perhaps the solemn offer (ver. 11.) staggered the doubting king; and even the presumptuous incredulity of Ahaz shrunk back at the thought of requiring from God Himself that ex- Remaliah’s son. || If ye will not believe, surely ye shall not be established.

8. — of thy land, O Immanuel.] That is, even over that holy land, which is consecrated to thy name, O Thou Saviour of thy Church, God and Man. Bp. Hall. A nobler difference could not have been put between Israel and Judah, than at the time that final and speedy ruin is denounced against the one to give the other a solemn assurance of the birth of Immanuel. Dean Stankop. 9. Associate yourselves, O ye people.—give ear, all ye of far countries:] The Prophet insults over the confederacy of Israel and Syria against Judah: he addresses perhaps all the enemies of God’s people, assuring them that their attempts shall be fruitless, on account of the defence of the promised Immanuel, to whom he alludes, by using his name to express the signification of it, (ver. 10,) “for God is with us:” the most distant times and countries may be fitly said to be concerned in the admonitions here given; the import of which is, that the kingdom of the Messiah will prosper, though all nations combine against it. W. Lowth, Bp. Lowth. Comfort shall be to them that fear God. ISAIAH. Great afflictions to idolaters. Before CHRIST about 741. strength of hand. a Chap. 28. 16. Luke 2. 34. Rom. 2. 33.

Isaiah 7:11

11. For the Lord spoke thus to me with a strong hand.] The spirit of prophecy is expressed by the hand of the Lord being upon the Prophet; 2 Kings iii. 15; Ezek. iii. 14; viii. 1. W. Lowth.

— that I should not walk in the way of this people, &c.] The Prophet is commanded to arm those that heard him against the prevalent fears of the confederacy of Syria and Israel, and exhorts them not to join in the popular cry in that matter, which was full of despondency and distrust of God. The twelfth verse should rather be rendered, “Say ye not, A confederacy, of or concerning all them of whom this people,” &c. Vitrinus.

Isaiah 7:13

13.—Is it a small thing for you to weary men, &c.] It is a small thing for you to reject and condemn me, that am a man like yourselves; but will ye, with your hypocrisy and disobedience, provoke and abuse my God also, whose message I bear? Are ye not ashamed and afraid, under a pretence of piety, to refuse the gracious offer and command of God that sent me? Bp. Hall. 14. Therefore the Lord himself shall give you a sign; &c.] Upon occasion of the terrible fear of the house of David, and the perviveness of Ahaz, refusing to ask a sign, though invited, it pleased God to afford the greatest and most comfortable sign of his mercy to the house of David in particular, and to all mankind in general: a sign, (not indeed exactly in the sense of that which was offered and refused, ver. 11, an emblem, or proof of something to follow,) but, as the world is taken to signify in both Old and New Testaments, (Dean Stanhope,) a wonder, namely, the miraculous birth of Him, in whom all God’s mercies were to be summed up. The ancient promise made on the fall of man is here repeated, the Messiah is promised to come in due time of the house of David; and it is here added, that He should be born of a pure virgin, and called “Immanuel,” that is, “God with us,” God and Man in one person; or a Divine being made flesh, and dwelling among mankind. The word translated “virgin” is so rendered by the Seventy, and admits of no other signification. Bp. Chaudler, Dr. Lightfoot. The whole passage, ver. 14—16, seems to consist of two distinct parts; the fourteenth and fifteenth verses appear to contain an express and literal prediction of the birth and character of Christ, “Butter and honey shall he eat,” &c. signifying that his infancy should require the same tender care as that of the frail offspring of man. The sixteenth, to hold out a prophetic sign, the completion of which, so soon to take place, should give full assurance to Ahaz, and the house of David, that the preceding prophecy concerning the Messiah should in due time be punctually fulfilled. The Prophet plainly expresses himself in this order; Immanuel shall be born of a virgin, for the confederate kings shall be speedily destroyed. Dr. Postlethwaite.

Isaiah 7:14

14. And he shall be for a sanctuary; but for a stone of stumbling &c.] God and his promises, which should be men’s refuge and security, become the occasion of mischief and hurt to unbelievers. W. Lowth.

It is the Lord of hosts who is meant here: but the prophecy is interpreted of Christ by the concurrent testimony of St. Peter and St. Paul: (see the margin.) Christ therefore is one with the Lord of hosts. Dean Stanhope, Bp. Wilson.

— to both the hours of Israel.] This expression is sufficient to shew, that the Prophet enlarges his views beyond Rezin and Pekah’s association, the immediate object of this prophecy; for then Judah and Israel were in different interests, but this verse speaks of them as involved in the same sin and punishment. W. Lowth.

Isaiah 7:15

15. Butter and honey shall he eat, &c.] He shall have Ahaz’s judgment prophesied to come by the Assyrians. Before CHRIST about 742. that he may know to refuse the evil, and choose the good.

Isaiah 7:16

16. For before the child shall know &c.] Some suppose the Prophet here to point to Shear-jashub, whom he is directed, ver. 3, to take with him; some think “the child” refers to Maher-shalal-hash-baz, (chap. viii. 3;) others to any child of that age. To express the shortness of the time, in which destruction should come upon the two kings, is Isaiah’s object here; and, as he has in the preceding verses been mentioning Emmanuel, and has Him in a manner before his eyes, he may be understood to say, “In so short a time as it shall take Him to reach years of distinguishing, shall the kings be overthrown.” Vit-rings.

17. Bind up the testimony, seal the law among my disciples.] The Prophets sometimes declare concerning their prophetic discourses and actions, that they were dark and as yet unintelligible, and should be more clearly understood about the latter times, in which they were to find their completion; chap. xxix. 11; Dan. xii. 4.

and it shall not stand: for God is with us.

Isaiah 7:18

18. — the Lord shall hiss for the fly &c.] See note from Bp. Lowth, chap. v. 26. Armies are often compared to flies, bees, and other insects, (Deut. i. 44; Judges vi. 5; Ps. xxviii. 12; Joel ii. 25;) both for their number, and the destruction they make. The Prophet joins here Egypt and Assyria, the two great oppressors of God’s people. W. Lowth. Sennacherib, Esar-haddon, Pharaoh-necho, and Nebuchadnezzar, one after another, desolated Judea. Bp. Lowth. As the conquest of Egypt by Sennacherib, foretold ch. xx, took place before his siege of Jerusalem, a great many Egyptians might be his auxiliaries. Abp. Usher.

19. Behold, I and the children &c.] See the Introduction.

Isaiah speaks here in the person of Christ as well as his own, as appears from the passage referred to in the margin. Dr. Wells.

Isaiah 7:19

19. And they shall come, and shall rest &c.] The Prophet pursues the same metaphor, and represents the foreign army as so many flies that lie in shoals in lower grounds, and as hers whose custom is to get into rocks; see Deut. xxxii. 13; Ps. lxxxi. 16; implying that no place should be free from the enemy. W. Lowth.

20. — that peep, and that mutter: &c.] To “peep” signifies to cry as young birds; (Dr. Johnson;) see chap. x. 14; to chirp, or whisper. Those who pretended to familiar spirits spoke inwardly and imperfectly, as if their voice proceeded out of the caverns of the earth. W. Lowth. See note on chap. xlv. 19.

— for the living to the dead! That is, Should they seek for the living to the dead? By this may be meant idols; (see Ps. cxv. 5—8;) opposed (1 Thess. i. 9.) to the living God; or allusion may be made to the heathen practice of deifying their heroes, enquiring after oracles, &c.; see chap. lxv. 4. W. Lowth.

Isaiah 7:20

20. — shall share with a razor that is hired.] The Assyrian is called a “hired razor,” because God often rewards those whom He makes instruments of his namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

21. To the law and to the testimony:] If we would really do good, such as God Himself will accept of, we must not look to our roving fancies, nor to our carnal reason, but to the precepts of God Himself. This is the rule to square our actions by: this the test, whatever is suggested to us, from without or from within, to try the spirits whether they be of God or not; if any thing exalt itself against the obedience of this rule, it is no sweet impulse of the Holy Spirit of God, but a strong delusion of the lying spirit of Satan. Bps. Beveridge and Sanderson.

Isaiah 7:23

23. — a thousand silverlings.] Or shekels, as the word is translated in Jer. xxxii. 9, and elsewhere.

Isaiah 7:25

25. — on all hills that shall be digged &c.] The sense will run better if we translate here, “All the hills that are (or used to be) digged with a mattock, that the fear of briers and thorns may not come thither;” (that is, to clear them from briers and thorns;)—“shall be for the sending forth of oxen,” &c. Ground untilled na- Before CHRIST about 742. midst of the land. A prophecy against Israel and Judah. Before CHRIST about 742. sending forth of oxen, and for the treading of lesser cattle. # CHAP. VIII.