King James Version

Isaiah 7

25 verses with commentary

The Sign of Immanuel

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.

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The Syro-Ephraimite crisis (735-732 BC) where Rezin of Syria and Pekah of Israel besieged Jerusalem represents covenant brothers attacking Judah for refusing anti-Assyrian alliance. The phrase 'could not prevail' foreshadows God's protection despite military pressure. This crisis provided context for the Immanuel prophecy (7:14), demonstrating that God preserves His Davidic line through which Messiah would come, showcasing divine sovereignty over geopolitical threats.

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. is confederate: Heb. resteth on

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The report that 'Syria is confederate with Ephraim' caused Ahaz's and the people's hearts to move 'as the trees of the wood are moved with the wind' depicts paralyzing fear despite God's promises. This terror reveals lack of faith—trusting circumstances over covenant. The imagery anticipates Jesus' contrast between those founded on rock versus sand (Matthew 7:24-27), showing that faith provides stability while unbelief brings instability.

Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; Shearjashub: that is, The remnant shall return highway: or, causeway

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God's command that Isaiah take his son Shear-jashub ('remnant shall return') to meet Ahaz made the prophet's child a living sermon. Names function as prophecy in Isaiah (8:3; 8:18), declaring God's purposes. The location—'conduit of the upper pool'—may relate to water supply vulnerable during siege, adding urgency. Shear-jashub's name promised both judgment (only a remnant) and hope (the remnant returns), embodying covenantal realism that judgment purifies rather than destroys utterly.

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. neither: Heb. let not thy heart be tender

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God's command 'Take heed, and be quiet; fear not' addresses anxiety with faith. The dismissive description of enemies as 'two tails of smoking firebrands' reduces seemingly powerful threats to spent embers—fierce appearance but no lasting heat. This perspective transformation reflects faith seeing reality from God's viewpoint rather than circumstances. The command for quietness (Hebrew 'shaqat'—be calm, rest) anticipates Psalm 46:10 ('Be still and know that I am God').

Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying,

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The conspiracy of Syria, Ephraim, and Remaliah's son (Pekah) 'taking evil counsel' against Judah emphasizes human plotting that cannot thwart divine purposes. The phrase 'taken evil counsel' indicates deliberate malice, yet verse 7 declares God's verdict: 'It shall not stand.' This demonstrates the Reformed conviction that human counsel without divine approval is vanity (Psalm 2:1-4), and that God's purposes always prevail over human scheming (Proverbs 19:21).

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: vex: or, waken

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The plot to 'vex' Judah and 'make a breach' to install the son of Tabeel as puppet king directly threatened Davidic covenant (2 Samuel 7:12-16). God's promise that David's throne would endure forever found ultimate fulfillment in Christ; this conspiracy challenged messianic line. The divine verdict 'It shall not stand' (v. 7) demonstrates God's sovereign protection of His covenant promises. No human scheme can nullify divine purposes—a Reformed emphasis on unconditional election and preservation of the saints.

Thus saith the Lord GOD, It shall not stand, neither shall it come to pass.

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The divine declaration 'Thus saith the Lord GOD; It shall not stand, neither shall it come to pass' speaks with absolute authority. The dual negation emphasizes certainty—not only will the conspiracy fail to accomplish its purpose ('not stand'), it won't even begin ('neither...come to pass'). This prophetic certainty rests on God's sovereign control of history and His covenant faithfulness. The formula 'thus saith the Lord GOD' invokes divine authority, making the promise as certain as God's character.

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. that: Heb. from a people

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The prophecy that 'the head of Syria is Damascus, and the head of Damascus is Rezin' establishes geopolitical hierarchy while implicitly denying Syria's ultimate authority over Judah. The follow-up '(and within threescore and five years shall Ephraim be broken, that it be not a people)' predicts Northern Kingdom's destruction—fulfilled when Assyria conquered Samaria (722 BC) and later deportations completed depopulation. This demonstrates divine sovereignty over nations and vindicates prophetic warnings.

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. If: or, Do ye not believe? it is because ye are not stable

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The parallelism limiting Ephraim's head to Samaria and Samaria's head to Remaliah's son emphasizes human limitations, contrasting with Judah's divine protection. The pivotal statement 'If ye will not believe, surely ye shall not be established' (Hebrew word play: 'im lo ta'aminu ki lo te'amenu') makes faith prerequisite to security. Belief in God's promises, not political alliances, ensures stability. This anticipates New Testament emphasis that faith is foundation (Hebrews 11:1, 6) and that unbelief brings judgment (Hebrews 3:19).

Moreover the LORD spake again unto Ahaz, saying, Moreover: Heb. And the LORD added to speak

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The LORD's renewed initiative—'spoke again unto Ahaz'—demonstrates divine patience despite Ahaz's faltering faith. God graciously offers Ahaz opportunity to request a confirming sign, showing that He accommodates human weakness. This divine condescension reflects God's desire that His people walk by faith supported by evidence (John 20:29-31). The offer anticipates Gideon's fleece (Judges 6:36-40) and demonstrates that seeking confirmation isn't necessarily unbelief when done with submissive spirit.

Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above. ask it: or, make thy petition deep

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The breadth of sign options—'ask it either in the depth, or in the height above'—emphasizes unlimited divine power and generosity. God essentially offers a blank check: any sign from Sheol's depths to heaven's heights. This comprehensive offer demonstrates that no confirmation is too difficult for omnipotent God. The invitation shows divine eagerness to strengthen faith, anticipating Jesus' teaching about the Father's willingness to give good gifts (Matthew 7:11).

But Ahaz said, I will not ask, neither will I tempt the LORD.

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Ahaz's refusal—'I will not ask, neither will I tempt the LORD'—appears pious but masks unbelief and disobedience. By refusing God's explicit invitation, Ahaz disguises faithlessness as reverence. The phrase 'tempt the LORD' misapplies Deuteronomy 6:16's warning against testing God; here, God invited the test. This false piety enabled Ahaz to pursue preferred political solution (Assyrian alliance) while appearing religious. It demonstrates how religious language can mask rebellion.

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?

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Isaiah's rebuke—shifting from addressing Ahaz personally to 'house of David'—elevates the stakes from personal choice to dynastic faithfulness. The accusation of wearying 'my God' (not just 'your God') emphasizes Ahaz's offense against divine patience. Refusing God's gracious offer exhausts divine forbearance. This introduces the Immanuel sign (v. 14) which, though immediately addressing Ahaz's crisis, ultimately points to Messiah, demonstrating that God's purposes transcend human faithlessness.

Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel . shall call: or, thou, O virgin, shalt call

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This is one of Scripture's most celebrated Messianic prophecies. The virgin birth ('almah' in Hebrew, speaking of a young woman of marriageable age, translated 'parthenos'—virgin—in the Greek Septuagint) would be an unprecedented sign from God. The name 'Immanuel' meaning 'God with us' points beyond the immediate historical context to the incarnation of Christ, where deity and humanity unite in one person. Matthew 1:22-23 explicitly identifies Jesus's virgin birth as the fulfillment of this prophecy.

Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.

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The child Immanuel eating 'butter and honey' when knowing to 'refuse the evil, and choose the good' describes the timeline until Syria and Israel's threat ends. Butter and honey may indicate either plenty after crisis (land flowing with milk and honey) or scarcity requiring simple diet. The age of moral discernment (knowing good from evil) suggests approximately 2-3 years, providing timeline for prophecy's fulfillment. This detail grounds messianic prophecy in immediate historical circumstance.

For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

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The promise that 'before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings' provides specific timeline: within 2-3 years, both Rezin and Pekah would fall. This prophecy was fulfilled precisely—Damascus fell 732 BC (Rezin killed), and Pekah was assassinated 732 BC (2 Kings 15:30). Historical fulfillment vindicates prophetic word and establishes pattern for recognizing ultimate fulfillment in Christ.

The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

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The warning that the LORD 'shall bring upon thee...days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria' introduces dark irony: Ahaz's chosen solution (Assyrian alliance) becomes his judgment. By trusting Assyria instead of God, Ahaz invites oppression worse than the divided kingdom. This demonstrates that seeking security apart from God brings greater danger. It anticipates Jesus' teaching that seeking to save life results in losing it (Matthew 16:25).

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.

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The imagery of the LORD 'hissing' for Egypt (the fly) and Assyria (the bee) depicts God sovereignly summoning nations as instruments of judgment. The insect metaphors suggest both insignificance relative to God and capacity to inflict pain on Judah. This double threat—Egypt and Assyria competing for control—would make Judah a contested buffer zone. The imagery demonstrates God's control over foreign powers, using them to accomplish His purposes while they pursue their own agendas.

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. bushes: or, commendable trees

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The invading forces settling in 'desolate valleys' and 'holes of the rocks' and 'upon all thorns, and upon all bushes' depicts comprehensive occupation—no refuge remains. The imagery shows that when God commissions judgment, escape is impossible; invaders penetrate every hiding place. This fulfills covenant curse threats (Leviticus 26:36-37) and demonstrates that rebellion leaves no sanctuary except returning to God in repentance.

In the same day shall the Lord shave with a razor that is hired, 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.

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The metaphor of the LORD hiring 'a razor...by them beyond the river...the king of Assyria' to shave Judah's head, beard, and feet depicts total humiliation. Shaving head and beard symbolized disgrace and mourning (2 Samuel 10:4-5); feet may be euphemism for genitals, suggesting complete nakedness and shame. Assyria, Judah's chosen ally (Ahaz's decision), becomes God's instrument of judgment—ultimate irony. This demonstrates that what we trust in apart from God becomes our undoing.

And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;

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The preservation of 'a man' with 'a young cow, and two sheep' depicts drastic reduction: from agricultural abundance to bare subsistence. The small-scale farming suggests massive depopulation and economic collapse—only scattered survivors remain. Yet even in judgment, provision continues; the remnant survives. This pattern of preserved remnant pervades Isaiah (1:9; 10:20-22; 37:31-32), demonstrating that judgment, though severe, doesn't entirely destroy—anticipating God's faithfulness to preserve a people for Himself.

And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. the land: Heb. the midst of the land

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This verse describes the desolation following judgment, where the remnant survives on simple pastoral provisions. The 'abundance of milk' suggests a return to pastoral simplicity after destruction, not prosperity. Butter (curds) and honey represent basic sustenance in a depopulated land where agriculture has ceased. From a Reformed perspective, this illustrates the principle that God's judgment purifies His people, reducing them to dependence on His basic provision. The remnant theme recurs throughout Isaiah—God always preserves a faithful few.

And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.

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The transformation of vineyards into brier-filled wasteland demonstrates the economic and agricultural devastation of divine judgment. In ancient Israel, vineyards represented prosperity and careful cultivation (cf. Isaiah 5:1-7). The valuation 'a thousand vines at a thousand silverlings' indicates premium vineyard land. The thorns and briers symbolize the curse of Genesis 3:18, a return to chaos when God withdraws His blessing. This serves as a sobering reminder that material prosperity without covenant faithfulness is temporary.

With arrows and with bows shall men come thither; because all the land shall become briers and thorns.

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The necessity of armed defense while traveling the land reveals complete societal breakdown. Arrows and bows weren't agricultural tools but weapons of war and hunting. The phrase 'all the land shall become briers and thorns' emphasizes total desolation—what God carefully cultivated would return to wilderness. This physical judgment mirrors spiritual reality: when God's people abandon Him, chaos ensues. The Reformed doctrine of common grace recognizes that all order and prosperity flow from God's restraining hand.

And on all hills that shall be digged with the mattock, 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.

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Hills once terraced for productive farming would become pasture for grazing animals, showing economic regression and depopulation. The 'digging with the mattock' refers to the intensive labor required for hillside cultivation in ancient Palestine. The fear of 'briers and thorns' prevents agricultural work, completing the cycle of judgment. This passage illustrates how God's discipline can be comprehensive, affecting every aspect of life. Yet even in judgment, God provides—the land supports basic livestock, preserving the remnant.

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Isaiah 7

The Sign of Immanuel

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