Bibelkommentare

Probably no portion of the Bible has been regarded as so difficult of interpretation, and has given rise to so great a variety of expositions, as the prophecy which is commenced in this chapter, and which is closed in Isaiah 9:7. The importance of the prophecy respecting the Messiah (Isaiah 7:14 ff; Isaiah 8:7; Isaiah 9:1-7), is one reason why interpreters have been so anxious to ascertain the genuine sense; and the difficulties attending the supposition that there is reference to the Messiah, have been among the causes why so much anxiety has been felt to ascertain its true sense.

The prophecy which commences at the beginning of this chapter, is continued to Isaiah 9:7. An this was evidently delivered at the same time, and constitutes a single vision, or oracle. This should have been indicated in the division of the chapters. Great obscurity arises from the arbitrary, and, in many instances, absurd mode of division into chapters which has been adopted in the Bible.

This chapter, for convenience of illustration, may be regarded as divided into four parts:

I. The historical statement with which the whole account is introduced in Isaiah 7:1-2. The principal occurrences referred to in the chapter took place in the time of Ahaz. For an account of his character and reign, see the Introduction, Section 3. He was an idolater and erected the images, and altars, and groves of idolatry everywhere. He sacrificed to Baalim, and burned his children in the valley of Hinnom in honor of Moloch, and ruled Jerusalem everywhere with abominations, 2 Kings 16:2-4; 2 Chronicles 28:1-4. For these abominations, he was delivered into the hand of the king of Syria, and was subjected to calamities from the threatened invasion of the united armies of Syria and Samaria. At this time Rezin was king of Syria, of which Damascus was the capital; and Pekah was king of Israel or Sumaria. These kings, during the concluding part of the reign of Jotham, the predecessor of Ahaz, had formed an alliance and had gone up toward Jerusalem to make war upon it, but had not been able to take it.

The formation of this confederacy in the time of Jotham is distinctly declared in 2 Kings 15:37. To this confederacy Isaiah refers in Isaiah 7:1, where he says that it occurred in the days of Jotham. The statement is made by Isaiah here, doubtless, in order to trace the important matter to which he alludes to its commencement, though what he subsequently says had particular relation to Ahaz. Though the confederacy was formed in the time of Jotham, yet the consequences were of long continuance, and were not terminated until the defeat of Sennacherib in the time of Hezekiah; see Isaiah 37. Isaiah, here, in general, says Isaiah 7:1 that they went up against Jerusalem, and could not take it. He may refer here to an expedition which they made in the time of Jotham, or he may design this as a "general" statement, intricating the result of "all" their efforts, that they could not take Jerusalem. If the latter is the proper interpretation, then the statement in Isaiah 7:1, was made by Isaiah at a subsequent period, and is designed to state "all" that occurred.

It is more natural, however, to suppose that they made an attempt in the time of Jotham to take Jerusalem, but that they were unsuccessful. When Ahaz came to the throne, the alliance was continued, and the effort was renewed to take Jerusalem. Formidable preparations were made for the war, and an invading army came up upon the land. Many of the subjects of Ahaz were taken captive and carried to Damascus. Pekah killed in one day 120,000 people, and took two hundred thousand captives, and carried them toward Samaria. They were released from bondage by the solicitation of Oded, a prophet, who represented to them the impropriety of taking their brethren captive, and they were re-conveyed to Jericho; 2 Chronicles 28:5-15. At about the same time, the Assyrians took Elath, and retained it as a city belonging to them; 2 Kings 16:6. From the report of this strong alliance and from the ravages which were committed by their united forces, Ahaz was alarmed, and trembled for the safety of Jerusalem itself, Isaiah 7:3.

But instead of looking to God for aid, he formed the purpose of securing the alliance of the king of "Assyria," and for this purpose sent messengers to Tigiath-pileser with professions of deep regard, and with the most costly presents which could be procured by exhausting the treasury 2 Kings 16:7-8, to secure his friendship and cooperation. To this the king of Assyria agreed, and entered into the war by making an assault on Damascus; 2 Kings 16:9. It was this alliance, and the confidence which Ahaz had in it, that produced his answer to Isaiah Isa 7:12, and his refusal to ask a sign of the Lord; and it was this alliance which subsequently involved Jerusalem in so much difficulty from the invasion of the Assyrians. The Assyrians, as might have been foreseen, consulted their own advantage, and not the benefit of Ahaz. They meant to avail themselves of the opportunity of subduing, if possible, Judea itself; and, consequently, the land was subsequently invaded by them, and Jerusalem itself put in jeopardy. This consequence was distinctly foretold by Isaiah, Isaiah 7:17-25; Isaiah 8:7-8. Yet before the alliance was secured, Ahaz was in deep consternation and alarm, and it was at this point of time that Isaiah was sent to him, Isaiah 7:2-3.

II. At this time of consternation and alarm, Isaiah was sent to Ahaz to assure him that Jerusalem would be safe, and that there was no real cause of alarm, Isaiah 7:3-9. His main object was to induce the monarch to repose confidence in Yahweh, and to believe that his kingdom, protected by God, could not be overthrown. Isaiah was directed to take with him his son, whose name (Shear-jashub - "the remnant shall return") was itself a sign or pledge that the nation should not be "utterly" destroyed, and that, consequently, it could not become permanently subject to Syria or Sumaria, Isaiah 7:3. He went to meet Ahaz at the upper pool, where, probably, Ahaz had gone, attended by many of the court, to see whether it was practicable to stop the water, so as to prevent an enemy from procuring it; compare 2 Chronicles 32:4. He directed him not to be afraid of the enemies that were coming, for they were like smoking, half-extinguished brands that could do little injury, Isaiah 7:4. He assured him that the purpose of the confederated kings should not be accomplished; that Yahweh had said that their design could not be established; and that the limits of their respective kingdoms should be the same that they were then, and should not be enlarged by the conquest and accession of Jerusalem - for that Damascus should still remain the capital of Syria, and Samaria of Ephraim, and that within sixty-five years the kingdom of Ephraim should be totally destroyed, and of course Jerusalem and Judah could not be permanently added to it. So far from having Jerusalem as a tributary and dependent province, as Renraliah had anticipated, his own kingdom was to be completely and finally destroyed, Isaiah 7:4-9. The desire of all this; as to allay the fears of Ahaz, and to induce him to put confidence in God.

III. A sign is promised - a proof or demonstration of the truth of what the prophet had spoken, Isaiah 7:10-17. To the assurance which Isaiah Isa 7:4-9 had given of the safety of Jerusalem, Ahaz makes no reply. His whole conduct, however, shows that he is wholly unimpressed and unaffected by what he had said, and that he put no confidence in the assuranccs of the prophet. He was not looking to God for aid, but to the king of Assyria; and he, doubtless, felt that if his aid was not obtained, his kingdom would be destroyed. He evidently had no belief in God, and no confidence in the prophet. His mind was in a restless, uneasy condition from the impending danger, and from uncertainty whether the aid of the king of Assyria could be procured. In order to induce him to turn his attention to God, the only Protector, and to calm his fears, Ahaz is commanded to ask of Yahweh any sign or miracle which he might desire, in order to confirm what the prophet had spoken, Isaiah 7:10-11.

This Ahaz refuses, Isaiah 7:12. He does it under the semblance of piety, and an unwillingness to appear to tempt Yahweh. But the "real" cause was, doubtless, that he had no confidence in Yahweh; he had no belief in what he had spoken; and he was secretly depending on the aid of the king of Assyria. His reply was couched in respectful terms, and had the appearance of piety, and was even expressed in language borrowed from the law, Deuteronomy 5:16. Yet important purposes were to be answered, by there being a sign or proof that what the prophet had said should take place. It was important that Ahaz, as the king of Judah, and as the head of the people, should have evidence that what was said was true. It was important that a suitable impression should be made on those who were present, and on the mass of the people, inducing them to put confidence in Yahweh. It was important that they should look to future times; to the certain security of the nation, and to the evidence that the nation "must" be preserved until the great Deliverer should come.

A sign is, therefore, forced upon the attention of Ahaz. The prophet tells him that however reluctant he may be to seek a sign, or however incredulous he might be, yet that Yahweh would give a token, proof, or demonstration, which would be a full confirmation of all that he had said. "That would be done which could be done only by Yahweh, and which could be known only by him;" and "that" would be the demonstration that Jerusalem would be safe from this impending invasion. A virgin should bear a son, and before he should arrive at years of discretion, or be able to discern the difference between good and evil - that is in a short space of time, the land would be forsaken of both its kings, Isaiah 7:14-16. Who this virgin was, and what is the precise meaning of this prediction, has given perhaps, more perplexity to commentators than almost any other portion of the Bible. The "obvious" meaning seems to be this.

Some young female, who was then a virgin, and who was unmarried at the time when the prophet spoke, would conceive, and bear a son. "To" that son a name would be given, or his birth, in the circumstances in which it occurred, would make such a name proper, as would indicate that God was with them, and would be their Protector. Maternal affection would give the child the name Immanuel. The child would be nurtured up in the usual way among the Jews Isaiah 7:15 until he would be able to discern between good and evil - that is, until he should arrive at years of discretion. Between the time which should elapse from the conception of the child, and the time when he should arrive at an age to distinguish good from evil, that is in about three years, the land should be forsaken of the hostile kings, Isaiah 7:16. This seems to be the obvious meaning of this passage; and in this way only could this be a clear and satisfactory evidence to Ahaz of the certainty that the land would be entirely and permanently free from the invasion.

God only could know this; and, therefore, this was a proof of the certainty of what Isaiah had said. But though this is the obvious meaning, and though such an event only could be a sign to Ahaz that the land would be forsaken of both the invading kings, yet there is no reason to doubt that the prophet "so couched" what he said - so expressed this by the direction of the Holy Spirit, as to be applicable also to another much more important event, which was to be "also," and in a much more important sense, a sign of the protection of God - the birth of the Messiah. He, therefore, selected words which, while they were applicable to the event immediately to occur, would also cover much larger ground, and be descriptive of more important events - and events which were "in the same line and direction" with that immediately to come to pass - the certainty of the divine protection, and of ultimate freedom from all danger.

The language, therefore, has, at the commencement of the prophecy, a fullness of meaning which is not entirely met by the immediate event which was to occur, and which can be entirely fulfilled only by the great event which Isaiah ever had in his eye - the birth of the Messiah. The mind of Isaiah would very naturally be carried forward to that future event. In accordance with the laws of what may be called "prophetic suggestion or association," see Introduction, Section 7, iii.((3), and which are constantly exemplified in Isaiah, his mind would fix on better times, and more happy events. He saw the birth of a child in a future age, of which this was but the emblem. That was to be born literally of a virgin. His "appropriate" name, from his nature, and from his being the evidence of the divine favor and presence, would be "Immanuel" - as the appropriate name of this child would be Immanuel, because he would be the pledge of the divine protection and presence. The idea is, that there is a "fulness of meaning" in the words used, which will apply to future events more appropriately than to the one immediately before the writer. That there is rapid transition - a sudden carrying the mind forward to rest on a future more important event, which has been "suggested" by the language used, and which is in the mind of the speaker or writer so much more important than that which was first mentioned, as completely to absorb the attention. The reasons for the view here given are detailed at length in the notes at Isaiah 7:14-16.

IV. The prophet had thus far directed all his efforts to convince Ahaz that from the quarter from which they had apprehended danger, nothing was to be feared. He now, however Isaiah 7:17-25, proceeds to assure them that danger would come from the quarter where they least expected it - from the very quarter where Ahaz was seeking aid and deliverance - the king of Assyria. He assures him that the king of Assyria would take advantage of the alliance, and, under pretence of aiding him, would turn everything to his own account, and would ultimately bring desolation on the land of Judah. The calamities which would follow from this unhappy alliance, the prophet proceeds to state and unfold, and with that concludes the chapter. It is evident from 2 Kings 16:7, that the discourse of Isaiah made no impression on the mind of Ahaz. He sent messengers with valuable presents to Tiglath-pileser, king of Assyria. Tiglath-pileser professedly entered into the views of Ahaz, and promised his aid.

He went up against Damascus and took it 2 Kings 16:9, after Ahaz had suffered a terrible overthrow from the united armies of Rezin and Pekah. The land of Samaria was laid waste by him, and a large part of the inhabitants carried captive to Assyria, 2 Kings 15:29. Thus the prediction of Isaiah, that the land should be forsaken by two kings Isaiah 7:16, was fulfilled. But this deliverance from their invasion was purchased by Ahaz at a vast price. The real purpose of Tiglath-pileser was not to aid Ahaz, but to make him and his kingdom dependent and tributary 2 Chronicles 28:21; and this alliance was the first in the succession of calamities which came upon Judah and Jerusalem, and which ended only under Hezekiah by the entire destruction of the army of Sennacherib; see Isaiah 37. During the remainder of the reign of Ahaz he was tributary to Assyria; and when Hezekia 2 Kings 17:7 endeavored to throw off the yoke of Assyria, the attempt involved him in war; subjected his kingdom to invasion; and was attended with a loss of no small part of the cities and towns of his kingdom; see 2 Kings 18; 19; 20; Isaiah 36; 37; compare the notes at Isaiah 8; Isaiah 10:28-32. Thus the second part of this prophecy was fulfilled. The fuller statement of these important transactions will be found in the notes at the various passages which relate to these events.

In the days of Ahaz - Ahaz began to reign about 738 years before Christ. By a comparison of 2 Kings 16:5, ..., with 2 Chronicles 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; 2 Kings 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 Genesis 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 Isaiah 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, Isaiah 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 2 Kings 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.

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.

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 Isaiah 7:14, and Isaiah 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 Isaiah 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 Isaiah 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:

Length (in Eng. Feet) from east to west 316 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;' 2 Chronicles 32:30; compare the notes at Isaiah 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 Isaiah 22:9, Isaiah 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 2 Chronicles 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."

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."

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 Isaiah 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.

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 Isaiah 17:1; compare the notes at Acts 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; 2 Kings 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; 2 Kings 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 2 Chronicles 34:6-7, 2 Chronicles 34:33; 2 Chronicles 35:18; 2 Kings 23:19-20. Manasseh, king of Judah, was taken captive by the king of Assyria's captains 2 Chronicles 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 Ezra 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; 2 Kings 17:24; compare Ezra 4:2, Ezra 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 2 Kings 17:5-6, 2 Kings 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 Isaiah 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.

And the head of Ephraim - The capital city of Ephraim, or of Israel.

Is Samaria - This was long the capital of the kingdom of Israel. For a description of this city, see the notes at Isaiah 28:1. The meaning of the prophet is, that Samaria should continue to be the head of Ephraim; that is, Jerusalem should not be made its capital.

If ye will not believe, surely ye shall not be established - There is considerable variety in the interpretation of these words, though the general sense is evident. The Chaldee renders them, 'If ye will not believe the words of the prophet, ye shall not remain.' It is probable that Ahaz, who was greatly alarmed, and who trembled at the formidable power of Syria and Israel united, received the annunciation of the prophet with much distrust. He was anxious about the means of defense, but did not trust in the promise of God by the prophet. Isaiah, therefore, assures him, that if he did not believe him; if he did not put confidence in God, and his promises, he should not be protected from Syria and Ephraim. They would come and destroy his kingdom. 'You have no occasion,' is the language of the prophet, 'to fear. God has resolved to protect you, and no portion of your land shall be taken by your enemies. Nevertheless, in order that you may obtain deliverance, you must believe his promise, and put your confidence in him, and not in the aid of the Assyrians. If you do this, your mind shall be calm, peaceful, and happy. But if you do "not" do this; if you rely on the aid of Assyria, you shall be troubled, alarmed, unsuccessful, and bring ruin upon yourself and nation.' This, therefore, is an exhortation to confide solely in the promises of God, and is one of the instances constantly occurring in the Old Testament and the New, showing, that by faith or confidence in God only, can the mind he preserved calm when in the midst of dangers.