Coke's Commentary on the Holy Bible · 이사야 7장

Isaiah 7:1. And it came to pass, &c.— The fifth sermon, which extends from this to the 13th chapter, is of a very mixed and various argument; partly doctrinal and redargutory, partly consolatory and prophetic. It may be divided into five parts: the first contained in this seventh chapter; the second from chap. Isa 8:1 to chap. Isa 9:7 the third from chap. Isa 9:7 to chap. Isa 10:5 the fourth from chap. Isa 10:5 to the end of that chapter; and the fifth is contained in the 11th and 12th chapters. The first part of this prophesy, which sets forth the fate of the Jewish nation with respect to the Ephraimites, Syrians, and Assyrians, contains a kind of introduction to the subsequent prophesies in this discourse. The kings of Syria and Israel (Rezin and Pekah) had conspired against Ahaz, and determined to dethrone him. Ahaz, in great straits, instead of turning to the God of his fathers, thought of applying for help to the king of Assyria. In this state of things, God commands the prophet to take his son Shear-jashub with him; to go and meet Ahaz, and assure him of the vain attempt, nay, of the speedy destruction of these two kings; and at the same time, to permit him to ask any sign which he should think proper of his deliverance. This he refuses, having but little confidence in God; wherefore God himself gives to the pious and true believers a sign more certain than all others,—of the birth of the Messiah, the Immanuel, from a virgin; but to Ahaz, whose incredulity and hypocrisy were extremely displeasing to God, he denounces at the same time what he and his posterity should hereafter suffer from the king of Assyria, whose help he now regarded more than that of God. This is the argument of the first section of this discourse, whence we easily perceive its design, which is two-fold; first, to comfort the pious in Jerusalem, amid this great calamity which threatened their nation, and to testify the singular providence of God towards the house of David, which he had hitherto preserved, and would continue to preserve till the completion of his great design: and secondly, to upbraid the folly and ingratitude of Ahaz. The prophetic narration is two-fold; first, we have the occasion of its delivery, namely, the confederacy of the kings of Assyria and Israel, and the consternation of Ahaz and his people in consequence of it; Isaiah 7:1-2. Secondly, the revelation made to the prophet; Isa 7:3 to the end: and this revelation contains a consolatory prediction respecting the disappointment of the two kings of Israel and Syria, with a sign of that benefit given by God himself; Isa 7:3-16 and a convicting prediction directed to Ahaz, in which are denounced the evils which the king of Assyria should hereafter bring upon the Jewish nation, Isaiah 7:17-25.

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Isaiah 7:3. Then said the Lord unto Isaiah— Isaiah is ordered, with his son ישׁוב שׁאר Shear-jashub, whose name signifies the remnant shall return, (see chap. Isaiah 10:21.) to go and meet Ahaz at the end of the conduit of the upper pool, in the high-way of the fuller's field; a place of very public resort, where the messengers of the king of Assyria had delivered their threats, (see 2 Kings 18:17.) and whither it is thought Ahaz was then coming, in order to see whether he could not cut off from the enemy the waters of this pool. See 2Ch 32:1-4 compared with 2 Chronicles 32:30. For, as the prophet's speech to the king was not only reprehensive but consolatory, it was proper that there should be many witnesses of it; and this appears to have been the case from Isaiah 7:9. The prophet took his son with him for the consolation of the pious; that his son, to whom this name was given by the divine command, as was the case also of another of his sons, (see chap. Isaiah 8:1; Isaiah 8:3; Isaiah 8:18.) might be shewn to them as a kind of sacrament to the divine promises, to assure them that in the greatest calamities of the nation God would never wholly forsake his people; but that a remnant should remain at all times, whom God would, after many years, restore from banishment; and that God would through Christ his son have mercy upon all them who would believe. See Vitringa.

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Isaiah 7:13. And he said, Hear ye now, &c.— The prophet here reproves the hypocrisy of the king; and informs him, that the contempt which he shewed of the offer, was not a contempt of him, but of God. See Acts 5:4. 1 Samuel 8:7. Luke 10:16.

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Isaiah 7:14. Therefore the Lord himself, &c.— Therefore, &c. Behold a virgin conceives and bears a son, and she shall call, &c. Vitringa. There can be no doubt with Christians concerning the application of this text, when they refer to Mat 1:22-23 where we shall have occasion to speak more largely concerning it.

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Isaiah 7:15. Butter and honey shall he eat, &c.— Cream and honey shall he eat, till, &c. The meaning of this verse is, that this child, called Immanuel, should be educated in the common method; the cultivated fields, unoccupied by the enemy, abundantly supplying all necessary food; and that thus he should grow up to maturity. The prophet is thought in these words to refer to the human nature of Jesus Christ. Butter and honey, or milk and honey, were a very common food of infants among the ancient Jews. See Proverbs 24:13; Proverbs 25:16.

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Isaiah 7:16. The land that thou abhorrest, &c.— Distressed shall be that land, whose two kings thou art afraid of, or distressed by. The learned Vitringa seems to have proved beyond any doubt, not only the propriety of the interpretation given above, but also that the child spoken of in this verse, can be no other than he who is spoken of in the preceding verses. The connecting particle for, and the repetition of the words, refusing the evil and choosing the good, evidently demonstrate that the IMMANUEL is here meant; and, in order to enter into the immediate design of the prophet, we are to consider, that rapt, as it were, into future times, Isaiah proposes the Immanuel, a sign of salvation to the people of God, as if present; Behold, a virgin conceives—as if he understood him at this time conceived in the womb of the virgin, and shortly to be born; which is the only key to the right interpretation of this passage: and he says, that more time shall not elapse from his birth to his capability of discerning between good and evil, than from the present time to the desertion of the land of the two kings. If it be asked what interval of time is here implied:—the fourth verse of the next chapter seems to supply us with an answer: Before the child shall have knowledge to cry, My father and my mother; which we learn from the event denotes a space somewhat less than three years. See Vitringa on the place, and his Observations, lib. 5: cap. 11. Dr. Kennicott differs from Vitringa, and, after some other celebrated writers, conceives that in this and the two foregoing verses we halve a two-fold prophesy; the former part referring to the Messiah, the latter to the son of Isaiah; and he would translate and paraphrase it thus: Isaiah 7:14. 'Nevertheless, the Lord himself will give to you a sign: God is mindful of his promise to your father, O house of David, and will fulfil the same in a wonderful manner: Behold, the virgin,—that one only woman who was to conceive whilst a virgin, shall conceive, and bear a son; who shall be called—that is to say, in Scripture language, who shall be, IMMANUEL "God with us." But this great personage, this God visible among men, introduced into the world thus in a manner which is without example, shall yet be truly man. He shall be born an infant, and as an infant shall he be brought up; For, Isa 7:15 butter and honey [rather, milk and honey,] shall he eat: He shall be fed with the common food of infants, which in the East was milk mixed with honey,—till he shall grow up to know how to refuse the evil, and choose the good.' Here then we find a comprehensive description of the Messiah: his divinity is marked by his being God; his residence upon earth as being God with us; and his humanity by his being born of a woman, and fed with the usual food of infants during his infant state. Now the 16th verse I conceive contains the second prophesy, which should be thus rendered; 'But before this child [pointing to his own son] shall know to refuse the evil, and choose the good, the land that THOU abhorrest shall be forsaken of both her kings.' Now that this verse contains a distinct prophesy appears from hence; First, the words preceding have been proved to be confined to the Messiah, whose birth was then distant above seven hundred years; whereas the words here are confined to some child who was not to arrive at years of discretion before the kings then advancing against Jerusalem should be themselves cut off. Secondly, Some end was undoubtedly to be answered by the presence of Isaiah's son, whom God commanded the prophet to take with him on this visit to Ahaz; and yet no use at all appears to have been made of this son, unless he be referred to in this sentence: And Thirdly, These prophesies are manifestly distinguished by being addressed to different persons. The first, plural, and addressed to the house of David, for the consolation of the pious in general; as it assured them not only of the preservation of that house, but of God's fidelity to his great promise: whereas the second prophesy is singular, and therefore addressed to the king in particular, as it foretold the speedy destruction of the two kings, his enemies. See Kennicott's Sermon on the text.

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Isaiah 7:17. The Lord shall bring upon thee— The Lord [however] will bring, &c. Though the prophet in the name of God gives Ahaz and the people certain assurance of a deliverance from their present evil; yet, as Ahaz chose rather to confide in the king of Assyria than in the Lord of Hosts, the wretched consequences of that confidence are here set forth, from this verse to the end of the chapter; namely, the devastation and ruin which they should bring upon the land of Judah.

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Isaiah 7:18. The Lord shall hiss for the fly, &c.— See the note on chap. Isaiah 5:26. It is not very strange, that languages should abound with figures and metaphors, or that prophesies should contain parables and apt similitudes. What man, who knows any thing of language or letters, would expect otherwise? However, considering that the word hiss is apt to carry with it a low idea, one might with that our translators had chosen a less offensive word, which might but tolerably have expressed the sense. Besides, the word hiss seems not proper, as not well answering to the original word, שׁרק sharak: for, whether we suppose the metaphor taken from a shepherd's calling to his sheep, or from a bee-keeper's calling to his bees, hiss is not a proper expression for either. Other words, more expressive of the metaphor, might be thought on were it necessary to follow the figure; but I see no reason for such scrupulous exactness. The general word, call, would fully express the meaning; and that is sufficient in such cases. Our older translations, as Coverdale's in 1535, and Mathews's of 1537, and the great Bible of 1539, have it call unto them in this place, and I think very wisely. The Geneva translators of 1560 first brought in hiss unto them: and they have been followed by Parker's Bible, and by our last translation. I commend not the older translations for having whistle in this place, and blow for them in Zechariah 10:8. The same word call would have served better in both these and the other place before referred to. I observe that the Hebrew word קרא kara, is made use of in the 13th chapter, Isa 7:3 to the same sense, and for the same purpose, as שׁרק sharak here, and is there literally rendered call: and so might this other word be rendered also without any impropriety. Some indeed have chosen whisper instead of hiss; which is a word of more dignity: but it dilutes and diminishes the sense. A loud or shrill call seems to be intended in all the three places; for neither do shepherds whisper to their sheep, nor bee-keepers to their bees. In short then, I know no better English word than call to preserve the sense, and at the same time to keep up the dignity of expression. The true and full meaning of the two places in this book, is neither more nor less than this; that God, having sovereign command over all nations and people, can convene them together from remote and distant quarters to execute his most righteous judgments. Whenever God gives the signal, or issues out his summons, they will advance with all alacrity to perform his will, though not knowing that his hand is in it. The fly and the bee, in the place before us, denote the Egyptian and Assyrian armies, which should come up with speed from their respective quarters, to execute the divine vengeance upon Palestine for their flagrant iniquities. The former would come swiftly upon them, like swarms of devouring flies, to infer and annoy them, and to exhaust their blood and juices: and the latter should approach as swarms of angry bees or wasps to sting them to death. Such is the prophet's meaning, vailed under elegant figures; which give new life and strength to his expressions, and render the whole the more poignant and more affecting. See Waterland's Scripture vindicated, part 3: p. 42.

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Isaiah 7:19. In the desolate valleys, &c.— In the waste valleys, and in the holes of the rock, and upon all thorny grounds, and upon all the well-watered places. Schultens.

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Isaiah 7:20. Shall the Lord shave with a razor that is hired, &c.— Shall the Lord shave with that mercenary razor by them beyond the Euphrates, &c.—And even the beard also shall be close shaven. Schultens. The metaphor of a razor is immediately explained by the prophet, who calls the king of Assyria, emphatically, that mercenary razor, alluding to the hire which Ahaz offered to him for his service. See 2 Chronicles 16:14; 2 Chronicles 16:14. We have a full completion of this prophesy in the desolation of the land by Nebuchadnezzar. Read 2 Kings 24:10-16.

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Isaiah 7:23. Every place shall be, &c.— Every vineyard that hath a thousand vines, valued at a thousand pieces of silver, shall become in that day briers and thorns. Lowth.

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