VII.

(1) It came to pass in the days of Ahaz.--The whole reign of Jotham comes between Isaiah 6, 7. On Isaiah's life during that period, see Introduction. The work of the prophet now carries him into the main current of history, as recorded in 2 Kings 15, 16; 2 Chronicles 28, and in Assyrian inscriptions. The facts to be borne in mind are--(1) that the kingdom of Israel under Menahem had already become tributary to Assyria (2Kings 15:19-20); (2) that the object of the alliance between Pekah, a bold and ambitious usurper, and Rezin, was to organise a resistance against Assyria, such as that in which Uzziah had taken part (Schrader, Keil-Inschriften, pp. 395-421, quoted by Cheyne), that first Jotham (2Kings 15:37), and then Ahaz, apparently refused to join the confederacy, and that the object of the attack of the allied kings was either to force Ahaz to join, or else to depose him, bring the dynasty of David to a close, and set a follower of their own, probably a Syrian, on the throne of Judah.

But could not prevail against it.--The words obviously refer to a special stage in the campaign. The king of Syria seems to have been the leading spirit of the confederacy. 2Chronicles 28:5-15 represents Judah as having sustained a great and almost overwhelming defeat. Jerusalem, however, though besieged (2Kings 16:5) was not absolutely taken (2Kings 16:5); 2Kings 16:6 records the capture of the port of Elath, on the Gulf of Akaba, by Rezin.

(1) We may deal with it as though the Gospel of St. Matthew had never been written, as though the facts which it records had no place in the history of mankind. From this point of view we get what seems at first a comparatively simple exposition. The prophet offers a sign to the faithless king, and the sign is this: he points to some young bride in either sense of that word, and says that she shall conceive and bear a son. The fulfilment of that prediction in a matter which lay outside the range of human knowledge was to be the sign for Ahaz and his court, and she should give that son a name which would rebuke the faithlessness of the king. Immanuel, "God with us," would be a nomen et omen, witnessing, not of an incarnate Deity, but of His living and abiding presence. Who was the mother of the child on this theory we have no data for deciding. As the two other children of the prophet bore, like Hosea's (Isaiah 7:3; Isaiah 8:3), mysterious and prophetic names, the most probable conjecture seems to be that it was Isaiah's own wife, still young, and, as it were, still a bride, or possibly a second wife whom he had married, or was about to marry, after the death of his first. Other guesses have pointed to one of the women of the harem of Ahaz who may have been with him when Isaiah spoke. The hypothesis of some critics that such a one became the mother of Hezekiah, and that he was the Immanuel of the prophet's thoughts, breaks down under the test of dates. Hezekiah, at the time the prophecy was uttered, was a boy of at least nine years of age (2Kings 16:2; 2Kings 18:2). Of this child so born Isaiah predicts that he shall grow up in a time of suffering and privation (Isaiah 7:15), and that before he has attained to manhood the confederacy of Rezin and Remaliah shall come to a disastrous end. So far all is at least coherent. Immanuel, as a person, stands on the same level as Shear-jashub, representing a great idea to which Isaiah again appeals in Isaiah 8:8; Isaiah 8:10, but not identified with the Christ, or even with any expectations of the Christ. On the other hand, there are phenomena in Isaiah's prophetic work at large which this explanation does not adequately include. The land of Israel at least appears to be described as in some peculiar sense the land of Immanuel (Isaiah 8:10). Isaiah is clearly expecting, even in the first volume that bears his name, not to speak of Isaiah 40-66, the arrival, at some undefined point in the future, of one whose nature, work and character, shall be represented by the marvellous series of names of Isaiah 9:6, in whom the spirit of Jehovah, the fear of Jehovah, shall dwell in their fulness--who shall be of the stem of Jesse, and whose reign shall be as the realised ideal of a golden age (Isaiah 11:1-10). That expectation connects itself with a like prophecy, associated as this is with the childbirth of a travailing woman, in Micah 5:3-5. In what relation, we ask, did Immanuel stand to these confessedly Messianic predictions?

Verses 1-9. - THE PROPHECY GIVEN TO AHAZ AT THE TIME OF THE SYRO-ISRAELITISH WAR. The Syro-Israelitish war is touched on both in Kings and Chronicles. In Kings the alliance between Rezin and Pekah is distinctly declared, as also the fact that they conjointly besieged Jerusalem (2 Kings 16:5). From Chronicles we learn that, before the siege, Ahaz was twice defeated with great loss, once by the Syrians (2 Chronicles 28:5), and once by the Israelites (2 Chronicles 28:6). He was probably, therefore, reduced to great straits at the time when Isaiah received directions to seek an interview with him, and communicate to him a comforting message from Jehovah. Verse 1. - In the days of Ahaz. The reign of Ahaz covered, probably, the space between B.C. 743 and in B.C. 727. The march on Jerusalem appears to have fallen somewhat late in his reign (about B.C. 733). Rezin the King of Syria. Rezin is mentioned as King of Damascus by Tiglath-Pfieser II. in several of his inscriptions. In one, which seems to belong to B.C. 732 or 731, he states that he defeated Rezin and slew him. Pekah the son of Remaliah (see 2 Kings 15:25). Pekah had been an officer under Pekahiah, the son and successor of Menahem; but had revolted, put Pekahiah to death in his palace, and seized the crown. It is probable that he and Rezin were anxious to form a confederacy for the purpose of resisting the advance of the Assyrian power, and, distrusting Ahaz, desired to place on the throne of Judah a person on whom they could thoroughly depend (see ver. 6). It was not their design to conquer the Jewish kingdom, but only to change the sovereign. Toward Jerusalem; rather, to Jerusalem. The allies reached the city and commenced the siege (2 Kings 16:5). Could not prevail against it; literally, prevailed not in fighting against it.

7:1-9 Ungodly men are often punished by others as bad as themselves. Being in great distress and confusion, the Jews gave up all for lost. They had made God their enemy, and knew not how to make him their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerful princes. No, says the prophet, they are but tails of smoking firebrands, burnt out already. The two kingdoms of Syria and Israel were nearly expiring. While God has work for the firebrands of the earth, they consume all before them; but when their work is fulfilled, they will be extinguished in smoke. That which Ahaz thought most formidable, is made the ground of their defeat; because they have taken evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Man purposes, but God disposes. It was folly for those to be trying to ruin their neighbours, who were themselves near to ruin. Isaiah must urge the Jews to rely on the assurances given them. Faith is absolutely necessary to quiet and compose the mind in trials.And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah king of Judah,.... Here begins a new prophecy under the reign of another king; who, though a wicked king, had religious ancestors; and who are mentioned, not, as the Jewish writers (u) generally say, because it was owing to their worthiness that the enemies of Ahaz could not prevail against him; but because it was under these kings the prophet had prophesied: what is contained in the first five chapters were delivered in the times of Uzziah; and the vision in the sixth was in the times of Jotham, in the beginning of his reign; and what is said here, and in some following chapters, was in the time of Ahaz; so that this is mentioned to fix and carry on the date of the prophecy:

that Rezin the king of Syria, and Pekah, the son of Remaliah king of Israel, went up towards Jerusalem to war against it; at the latter end of Jotham's reign, and the beginning of Ahaz's; these two separately came up against Judah, and greatly distressed and afflicted the kingdom, slew many, and carried others captive, 2 Kings 15:37 but afterwards, in the third (w) or fourth (x) year of Ahaz, as it is said, they joined together to besiege Jerusalem, which this refers to, 2 Kings 16:5,

but could not prevail against it; or "he could not"; that is, according to Aben Ezra, the king of Israel, Pekah, the son of Remaliah; but, according to Kimchi, it was Rezin king of Syria, who, he says, was the principal in the war, and brought Pekah along with him; but it may very well be understood of them both, since in 2 Kings 16:5, the plural number is used; "and they could not"; and so the Septuagint, Vulgate Latin, and Oriental versions here.

(u) Jarchi & Kimchi in loc. & Yalkut Simeoni, ex Bereshit Rabba, sect. 63. fol. 54. 4. (w) Yalkut Simeoni in loc. (x) Seder Olam Rabba, c. 23. p. 85. Jarchi in ver. 14.