---
title: "Commentary on Isaiah, Volume 1"
author: "John Calvin"
translator: "William Pringle"
languages: [en]
shelf: "Commentaries"
section: 21 of 43
url: https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-1/21/
cite: "John Calvin, tr. William Pringle, Commentary on Isaiah, Volume 1, section 21. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-1/21/"
---

# Commentary on Isaiah, Volume 1

*John Calvin, tr. William Pringle*

Calvin on the prophet Isaiah, volume 1 of 4.

## 21. Isaiah 7:1-25 · 1 of 3

Source: https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-1/21/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-1/21/#p-N

[¶0] Isaiah Chapter 7:1-25 1. 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. 1. Accidit in diebus Achaz filii Iotham, filii Usiae regis Iuda, ut ascenderet Rezin rex Syriae, et Pecah filius Romeliae rex Israel, contra Ierusalem, ad oppugnandum eam; sed non potuit expugnare. 2. 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. 2. Nuntiatum est autem domui David, dicendo, Sociata est Syria cum Ephraim; et commotum est cor ejus, sicuti cum ligna sylvae moventur a vento. 3. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou and Shear-jashub thy son, at the end of the conduit of the upper pool, in the highway of the fuller’s field; 3. Tunc dixit Iehova ad Isaiam, Egredere in occursum Achaz, tu et Sear-jasub filius tuus ad finem aquaeductus piscinae superioris, ad viam agri fullonis. 4. And say unto him, Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. 4. Et dices ad eum, Contine et quiesce; non formides, neque mollescat cor tuum propter duas caudas istorum titionum fumigantium, in furore irae Rezin, et Syri, et filii Romeliae. 5. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, 5. Eo quod consilium contra te iniit Syrus malignum cum Ephraim et filio Romeliae, dicendo: 6. 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: 6. Ascendamus contra Iudam, et excitemus eum, et aperiamus eum nobis; constituamusque in medio ejus Regem, filium Tabeal. 7. Thus saith the Lord God, It shall not stand, neither shall it come to pass. 7. Sic dixit Dominus Iehova, Non consistet, et non erit. 8. 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. 8. Quoniam caput Syriae, Damascus; et caput Damasci, Rezin. Et quidem adhuc sexaginta quinque anni, et frangetur Ephraim, ut non sit populus. 9. 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. 9. Interea caput Ephriam, Samaria; et caput Samariae, filius Romeliae. Si non creditis, profecto neque stabitis. 10. Moreover, the Lord spake again unto Ahaz, saying, 10. Et adjecit Iehova loqui ad Achaz, dicendo; 11. Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. 11. Pete tibi signum a Iehova Deo tuo, petendo in profundo, vel sursum in excelso. 12. But Ahaz said, I will not ask, neither will I tempt the Lord. 12. Et ait Achaz, Non petam; et non tentabo Iehovam. 13. 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? 13. Et dixit, Audite nunc domus David; An parum est vobis, hominibus molestos esse, nisi Deo quoque meo sitis molesti? 14. Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. 14. Propterea dabit vobis Dominus ipse signum: Ecce virgo concipiet, et pariet filium; et vocabit nomen ejus Immanuel. 15. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. 15. Butyrum et mel comedet, donec sciat reprobare malum, et eligere bonum. 16. 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. 16. Et quidem antequam sciat puer rejicere malum et eligere bonum, relinquetur terra quam odisti, a duobus Regibus suis. 17. 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. 17. Adducet Iehova super te, et super populum tuum, et super domum patris tui, dies qui non venerunt a die defectionis Ephraim a Iuda: nempe, Regem Assur. 18. 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. 18. Erit in die illa: sibilabit Iehova muscae, quae est in extremitate fluminum AEgypti, et api quae est in terra Assur. 19. 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. 19. Venientque, et quiescent omnes in vallibus desertis, et in cavernis petrarum, et in omnibus spinetis, et in omnibus dumetis. 20. 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. 20. In die illa radet Dominus novacula conducta, per hos qui trans fluvium sunt, per Regem Assur, caput et pilos pedum; quin et barbam tollet. 21. And it shall come to pass in that day, that a man shall nourish a young cow and two sheep; 21. Fietque in die illa, ut homo nutriat vaccam armenti et duas oves. 22. And it shall come to pass, for the abundance of milk that they shall give, that he shall eat butter: for butter and honey shall every one eat that is left in the land. 22. Et eveniet, ut propter copiam lactis quam proferent, comedet butyrum. Butyrum certe et mel comedet quisquis residuus fuerit in medio terrae. 23. 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. 23. Erit etiam in die illa, ut quocunque in loco fuerint mille vites, prostent mille argenteis propter spinas et vepres. 24. With arrows and with bows shall men come thither; because all the land shall become briers and thorns. 24. Cum sagittis et arcu venient illuc; quoniam spinae et vepres erunt per universam terram. 25. 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. 25. Porro quod ad omnes montes qui sarculo fodiuntur, non veniet illuc timor spinarum et veprium; sed expositi erunt bobus, et conculcabuntur a pecoribus.

[¶1] 1. And it came to pass. Here is related a remarkable prophecy about the wonderful deliverance of Jerusalem, when it appeared to have been utterly ruined. Now the Prophet explains all the circumstances, that by means of them the miracle may be more fully displayed, and to make it manifest, that not by the wisdom or power of man, but by the favor of God, the city has been preserved. For so ungrateful were the people, that, at the close of this transaction, they would not have understood that they had been delivered by the hand of the Lord, if all the circumstances had not been expressly brought to their remembrance. And, indeed, there were very few persons who, in the hour of danger, ventured to hope what Isaiah promised; because they judged of themselves and of the state of public affairs from present appearances. In order, therefore, to make known the remarkable kindness of God, he enters into all the details, that they may perceive from what danger and from whose hand they have been delivered. Let us also understand that this kindness was conferred on ungrateful men, that the Church might be preserved, and that Christ might afterwards appear.

[¶2] It ought to be observed that the Prophet speaks of the second war which was fought by Rezin and Pekah; and this may easily be inferred from the sacred history; for in the former war Ahaz was vanquished, and a vast multitude were carried into captivity, who were at length restored by the Israelites, when the Prophet, in the name of God, commanded that it should be done. Having again collected an army, (2 Kings 16:5,) the kings of Israel and Syria attacked Ahaz, because they thought that he had been worn out by the former war, and had no power to resist. The mention of this second war is intended to show the greatness of the miracle; for Ahaz had not strength left to resist so great a multitude, the flower of the whole nation having been swept away by the former war, and such of the people as remained being quite dispirited, and not yet recovered from the terror arising out of their recent defeat. So much the more, therefore, are the goodness and power of God displayed, that, pitying so great distress, he gave assistance to his people, and in a moment rescued them from the jaws of death, when all regarded their condition as hopeless.

[¶3] Went up. This may be regarded as a statement and summary of the whole transaction; for he mentions the subjects on which he is about to speak, and in the Hebrew modes of expression briefly glances at those matters which he will afterwards explain more fully and at large. From the first he tells the result, that the expedition of the two kings was unsuccessful, and afterwards he will assign the reasons why Jerusalem could not be stormed; but before coming to that, he briefly notices the plan or design of King Ahaz.

[¶4] 2. And it was told the house of David. He does not mean that, at the very time when the two kings were approaching to the city, the king received intelligence about the league; for it would not have been safe for Ahaz to go out, when the invading army was spread over the country; but before they had collected their forces, it is said that King Ahaz trembled. Hence there is reason to believe that his consternation became greater when he saw the danger nearer. The house of David means the king’s palace and court; as if the Prophet had said that Ahaz and his counsellors had been informed about the conspiracy which had been formed against Judea.

[¶5] As to the words, נחה (nachah) is variously rendered by interpreters. The signification of this Hebrew word being to lead, some draw from it this meaning, “The King of Syria led his soldiers to aid the army;” and they think that על (al) with ע (ain) is put for אל (al) with א (aleph). Others derive it from נוח (nuach), as if the letter ו (vau) were wanting, and render it, he rested. According to others, it is rather an inversion of the letters, and נחה (nahah) is put for חנה (chanah), which means to pitch a camp; and, therefore, they choose to render it, Syria is confederate Nothing else was meant by the Prophet than that a league in war hath been formed between the Israelites and the Syrians, that with their united forces they might attack Jerusalem. In the use of the word Ephraim there is a figure of speech (synecdoche) very frequent in the Prophets, by which a part is taken for the whole. Under Ephraim the whole kingdom of Israel is included, not only because that tribe was superior to the rest in numbers and wealth, but because their first king, Jeroboam, was descended from it. (1 Kings 11:26.)

[¶6] And his heart was moved. We see that by the house of David is here meant nothing else than “the king’s palace,” from which the terror spread to the whole nation; and indeed it was impossible but that, when they heard of the alarm of the king and the princes, the body of the people should be moved by the same kind of terror. As soon as this intelligence was received, all were struck with such dread that no man was master of himself. He expresses their trembling by an appropriate metaphor, which is also frequently employed by ourselves, (Il tremble comme la fueille en l’arbre,) he trembles like the leaf of a tree. The design of this is to heighten the miracle; for we learn from it that not only in the opinion of others, but likewise in their own opinion, their case was desperate. They would therefore have been utterly ruined if the Lord had not seasonably interposed.

[¶7] This passage sets before us a very bright mirror, in which we may behold the thoughtlessness of the ungodly, when they do not feel the hand of God; and, on the other hand, the fearful trembling with which they are suddenly seized, when the Lord presents to them any danger. In the midst of their prosperity they are so much at their ease that they hardly believe that they are subject to the government of God, and undoubtedly imagine that they are placed beyond the reach of all danger. Adversity stuns them in such a manner that they suddenly fall down, and their senses are so entirely overpowered by terror that they lie like people who are lifeless or bereft of their senses. Such is the punishment by which the Lord arouses them from their deep slumber. At first they appear to be firm and immovable, as if nothing could throw them down from their rank; but now, at the slightest noise, they are suddenly seized with trembling. That terror is the righteous vengeance of God, to whom they never do homage until they are compelled.

[¶8] Let us learn, that if we have any spark of faith, we ought not to distrust God when we are in any danger. It is indeed impossible that we should not be agitated and alarmed when dangers press upon us; but we ought not to tremble so as to be tossed about by our anxiety in every direction, and unable to see a harbour to which we may safely direct our course. There must always be this difference between the fear of the godly and of the ungodly, that the ungodly find no remedy for composing their minds; but the godly immediately betake themselves to God, in whom, knowing that they have a very safe harbour, though they be harassed by uneasiness, still they remain calm.

[¶9] 3. Then said the LORD. First, we see how God, remembering his covenant, anticipates this wicked king by sending the Prophet to meet him; for he does not wait for his prayers, but of his own accord promises that he will grant deliverance. His son Shear-jashub is joined with the Prophet as a witness of the prediction, and there is reason to believe that his name, Shear-jashub, was not given at random, but by the secret inspiration of the Spirit, or by an immediate command of God, and in order to point out the future deliverance of the people. He, therefore, carried in his name what might be regarded as an engraven seal, both of the approaching captivity and of the return. It is also probable that this symbol of the prediction was generally known, for he would not have been joined with his father on any other account than because he bore in his person some authority.

[¶10] To the way of the fuller’s field. The place is mentioned in order to give authenticity to the history. It is possible that the king, for the purpose of repelling the enemy, may have set out to watch his approach, which appears more clearly from the sacred history. (2 Kings 18:17.) It is called the way of the fuller’s field, perhaps because it was customary to wash clothes there, or because the name arose out of some ancient occurrence. However that may be, it was an evidence of anxiety and dread, that this wretched hypocrite was running about in all directions, when Isaiah came forth to meet him and to soothe his mind.

[¶11] 4. And thou shalt say to him The Hebrew word שמר (shamar,) which signifies to keep, is here put in the Hiphil; and the greater part of interpreters take it for beware; but they erroneously apply this to an unnatural and far-fetched meaning, that Ahaz should beware of carrying on war. A more natural meaning is, that he ought not to waver or wander about in uncertainty, but to remain calm and serene. Accordingly, I have rendered it refrain. The meaning therefore is, that Ahab should be composed, and should not be agitated or harass his mind by uneasiness, as fickle and unsteady persons are wont to do when they are struck with terror.

[¶12] This interpretation is confirmed by the word which follows, Be quiet; for these two are connected, first, to keep quiet watch, so as not to be distracted by a variety of opinions, or gaze around in all directions; and, secondly, to have a calm and composed mind. Such are the highly delightful fruits which are yielded by faith; for through a variety of attacks unbelievers give way, and wander in uncertainty, and know not to which hand they ought to turn, while believers keep themselves under restraint, and quietly betake themselves to God. Ungodliness is never at rest; but where faith exists, there the mind is composed, and does not tremble to an immoderate degree. These words very fitly express the power of faith.

[¶13] Fear not. After having pointed out the remedy for allaying the distresses of the mind, he likewise bids them not fear; for faith, which places our salvation in the hand of God, is not more opposite to anything than to fear. It is impossible, I acknowledge, not to fear when dangers threaten, for faith does not deprive us of all feeling. On the contrary, the children of God are undoubtedly moved by two kinds of fear, one of which arises from the feeling of human nature, even though they be endued with perfect faith. The other arises from the weakness of faith; for no man has made such proficiency as not to have any remains of that distrust against which we ought continually to strive. We must not, therefore, understand the exhortation of the Prophet to mean that the Lord forbids every kind of fear, but he enjoins believers to be armed with such firmness as to overcome fear. As if he had said, “Do not suffer yourselves to be discouraged; and if you are assailed by fierce and severe attacks, maintain unshaken resolution, that you may not be overpowered by dangers, but, on the contrary, live to God and overcome all your distresses.” For the same reason he immediately adds, —

[¶14] And let not thy heart be faint. To be faint means “to melt away,” for not without reason does the Apostle exhort us to strengthen our hearts by faith. (Hebrews 11:27; 13:9.) It is the softness of indolence, when we forget God and melt away, as it were, through our unbelief. You would not call that man soft or effeminate who relies on the Spirit of God and steadfastly resists adversity. Hence we infer that the Prophet meant nothing else than that Ahaz should undauntedly await the accomplishment of what the Lord had promised to him.

[¶15] For the two tails. Isaiah employs an elegant metaphor to lessen the conception which the Jews had formed about those two very powerful kings which had filled their minds with terror. Their rage and cruelty appeared to be a devouring fire, which was sufficient to consume the whole of Judea, and could not be quenched. Isaiah, on the other hand, calls them not firebrands, (for that might have been thought to be something great,) but tails, that is, some fragments or ends of firebrands, and these, too, not burning, but only smoking, as if some firebrand snatched from the fire were going out, and gave out nothing else than a slight smoke. This metaphor yields high consolation, for it warns us to form a very different opinion about the violence of the ungodly from what it appears to be. One would think that they are endued with so great power that they could burn and destroy the whole world. To put down the excess of terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration.

[¶16] 5. The king of Syria hath taken evil counsel against thee. Though he foretold that empty would be the threats, and vain the attempts of the enemies of the people of God, yet he does not conceal that their devices are cruel, if the Lord do not restrain them. By evil counsel he means destructive counsel, for these two kings had leagued together to destroy Judea. To express it more fully, and to place it as it were before their eyes, he relates their very words.

[¶17] 6. Let us go up. That is, Let us make an invasion נקיצנה (nekitzennah) is rendered by some, Let us distress or afflict; which is also expressed by the derivation of the word. But in this conjugation it rather signifies “to stir up and arouse.” Though I do not reject the former interpretation, yet I prefer the latter, because it agrees better with the scope of the passage. Again, I understand the word arouse as meaning to disturb, and to cause revolutions; as we commonly say, to raise disturbances, so as not to allow the tranquillity of that kingdom to be preserved.

[¶18] Let us open it to us. The following word, נבקיענה, (nabkignennah,) is interpreted by some, Let us break into it Others render it, Let us cause it to break up to us. I have rendered it, Let us open; for בקע (bakang) also signifies what we commonly express by the phrase, to make a breach or opening Now, the way to open up the entrance to Judea was to rush through its fortifications by the force of arms, or, through the influence of fear, to induce timid and fickle persons to revolt; for so long as they continue to be loyal, entrance cannot be obtained; but when everything is disturbed by insurrections, an entrance is made, so that it becomes easy to break through into the strongest and best fortified places.

[¶19] Thus, these two kings hoped that, as soon as they came into Judea, they would immediately terrify the whole nation by the extent and power of the army, so that there would be no ability or inclination to resist. When they brought together an army so prodigiously numerous, it is not probable that they placed any dependence on a long siege; for Jerusalem was strongly fortified; but they thought that the inhabitants of Jerusalem would be terrified and alarmed at the sight of their forces, and would be induced to make an immediate surrender. Yet I leave it to every person to adopt any interpretation of these words that he pleases, for whatever sense be put upon them, the meaning of the Prophet is not doubtful.

[¶20] The son of Tabeal. Who this Tabeal was cannot easily be learned from history. Probably he was some Israelite, an enemy of the house of David, whom those kings were desirous to set up as one of their own dependents.

[¶21] 7. It shall not stand. What he had formerly stated was intended to show more fully that the deliverance was great and uncommon; for when the Lord intends to assist us in our trials, he represents the greatness of the danger, that we may not think that he promises less than the necessity requires. He does not usually give a mitigated view of the evils which press upon us, but rather holds out their full extent, and afterwards makes a promise, and shows that he is able to deliver us, though we may appear to be ruined. Such was the method adopted by the Prophet; for he might have told them in plain terms what would happen, and might have encouraged the king and the nation not to be terrified or discouraged at the sight of those armies. But he opened up the scheme and design of those kings, with which he now contrasts the promise and decree of God, that his wonderful assistance may be more strikingly displayed.

[¶22] This is the sacred anchor which alone upholds us amidst the billows of temptations; for in adversity we shall never be able to stand if God take away his word from us. Although, therefore, the king was almost overwhelmed with despair, Isaiah shows that there is nothing so dreadful that it may not be despised, provided that he fortify himself by the promise of God, and patiently look for that which is not yet seen, and which even appears to be incredible. He affirms, that whatever men attempt, after the manner of the giants, in rising up against God, it shall not stand. He uses the word תקים, (thakum,) shall arise, in the same sense in which that metaphor is employed in the Latin language, that a work is making progress; and, in a word, he declares that such daring sacrilege shall not stand

[¶23] Still more emphatic is that which he adds, לא תהיה, (lo thihyeh,) it shall not be; that is, it shall be reduced to nothing, as if it had never existed. This mode of expression deserves notice, for it was the bare and naked word of God which was contrasted with the vast army and scheme of the kings.

[¶24] 8. For the head of Syria is Damascus. As if he had said, “Those two kings shall have their limits, such as they have them now. They aspire to thy kingdom; but I have set bounds to them which they shall not pass.” Damascus was the metropolis of Syria, as Paris is of France. He says, therefore, that those kings ought to be satisfied with their possessions, and that their future condition would be the same as it then was.

[¶25] And Ephraim shall be broken. After having said that it is now useless to attempt to extend their boundaries, he foretells the calamity of the kingdom of Israel; for by the word broken he means that the kingdom of Israel shall be annihilated, so that it shall no longer exist. The Israelites were carried into captivity, and incorporated with another nation, just as in our own time a part of Savoy has passed under the government of France, and has lost its name. This is what the Prophet means, when he says מעם, (megnam,) that it be not a people; for at that time Israel was mixed with foreign nations, and its peculiar name was blotted out.

[¶26] Within sixty-five years. The Israelites were led into captivity in the sixth year of King Hezekiah, and Ahaz reigned not more than sixteen years; and, therefore, it is certain that this calculation ought not to be made from the day on which Isaiah was sent to deliver this message, for it was only twenty years to the time when the ten tribes were carried into captivity. Amoz had prophesied of that captivity; and there can be no doubt that this prophecy of Amoz, (Amos 3:11,) and the time specified in it were generally known, and that all understood the reckoning of the number of years. If, therefore, we reckon from the time when Amoz makes this prediction, we shall find it to be sixty-five years; for Jotham reigned sixteen years, (2 Kings 15:33;) Ahaz as many, (2 Kings 16:2;) to those must be added six years of King Hezekiah, which brings us down to the year when the ten tribes were carried into captivity; and if we afterwards add twenty-seven years, during which Uzziah reigned after the publication of the prophecy, there will be sixty-five years This conjecture is highly probable; and there ought not to be any doubt that this was Isaiah’s meaning; for there is a prediction of the Prophet Amoz, in which the Lord warned the people that they might not meet with anything unexpected, and complain that they had been overtaken suddenly. Isaiah confirms that prediction, and announces the same time which already was universally known.

[¶27] Moreover, by these words he sharply reproves the thoughtlessness of the Israelitish nation, that, when they had been warned of the destruction of their country and their name, not only did they freely indulge in despising the judgment of God, but as if they had purposely intended to mock at the heavenly predictions, they opened their mouth to devour Judea; for a long period was already past, and they thought that they had escaped. The Prophet ridicules this madness, in imagining that the word of God grew old in so small a number of years. But because the Israelites were deaf, Isaiah assigns to the Jews a time when they may look for the destruction of their enemies. Now, this passage shows that the Prophets faithfully assisted each other, that by their united labors they might serve God.

[¶28] 9. Meanwhile the head of Ephraim is Samaria. As it is a repetition by which he confirms what he formerly said, that God had set bounds to the kingdom of Israel for an appointed time, I have rendered the copulative ו, (vau,) meanwhile. Otherwise, it would have been absurd to say that the metropolis of the kingdom would be preserved, after that the kingdom had been destroyed, as he lately foretold. The meaning therefore is, “In the meantime, till the sixty-five years are fulfilled, Israel enjoys a kind of truce. His head shall be Samaria. Let him be satisfied with his boundaries, and not aim at anything beyond them; for such shall be his condition, until he be utterly destroyed, and be no longer reckoned to be a people.”

[¶29] If you do not believe. The particle כי (ki) is placed in the middle of the sentence, to mark the reason or cause; and, therefore, some render it, “If you do not believe, the reason is, that you are not believers.” They limit the former clause to the prophecy of Isaiah, but extend the latter to any part of the word of God, as if he had said, “If you have no faith in my sayings, this gives a general proof of your unbelief.” But in that way, the verb תאמינו, (thaaminu,) which is in Hiphil conjugation, will not differ from the verb תאמנו, (theamenu,) which is in the Niphal. It is not without reason, however, that the Prophet has changed the termination; and, from many passages of Scripture, it is abundantly evident that the Hebrew verb אמן, (aman,) in the Niphal conjugation, signifies to stand, or, to remain fixed in its condition. I interpret it, therefore, as if he had said, “This is the only support on which you can rely. Wait calmly and without uneasiness of mind for what the Lord has promised, that is, deliverance. If you do not wait for it, what else remains for you than destruction?”

[¶30] The particle כי, (ki,) therefore, as in many other instances, means truly; for he declares that they cannot stand, if they do not rely on the promise; and indirectly he expresses still more, that God will stand, though they disbelieve his word, and, as far as lies in their power, endeavor to destroy its stability; but that they will not stand, unless they rely on the promise which has been made to them.

[¶31] Hence we ought to draw a universal doctrine, that, when we have departed from the word of God, though we may suppose that we are firmly established, still ruin is at hand. For our salvation is bound up with the word of God, and, when this is rejected, the insult offered to it is justly punished by him who was ready to uphold men by his power, if they had not of their own accord rushed headlong to ruin. The consequence is, that either we must believe the promises of God, or it is in vain for us to expect salvation.

[¶32] 10. And Jehovah added to speak to Ahaz. As the Lord knew that King Ahaz was so wicked as not to believe the promise, so he enjoins Isaiah to confirm him by adding a sign; for when God sees that his promises do not satisfy us, he makes additions to them suitable to our weakness; so that we not only hear him speak, but likewise behold his hand displayed, and thus are confirmed by an evident proof of the fact. Here we ought carefully to observe the use of signs, that is, the reason why God performs miracles, namely, to confirm us in the belief of his word; for when we see his power, if we have any hesitation about what he says to us, our doubt is removed by beholding the thing itself; for miracles added to the word are seals.

[¶33] 11. Either in the deep. I understand it simply to mean Either above or below. He allows him an unrestricted choice of a miracle, to demand either what belongs to earth or what belongs to heaven. But perhaps in the word deep there is something still more emphatic; as if he had said, “It belongs to you to choose. God will immediately show that his dominion is higher than this world, and that it likewise extends to all depths, so that at his pleasure he can raise the dead from their graves.” It was undoubtedly astonishing forbearance towards this wicked king and people of God, that not only did he patiently bear their distrust for a time, but so graciously condescended to them that he was willing to give them any pledge of his power which they chose. Yet he had in his eye not unbelievers only, but he intended likewise to provide for the benefit of the weak, in whom there was a seed of godliness; that they might be fully convinced that Isaiah did not speak at random, for he could easily give a proof of the power of God in confirmation of what he had said.

[¶34] The same goodness of God is now also displayed towards men, to whom he exercises such forbearance, when he might justly have been offended at them; for how shockingly do they insult God, when they doubt his truth? What do you leave to God, if you take that from him? And whatever may be our doubts, not only does he pardon us, but even aids our distrust, and not only by his word, but by adding miracles; and he exhibits them not only to believers, but also to the ungodly, which we may behold in this king. And if he was at that time so kind to strangers, what ought not his own people to expect from him?

[¶35] 12. And Ahaz said. By a plausible excuse he refuses the sign which the Lord offered to him. That excuse is, that he is unwilling to tempt the LORD; for he pretends to believe the words of the Prophet, and to ask nothing more from God than his word. Ungodliness is certainly detestable in the sight of God, and in like manner God unquestionably sets a high value on faith. Accordingly, if a man rely on his word alone, and disregard everything else, it might be thought that he deserves the highest praise; for there can be no greater perfection than to yield full submission and obedience to God.

[¶36] But a question arises. Do we tempt God, when we accept what he offers to us? Certainly not. Ahaz therefore speaks falsehood, when he pretends that he refuses the sign, because he is unwilling to tempt God; for there can be nothing fitter or more excellent than to obey God, and indeed it is the highest virtue to ask nothing beyond the word of God; and yet if God choose to add anything to his word, it ought not to be regarded as a virtue to reject this addition as superfluous. It is no small insult offered to God, when his goodness is despised in such a manner as if his proceedings towards us were of no advantage, and as if he did not know what it is that we chiefly need. We know that faith is chiefly commended on this ground, that it maintains obedience to him; but when we wish to be too wise, and despise anything that belongs to God, we are undoubtedly abominable before God, whatever excuse we may plead before men. While we believe the word of God, we ought not to despise the aids which he has been pleased to add for the purpose of strengthening our faith.

[¶37] For instance, the Lord offers to us in the gospel everything necessary for salvation; for when he brings us into a state of fellowship with Christ, the sum of all blessings is truly contained in him. What then is the use of Baptism and the Lord’s Supper? Must they be regarded as superfluous? Not at all; for any one who shall actually, and without flattery, acknowledge his weakness, of which all from the least to the greatest are conscious, will gladly avail himself of those aids for his support. We ought indeed to grieve and lament, that the sacred truth of God needs assistance on account of the defect of our flesh; but since we cannot all at once remove this defect, any one who, according to his capacity shall believe the word, will immediately render full obedience to God. Let us therefore learn to embrace the signs along with the word, since it is not in the power of man to separate them.

[¶38] When Ahaz refuses the sign offered to him, by doing so he displays both his obstinacy and his ingratitude; for he despises what God had offered for the highest advantage. Hence also it is evident how far we ought to ask signs, namely, when God offers them to us; and therefore he who shall reject them when offered, must also reject the grace of God. In like manner fanatics of the present day disregard Baptism and the Lord’s Supper, and consider them to be childish elements. They cannot do this without at the same time rejecting the whole gospel; for we must not separate those things which the Lord has commanded us to join.

[¶39] But a question may be asked, Is it not sometimes lawful to ask signs from the Lord? For we have an instance of this in Gideon, who wished to have his calling confirmed by some sign. (Judges 6:17.) The Lord granted his prayer, and did not disapprove of such a desire. I answer, though Gideon was not commanded by God to ask a sign, yet he did so, not at his own suggestion, but by an operation of the Holy Spirit. We must not abuse his example, therefore, so that each of us may freely allow himself that liberty; for so great is the forwardness of men that they do not hesitate to ask innumerable signs from God without any proper reason. Such effrontery ought therefore to be restrained, that we may be satisfied with those signs which the Lord offers to us.

[¶40] Now, there are two kinds of signs; for some are extraordinary, and may be called supernatural; such as that which the Prophet will immediately add, and that which, we shall afterwards see, was offered to Hezekiah. (Isaiah 38:7.) Some are ordinary, and in daily use among believers, such as Baptism and the Lord’s Supper, which contain no miracle, or at least may be perceived by the eye or by some of the senses. What the Lord miraculously performs by his Spirit is unseen, but in those which are extraordinary the miracle itself is seen. Such is also the end and use of all signs; for as Gideon was confirmed by an astonishing miracle, so we are confirmed by Baptism and the Lord’s Supper, though our eyes behold no miracle.

[¶41] 13. And he said, Hear now, O house of David. Under the pretense of honor to exclude the power of God, which would maintain the truth of the promise, was intolerable wickedness; and therefore the Prophet kindles into warmer indignation, and more sharply rebukes wicked hypocrites. Though it would have been honorable to them to be reckoned the descendants of David, provided that they imitated his piety, yet it is rather for the sake of reproach that he calls them the posterity or family of David. It was indeed no small aggravation of the baseness, that the grace of God was rejected by that family from which the salvation of the whole world would proceed. Grievous disgrace must have been brought on them, by naming their ancestry, from which they had so basely and shamefully degenerated.

[¶42] This order ought to be carefully observed; for we ought not to begin with severe reproof, but with doctrine, that men may be gently drawn by it. When plain and simple doctrine is not sufficient, proofs must be added. But if even this method produce no good effect, it then becomes necessary to employ greater vehemence. Such is the manner in which we hear Isaiah thundering on the present occasion. After having exhibited to the king both doctrine and signs, he now resorts to the last remedy, and sharply and severely reproves an obstinate man; and not him only, but the whole royal family which was guilty of the same kind of impiety.

[¶43] Is it a small thing for you to weary men? He makes a comparison between God and men; not that it is possible to make an actual separation between God and the prophets and holy teachers of whom he speaks, who are nothing else than God’s instruments, and make common cause with him, when they discharge their duty; for of them the Lord testifies,

[¶44] He who despiseth you despiseth me. He who heareth you heareth me. (Luke 10:16.)