อิสยาห์ 7:2 วิจารณ์

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.

INTRODUCTION TO ISAIAH 7 This chapter contains a prophecy of the preservation of the kingdom of Judah, from its enemies; a confirmation of it by a sign; and a prediction of various calamities that should come upon it, antecedent to the accomplishment of that sign. The enemies of Judea are named, and the besieging of Jerusalem by them, and the date of it, which was without effect, are mentioned, Isa 7:1 the fear and dread which seized the house of David upon the news of this confederacy, Isa 7:2 the orders given by the Lord to the Prophet Isaiah, to take with him his son, and meet Ahaz, at a certain place pointed at, Isa 7:3 whose errand was to comfort him, and exhort him to be quiet and easy; since the conspiracy formed against him should be fruitless, and the kingdom of Israel should be broken to pieces, Isa 7:4 after which the king is put upon asking a sign of the Lord, for the confirmation of it; which he refusing to do, under a pretence of tempting the Lord, is reproved; and a sign nevertheless is given; which is that of the birth of the Messiah of a virgin, who would be truly God, as his name Immanuel shows, and truly man, as his birth, his food, and gradual knowledge of good and evil, prove, Isa 7:10 yea, it is suggested that the deliverance of Judea from the two kings of Syria and Israel should be very speedy; even before the young child Isaiah had with him was capable of knowing to refuse evil, and chose good, Isa 7:16 but as a chastisement of the house of David for their incredulity in this matter, and slight of the divine goodness, various things are threatened to befall them, before the birth of the Messiah; even such as had not been since the revolt of the ten tribes; as that their enemies, the Assyrians and others, should come upon them in great numbers, and fill all places, so that they would be in the utmost distress, and not be able to escape, Isa 7:17 there would be a great consumption of men of all sorts, high and low, signified by shaving off the hair of the head, beard, and feet; so that the few that remained would enjoy plenty, Isa 7:20 and for want of men to till the land, it would be covered with thorns and briers; and because of wild beasts, the few men in it would be obliged to defend themselves with bows and arrows, Isa 7:23 and yet, after this, the land should become fruitful again, before the Messiah's coming, Isa 7:25, as some interpret it.

And it was told the house of David,.... Ahaz, and his family, the princes of the blood, his court and counsellors; who had intelligence of the designs and preparations of the Syrians and Israelites against them: saying, Syria is confederate with Ephraim; the ten tribes; or the kingdom and king of Israel. Some render it, "Syria led"; that is, its army "unto Ephraim" (y); marched it into the land of Israel, and there joined the king of Israel's army; others, as the Vulgate Latin version, "Syria rests upon Ephraim" (z); depends upon, trusts in, takes heart and encouragement from Ephraim, or the ten tribes, being his ally. The Septuagint version is, "Syria hath agreed with Ephraim"; entered into a confederacy and alliance with each other; which is the sense of our version; and is confirmed by the Targum, which is, "the king of Syria is joined with the king of Israel:'' and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; the metaphor denotes the strength and force of the confederate armies, comparable to a strong, blustering, boisterous wind; see Isa 32:2 and the weakness of the king and people of Judah, who were like to trees shaken by the wind; and also the fear they were possessed with, partly through consciousness of guilt, and partly through distrust of divine power and Providence; and also on account of what they had suffered already from these powerful enemies, when they attacked them singly; and therefore might much more dread them, as they were combined together against them; see Ch2 28:5. (y) "duxit exercitum", Tigurine version. (z) "Syria quievit super Ephraim", Forerius, Cocceius; "Syria acquiescit in Ephraimo", Piscator.

(Chapter VII, Verses 1, 2) And it came to pass in the days of Ahaz son of Jotham, son of Uzziah, king of Judah: Rezin King of Syria and Pekah son of Remaliah, king of Israel, came to Jerusalem to wage war against it, but they could not conquer it. And they reported to the house of David, saying: Syria has joined forces with Ephraim, and his heart is troubled, as the trees of the forest are moved by the wind. Uzziah, also known as Azariah, reigned as king of Judah in Jerusalem for fifty-two years (2 Kings 15). At the end of his time, Isaiah saw what he had already prophesied. When he died, and Jotham his son reigned in his place, a just king, the prophet immediately saw the Lord Savior reigning in his majesty, and announcing the blindness of the Jewish people, and the destruction of Jerusalem, and the other cities under Vespasian and Adrian. He also saw how the remnants would be saved through the Apostles. The third king, son of Jotham, succeeded him - Ahaz, the most impious king - who closed the doors of the temple, worshipped Baalim in the valley of Benbannom, and consecrated his son to idols. So he took away the bronze altar that Solomon had made and put it in the temple of the gods of Damascus, which he had taken from Damascus. Thus he was abandoned by the Lord, and Rasin, king of Syria, that is, Aram, and Phacee, son of Romelias, king of Israel in Samaria, rose up against him and came to Jerusalem to attack it (Same source). We read in the Book of Chronicles that after defeating Achaz, Rasin, king of Damascus, brought many people from Judah to Damascus, and Phacee, son of Romelias, king of the ten tribes called Israel, struck down in one day one hundred twenty thousand warriors from Judah and took captive two hundred thousand women, children, and girls along with a great amount of plunder to Samaria. About this battle, the prophet is now silent, but according to the account, a battle took place when they, having the test of their strength and victory, and invited by the magnitude of the spoils, came again to Judea, and desired to wage war against Jerusalem, but they could not, because the Lord helped him, so that under the occasion of mercy, by which he freed the besieged people, he announced that his son would be born of a Virgin. When the house of David, that is, the royal house, heard this, Syria and Ephraim, namely Rasin and Phacee, came together with their army, and they were terrified and feared, and both the king and the people trembled so much that you would think the leaves of the trees were being blown by the blasts of the wind. According to the anagoge, the easy interpretation is this: during the reign of the wicked King Ahaz, the king of Aram, who is interpreted as lofty and sublime, signifies the arrogance of worldly wisdom. And Pekah, son of Remaliah, who also, according to the prophet Hosea, was from the tribe of Ephraim, from which Jeroboam son of Nebat had set up golden calves in Bethel and Dan (3 Kings 32), and had separated the people of God from David, is referred to the heretics who are agreeing with him to attack the Church. And when the house of David hears this, the good shepherd whom we read about in Ezekiel (Ezek. XXXIV) being raised up, and his people believing simply in the Lord, they will tremble. And they will tremble because they are compared not to fruitful trees, but to a barren cliff. However, there is no doubt that heretics and pagans fight against the house of David with the swords of arguments and the art of dialectic, so that those who disagree among themselves may unite in attacking the Church, just as Herod and Pilate, who were at odds with each other, joined together in the passion of the Lord.

Second, he sets out the declaration of this: and they, his scouts, told the house of David, that is, the royal house, saying: Syria has rested upon Ephraim, that is, the king of Syria with the king of the ten tribes, which are called Ephraim, because of their first king, who belonged to the tribe of Ephraim (1 Kings 13) or because of honor; they were joined in friendship although they were formerly enemies, as is read in 1 Kings 22. And he says, Syria has rested upon Ephraim, that it be noted that the kingdom of Syria held the first place in the alliance, because it was stronger. Third, the effect of the declaration is set out, namely disturbance of the king and his people: and his, namely, the king's, heart was moved, and the heart of his people: so also a fearful heart in the thought of a fool (Sir 22:23); and dread to them that work iniquity (Prov 21:15); and king Herod hearing this, was troubled, and all Jerusalem with him (Matt 2:3).

Mere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jer 7:1-11. God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jer 7:12-15. The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jer 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jer 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jer 7:21-24. Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jer 7:25-34.

PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7) Ahaz--In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (Kg2 15:37). Syria--Hebrew, Aram (Gen 10:22-23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus. Jerusalem--An actual siege of it took place, but was foiled (Kg2 16:5).

is confederate with--rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (Sa2 8:6). Ephraim--the ten tribes. as . . . trees of . . . wood--a simultaneous agitation.

As the following prophecies could not be understood apart from the historical circumstances to which they refer, the prophet commences with a historical announcement."It came to pass, in the days of Ahaz the son of Jotham, the son of Uzziah (Uziyhu), king of Judah, that Rezin the king of Aramaea, and Pekah (Pekach) the son of Remaliah (Remalyhu), king of Israel, went up toward Jerusalem to war against it, and (he) could not make war upon it." We have the same words, with only slight variations, in the history of the reign of Ahaz in Kg2 16:5. That the author of the book of Kings copied them from the book of Isaiah, will be very apparent when we come to examine the historical chapters (36-39) in their relation to the parallel sections of the book of Kings. In the passage before us, the want of independence on the part of the author of the book of Kings is confirmed by the fact that he not only repeats, but also interprets, the words of Isaiah. Instead of saying, "And (he) could not make war upon it," he says, "And they besieged Ahaz, and could not make war." The singular yâcol (he could) of Isaiah is changed into the simpler plural, whilst the statement that the two allies could not assault or storm Jerusalem (which must be the meaning of nilcham ‛al in the passage before us), is more clearly defined by the additional information that they did besiege Ahaz, but to no purpose (tzur ‛al, the usual expression for obsidione claudere; cf., Deu 20:19). The statement that "they besieged Ahaz" cannot merely signify that "they attempted to besiege him," although nothing further is known about this siege. But happily we have two accounts of the Syro-Ephraimitish war (2 Kings 16 and 2 Chron 28). The two historical books complete one another. The book of Kings relates that the invasion of Judah by the two allies commenced at the end of Jotham's reign (Kg2 15:37); and in addition to the statement taken from Isa 7:1, it also mentions that Rezin conquered the seaport town of Elath, which then belonged to the kingdom of Judah; whilst the Chronicles notice the fact that Rezin brought a number of Judaean captives to Damascus, and that Pekah conquered Ahaz in a bloody and destructive battle. Indisputable as the credibility of these events may be, it is nevertheless very difficult to connect them together, either substantially or chronologically, in a certain and reliable manner, as Caspari has attempted to do in his monograph on the Syro-Ephraimitish war (1849). We may refer here to our own manner of dovetailing the historical accounts of Ahaz and the Syro-Ephraimitish war in the introduction to the present work (p. 23ff.). If we could assume that יכל (not יכלוּ) was the authentic reading, and that the failure of the attempt to take Jerusalem, which is mentioned here, was occasioned by the strength of the city itself, and not by the intervention of Assyria - so that Isa 7:1 did not contain such an anticipation as we have supposed, although summary anticipations of this kind were customary with biblical historians, and more especially with Isaiah - the course of events might be arranged in the following manner, viz., that whilst Rezin was on his way to Elath, Pekah resolved to attack Jerusalem, but failed in his attempt; but that Rezin was more successful in his expedition, which was a much easier one, and after the conquest of Elath united his forces with those of his allies.

It is this which is referred to in Isa 7:2 : "And it was told the house of David, Aram has settled down upon Ephraim: then his heart shook, and the heart of his people, as trees of the wood shake before the wind." The expression nuach ‛al (settled down upon) is explained in Sa2 17:12 (cf., Jdg 7:12) by the figurative simile, "as the dew falleth upon the ground:" there it denotes a hostile invasion, here the arrival of one army to the support of another. Ephraim (feminine, like the names of countries, and of the people that are regarded as included in their respective countries: see, on the other hand, Isa 3:8) is used as the name of the leading tribe of Israel, to signify the whole kingdom; here it denotes the whole military force of Israel. Following the combination mentioned above, we find that the allies now prepared for a second united expedition against Jerusalem. In the meantime, Jerusalem was in the condition described in Isa 1:7-9, viz., like a besieged city, in the midst of enemies plundering and burning on every side. Elath had fallen, as Rezin's timely return clearly showed; and in the prospect of his approaching junction with the allied army, it was quite natural, from a human point of view, that the court and people of Jerusalem should tremble like aspen leaves. וינע is a contracted fut. kal, ending with an a sound on account of the guttural, as in Rut 4:1 (Ges. 72, Anm. 4); and נוע, which is generally the form of the infin. abs. (Isa 24:20), is here, and only here, the infin. constr. instead of נוּע (cf., noach, Num 11:25; shob, Jos 2:16; mōt, Psa 38:17, etc.: vid., Ewald, 238, b).