Isaiah 7:13

KJV

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?

KJV (with Strong's)

And he said {H559}, Hear {H8085} ye now, O house {H1004} of David {H1732}; Is it a small thing {H4592} for you to weary {H3811} men {H582}, but will ye weary {H3811} my God {H430} also?

Complete Jewish Bible

Then [the prophet] said, "Listen here, house of David! Is trying people's patience such a small thing for you that you must try the patience of my God as well?

Berean Standard Bible

Then Isaiah said, “Hear now, O house of David! Is it not enough to try the patience of men? Will you try the patience of my God as well?

American Standard Version

And he said, Hear ye now, O house of David: Is it a small thing for you to weary men, that ye will weary my God also?

Commentary

### SUMMARY
Isaiah 7:13 captures God's profound indignation and weariness with King Ahaz of Judah, delivered through the prophet Isaiah. This verse serves as a sharp rebuke, highlighting Ahaz's persistent unbelief and his calculated refusal to trust in divine provision amidst the Syro-Ephraimite War. It underscores the gravity of rejecting God's direct offer of a sign, revealing that Ahaz's spiritual indifference not only burdened men but also grieved the very heart of God, who desired to deliver His people.

### CONTEXT
* **Literary Context:** This declaration from God through Isaiah immediately follows God's gracious offer to King Ahaz to ask for any sign, no matter how extraordinary, to confirm His promise of protection against the Syro-Ephraimite coalition ([Isaiah 7:10-12](/isaiah/7-10 "Isaiah 7:10-12 - God's Offer of a Sign")). Ahaz, feigning piety, refused, stating, "I will not ask, neither will I tempt the LORD." However, his refusal stemmed not from genuine reverence but from a pre-determined plan to seek an alliance with Assyria, demonstrating a profound lack of faith in God's ability or willingness to deliver. Isaiah 7:13 is God's indignant response to this calculated rejection, expressing divine exasperation at Ahaz's spiritual obstinacy. It sets the stage for God to unilaterally provide the sign of Immanuel in the very next verse ([Isaiah 7:14](/isaiah/7-14 "Isaiah 7:14 - The Sign of Immanuel")), demonstrating His faithfulness despite human unbelief.
* **Historical & Cultural Context:** The setting is the Syro-Ephraimite War (c. 734-732 BC), where King Rezin of Aram (Syria) and King Pekah of Israel (Ephraim) formed an alliance to attack Judah, aiming to depose King Ahaz and install a puppet king. Judah was in a state of panic ([Isaiah 7:2](/isaiah/7-2 "Isaiah 7:2 - Judah's Fear")). In this geopolitical crisis, God, through Isaiah, repeatedly urged Ahaz to trust Him, promising that the invasion would fail. Ahaz, however, was already leaning towards an alliance with the powerful Assyrian Empire, a move that would ultimately lead to Judah's subjugation. Culturally, "tempting the LORD" (as Ahaz claimed he wouldn't do) typically referred to putting God to an unnecessary test or doubting His power after He had already demonstrated it. Here, God *invites* the test, making Ahaz's refusal a direct affront to divine grace and an act of profound distrust. The address to the "house of David" also highlights the covenantal responsibility of the Davidic monarchy to lead in faith and obedience ([2 Samuel 7:16](/2_samuel/7-16 "2 Samuel 7:16 - God's Covenant with David")).
* **Key Themes:** Isaiah 7:13 powerfully contributes to several key themes within the book of Isaiah and broader biblical theology. First, it underscores the **gravity of unbelief** as a direct offense against God's character and faithfulness. Ahaz's refusal to trust God's explicit promise and offer of a sign is depicted not as a minor oversight but as a deep spiritual affront that "wearies" the Divine. Second, it highlights **divine weariness and righteous indignation**. God, who is patient and longsuffering, can nonetheless be grieved and "wearied" by persistent human rebellion and distrust, especially from those in covenant relationship with Him. This reveals a relational aspect of God, who is affected by His people's choices. Finally, the address to the "house of David" emphasizes the **responsibility of leadership and covenant fidelity**. Ahaz, as a descendant of David, was expected to embody faith and lead his people in trust. His actions were a betrayal of this sacred lineage and its covenant obligations, demonstrating a failure to uphold the spiritual heritage entrusted to him.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **house (Hebrew, _bayith'_):** This word, derived from a root meaning "to build," signifies more than just a physical dwelling. In this context, "O house of David" refers to the royal lineage, the dynasty of David, and by extension, the kingdom of Judah itself. It emphasizes the covenantal relationship God had established with David's descendants ([2 Samuel 7](/2_samuel/7 "2 Samuel 7 - The Davidic Covenant")) and highlights Ahaz's failure to uphold the spiritual responsibilities inherent in his position as king within this divinely appointed line.
* **weary (Hebrew, _lâʼâh'_):** This primitive root denotes a state of being tired, exhausted, or utterly disgusted. When applied to men, it suggests that Ahaz's policies, fear, and lack of decisive, faith-filled leadership had already worn out his advisors and the people. When applied to God, it signifies a profound offense, not that God literally tires, but that His patience is stretched to its limit, and His Spirit is grieved by persistent distrust and rebellion in the face of His gracious offers. It conveys a sense of being vexed and burdened by human obstinacy.
* **God (Hebrew, _ʼĕlôhîym'_):** This plural noun, used here with a singular verb and the possessive "my," refers to the supreme God, the Creator and Covenant-Keeper. The phrase "my God" underscores the personal relationship God had with His people and particularly with the Davidic king. For Ahaz to "weary my God" is an act of ultimate disrespect and distrust towards the very One who is sovereign, mighty, and intimately involved in the affairs of His people. It elevates Ahaz's unbelief from a mere personal failing to a direct affront against the Divine Majesty.

#### Verse Breakdown
* **"And he said, Hear ye now, O house of David;":** This opening establishes the speaker as Isaiah, delivering a direct, authoritative message from God. The imperative "Hear ye now" demands immediate and serious attention. The address "O house of David" is significant, reminding Ahaz and his court of their unique covenantal standing and the high expectations placed upon them as leaders of God's chosen people.
* **"Is it a small thing for you to weary men,":** This rhetorical question points to Ahaz's existing pattern of behavior. His political maneuvering, his fear-driven decisions, and his reliance on human alliances rather than divine promises had already caused distress, frustration, and exhaustion among his subjects and advisors. It implies that Ahaz's actions were already burdensome and offensive to those around him.
* **"but will ye weary my God also?":** This second rhetorical question intensifies the rebuke. It highlights the ultimate offense: extending this pattern of spiritual indifference and distrust to God Himself. It implies that if wearying men is bad, wearying the omnipotent, faithful God who is actively offering help is an infinitely greater sin. This reveals God's deep disappointment and righteous indignation at Ahaz's profound lack of faith.

#### Literary Devices
Isaiah 7:13 is rich in literary devices that amplify its message. The most prominent is the **Rhetorical Question**, which dominates the verse ("Is it a small thing... but will ye weary my God also?"). This technique is not meant to elicit an answer but to make a forceful assertion, emphasizing the self-evident nature of Ahaz's egregious sin and God's profound displeasure. There is clear **Parallelism** in the structure of the two questions, contrasting "weary men" with "weary my God," which serves to highlight the escalating nature of Ahaz's offense. This also employs **Anthropomorphism**, attributing the human emotion of "weariness" to God. While God does not literally tire, this device conveys the depth of His grief, indignation, and the burden that human unbelief places upon His divine patience. Finally, the phrase "small thing" uses **Understatement (Meiosis)** to ironically underscore the immense gravity of Ahaz's actions. By calling it "a small thing," Isaiah emphasizes that it is, in fact, a very great and serious offense.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 7:13 profoundly illustrates the biblical truth that human unbelief is not merely a lack of intellectual assent but a deeply offensive act against the character and faithfulness of God. Ahaz's calculated refusal to trust God's explicit promise and offer of a sign reveals a heart hardened against divine grace, preferring human schemes over divine sovereignty. This act of distrust grieves God, demonstrating that our spiritual choices have real implications for our relationship with the Divine. God, though infinitely patient, is not indifferent to our rebellion; He is "wearied" by our persistent turning away from His goodness and provision. This verse serves as a stark reminder that faith is the foundation of our relationship with God, and its absence is a serious breach of covenant.

* [Hebrews 3:7-11](/hebrews/3-7 "Hebrews 3:7-11 - Do Not Harden Your Hearts")
* [Psalm 78:40-41](/psalms/78-40 "Psalm 78:40-41 - Grieving God's Spirit")
* [Romans 14:23](/romans/14-23 "Romans 14:23 - Whatever is Not from Faith is Sin")

### REFLECTION AND APPLICATION
Isaiah 7:13 stands as a timeless challenge to examine the true object of our trust, especially when faced with overwhelming circumstances. Like King Ahaz, we are often tempted to rely on our own ingenuity, worldly connections, or perceived strength rather than on God's unfailing promises. This verse compels us to ask if our anxieties, our self-sufficiency, or our calculated avoidance of spiritual dependence are "wearing" those around us and, more significantly, "wearing" our God. It reminds us that genuine faith is not a passive assent but an active reliance on God's character and word, even when the path ahead seems uncertain. Our unbelief is not benign; it is a serious affront to the One who desires to be our refuge and strength. The call to "hear ye now" is a perpetual invitation to humble ourselves, confess our distrust, and turn wholeheartedly to the Lord, allowing His promises to be the bedrock of our lives rather than our own limited wisdom.

#### Questions for Reflection
* **In what areas of my life am I tempted to rely on human solutions or my own control rather than God's promises and provision?**
* **How might my lack of faith or spiritual indifference "weary" those around me, or even grieve the Holy Spirit?**
* **What specific steps can I take to cultivate deeper trust in God's sovereignty and provision, especially when facing fear or uncertainty?**

### FAQ
**Why is Ahaz's refusal to ask for a sign considered "wearing" God?**

Answer: Ahaz's refusal was not an act of genuine piety, but a calculated rejection of God's gracious and direct offer to demonstrate His power and faithfulness. God had *invited* Ahaz to test Him, promising to deliver Judah from its enemies. By refusing, Ahaz effectively declared that he did not believe God's word or that God was capable or willing to intervene. This act of profound distrust, preferring human alliances (with Assyria) over divine assurance, was deeply offensive to God's character and His desire to protect His covenant people. It "wearied" God in the sense that it grieved Him and stretched His patience, akin to a parent being repeatedly rejected by a child they are trying to help. God's offer in [Isaiah 7:10-12](/isaiah/7-10 "Isaiah 7:10-12 - God's Offer of a Sign") was a testament to His willingness to engage, and Ahaz's rejection was a direct slight to that divine initiative.

**What does "O house of David" signify in this context?**

Answer: The address "O house of David" is highly significant because it refers to the royal lineage established through God's covenant with King David ([2 Samuel 7](/2_samuel/7 "2 Samuel 7 - The Davidic Covenant")). This covenant promised an eternal dynasty and a perpetual kingdom. By addressing Ahaz as part of the "house of David," God is reminding him of the sacred trust and unique responsibilities that came with his kingship. As a descendant of David, Ahaz was expected to lead the people in faith and obedience, upholding the covenant. His actions of unbelief and seeking foreign alliances were a betrayal of this heritage and a failure to live up to the spiritual expectations placed upon the Davidic throne. It underscores that his sin was not merely personal but had implications for the entire covenant community and the future of the Davidic line.

### CHRIST-CENTERED FULFILLMENT
Isaiah 7:13, with its depiction of God's weariness with human unbelief, finds its ultimate resolution and fulfillment in Jesus Christ. Ahaz, as a son of David, failed to embody the faith required of his lineage, choosing human schemes over divine promises and thereby "wearing" God. Yet, God's covenant with David was unbreakable, and His promise of a true Son of David who would perfectly trust Him found its reality in Jesus. Jesus, the true [Immanuel](/isaiah/7-14 "Isaiah 7:14 - The Sign of Immanuel")—"God with us"—is the sign God gave despite humanity's persistent unbelief, as prophesied in the very next verse. Unlike Ahaz, Jesus perfectly trusted the Father, even unto death on the cross, never "wearing" God but always doing His will ([John 8:29](/john/8-29 "John 8:29 - Jesus Always Does the Father's Will")). His perfect obedience and atoning sacrifice overcome the "weariness" God experienced with a rebellious humanity, opening the way for all who believe to enter into God's rest through faith, rather than hardening their hearts like those in the wilderness ([Hebrews 4:1-11](/hebrews/4-1 "Hebrews 4:1-11 - Entering God's Rest")). In Christ, God provides the ultimate and sufficient sign, inviting humanity not to weary Him with unbelief, but to find peace and salvation in the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 43:24

Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

Isaiah 7:2

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.

Ezekiel 16:47

Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.

Malachi 2:17

Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment?

Isaiah 63:10

But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.

Ezekiel 34:18

[Seemeth it] a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?

Amos 3:13

Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts,