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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 7:10–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose (Isa 7:10, Isa 7:11): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel, Heb 6:17. He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece (Jdg 6:37); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.
II.Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it (Isa 7:12): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.
III.The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation (Isa 7:13) "Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?" As the unjust judge that neither feared God nor regarded man, Luk 18:2. You have wearied the Lord with your words, Mal 2:17. Nothing is more grievous to the God of heaven than to be distrusted. "Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary." Isa 40:28-31. Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly." The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so (Isa 7:11): The Lord thy God; but Isaiah will say, "He is mine." Note, Whatever others do, we must avouch the Lord for ours and abide by him.
IV.The prophet, in God's name, gives them a sign:
"You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign (Isa 7:14), a double sign."
1."A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced," (1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world, - that he shall be a extraordinary person, for he shall not be born by ordinary generation, - and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him." Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, Isa 7:13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (Isa 11:13) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Gen 49:10. Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel - God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus - a Saviour (Mat 1:21-25), for, if he had not been Immanuel - God with us, he could not have been Jesus - a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you (Isa 8:10), that God is with us, and (v. 8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (Isa 7:2), nor let Judah fear the setting up of the son of Tabeal (Isa 7:6), for nothing can cut off the entail on the Son of David that shall be Immanuel." Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold (Isa 7:15) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren, Heb 2:17. Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luk 2:40, Luk 2:52. Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.
2.Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah, Isa 7:16. "Before this child (so it should be read), this child which I have now in my arms" (he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, Isa 7:3), "before this child shall know how to refuse the evil and choose the good" (and those who saw what his present stature and forwardness were would easily conjecture how long that would be), "before this child be three or four years older, the land that thou abhorrest, these confederate forces of Israelites and Syrians, which thou hast such an enmity to and standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin," who were in so close an alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two or three years after this, Hoshea conspired against Pekah, and slew him (Kg2 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, Kg2 16:9. Nay, there was a present event, which happened immediately, and when this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shear-jashub signifies The remnant shall return, which doubtless points at the wonderful return of those 200,000 captives whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Spirit of the Lord of hosts. Read the story, Ch2 28:8-15. The prophetical naming of this child having thus had its accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, that Syria and Israel should be deprived of both their kings. One mercy from God encourages us to hope for another, if it engages us to prepare for another.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [Matthew 1:18] and that the angel Gabriel said to her, "The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God;" [Luke 1:35] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [Matthew 1:23] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said to Ahaz, Ask for yourself a sign from the Lord your God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.
And when He says, "Hear, O house of David," [Isaiah 7:13] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed are you among women, and blessed is the fruit of your belly;" [Luke 1:42] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.
(Verse 13.) And he said, hear therefore, house of David: Is it not enough for you to be troublesome to men, that you are also troublesome to my God? Who is this that said, hear therefore, house of David? Not God who had said above to Ahaz: Ask a sign for yourself from the Lord your God; but a Prophet, as is proven from what follows: For you are troublesome to my God. And the meaning is: because you not only persecute the prophets and despise their words; but you also contradict the present and commanding judgment of God; so that you bring upon yourself the labor, as he says in another place: I have labored, enduring (Isaiah 1:14), therefore the Lord will do what follows. Regarding the labor and trouble that Aquila and Symmachus have translated, LXX and Theodotius have interpreted it as a struggle and contest, because the contentious ones do not submit their necks to the Lord's service, but with Him willing to heal their wounds, they reject healing. And it should be noted that when the impious King Ahaz did not want to seek a sign, the prophetic message should be directed to the house of David, that is, to the royal tribe mentioned above: And they reported these things to the house of David, saying: Syria and Ephraim have joined forces.
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Summary
Isaiah 7:13 captures the divine indignation and profound weariness of God, conveyed through the prophet Isaiah to King Ahaz of Judah. This verse serves as a scathing rebuke, exposing Ahaz's deep-seated unbelief and his calculated refusal to trust in God's sovereign provision amidst the looming Syro-Ephraimite War. It powerfully underscores the gravity of rejecting a direct divine invitation to ask for a sign, revealing that Ahaz's spiritual obstinacy not only burdened his people but also grieved the very heart of God, who desired to deliver His chosen nation.
Context
Literary Context
This potent declaration from God, delivered by Isaiah, directly follows God's extraordinary and gracious offer to King Ahaz to request any sign—no matter how grand—to confirm His promise of protection against the invading Syro-Ephraimite coalition. As recorded in Isaiah 7:10-12, Ahaz feigned piety, refusing with the words, "I will not ask, neither will I tempt the LORD." However, his refusal was not born of genuine reverence but from a cynical pre-determination to pursue an alliance with the Assyrian Empire, thereby demonstrating a profound and deliberate lack of faith in God's ability or willingness to intervene. Isaiah 7:13 is God's indignant and exasperated response to this calculated rejection, expressing divine weariness at Ahaz's spiritual recalcitrance. It immediately precedes God's unilateral provision of the sign of Immanuel in the very next verse, showcasing God's unwavering faithfulness despite human unbelief.
Historical & Cultural Context
The historical backdrop is the Syro-Ephraimite War, which occurred around 734-732 BC. During this period, King Rezin of Aram (Syria) and King Pekah of Israel (Ephraim) formed an alliance with the explicit aim of attacking Judah, deposing King Ahaz, and installing a puppet ruler. Judah was gripped by intense fear and panic, as vividly described in Isaiah 7:2. In this critical geopolitical moment, God, through Isaiah, repeatedly urged Ahaz to trust Him, promising the utter failure of the invasion. Yet, Ahaz was already secretly negotiating an alliance with the formidable Assyrian Empire, a strategic move that would ultimately lead to Judah's subjugation and exile. Culturally, the phrase "tempting the LORD" (as Ahaz claimed he wouldn't do) typically referred to putting God to an unnecessary or faithless test, questioning His power or faithfulness after He had already demonstrated it. Here, however, God invites the test, making Ahaz's refusal a direct affront to divine grace and an act of profound, deliberate distrust. The address to the "house of David" further underscores the covenantal responsibility of the Davidic monarchy to lead in faith and obedience, as established in 2 Samuel 7:16.
Key Themes
Isaiah 7:13 powerfully contributes to several foundational themes within the book of Isaiah and broader biblical theology. First, it profoundly underscores the gravity of unbelief as a direct offense against God's character and faithfulness. Ahaz's refusal to accept 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. While God is infinitely patient and longsuffering, this verse reveals that He can nonetheless be grieved, vexed, and "wearied" by persistent human rebellion and distrust, especially from those in a covenant relationship with Him. This portrays a deeply relational aspect of God, who is genuinely affected by His people's choices and their rejection of His grace. Finally, the pointed address to the "house of David" emphasizes the responsibility of leadership and covenant fidelity. Ahaz, as a direct descendant of David, was expected to embody faith and lead his people in trust. His actions were a profound betrayal of this sacred lineage and its covenant obligations, demonstrating a catastrophic failure to uphold the spiritual heritage entrusted to the Davidic throne, as outlined in the Davidic Covenant.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to build," this term signifies far more than a mere physical dwelling. In the context of "O house of David," it refers specifically to the royal lineage, the dynasty of David, and by extension, the entire kingdom of Judah. It powerfully emphasizes the unique covenantal relationship God had established with David's descendants (2 Samuel 7) and highlights King Ahaz's profound failure to uphold the spiritual responsibilities inherent in his position as king within this divinely appointed line.
This primitive root conveys a state of being utterly tired, exhausted, or deeply disgusted. When applied to "men," it suggests that Ahaz's fear-driven policies, his political maneuvering, and his lack of decisive, faith-filled leadership had already caused significant distress, frustration, and exhaustion among his advisors and the people of Judah. When applied to God, it signifies a profound offense, not that the omnipotent God literally tires, but that His infinite patience is stretched to its limit, and His Spirit is deeply grieved by persistent distrust and rebellion in the face of His gracious and explicit offers of help. It conveys a sense of being vexed, burdened, and utterly disappointed by human obstinacy.
This plural noun, used here with a singular verb and the possessive "my," refers unequivocally to the supreme God, the Creator, and the Covenant-Keeper of Israel. The phrase "my God" underscores the intensely personal and intimate relationship God had with His people and, particularly, with the Davidic king. For Ahaz to "weary my God" is an act of ultimate disrespect, profound distrust, and direct affront against 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 assault on the Divine Majesty and faithfulness.
Verse Breakdown
"And he said, Hear ye now, O house of David;"
This opening establishes the speaker as Isaiah, delivering a direct, authoritative, and urgent message from God Himself. The imperative "Hear ye now" demands immediate and serious attention from the king and his court. The address "O house of David" is profoundly significant, serving as a stark reminder to Ahaz of his unique covenantal standing, his sacred lineage, and the high expectations placed upon him as the divinely appointed leader of God's chosen people.
"Is it a small thing for you to weary men,"
This rhetorical question immediately points to Ahaz's existing pattern of behavior and its detrimental effects. His political machinations, his fear-driven decisions, and his reliance on human alliances rather than divine promises had already caused considerable distress, frustration, and exhaustion among his subjects and advisors. It implies that Ahaz's actions were already burdensome, offensive, and spiritually draining to those around him, demonstrating a fundamental failure of leadership.
"but will ye weary my God also?"
This second rhetorical question intensifies the rebuke, elevating the offense to an infinitely higher level. It highlights the ultimate transgression: extending this pattern of spiritual indifference, distrust, and self-reliance to God Himself. The implication is clear: if wearying mere men is already a serious matter, then wearying the omnipotent, faithful, and intimately involved God who is actively offering help is an immeasurably greater sin. This reveals God's deep disappointment, righteous indignation, and profound grief at Ahaz's persistent and deliberate lack of faith.
Literary Devices
Isaiah 7:13 is rich in literary devices that amplify its powerful message and underscore the gravity of Ahaz's sin. The most prominent device is the Rhetorical Question, which dominates the verse ("Is it a small thing for you to weary men, but will ye weary my God also?"). This technique is not intended to elicit a direct answer but to make a forceful, self-evident assertion, emphasizing the egregious nature of Ahaz's 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 and ultimate nature of Ahaz's offense. This also employs Anthropomorphism, attributing the human emotion of "weariness" to God. While God does not literally tire or become physically exhausted, this device powerfully conveys the depth of His grief, indignation, and the spiritual burden that human unbelief and rebellion place upon His divine patience and loving heart. Finally, the phrase "small thing" employs Understatement (Meiosis) to ironically underscore the immense gravity and seriousness of Ahaz's actions. By calling it "a small thing," Isaiah emphasizes that it is, in fact, a very great and spiritually devastating offense.
Theological and Thematic Connections
Isaiah 7:13 profoundly illustrates the biblical truth that human unbelief is not merely a passive lack of intellectual assent but a deeply offensive and active act against the very character and faithfulness of God. Ahaz's calculated refusal to trust God's explicit promise and gracious offer of a sign reveals a heart hardened against divine grace, preferring human schemes and self-reliance over divine sovereignty and provision. This act of profound distrust grieves God, demonstrating that our spiritual choices have real and significant implications for our relationship with the Divine. God, though infinitely patient and longsuffering, is not indifferent to our rebellion; He is "wearied" by our persistent turning away from His goodness, His power, and His desire to provide. This verse serves as a stark reminder that genuine faith is the foundational posture of our relationship with God, and its absence or rejection constitutes a serious breach of covenant and a profound spiritual affront.
Reflection and Application
Isaiah 7:13 stands as a timeless and piercing challenge to examine the true object of our trust, particularly when faced with overwhelming circumstances, fear, or uncertainty. Like King Ahaz, we are often tempted to rely on our own ingenuity, worldly connections, political strategies, or perceived strengths rather than on God's unfailing promises and boundless power. This verse compels us to honestly ask if our anxieties, our self-sufficiency, our calculated avoidance of spiritual dependence, or our persistent pursuit of human solutions are "wearing" those around us and, more significantly, "wearing" our God. It serves as a potent reminder that genuine faith is not a passive intellectual assent but an active, courageous, and wholehearted reliance on God's character and His infallible Word, even when the path ahead seems uncertain, dangerous, or contrary to our human logic. Our unbelief is never benign; it is a serious affront to the One who desires to be our refuge, our strength, and our deliverer. The urgent 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 unshakeable bedrock of our lives rather than our own limited wisdom or flawed strategies.
Questions for Reflection
FAQ
Why is Ahaz's refusal to ask for a sign considered "wearing" God?
Ahaz's refusal was not an act of genuine piety or humility, but a calculated and cynical rejection of God's gracious and direct offer to demonstrate His power and faithfulness. God had explicitly invited Ahaz to test Him, promising to deliver Judah from its enemies and provide undeniable proof of His presence and power. By refusing this divine invitation, Ahaz effectively declared that he did not believe God's word, nor did he trust that God was capable or willing to intervene on Judah's behalf. This act of profound distrust, preferring human alliances (specifically with Assyria) over divine assurance, was deeply offensive to God's character and His fervent desire to protect His covenant people. It "wearied" God in the sense that it grieved Him profoundly and stretched His patience to its limits, much like a loving parent being repeatedly and deliberately rejected by a child they are desperately trying to help. God's generous offer in Isaiah 7:10-12 was a testament to His willingness to engage and provide, and Ahaz's rejection was a direct slight to that divine initiative and a betrayal of the covenant relationship.
What does "O house of David" signify in this context?
The address "O house of David" is profoundly significant because it refers to the royal lineage and covenant established through God's unconditional promise to King David, as detailed in 2 Samuel 7. This covenant promised an eternal dynasty, a perpetual kingdom, and a lasting throne for David's descendants. By addressing Ahaz as part of the "house of David," God is reminding him of the sacred trust, unique responsibilities, and high expectations that came with his kingship. As a direct descendant of David, Ahaz was expected to lead the people in faith and obedience, upholding the covenant and demonstrating unwavering trust in God. His actions of unbelief, seeking foreign alliances, and rejecting God's direct offer were a severe betrayal of this spiritual heritage and a catastrophic failure to live up to the divine expectations placed upon the Davidic throne. It underscores that his sin was not merely a personal failing but had profound implications for the entire covenant community and the future of the Davidic line, which was meant to be a beacon of faith.
Christ-Centered Fulfillment
Isaiah 7:13, with its poignant depiction of God's weariness with human unbelief and the failure of the "house of David" to trust Him, finds its ultimate resolution and glorious fulfillment in the person and work of Jesus Christ. Ahaz, as a flawed son of David, tragically failed to embody the faith and obedience required of his royal lineage, choosing instead human schemes over divine promises and thereby "wearing" God with his obstinacy. 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—"God with us"—is the ultimate and sufficient sign God gave, not because of humanity's faith, but despite its persistent unbelief, as prophesied in the very next verse following Ahaz's rejection. Unlike Ahaz, Jesus perfectly trusted the Father, even unto the agonizing death on the cross, never "wearing" God but always doing His will (John 8:29). His perfect obedience, unwavering faith, and atoning sacrifice overcome the "weariness" God experienced with a rebellious humanity, opening the way for all who believe to enter into God's promised rest through faith, rather than hardening their hearts like those in the wilderness (Hebrews 4:1-11). In Christ, God provides the final and all-sufficient sign, inviting humanity not to weary Him with unbelief, but to find eternal peace, forgiveness, and salvation in the Lamb of God who takes away the sin of the world.