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Commentary on Isaiah 7 verses 10–16
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.
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.
This is said [“The child grew in wisdom and in age before God and men”] in order to establish the truth of his human body. Nevertheless, wrapped in swaddling clothes and fed with curds and honey, he will have the judgment to distinguish between good and evil, that rejecting evil he might choose the good. It does not say that he will in fact reject and choose but that he would learn to reject and to choose, so that we might know through such words that this pertains to the infant’s human body, not to divine wisdom. Finally, it must be believed that the angels who announced to shepherds the news of the infant lying in a manger and the magi who came from the east to worship him were chosen. Herod, the scribes and the Pharisees, on the other hand, were condemned because they slaughtered thousands of children for the sake of one infant.
(Verse 16) For before the boy knows how to reject evil and choose good, the land that you detest will be abandoned by the face of its two kings. In the sixth year of the reign of Hezekiah, Samaria was captured by the Assyrians (2 Kings 18), that is, in his thirty-first year of age. Therefore, this one who is to be born, either from a Virgin, as we believe, or from a young woman, as the Jews claim, will eat butter and honey, and will be so young that he cannot discern between evil and good, and before he leaves infancy, the land of Syria and Samaria will be laid waste by the Assyrians. Let the Hebrews answer how Hezekiah is proclaimed an infant at the age of thirty-one, and of such a young age that he, eating honey and butter, like the children of Nineveh, does not know left from right, that is, does not know evil from good. But in regard to Emmanuel, which means 'God is with us,' he will have an easy understanding. As for the mystery and invocation of his name, let the land of Syria and Samaria be laid waste, even by the Assyrians who prevail, and let the house of David be freed from the two kings whom he fears, namely, Rezin and Pekah.
Now, since the Lord was not a mere man but was also God and knew all things, he stood in no need of reflection, inquiry, counsel or judgment. He also had a natural affinity for good and antipathy for evil. Thus it is in this sense that the prophet Isaiah, too, says, “Before the child shall know to refuse the evil, he will choose the good. For before the child knows to refuse the evil and to choose the good, he will reject the evil by choosing the good.” The “before” shows that he made no inquiry or investigation in a human manner but that since he was God and divinely subsisted in the flesh—that is to say, was personally united to the flesh—by the fact of his very being and his knowing all things he naturally possessed the good.
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SUMMARY
Isaiah 7:16 delivers a precise and immediate prophetic assurance to King Ahaz of Judah, promising the swift downfall of his adversaries, the kingdoms of Syria (Aram) and Israel (Ephraim). This declaration, given in the midst of the Syro-Ephraimitic War, specifies that before a young child reaches an age of moral discernment, the lands of Judah's feared enemies will be utterly devastated and their kings removed. The verse thus confirms God's sovereign control over nations and His unwavering commitment to protect His covenant people, even despite their leader's profound lack of faith, providing a tangible timeline for the fulfillment of the divine promise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 7:16 employs several potent literary devices to convey its message with force and clarity. The most prominent is Prophetic Foreshadowing, as the verse, while immediately relevant to Ahaz's specific political crisis, points to a broader divine plan and the ultimate triumph of God's purposes. The phrase "before the child shall know to refuse the evil, and choose the good" functions as a clear Chronological Marker or Temporal Metaphor, using a common, observable developmental milestone to signify a very short and certain timeframe for the prophecy's fulfillment. This also carries an element of Irony, as Ahaz, who demonstrated a profound lack of faith and spiritual immaturity, is given a sign based on a child's natural progression towards discernment, perhaps subtly contrasting his spiritual state with the child's development. The "land that thou abhorrest" is a powerful Metonymy for the nations of Syria and Israel, allowing the text to refer to the territories as shorthand for their political, military, and spiritual power. The entire passage serves as a profound instance of Divine Assurance, where God's unwavering word acts as a guaranteed promise against human fear and political machinations, emphasizing His absolute control over history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 7:16 serves as a powerful testament to God's meticulous providence and His unwavering faithfulness to His covenant promises, even when His people, or their leaders, demonstrate a profound lack of faith. It underscores the truth that God's plans are not contingent upon human righteousness or obedience but are rooted in His own sovereign will and immutable character. The swift and decisive judgment against Judah's enemies, foretold with such specificity, highlights God's absolute control over the course of history and the destinies of nations. This immediate fulfillment was meant to build Ahaz's trust, demonstrating that the God who could predict such near-term events with precision was also capable of fulfilling the grander, long-term prophecies concerning the Messiah. It teaches us that God's timing is perfect, and His deliverance is certain, even when circumstances seem overwhelmingly dire, and human solutions appear to be the only recourse.
REFLECTION AND APPLICATION
Isaiah 7:16 offers profound lessons for contemporary believers facing their own "Syro-Ephraimitic" threats, whether they be personal crises, societal anxieties, or global uncertainties. The core message is an invitation to radical trust in God's sovereign control and His perfect timing. Like Ahaz, we often find ourselves paralyzed by fear when circumstances appear overwhelming, tempted to rely on human strategies, or succumb to despair. This verse reminds us that God is actively involved in the affairs of His creation, orchestrating events to fulfill His purposes. It calls us to shift our gaze from the magnitude of our problems to the infinitude of God's power and faithfulness. Our fears, though real, are often short-sighted, failing to account for God's imminent intervention. We are encouraged to rest in the assurance that before our "abhorred lands" can truly triumph, God's decree will stand, and His deliverance will manifest, often in ways and at times we least expect, but always perfectly aligned with His divine timetable and ultimate redemptive plan.
Questions for Reflection
FAQ
Who is "the child" mentioned in Isaiah 7:16?
Answer: The identity of "the child" in Isaiah 7:16 is a subject of scholarly discussion, often interpreted in two main ways, both of which can be true simultaneously due to the multi-layered nature of biblical prophecy. The immediate fulfillment likely referred to a child born in Isaiah's time, possibly his own son, Maher-shalal-hash-baz, whose birth and rapid development are described in Isaiah 8:3-4. This child served as a tangible, near-term sign for Ahaz, signifying the immediacy of the prophecy's fulfillment. However, in its broader prophetic context, particularly given its profound connection to Isaiah 7:14 (the Immanuel prophecy), "the child" also foreshadows the ultimate, miraculous birth of Jesus Christ, the true Immanuel, hundreds of years later, whose coming marked the decisive turning point in salvation history.
What does "know to refuse the evil, and choose the good" mean in this context?
Answer: This phrase describes a child reaching a stage of early moral discernment, typically understood as the age when a child begins to distinguish between right and wrong, good and bad, and can make conscious choices based on that understanding. This is generally considered to be around two to five years old, a period of developing cognitive and moral faculties. It is not about perfect moral innocence or full adult accountability, but rather the emergence of basic ethical awareness. Its primary purpose in the verse is to provide a clear, short, and observable timeframe for the fulfillment of the prophecy, assuring King Ahaz that the downfall of his enemies would occur very quickly, within a matter of a few years.
Who are "both her kings" and what happened to them?
Answer: "Both her kings" refer to King Rezin of Syria (Aram) and King Pekah of the Northern Kingdom of Israel (Ephraim). These were the two monarchs who had formed an alliance to attack Judah and depose King Ahaz, causing him and his people great fear. The prophecy in Isaiah 7:16 declared that their lands would be "forsaken" or abandoned by them, signifying their removal from power and the collapse of their kingdoms. This was historically fulfilled within a few years by the Assyrian Empire. Tiglath-pileser III, the Assyrian king, conquered Damascus, the capital of Syria, and killed Rezin around 732 BC (2 Kings 16:9). Shortly thereafter, Pekah of Israel was assassinated in a conspiracy (c. 732 BC), and Assyria deported many Israelites, significantly weakening the Northern Kingdom (2 Kings 15:29-30). Thus, both kings were indeed removed from their thrones, and their power was broken, precisely as foretold.
CHRIST-CENTERED FULFILLMENT
While Isaiah 7:16 provided immediate historical reassurance to King Ahaz regarding the swift demise of his earthly enemies, its deeper theological resonance finds its ultimate and most profound fulfillment in Jesus Christ. The "child" of this prophecy, whether immediately referring to Maher-shalal-hash-baz or more broadly to the Immanuel of Isaiah 7:14, points forward to the miraculous birth of God with us. Christ, as the true Immanuel, did not merely signify the defeat of temporal earthly kings, but the decisive triumph over the ultimate enemies of humanity: sin, death, and the devil. His coming, foretold centuries in advance, marked the decisive turning point in cosmic history, fulfilling the promise of a divine King who would establish an everlasting kingdom. Just as the temporal marker of a child's discernment signaled the end of Ahaz's immediate fears, so too the incarnation of Christ signaled the beginning of the end for all spiritual darkness and oppression. Through His perfect life, atoning death, and glorious resurrection, Jesus, the Lamb of God who takes away the sin of the world, definitively "refused the evil" of sin and "chose the good" of perfect obedience unto death. He ultimately "forsaked" the dominion of Satan and established His eternal reign, a kingdom that "shall have no end" (Luke 1:33). He is the King who ultimately conquers all "lands" of opposition, bringing salvation and eternal peace to all who believe and trust in His sovereign rule.