Isaiah 7:17

Translation
King James Version
¶ 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.
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KJV (with Strong's)
The LORD H3068 shall bring H935 upon thee, and upon thy people H5971, and upon thy father's H1 house H1004, days H3117 that have not come H935, from the day H3117 that Ephraim H669 departed H5493 from Judah H3063; even the king H4428 of Assyria H804.
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Complete Jewish Bible
ADONAI will bring the king of Ashur on you, your people and your father's house. These will be days worse than any you've known since Efrayim broke loose from Y'hudah." Or: "the virgin." See Introduction, Section XIV, footnote 69.
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Berean Standard Bible
The LORD will bring on you and on your people and on the house of your father a time unlike any since the day Ephraim separated from Judah—He will bring the king of Assyria.”
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American Standard Version
Jehovah will 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.
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World English Bible Messianic
The LORD will bring on you, on your people, and on your father’s house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.
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Geneva Bible (1599)
The Lord shall bring vpon thee, and vpon thy people, and vpon thy fathers house (the dayes that haue not come from the day that Ephraim departed from Iudah) euen the King of Asshur.
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Young's Literal Translation
Jehovah bringeth on thee, and on thy people, And on the house of thy father, Days that have not come, Even from the day of the turning aside of Ephraim from Judah, By the king of Asshur.
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See also
Isaiah 10:5Isaiah 10:6Isaiah 8:7Isaiah 8:82 Chronicles 10:162 Chronicles 10:192 Chronicles 33:11
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Isaiah Prophesies the Fall of Israel
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In the KJVVerse 17,800 of 31,102

Study This Verse

SUMMARY

Isaiah 7:17 presents a grave prophetic declaration from the Lord to King Ahaz of Judah, foretelling an unprecedented era of divine judgment. This judgment, described as "days that have not come" since the historic schism between Ephraim (the Northern Kingdom of Israel) and Judah, will be executed upon Ahaz, his people, and his royal house by the very power Ahaz sought to ally with: the king of Assyria. The verse profoundly underscores the ironic and devastating consequences of Ahaz's profound lack of faith and his reliance on human political maneuvering rather than divine providence.

CONTEXT

  • Literary Context: Isaiah 7:17 is a pivotal and ironic statement within the broader narrative of the Syro-Ephraimitic War (circa 734-732 BC). The preceding verses detail the immediate existential threat to Judah from the allied forces of Aram (Syria) and the Northern Kingdom of Israel (Ephraim), who sought to depose King Ahaz and install a puppet ruler (see Isaiah 7:1-6). In response to Ahaz's fear, the Lord, through the prophet Isaiah, offers Ahaz a miraculous sign to bolster his faith and assure him of Judah's deliverance from this immediate threat (as seen in Isaiah 7:10-12). However, Ahaz, feigning piety but harboring a deep-seated distrust in God's promises, stubbornly refuses to ask for a sign, signaling his intention to pursue a political alliance with the formidable Assyrian Empire rather than relying on divine protection. Verse 17 then serves as a stark prophetic reversal, revealing that the very foreign power Ahaz turned to for help would become the instrument of God's future and far more severe judgment upon Judah, a calamity far surpassing the current threat. This verse therefore sets the stage for the escalating Assyrian incursions and the eventual devastation described in subsequent chapters of Isaiah, highlighting the long-term, ironic consequences of Ahaz's profound unbelief.
  • Historical & Cultural Context: The historical backdrop for Isaiah 7:17 is the tumultuous mid-8th century BC, a period of immense geopolitical upheaval in the Ancient Near East. The Neo-Assyrian Empire, under aggressive kings like Tiglath-Pileser III, was rapidly expanding its dominion, systematically conquering and subjugating smaller kingdoms like Aram, Israel, and Judah. Culturally, Judah, like its neighboring states, was caught in a precarious position, often resorting to seeking political alliances with stronger regional powers to ensure its survival, frequently at the expense of its covenant faithfulness to Yahweh. The phrase "from the day that Ephraim departed from Judah" refers to the historical division of the united monarchy of Israel after the reign of Solomon (circa 931 BC), when the ten northern tribes seceded to form the Kingdom of Israel (with Ephraim being its dominant and most prominent tribe) and the two southern tribes formed the Kingdom of Judah (recorded in 1 Kings 12:16-19). This division marked a profound and traumatic low point in Israelite history, a schism that weakened the nation significantly. The prophecy in Isaiah 7:17 warns that the coming Assyrian judgment would be even more devastating than that foundational schism, emphasizing the unprecedented and unparalleled nature of the impending calamity that Judah was about to face due to its king's unfaithfulness.
  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in the book of Isaiah and the broader prophetic literature. Foremost is the theme of Divine Judgment and Consequences, illustrating God's active and sovereign involvement in human history, bringing severe judgment upon a disobedient people and their unfaithful king. Ahaz's profound unbelief and his strategic reliance on human power rather than God's explicit promise lead directly to dire and ironic consequences, demonstrating unequivocally that God's warnings are not idle threats. Another significant theme is God's Sovereignty and Use of Foreign Nations. The "king of Assyria" is explicitly named as the specific instrument of this coming disaster, showcasing God's absolute and unchallengeable control over all nations, even using powerful, pagan empires as unwitting tools to accomplish His divine purposes, whether in judgment or, at times, in the future, for restoration. The concept of Unprecedented Calamity is also central, as the phrase "days that have not come" emphasizes the unparalleled nature of the coming suffering, signifying a new and deeper level of distress for Judah, surpassing even the trauma of the kingdom's initial division. This underscores the escalating severity of God's response to covenant unfaithfulness and the gravity of rejecting His divine counsel. The broader context of Isaiah 7 reinforces these themes, particularly the call for faith amidst political turmoil.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred covenant name of God, often transliterated as "Yahweh," emphasizing His self-existence, eternal nature, and personal, covenantal relationship with His people. In this context, the explicit use of "LORD" highlights that the impending judgment is not a random geopolitical event or a mere consequence of human actions, but a deliberate and sovereign act initiated by the God of Israel, who holds ultimate authority over history and all nations. It underscores His covenant faithfulness, even when that faithfulness manifests as corrective judgment for His disobedient people, demonstrating that He remains true to His character and promises.
  • days (Hebrew, yôwm', H3117): This word, while literally meaning "day" (a period from sunrise to sunset, or one sunset to the next), often refers figuratively to a defined period, an era, or a space of time marked by particular events. Here, "days that have not come" signifies an era or period of unprecedented suffering and calamity. It emphasizes the unique and severe nature of the impending judgment, indicating that Judah is about to experience a level of distress and devastation unlike anything it has endured in its history since its foundational schism. It serves as a powerful marker of historical significance and a dire prophetic warning, signaling a new and more profound low point for the nation.
  • Assyria (Hebrew, ʼAshshûwr', H804): This refers to the Neo-Assyrian Empire, a dominant, ruthless, and militarily superior superpower of the ancient world. Its explicit inclusion here is crucial as it identifies the specific and unexpected instrument of God's judgment. The irony is profound: King Ahaz had refused to trust God's promise of deliverance and instead sought an alliance with Assyria for protection against his immediate enemies. Yet, God declares that this very nation, the perceived deliverer, will be the source of Judah's greatest affliction. This highlights God's absolute sovereignty over even the most formidable human powers, demonstrating His ability to use them, even against their own intentions, to fulfill His divine will and bring about His purposes.

Verse Breakdown

  • "The LORD shall bring upon thee, and upon thy people, and upon thy father's house,": This opening clause unequivocally establishes the divine origin and comprehensive scope of the impending judgment. "The LORD" (Yahweh) is explicitly named as the active agent, emphasizing God's direct involvement and sovereign control over all historical events. The judgment is holistic and far-reaching, targeting King Ahaz himself ("thee"), the entire nation of Judah ("thy people"), and the royal dynasty ("thy father's house," referring to the Davidic line and its future). This indicates that the consequences of the king's unfaithfulness will be profound, affecting all levels of society and the very future and legacy of the kingdom. It is a judgment from the ultimate authority.
  • "days that have not come, from the day that Ephraim departed from Judah;": This phrase powerfully defines the unprecedented severity and profound historical significance of the coming calamity. "Days that have not come" signifies a period of distress and devastation unparalleled in Judah's history. The benchmark for this comparison is the "day that Ephraim departed from Judah," which refers to the traumatic schism of the united monarchy (circa 931 BC). By declaring that the impending suffering will be even worse than this foundational national trauma, the prophecy underscores a new, profound low point for the nation, a level of suffering and humiliation that will eclipse even that significant historical wound.
  • "[even] the king of Assyria.": This final, concise, and chilling phrase reveals the specific instrument God will use to execute this unprecedented judgment. The "king of Assyria" is named as the direct agent, creating a powerful and bitter irony that would have been immediately apparent to Ahaz. Ahaz had stubbornly refused to trust God's promise of protection and had instead sought a political and military alliance with Assyria for his security. This prophecy declares that the very power he relied upon for deliverance will, in God's sovereign plan, become the source of the unprecedented devastation, demonstrating the utter futility and tragic consequences of trusting in human strength and political maneuvering over divine faithfulness.

Literary Devices

Isaiah 7:17 employs several potent literary devices to convey its profound and ironic message. Irony is central to the verse, as the very "king of Assyria" whom King Ahaz sought as a powerful ally against his immediate enemies (Aram and Israel) is prophesied to become the instrument of God's more severe, long-term judgment upon Judah. This highlights the profound folly and tragic consequences of human schemes that disregard divine counsel and trust. The phrase "days that have not come" functions as Hyperbole, emphasizing the unparalleled and devastating nature of the impending calamity, suggesting a suffering greater than any experienced since the kingdom's foundational division. This hyperbole also serves as a form of Foreshadowing, hinting at the future Assyrian invasions, the destruction of the Northern Kingdom, and the eventual siege and devastation that would profoundly shape Judah's destiny. The entire verse is a quintessential example of Prophetic Warning, a common and crucial device in Isaiah, where the prophet delivers a direct divine pronouncement of future judgment, intended to call the king and the people to repentance, faith, and a re-evaluation of their trust. Underlying all these devices is the pervasive theological theme of Divine Sovereignty, as the Lord is explicitly stated as the one who "shall bring" these events to pass, asserting His ultimate and undeniable control over human history, political powers, and the destinies of nations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 7:17 powerfully illustrates the theological principle that God is utterly sovereign over all of history, actively using even pagan nations and their formidable power as instruments of His divine will, particularly in judgment against His disobedient people. King Ahaz's stubborn refusal to trust God's explicit promise and his subsequent reliance on the might of Assyria demonstrate a profound lack of faith, which, in the biblical worldview, is a grave sin with severe and far-reaching consequences. The unprecedented nature of the coming judgment ("days that have not come") underscores the seriousness of covenant unfaithfulness and the escalating severity of God's discipline when His warnings are ignored and His grace is spurned. This passage serves as a stark and enduring reminder that true security, lasting peace, and ultimate deliverance come only from trusting wholeheartedly in the Lord, not from precarious political alliances, human strength, or worldly wisdom. It also highlights God's unwavering justice, ensuring that actions, especially those of leaders, have profound and far-reaching implications for an entire nation.

REFLECTION AND APPLICATION

Isaiah 7:17 stands as a timeless and potent warning against the profound dangers of misplaced trust and the ultimate futility of relying on human solutions over divine providence. In our own lives, when faced with overwhelming challenges, perceived threats, or moments of uncertainty, it is profoundly tempting to seek security and deliverance in worldly alliances, financial stability, political power, or our own cleverness and ingenuity, much like King Ahaz sought help from the formidable Assyrian Empire. This verse serves as a stark reminder that such reliance, especially when it displaces or undermines our trust in God, can ironically lead to greater distress and more severe consequences than the original problem we sought to escape. It calls us, therefore, to cultivate a radical and unwavering dependence on God, acknowledging His absolute sovereignty over all circumstances and His infinite ability to deliver, even when the path forward seems unclear, counter-intuitive, or humanly impossible. Taking God's warnings seriously, whether communicated through the clear teachings of Scripture or through the discerning counsel of His Spirit and His people, is crucial, as ignoring them can lead to unforeseen and severe repercussions. Ultimately, this passage encourages us to remember that God remains in sovereign control, working His purposes through various means—even through seemingly negative or destructive events—to bring about His ultimate will, to refine His people, and to draw them back into a deeper, more authentic relationship with Himself.

Questions for Reflection

  • In what specific areas of my life am I currently tempted to rely on human strength, worldly solutions, or my own ingenuity instead of trusting fully in God's provision and divine guidance?
  • How do I typically respond when God's warnings, whether from Scripture, prayer, or wise counsel, directly challenge my preferred course of action or my preconceived plans?
  • Can I identify specific times in my past when my attempts to control a situation independently of God's will led to unintended, ironic, or even worse consequences?
  • How does understanding God's ultimate sovereignty, even over difficult and seemingly negative circumstances, shape my perspective on the current challenges and uncertainties I face?

FAQ

What was the "Syro-Ephraimitic War" and how does it relate to this verse?

Answer: The Syro-Ephraimitic War (circa 734-732 BC) was a significant conflict in which the northern kingdom of Israel (often referred to as Ephraim, its dominant tribe) and Aram (Syria) formed an alliance to attack the southern kingdom of Judah. Their primary objective was to depose King Ahaz of Judah and install a puppet ruler who would join their anti-Assyrian coalition. Isaiah 7:17 is a crucial prophetic warning delivered to Ahaz during the height of this crisis. While Ahaz was consumed by fear of the immediate threat from Aram and Israel, God, through Isaiah, warns him that the real, far greater, and more devastating threat would come from the very power Ahaz sought to ally with—Assyria. This highlights the profound irony and ultimate futility of Ahaz's lack of faith and his political maneuvering instead of trusting God for deliverance, a theme central to Isaiah 7.

Why is the phrase "from the day that Ephraim departed from Judah" significant?

Answer: This phrase refers to the momentous historical division of the united monarchy of Israel after the death of King Solomon, when the ten northern tribes (including Ephraim) seceded from the southern kingdom of Judah, an event vividly recorded in 1 Kings 12:16-19. This schism was a major national catastrophe and a profound theological setback for the people of Israel, marking a significant weakening and spiritual decline. By stating that the coming judgment would be worse than anything experienced "from the day that Ephraim departed from Judah," Isaiah emphasizes the unprecedented and devastating nature of the impending Assyrian invasion. It signifies that Judah was about to face a level of suffering, national humiliation, and existential threat unlike any in its recent history, underscoring the escalating severity of God's judgment on King Ahaz's profound unfaithfulness and the nation's persistent disobedience.

CHRIST-CENTERED FULFILLMENT

While Isaiah 7:17 speaks of a specific historical judgment brought by the Assyrian king upon unfaithful Judah, it finds its ultimate Christ-centered fulfillment in the profound contrast between the destructive nature of earthly kings and the redemptive reign of the divine King, Jesus Christ. King Ahaz, in his profound unbelief, sought security in a powerful earthly ruler, only to find that this very "king of Assyria" became the ironic instrument of unprecedented judgment and devastation. In stark and glorious contrast, God's people find their true, eternal security and ultimate deliverance not in human alliances, military might, or political maneuvering, but solely in the person and redemptive work of Jesus, the true and eternal King. He is the one who, unlike the destructive Assyrian monarch, comes not to bring judgment upon His faithful people, but rather to bear the full weight of judgment for them. The "days that have not come" of ultimate judgment for sin were faced by Christ on the cross, where He voluntarily bore the full wrath of God, a suffering infinitely exceeding any earthly calamity (2 Corinthians 5:21). Furthermore, while earthly kings like the king of Assyria bring conquest and destruction, Jesus, the prophesied Prince of Peace, brings true and lasting peace, not through military conquest or political dominance, but through His atoning sacrifice and the establishment of His spiritual kingdom (Colossians 1:19-20). Thus, the warning to Ahaz about the futility of trusting in human power ultimately points to the absolute necessity of trusting in the divine Son, who is the only true source of salvation, protection, and deliverance from the ultimate "days" of judgment that await humanity (John 3:16-18).

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Commentary on Isaiah 7 verses 17–25

After the comfortable promises made to Ahaz as a branch of the house of David, here follow terrible threatenings against him, as a degenerate branch of that house; for though the loving-kindness of God shall not be utterly taken away, for the sake of David and the covenant made with him, yet his iniquity shall be chastened with the rod, and his sin with stripes. Let those that will not mix faith with the promises of God expect to hear the alarms of his threatenings.

I. The judgment threatened is very great, Isa 7:17. It is very great, for it is general; it shall be brought upon the prince himself (high as he is, he shall not be out of the reach of it), and upon the people, the whole body of the nation, and upon the royal family, upon all thy father's house; it shall be a judgment entailed on posterity, and shall go along with the royal blood. It is very great, for it shall be unprecedented - days that have not come; so dark, so gloomy, so melancholy, as never were the like since the revolt of the ten tribes, when Ephraim departed from Judah, which was indeed a sad time to the house of David. Note, The longer men continue in sin the sorer punishments they have reason to expect. It is the Lord that will bring these days upon them, for our times are in his hand, and who can resist or escape the judgments he brings?

II. The enemy that should be employed as the instrument of this judgment is the king of Assyria. Ahaz reposed great confidence in that prince for help against the confederate powers of Israel and Syria, and minded the less what God said to him by his prophet for his encouragement because he built much upon his interest in the king of Assyria, and had meanly promised to be his servant if he would send him some succours; he had also, made him a present of gold and silver, for which he drained the treasures both of church and state, Kg2 16:7, Kg2 16:8. Now God threatens that that king of Assyria whom he made his stay instead of God should become a scourge to him. He was so speedily; for, when he came to him, he distressed him, but strengthened him not (Ch2 28:20), the reed not only broke under him, but ran into his hand, and pierced it, and thenceforward the kings of Assyria were, for a long time, grieving thorns to Judah, and gave them a great deal of trouble. Note, The creature that we make our hope commonly proves our hurt. The king of Assyria, not long after this, made himself master of the ten tribes, carried them captive, and laid their country waste, so as fully to answer the prediction here; and perhaps it may refer to that, as an explication of Isa 7:8, where it is foretold that Ephraim shall be broken, that it shall not be a people; and it is easy to suppose that the prophet (at Isa 7:17) turns his speech to the king of Israel, denouncing God's judgments against him for invading Judah. But the expositors universally understand it of Ahaz and his kingdom. Now observe, 1. Summons given to the invaders (Isa 7:18): The Lord shall whistle for the fly and the bee. See Isa 5:26. Enemies that seem as contemptible as a fly or a bee, and are as easily crushed, shall yet, when God pleases, do his work as effectually as lions and young lions. Though they are as far distant from one another as the rivers of Egypt and the land of Assyria, yet they shall punctually meet to join in this work when God commands their attendance; for, when God has work to do, he will not be at a loss for instruments to do it with. 2. Possession taken by them, Isa 7:19. It should seem as if the country were in no condition to make resistance. They find no difficulties in forcing their way, but come and rest all of them in the desolate valleys, which the inhabitants had deserted upon the first alarm, and left them a cheap and easy prey to the invaders. They shall come and rest in the low grounds like swarms of flies and bees, and shall render themselves impregnable by taking shelter in the holes of the rocks, as bees often do, and showing themselves formidable by appearing openly upon all thorns and all bushes; so generally shall the land be overspread with them. These bees shall knit upon the thorns and bushes, and there rest undisturbed. 3. Great desolations made, and the country generally depopulated (Isa 7:20): The Lord shall shave the hair of the head, and beard, and feet; he shall sweep all away, as the leper, when he was cleansed, shaved off all his hair, Lev 14:8, Lev 14:9. This is done with a razor which is hired, either which God has hired (as if he had none of his own; but what he hires, and whom he employs in any service for him, he will pay for. See Eze 29:18, Eze 29:19), or which Ahaz has hired for his assistance. God will make that to be an instrument of his destruction which he hired into his service. Note, Many are beaten with that arm of flesh which they trusted to rather than to the arm of the Lord, and which they were at a great expense upon, when by faith and prayer they might have found cheap and easy succour in God. 4. The consequences of this general depopulation. (1.) The flocks of cattle shall be all destroyed, so that a man who had herds and flocks in abundance shall be stripped of them all by the enemy, and shall with much ado save for his own use a young cow and two sheep - a poor stock (Isa 7:21), yet he shall think himself happy in having any left. (2.) The few cattle that are left shall have such a large compass of ground to feed in that they shall give abundance of milk, and very good milk, such as shall produce butter enough, Isa 7:22. There shall also be such want of men that the milk of one cow and two sheep shall serve a whole family, which used to keep abundance of servants and consume a great deal, but is now reduced. (3.) The breed of cattle shall be destroyed; so that those who used to eat flesh ( as the Jews commonly did) shall be necessitated to confine themselves to butter and honey, for there shall be no flesh for them; and the country shall be so depopulated that there shall be butter and honey enough for the few that are left in it. (4.) Good land, that used to be let well, shall be all overrun with briers and thorns (Isa 7:23); where there used to be a thousand vines planted, for which the tenants used to pay a thousand shekels, or pieces of silver, yearly rent, there shall be nothing now but briers and thorns, no profit either for landlord or tenant, all being laid waste by the army of the invaders. Note, God can soon turn a fruitful land into barrenness; and it is just with him to turn vines into briers if we, instead of bringing forth grapes to him, bring forth wild grapes, Isa 5:4. (5.) The implements of husbandry shall be turned into instruments of war, Isa 7:24. The whole land having become briers and thorns, the grounds that men used to come to with sickles and pruning-hooks to gather in the fruits they shall now come to with arrows and bows, to hunt for wild beasts in the thickets, or to defend themselves from the robbers that lurk in the bushes, seeking for prey, or to kill the serpents and venomous beasts that are hid there. This denotes a very sad change of the face of that pleasant land. But what melancholy change is there which sin will not make with a people? (6.) Where briers and thorns were wont to be of use and to do good service, even in the hedges, for the defence of the enclosed grounds, they shall be plucked up, and all laid in common. There shall be briers and thorns in abundance where they should not be, but none where they should be, Isa 7:25. The hills that shall be digged with the mattock, for special use, from which the cattle used to be kept off with the fear of briers and thorns, shall now be thrown open, the hedges broken down for the boar out of the wood to waste it, Psa 80:12, Psa 80:13. It shall be left at large for oxen to run in and less cattle. See the effect of sin and the curse; it has made the earth a forest of thorns and thistles, except as it is forced into some order by the constant care and labour of man. And see what folly it is to set our hearts upon possessions of lands, be they every so fruitful, ever so pleasant; if they lie ever so little neglected and uncultivated, or if they be abused by a wasteful careless heir or tenant, or the country be laid waste by war, they will soon become frightful deserts. Heaven is a paradise not subject to such changes.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–25. Public domain.
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IrenaeusAD 202
Against Heresies (Book III, Chapter 21), Section 4
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.
JeromeAD 420
Commentary on Isaiah
(Verse 17.) The Lord will bring upon you, and upon your people, and upon your father's house, days that have not come since the days of the separation of Ephraim from Judah, with the king of Assyria. This place should be read with hyperbaton. Finally, we too, following the Hebrew truth, have interpreted it as follows: O house of David, listen to what I say, that the land of Syria and Samaria may be abandoned by the face of the two kings whom you fear most greatly. The Lord will bring days upon you, and upon the house of your father David, which you have never had since the time when the ten tribes were separated from the two tribes, and they began to have a kingdom in Samaria. These days, that is, times with the king of the Assyrians, will come upon them, so that once they are overcome and defeated, you may be liberated by the presence of Emmanuel. The Septuagint translates this passage as follows: 'The Lord will bring upon you, and upon your people, and upon the house of your father, days that have not yet come, from the day he took away Ephraim from Judah, the king of the Assyrians. We cannot know the exact meaning of this, unless perhaps it should be said that, by the magnitude of their sins, Ephraim, that is, Samaria, first caused the invasion of the Assyrians to turn away from them.' Another way: Meanwhile, now two kings, Rasin and Phacee, who besiege you, hasten to lay waste, will be overthrown in a short time: but the time of your devastation will come when, what you never hoped for, indeed never feared, the Assyrian has come. By which he teaches that the house of David, not Syria and Samaria, but the Assyrians are to be feared. Therefore, he frees from the present fear and threatens about the future time.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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