Isaiah 7:22

Translation
King James Version
And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land.
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KJV (with Strong's)
And it shall come to pass, for the abundance H7230 of milk H2461 that they shall give H6213 he shall eat H398 butter H2529: for butter H2529 and honey H1706 shall every one eat H398 that is left H3498 in H7130 the land H776.
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Complete Jewish Bible
Will they produce in abundance? No, he will [have to] eat curdled milk. Indeed, everyone left in the land will eat curdled milk and [wild] honey.
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Berean Standard Bible
and from the abundance of milk they give, he will eat curds; for all who remain in the land will eat curds and honey.
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American Standard Version
and it shall come to pass, that because of the abundance of milk which they shall give he shall eat butter: for butter and honey shall every one eat that is left in the midst of the land.
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World English Bible Messianic
and it shall happen, that because of the abundance of milk which they shall give he shall eat butter: for everyone will eat butter and honey that is left in the midst of the land.
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Geneva Bible (1599)
And for the abundance of milke, that they shall giue, hee shall eate butter: for butter and hony shall euery one eate, which is left within the land.
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Young's Literal Translation
And it hath come to pass, From the abundance of the yielding of milk he eateth butter, For butter and honey doth every one eat Who is left in the heart of the land.
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See also
Isaiah 7:15Matthew 3:42 Samuel 17:29
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Isaiah Prophesies the Fall of Israel
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In the KJVVerse 17,805 of 31,102

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SUMMARY

Isaiah 7:22 presents a stark and paradoxical image of Judah's future after divine judgment, specifically following the Syro-Ephraimite War and the subsequent Assyrian invasion. Far from depicting a scene of prosperity, the verse describes a return to a primitive, pastoral economy where the few survivors of the devastation subsist on readily available dairy products and wild honey. This imagery powerfully underscores the severe desolation of the land, the decimation of its population, and yet, God's basic, sustaining provision for the faithful remnant amidst profound hardship and societal collapse.

CONTEXT

  • Literary Context: This verse is deeply embedded within the "Immanuel prophecy" of Isaiah 7, a crucial chapter addressing King Ahaz of Judah during the Syro-Ephraimite War (circa 735 BC). Ahaz, facing a formidable alliance between Aram (Syria) and Israel (Ephraim), was urged by God through Isaiah to trust in divine protection rather than human alliances. While God promised that these immediate threats would not succeed (as declared in Isaiah 7:7), the prophecy then pivoted to a more severe, future judgment involving the formidable Assyrian empire. Verses Isaiah 7:17-21 vividly describe the Lord bringing the king of Assyria to devastate the land, turning cultivated fields into wild pastures overgrown with thorns and briers. Isaiah 7:22 directly follows this description of widespread desolation, illustrating the subsistence living of the few who remain in a land stripped of its agricultural capacity and societal structure.
  • Historical & Cultural Context: The setting for Isaiah 7:22 is Judah in the tumultuous 8th century BC, a period marked by significant geopolitical upheaval. The relentless rise of Assyria under Tiglath-Pileser III posed an existential threat to the smaller nations of the Levant. The Syro-Ephraimite War saw Syria and Israel attempting to coerce Judah into an anti-Assyrian coalition. King Ahaz's fateful decision to appeal to Assyria for military help, rather than placing his trust in Yahweh, set the stage for Judah's eventual subjugation and the dire fulfillment of Isaiah's prophecies of judgment. In ancient Israel, a thriving economy was fundamentally based on settled agriculture, producing staples like grain, wine, and olive oil, alongside livestock. A diet consisting solely of "butter and honey" signifies a radical and forced shift from a settled, agrarian society to a nomadic or semi-nomadic pastoral existence, indicative of extreme societal collapse, widespread depopulation, and the complete destruction of cultivated fields.
  • Key Themes: Isaiah 7:22 contributes significantly to several overarching theological and narrative themes prevalent throughout the book of Isaiah. Firstly, it powerfully illustrates the theme of Divine Judgment, demonstrating the severe and inevitable consequences of national disobedience and a profound lack of faith in God, as tragically exemplified by King Ahaz's actions. The widespread desolation described is presented as a direct result of God's sovereign hand in bringing the Assyrians as His instrument of judgment. Secondly, the verse highlights the crucial and recurring concept of the Remnant in Isaiah. The phrase "every one eat that is left in the land" (or "that remains") underscores that only a small, purified portion of the population will survive the sifting judgment, a concept further developed in passages such as Isaiah 10:21-22. Thirdly, the verse subtly yet profoundly touches upon God's Provision Amidst Hardship. Even in the midst of severe judgment and utter desolation, God ensures the basic sustenance of those who remain, albeit in a reduced and primitive form. This echoes God's enduring faithfulness to His covenant people, even when they face the dire consequences of their actions, reminiscent of His provision during the wilderness wanderings (e.g., Deuteronomy 8:3-4).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • abundance (Hebrew, rôb', H7230): This word fundamentally signifies "abundance (in any respect)," "greatness," or "multitude." In the context of Isaiah 7:22, the "abundance of milk" is deeply ironic. It does not speak of prosperity within a thriving agricultural society but rather the grim result of severe depopulation and the reversion of once-cultivated land to wild pasture. This allows livestock to graze freely and produce a surplus of dairy products precisely because there is little human population left to manage the land for farming or to consume the yield.
  • butter (Hebrew, chemʼâh', H2529): This term refers to "curdled milk or cheese," or specifically "butter." It points to the rich, processed forms of dairy products. Its presence alongside honey indicates a diet derived solely from animal products and wild foraging, standing in stark contrast to a balanced diet that would typically include grains from cultivated land, thus highlighting the complete collapse of conventional food production.
  • left (Hebrew, yâthar', H3498): This primitive root means "to jut over or exceed," and intransitively, "to remain or be left," or causatively, "to preserve." Here, it specifically refers to "that is left in the land," emphasizing the critical theological concept of a remnant—a small, surviving group who have endured the devastating divine judgment. This word is crucial for understanding the profound theological implications of the verse regarding God's selective preservation of a portion of His people through judgment.

Verse Breakdown

  • "And it shall come to pass, for the abundance of milk that they shall give": This opening clause sets the stage for the paradoxical and desolate situation. The "abundance of milk" is not a sign of a flourishing economy or a blessing of prosperity but rather a direct and grim consequence of the land's desolation and depopulation. With fields uncultivated and the human population drastically reduced, livestock (implied by "they shall give," referring to the animals) would roam freely and produce milk in surplus, as there are fewer people to consume it or to manage the land for other agricultural purposes.
  • "he shall eat butter": This refers to the individual survivor, emphasizing the personal impact of the judgment. The surplus milk is processed into butter (or curdled milk/cheese), indicating a forced reliance on basic, easily preserved dairy products. This highlights a drastic shift from a diverse, agrarian diet to a simple, pastoral one, necessitated by the complete collapse of conventional food production systems.
  • "for butter and honey shall every one eat": This phrase powerfully reiterates and emphasizes the extremely limited nature of the diet available to the survivors. "Butter and honey" represent the primary, if not sole, sources of sustenance. Honey, likely gathered from wild bees, further underscores the return to foraging and a primitive existence, as cultivated crops and the infrastructure for their production are no longer available.
  • "that is left in the land": This final clause is profoundly significant and carries immense theological weight. It explicitly identifies the consumers of this basic diet as the "remnant"—those who have survived the devastating judgment. It underscores the severity of the population decline and reinforces the recurring biblical theme of God's judgment, which sifts and preserves only a portion of the people, highlighting His faithfulness even in judgment.

Literary Devices

Isaiah 7:22 masterfully employs several potent literary devices to convey its message of judgment and survival. Irony is prominently featured, as the "abundance of milk" typically signifies prosperity and blessing, but here it ironically points to utter desolation and societal collapse. The land is so depopulated and agricultural activity so completely ceased that livestock graze freely, leading to a surplus of dairy products not because of human thriving, but precisely because of human absence and the reversion of cultivated land to wilderness. Symbolism is also deeply at play, with "butter and honey" symbolizing a primitive, subsistence diet—a stark and grim contrast to the expected staples of an advanced agrarian society (such as grain, wine, and olive oil). This limited diet symbolizes a forced return to a pre-agricultural state, signifying the complete disruption and destruction of Judah's established way of life. Furthermore, the phrase "that is left in the land" is a clear and powerful instance of the Remnant Motif, a recurring and central theological concept throughout the book of Isaiah, highlighting God's selective preservation and faithfulness amidst widespread and devastating judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 7:22 powerfully encapsulates God's sovereign control over history and His unwavering commitment to justice, even when it involves severe judgment upon His own people. The verse demonstrates that divine judgment, while devastating in its immediate impact, is not without purpose; it serves to purify and preserve a remnant. This remnant, though reduced to a basic, primitive existence, is sustained by God's basic provision, illustrating His enduring faithfulness even in the direst circumstances. The forced shift from a cultivated, settled life to a pastoral, subsistence one underscores the profound consequences of national disobedience and a failure to trust in Yahweh alone. Ultimately, this passage reminds us that true security and lasting sustenance come from God, not from human endeavors, worldly alliances, or material prosperity, and that His purposes, both in judgment and preservation, will ultimately prevail.

REFLECTION AND APPLICATION

Isaiah 7:22 serves as a sobering and profound reminder that God's judgments are real, have tangible consequences, and can even touch His covenant people. It challenges us to deeply examine our own lives and the priorities of our societies: are we truly trusting in our own strength, accumulated resources, or fleeting worldly alliances, or are we placing our full and unwavering reliance on God's sovereign provision and guidance? The verse also offers a profound message of enduring hope and God's steadfast faithfulness. Even in the midst of desolation, loss, and the stripping away of familiar comforts, God faithfully provides for the basic needs of His people. This calls us to cultivate spiritual discernment, recognizing that what appears to be "abundance" (like the milk in this context) might, in its deeper meaning, signify profound loss, and that true provision often comes in unexpected, humble, and even primitive forms. Our ultimate security and source of life is not found in material prosperity or societal stability but in God's sustaining hand, which faithfully preserves a remnant through all trials and tribulations. This passage encourages a deeper, more radical dependence on God, reminding us that He alone is our ultimate source of life and sustenance, whether in times of plenty or scarcity.

Questions for Reflection

  • In what areas of my life am I tempted to rely on worldly "alliances" or material resources instead of trusting fully in God's provision and guidance?
  • How do I discern God's hand and perceive His purpose in difficult circumstances, especially when they involve significant loss or a stripping away of familiar comforts and securities?
  • What does "subsistence living" look like in a spiritual sense for me, and how can I cultivate contentment and profound gratitude in God's basic, yet sufficient, provision?
  • How does the concept of a "remnant" both encourage and challenge my understanding of God's unwavering faithfulness to His people throughout history and into the present?

FAQ

Is the "abundance of milk" in Isaiah 7:22 a blessing or a curse?

Answer: In its immediate prophetic context, the "abundance of milk" is not a blessing of prosperity or a sign of a flourishing economy, but rather a stark indicator of profound desolation and divine judgment. While milk itself is a nourishing food, its abundance here is a direct result of the land being depopulated and left uncultivated. With fewer people to consume agricultural products and no farming activity, livestock would graze freely on the overgrown fields, leading to a surplus of dairy products. This signifies a forced return to a primitive, pastoral economy for the few survivors, rather than a thriving agricultural society. It powerfully underscores the severity of the Assyrian invasion and the resulting societal collapse, as detailed in Isaiah 7:17-21.

Who are "they" and "he" in the first part of the verse, "for the abundance of milk that they shall give he shall eat butter"?

Answer: "They" refers to the livestock—primarily cows, sheep, or goats—that would roam freely and produce milk. The land, once meticulously cultivated for crops, would revert to wild pasture, allowing these animals to multiply and yield an "abundance of milk" without human management. "He" refers to the individual survivor, one of "every one that is left in the land." It emphasizes that each person who remains will subsist on this basic diet. This highlights the widespread nature of the devastation, where only a remnant survives, and their diet is reduced to the most fundamental elements available from an unmanaged, wild landscape.

How does Isaiah 7:22 relate to Isaiah 7:15, where Immanuel is also said to eat "butter and honey"?

Answer: Both Isaiah 7:15 and Isaiah 7:22 mention "butter and honey," but their contexts and implications differ significantly. In Isaiah 7:15, the diet of "butter and honey" for Immanuel (God with us) signifies a simple, humble upbringing in a land that is yet to experience the full force of judgment. It may symbolize a period of discernment and growth before the land is fully devastated, or perhaps the humble, accessible beginnings of the promised deliverer. In Isaiah 7:22, however, the very same diet signifies the dire consequence of judgment—a forced return to subsistence living for the remnant after widespread destruction. While the diet is physically the same, its theological meaning shifts from a sign of humble beginnings and discernment to a stark symbol of survival amidst desolation and societal collapse.

CHRIST-CENTERED FULFILLMENT

Isaiah 7:22, with its grim depiction of judgment and the preservation of a remnant subsisting on a primitive diet of butter and honey, finds profound Christ-centered fulfillment not in a literal diet, but in the spiritual realities of God's ultimate plan of salvation and sustenance. The severe judgment foretold in Isaiah points to the pervasive and devastating nature of human sin and its inevitable consequences, which ultimately required a perfect, divine sacrifice. Jesus Christ, the true Immanuel, whose miraculous birth is prophesied just a few verses earlier in Isaiah 7:14, embodies God's very presence and perfect provision amidst a world devastated by spiritual sin and its effects. While the physical land of Judah faced desolation, Christ came to redeem humanity from spiritual desolation and eternal death. He is the ultimate "provision" for the spiritual "remnant" – not a physical remnant left in a desolate land, but a spiritual remnant, the Church, gathered from every tribe, tongue, people, and nation by grace through faith in Him (Romans 9:27 and Revelation 7:9). Jesus declared Himself the Bread of Life, offering true and lasting spiritual sustenance that goes far beyond mere physical food. The "butter and honey" of subsistence living in Isaiah 7:22 thus foreshadows the simple, yet profoundly nourishing and eternally satisfying, spiritual sustenance found in Christ alone, who faithfully sustains His people through all trials and ultimately brings them into His eternal kingdom, a land of true abundance, peace, and everlasting life (John 10:10).

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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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JeromeAD 420
Commentary on Isaiah
(Verse 21 onwards) And it shall come to pass on that day, a man shall nurture a cow of oxen, and two sheep, and because of the abundance of milk, he shall eat butter; for everyone who is left in the midst of the land shall eat butter and honey. And it shall come to pass on that day, every place where a thousand vines were worth a thousand silver shekels, there shall be thorns and briers. With arrows and bows they shall come there, for thorns and briers shall cover the whole land. And all the hills that were once cultivated with a hoe shall no longer be afraid of thistles and thorns; and they shall become pastures for cattle and a trampling ground for livestock. After the subversion of Jerusalem, the captivity of the people, and the burning of the Temple, Nabuzardan, the prince of the army whom the Seventy called the chief cook, left a few of the people, and those poor, in the land to till the vineyards and fields. Finally, Godolias, who had been appointed over them from the royal line, encourages them and says: Do not be afraid of the Chaldeans; dwell in the land and serve the king of Babylon, and it will be well with you (2 Kings 25:24). Therefore, at that time when all the wealth of the Jews had been transferred to Chaldea, there will be such a great desolation in the land of Judaea and such incredible devastation that they will by no means have herds of cattle or flocks of sheep as they used to have before: but scarcely a rare inhabitant will be able to support one cow and two sheep; not for plowing, but for food and clothing of milk and wool. Indeed, because of the scarcity of wheat and everything that the land produces for eating, they will subsist on milk, butter, and wild honey. And what he says: He will eat butter from the abundance of milk, signifies that the land will be more fertile due to the scarcity of farmers and more suitable for grazing. In that time, due to the scarcity of people, there will be such a shortage of wine from deserted vineyards, which will not be considered a concern for hostile fear, that each vine will barely be bought with silver sickles. For all the land will be reduced to brambles and thorns: and there will be such fear, with swords raging everywhere, that no one will dare to visit their own field without a bow and arrows, and abandoning the open fields, they will seek refuge in the mountains, and there, fortified by the difficulty of the location, they will barely dig rough mountains by hand: because they will not have oxen, plows, and plowshares. Therefore, if a rare inhabitant were found in the mountains, they would sustain a miserable life from there. The rest, however, will be open to pasture, and without any guardian, they will be trampled by wild animals. These things are accustomed to happen after captivity, would that we did not know! But now a large part of the Roman world is similar to once Judea: which we do not think was done without the anger of God, who avenges not at all the contempt of himself through the Assyrians and the Chaldeans; but through savage nations, and once unknown to us, whose faces and speech are terrifying, and they have feminine and cut faces (he means the Goths who shaved their beards), they pierce the fleeing backs of men, well-bearded. I have read in these places an extensive and intricate tropology: that everything, which we have discussed according to history, happened spiritually to the Jews, who barely had one cow and two sheep, namely clean animals: so that they might be nourished not with solid food, but with milk, like infants, and consume the honey of words, which drip from the lips of a prostitute; and they do not have wine, which gladdens the heart of man: but all their works are turned into thorns, so that they may be wounded by adversaries, who strike at the upright of heart (Psalm 10). But if at any time they desire to know something more deeply, and, exerting excessive effort, they seek to discover something mystical from the Holy Scriptures, nevertheless, they bring forth no fruits of doctrine, but rather their minds are filled with thorns and thistles, which arise in the hands of the drunk. And their land and doctrine are in no way cultivated by rational beings, but by cattle, of which God has no care, and are trampled upon by brute animals.
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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