John Calvin Commentary Isaiah 7

And it came to pass. Here, a remarkable prophecy is related about the wonderful deliverance of Jerusalem when it appeared to have been utterly ruined. Now the Prophet explains all the circumstances, so that through them the miracle may be more fully displayed, and to make it clear that the city has been preserved not by the wisdom or power of man, but by the favor of God.

For the people were so ungrateful that, at the end of this event, they would not have understood that they had been delivered by the hand of the Lord if all the circumstances had not been explicitly recalled to them. And indeed, there were very few people who, in the hour of danger, ventured to hope for what Isaiah promised, because they judged themselves and the state of public affairs by present appearances.

Therefore, to make known the remarkable kindness of God, he enters into all the details, so that they may perceive from what danger and by whose hand they have been delivered. Let us also understand that this kindness was shown to ungrateful people, so that the Church might be preserved, and so that Christ might later appear.

It should be noted that the Prophet speaks of the second war, which was fought by Rezin and Pekah; this can easily be inferred from the sacred history. In the former war, Ahaz was defeated, and a great multitude were taken captive, who were eventually restored by the Israelites when the Prophet, in God's name, commanded it to be done.

Having again gathered an army (2 Kings 16:5), the kings of Israel and Syria attacked Ahaz, because they thought he had been exhausted by the former war and had no power to resist. The mention of this second war is intended to show the greatness of the miracle. Ahaz had no strength left to resist such a great multitude, as the flower of the whole nation had been swept away by the former war, and the people who remained were completely dispirited and not yet recovered from the terror of their recent defeat.

Therefore, the goodness and power of God are displayed all the more, in that, pitying such great distress, he gave assistance to his people and, in a moment, rescued them from the jaws of death when everyone considered their situation hopeless.

Went up. This may be regarded as a statement and summary of the whole event. He mentions the topics he is about to discuss and, in characteristic Hebrew expressions, briefly touches on those matters which he will later explain more fully and in detail. From the outset, he states the result: namely, that the expedition of the two kings was unsuccessful. Later, he will give the reasons why Jerusalem could not be stormed; but before doing so, he briefly notes King Ahaz's plan or design.

And it was told the house of David. He does not mean that, at the very time when the two kings were approaching the city, the king received news about the league. It would not have been safe for Ahaz to go out when the invading army was spread over the country. But before they had collected their forces, it is said that King Ahaz trembled.

Hence, there is reason to believe that his consternation became greater when he saw the danger nearer. The house of David means the king’s palace and court, as if the Prophet had said that Ahaz and his counsellors had been informed about the conspiracy that had been formed against Judea.

Regarding the words, נחה (nachah) is rendered in various ways by interpreters. The meaning of this Hebrew word being to lead, some draw from it this meaning: “The King of Syria led his soldiers to aid the army”; and they think that על (al) with ע (ain) is put for אל (al) with א (aleph).

Others derive it from נוח (nuach), as if the letter ו (vau) were missing, and render it, he rested. According to others, it is rather an inversion of the letters, and נחה (nahah) is put for חנה (chanah), which means to pitch a camp; therefore, they choose to render it, Syria is confederate.

The Prophet meant nothing else than that a military league had been formed between the Israelites and the Syrians, so that with their united forces they might attack Jerusalem.

In the use of the word Ephraim, there is a figure of speech (synecdoche) very frequent in the Prophets, by which a part is taken for the whole. Under Ephraim, the whole kingdom of Israel is included, not only because that tribe was superior to the rest in numbers and wealth, but also because their first king, Jeroboam, was descended from it (1 Kings 11:26).

And his heart was moved. We see that by the house of David is here meant nothing else than “the king’s palace,” from which the terror spread to the whole nation. Indeed, it was inevitable that when they heard of the alarm of the king and the princes, the general populace would be moved by the same kind of terror.

As soon as this news was received, all were struck with such dread that no one was master of himself. He expresses their trembling by an appropriate metaphor, which is also frequently employed by us, (Il tremble comme la fueille en l’arbre), he trembles like the leaf of a tree.

The design of this is to heighten the miracle, for we learn from it that not only in the opinion of others, but also in their own opinion, their case was desperate. They would therefore have been utterly ruined if the Lord had not interposed in a timely manner.

This passage sets before us a very clear mirror, in which we may see the thoughtlessness of the ungodly when they do not feel the hand of God; and, on the other hand, the fearful trembling with which they are suddenly seized when the Lord presents any danger to them.

In the midst of their prosperity, they are so at ease that they hardly believe they are subject to the government of God, and undoubtedly imagine they are placed beyond the reach of all danger. Adversity stuns them so much that they suddenly fall down, and their senses are so entirely overpowered by terror that they lie like people who are lifeless or bereft of their senses.

Such is the punishment by which the Lord arouses them from their deep slumber. At first, they appear to be firm and immovable, as if nothing could throw them down from their position; but now, at the slightest noise, they are suddenly seized with trembling. That terror is the righteous vengeance of God, to whom they never pay homage until they are compelled.

Let us learn that if we have any spark of faith, we should not distrust God when we are in any danger. It is indeed impossible for us not to be agitated and alarmed when dangers press upon us; but we should not tremble so as to be tossed about by our anxiety in every direction, and be unable to see a harbour to which we can safely direct our course.

There must always be this difference between the fear of the godly and of the ungodly: the ungodly find no remedy for calming their minds, but the godly immediately turn to God. In Him, knowing that they have a very safe harbour, though they are harassed by uneasiness, they still remain calm.

Then said the LORD. First, we see how God, remembering his covenant, anticipates this wicked king by sending the Prophet to meet him; for he does not wait for his prayers, but of his own accord promises that he will grant deliverance. His son Shear-jashub is joined with the Prophet as a witness of the prediction, and there is reason to believe that his name, Shear-jashub, was not given at random, but by the secret inspiration of the Spirit, or by an immediate command of God, and in order to point out the future deliverance of the people. He, therefore, carried in his name what might be regarded as an engraved seal, both of the approaching captivity and of the return. It is also probable that this symbol of the prediction was generally known, for he would not have been joined with his father on any other account than because he bore in his person some authority.

To the way of the fuller’s field. The place is mentioned in order to give authenticity to the history. It is possible that the king, for the purpose of repelling the enemy, may have set out to watch his approach, which appears more clearly from the sacred history (2 Kings 18:17). It is called the way of the fuller’s field, perhaps because it was customary to wash clothes there, or because the name arose out of some ancient occurrence. However that may be, it was an evidence of anxiety and dread, that this wretched hypocrite was running about in all directions, when Isaiah came forth to meet him and to soothe his mind.

And you shall say to him The Hebrew word שמר (shamar,) which signifies to keep, is here put in the Hiphil; and the greater part of interpreters take it for beware; but they erroneously apply this to an unnatural and far-fetched meaning, that Ahaz should beware of carrying on war. A more natural meaning is, that he ought not to waver or wander about in uncertainty, but to remain calm and serene. Accordingly, I have rendered it refrain. The meaning therefore is, that Ahaz should be composed, and should not be agitated or harass his mind by uneasiness, as fickle and unsteady persons tend to do when they are struck with terror.

This interpretation is confirmed by the word which follows, Be quiet; for these two are connected: first, to keep quiet watch, so as not to be distracted by a variety of opinions, or gaze around in all directions; and, secondly, to have a calm and composed mind. Such are the highly delightful fruits yielded by faith; for through a variety of attacks unbelievers give way, wander in uncertainty, and do not know which way they should turn, while believers keep themselves under restraint and quietly turn to God. Ungodliness is never at rest; but where faith exists, there the mind is composed and does not tremble to an immoderate degree. These words very aptly express the power of faith.

Fear not. After having pointed out the remedy for allaying the distresses of the mind, he likewise bids them not fear; for faith, which places our salvation in the hand of God, is not more opposite to anything than to fear. It is impossible, I acknowledge, not to fear when dangers threaten, for faith does not deprive us of all feeling.

On the contrary, the children of God are undoubtedly moved by two kinds of fear, one of which arises from the feeling of human nature, even though they are endowed with perfect faith. The other arises from the weakness of faith; for no one has made such progress as not to have any remaining distrust against which we should continually strive.

We must not, therefore, understand the exhortation of the Prophet to mean that the Lord forbids every kind of fear, but he enjoins believers to be armed with such firmness as to overcome fear. As if he had said, “Do not allow yourselves to be discouraged; and if you are assailed by fierce and severe attacks, maintain unshaken resolution, so that you may not be overpowered by dangers, but, on the contrary, live to God and overcome all your distresses.” For the same reason he immediately adds,—

And let not your heart be faint. To be faint means “to melt away,” for not without reason does the Apostle exhort us to strengthen our hearts by faith (Hebrews 11:27; Hebrews 13:9). It is the softness of indolence, when we forget God and melt away, as it were, through our unbelief. You would not call that man soft or effeminate who relies on the Spirit of God and steadfastly resists adversity. Hence we infer that the Prophet meant simply that Ahaz should undauntedly await the accomplishment of what the Lord had promised to him.

For the two tails. Isaiah employs an elegant metaphor to lessen the understanding which the Jews had formed about those two very powerful kings which had filled their minds with terror. Their rage and cruelty appeared to be a devouring fire, which was sufficient to consume the whole of Judea, and could not be quenched.

Isaiah, on the other hand, calls them not firebrands, (for that might have been thought to be something great,) but tails, that is, some fragments or ends of firebrands, and these, too, not burning, but only smoking, as if some firebrand snatched from the fire were going out, and emitted nothing but a slight smoke.

This metaphor yields great consolation, for it warns us to form a very different opinion about the violence of the ungodly from what it appears to be. One would think that they are endowed with such great power that they could burn and destroy the whole world. To quell excessive terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration.

The king of Syria has taken evil counsel against you. Though he foretold that the threats would be empty, and the attempts of the enemies of God's people vain, yet he does not conceal that their devices are cruel if the Lord does not restrain them. By evil counsel he means destructive counsel, for these two kings had leagued together to destroy Judea. To express it more fully, and to place it, as it were, before their eyes, he relates their very words.