John Calvin Commentary Isaiah 7:2

"And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart trembled, and the heart of his people, as the trees of the forest tremble with the wind." — Isaiah 7:2 (ASV)

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.