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3. 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 engraven 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.

4. And thou shalt say to him ¹⁰²¹⁰²     And say unto him. — Eng. Ver. The Hebrew word שמר (shamar,) which signifies to keep, is here put in the Hiphil; ¹⁰³¹⁰³     This is an oversight; for השמר (hishshamer) is in the Niphal conjugation. — Ed 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 Ahab should be composed, and should not be agitated or harass his mind by uneasiness, as fickle and unsteady persons are wont 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 which are yielded by faith; for through a variety of attacks unbelievers give way, and wander in uncertainty, and know not to which hand they ought to turn, while believers keep themselves under restraint, and quietly betake themselves 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 fitly 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 be endued with perfect faith. The other arises from the weakness of faith; for no man has made such proficiency as not to have any remains of that distrust against which we ought continually to 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 suffer yourselves to be discouraged; and if you are assailed by fierce and severe attacks, maintain unshaken resolution, 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 thy 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; 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 nothing else than 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 conception 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 gave out nothing else than a slight smoke. This metaphor yields high 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 endued with so great power that they could burn and destroy the whole world. To put down the excess of 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.

5. The king of Syria hath taken evil counsel against thee. Though he foretold that empty would be the threats, and vain the attempts of the enemies of the people of God, yet he does not conceal that their devices are cruel, if the Lord do 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.

6. Let us go up. That is, Let us make an invasion נקיצנה (nekitzennah) is rendered by some, Let us distress or afflict; which is also expressed by the derivation of the word. But in this conjugation it rather signifies “to stir up and arouse.” Though I do not reject the former interpretation, yet I prefer the latter, because it agrees better with the scope of the passage. Again, I understand the word arouse as meaning to disturb, and to cause revolutions; as we commonly say, to raise disturbances, ¹⁰⁴¹⁰⁴     Remuer les affaires. so as not to allow the tranquillity of that kingdom to be preserved.

Let us open it to us. The following word, נבקיענה, (nabkignennah,) is interpreted by some, Let us break into it ¹⁰⁵¹⁰⁵     Let us make a breach therein for us. — Eng. Ver. Others render it, Let us cause it to break up to us. I have rendered it, Let us open; for בקע (bakang) also signifies what we commonly express by the phrase, to make a breach or opening ¹⁰⁶¹⁰⁶     Faire bresche ou overture. Now, the way to open up the entrance to Judea was to rush through its fortifications by the force of arms, or, through the influence of fear, to induce timid and fickle persons to revolt; for so long as they continue to be loyal, entrance cannot be obtained; but when everything is disturbed by insurrections, an entrance is made, so that it becomes easy to break through into the strongest and best fortified places.

Thus, these two kings hoped that, as soon as they came into Judea, they would immediately terrify the whole nation by the extent and power of the army, so that there would be no ability or inclination to resist. When they brought together an army so prodigiously numerous, it is not probable that they placed any dependence on a long siege; for Jerusalem was strongly fortified; but they thought that the inhabitants of Jerusalem would be terrified and alarmed at the sight of their forces, and would be induced to make an immediate surrender. Yet I leave it to every person to adopt any interpretation of these words that he pleases, for whatever sense be put upon them, the meaning of the Prophet is not doubtful.

The son of Tabeal. Who this Tabeal was cannot easily be learned from history. Probably he was some Israelite, an enemy of the house of David, whom those kings were desirous to set up as one of their own dependents.

7. It shall not stand. What he had formerly stated was intended to show more fully that the deliverance was great and uncommon; for when the Lord intends to assist us in our trials, he represents the greatness of the danger, that we may not think that he promises less than the necessity requires. He does not usually give a mitigated view of the evils which press upon us, but rather holds out their full extent, and afterwards makes a promise, and shows that he is able to deliver us, though we may appear to be ruined. Such was the method adopted by the Prophet; for he might have told them in plain terms what would happen, and might have encouraged the king and the nation not to be terrified or discouraged at the sight of those armies. But he opened up the scheme and design of those kings, with which he now contrasts the promise and decree of God, that his wonderful assistance may be more strikingly displayed.

This is the sacred anchor which alone upholds us amidst the billows of temptations; for in adversity we shall never be able to stand if God take away his word from us. Although, therefore, the king was almost overwhelmed with despair, Isaiah shows that there is nothing so dreadful that it may not be despised, provided that he fortify himself by the promise of God, and patiently look for that which is not yet seen, and which even appears to be incredible. He affirms, that whatever men attempt, after the manner of the giants, in rising up against God, it shall not stand. He uses the word תקים, (thakum,) shall arise, in the same sense in which that metaphor is employed in the Latin language, that a work is making progress; and, in a word, he declares that such daring sacrilege shall not stand

Still more emphatic is that which he adds, לא תהיה, (lo thihyeh,) it shall not be; that is, it shall be reduced to nothing, as if it had never existed. This mode of expression deserves notice, for it was the bare and naked word of God which was contrasted with the vast army and scheme of the kings.

8. For the head of Syria is Damascus. As if he had said, “Those two kings shall have their limits, such as they have them now. They aspire to thy kingdom; but I have set bounds to them which they shall not pass.” Damascus was the metropolis of Syria, as Paris is of France. He says, therefore, that those kings ought to be satisfied with their possessions, and that their future condition would be the same as it then was.

And Ephraim shall be broken. After having said that it is now useless to attempt to extend their boundaries, he foretells the calamity of the kingdom of Israel; for by the word broken he means that the kingdom of Israel shall be annihilated, so that it shall no longer exist. The Israelites were carried into captivity, and incorporated with another nation, just as in our own time a part of Savoy has passed under the government of France, and has lost its name. This is what the Prophet means, when he says מעם, (megnam,) that it be not a people; for at that time Israel was mixed with foreign nations, and its peculiar name was blotted out.

Within sixty-five years. The Israelites were led into captivity in the sixth year of King Hezekiah, and Ahaz reigned not more than sixteen years; and, therefore, it is certain that this calculation ought not to be made from the day on which Isaiah was sent to deliver this message, for it was only twenty years to the time when the ten tribes were carried into captivity. Amoz had prophesied of that captivity; and there can be no doubt that this prophecy of Amoz, (Amos 3:11,) and the time specified in it were generally known, and that all understood the reckoning of the number of years. If, therefore, we reckon from the time when Amoz makes this prediction, we shall find it to be sixty-five years; for Jotham reigned sixteen years, (2 Kings 15:33;) Ahaz as many, (2 Kings 16:2;) to those must be added six years of King Hezekiah, which brings us down to the year when the ten tribes were carried into captivity; and if we afterwards add twenty-seven years, during which Uzziah reigned after the publication of the prophecy, there will be sixty-five years This conjecture is highly probable; and there ought not to be any doubt that this was Isaiah’s meaning; for there is a prediction of the Prophet Amoz, in which the Lord warned the people that they might not meet with anything unexpected, and complain that they had been overtaken suddenly. Isaiah confirms that prediction, and announces the same time which already was universally known.

Moreover, by these words he sharply reproves the thoughtlessness of the Israelitish nation, that, when they had been warned of the destruction of their country and their name, not only did they freely indulge in despising the judgment of God, but as if they had purposely intended to mock at the heavenly predictions, they opened their mouth to devour Judea; for a long period was already past, and they thought that they had escaped. The Prophet ridicules this madness, in imagining that the word of God grew old in so small a number of years. But because the Israelites were deaf, Isaiah assigns to the Jews a time when they may look for the destruction of their enemies. Now, this passage shows that the Prophets faithfully assisted each other, that by their united labors they might serve God.

9. Meanwhile ¹⁰⁷¹⁰⁷     And the head of Ephraim. — Eng. Ver. the head of Ephraim is Samaria. As it is a repetition by which he confirms what he formerly said, that God had set bounds to the kingdom of Israel for an appointed time, I have rendered the copulative ו, (vau,) meanwhile. Otherwise, it would have been absurd to say that the metropolis of the kingdom would be preserved, after that the kingdom had been destroyed, as he lately foretold. The meaning therefore is, “In the meantime, till the sixty-five years are fulfilled, Israel enjoys a kind of truce. His head shall be Samaria. Let him be satisfied with his boundaries, and not aim at anything beyond them; for such shall be his condition, until he be utterly destroyed, and be no longer reckoned to be a people.”

If you do not believe. The particle כי (ki) is placed in the middle of the sentence, to mark the reason or cause; and, therefore, some render it, “If you do not believe, the reason is, that you are not believers.” They limit the former clause to the prophecy of Isaiah, but extend the latter to any part of the word of God, as if he had said, “If you have no faith in my sayings, this gives a general proof of your unbelief.” But in that way, the verb תאמינו, (thaaminu,) which is in Hiphil conjugation, will not differ from the verb תאמנו, (theamenu,) which is in the Niphal. It is not without reason, however, that the Prophet has changed the termination; and, from many passages of Scripture, it is abundantly evident that the Hebrew verb אמן, (aman,) in the Niphal conjugation, signifies to stand, or, to remain fixed in its condition. I interpret it, therefore, as if he had said, “This is the only support on which you can rely. Wait calmly and without uneasiness of mind for what the Lord has promised, that is, deliverance. If you do not wait for it, what else remains for you than destruction?”

The particle כי, (ki,) therefore, as in many other instances, means truly; for he declares that they cannot stand, if they do not rely on the promise; and indirectly he expresses still more, that God will stand, though they disbelieve his word, and, as far as lies in their power, endeavor to destroy its stability; but that they will not stand, unless they rely on the promise which has been made to them.

Hence we ought to draw a universal doctrine, that, when we have departed from the word of God, though we may suppose that we are firmly established, still ruin is at hand. For our salvation is bound up with the word of God, and, when this is rejected, the insult offered to it is justly punished by him who was ready to uphold men by his power, if they had not of their own accord rushed headlong to ruin. The consequence is, that either we must believe the promises of God, or it is in vain for us to expect salvation.