إشعياء ٧:٤

No means were left untried. "And say unto him, Take heed, and keep quiet; and let not thy heart become soft from these two smoking firebrand-stumps: at the fierce anger of Rezin, and Aram, and the son of Remaliah." The imperative השּׁמר (not pointed השּׁמר, as is the case when it is to be connected more closely with what follows, and taken in the sense of cave ne, or even cave ut) warned the king against acting for himself, in estrangement from God; and the imperative hashkēt exhorted him to courageous calmness, secured by confidence in God; or, as Calvin expresses it, exhorted him "to restrain himself outwardly, and keep his mind calm within." The explanation given by Jewish expositors to the word hisshamēr, viz., conside super faeces tuas (Luzzatto: vivi riposato), according to Jer 48:11; Zep 1:12, yields a sense which hardly suits the exhortation. The object of terror, at which and before which the king's heart was not to despair, is introduced first of all with Min and then with Beth, as in Jer 51:46. The two allies are designated at once as what they were in the sight of God, who sees through the true nature and future condition. They were two tails, i.e., nothing but the fag-ends, of wooden pokers (lit. stirrers, i.e., fire-stirrers), which would not blaze any more, but only continue smoking. They would burn and light no more, though their smoke might make the eyes smart still. Along with Rezin, and to avoid honouring him with the title of king, Aram (Syria) is especially mentioned; whilst Pekah is called Ben-Remaliah, to recall to mind his low birth, and the absence of any promise in the case of his house. The ya‛an 'asher ("because") which follows (as in Eze 12:12) does not belong to Isa 7:4 (as might appear from the sethume that comes afterwards), in the sens…

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.

7:4 he doesn’t need to fear: This was a “fear not” prophecy (common in Isaiah) in which the Lord assured his people of his presence and purpose. • two burned-out embers: If Ahaz had God’s perspective, he would have seen that Rezin and Pekah were minor threats who were about to be extinguished.