Page:An Exposition of the Old and New Testament (1828) vol 4.djvu/52

46 that time, no doubt, Isaiah prophesied as he was commanded, and yet we have not in this book any of his prophecies dated in the reign of Jotham; but this which is put first, was in the days of Ahaz the son of Jotham. Many excellent useful sermons he preached, which were not left and published upon record; for if all that was memorable had been written, the world could not have contained the books, John xxi. 25. Perhaps in the reign of Ahaz, a wicked king, he had not opportunity to preach so much at court as in Jotham's time, and therefore then he wrote the more, for a testimony against them.

Here is,

I. A very formidable design laid against Jerusalem by Rezin king of Syria, and Pekah king of Israel, two neighbouring potentates, who had of late made descents upon Judah severally; at the end of the reign of Jotham, the Lord began to send against Judah, Rezin and Pekah, 2 Kings xv. 37. But now, in the second or third year of the reign of Ahaz, encouraged by their former successes, they entered into an alliance against Judah; because Ahaz, though he found the sword over his head, began his reign with idolatry, God delivered him into the hand of the king of Syria and of the king of Israel, (2 Chron. xxviii. 5.) and a great slaughter they made in his kingdom; (v. 6, 7.) flushed with this victory, they went up toward Jerusalem, the royal city, to war against it, to besiege it, and make themselves masters of it; but it proved, in the issue, that they could not gain their point. Note, The sin of a land brings foreign invasion upon it, and betrays the most advantageous posts and passes to the enemy. And God sometimes makes one wicked nation a scourge to another; but judgment ordinarily begins at the house of God.

II. The great distress that Ahaz and his court were in, when they received advice of this design; It was told the house of David that Syria and Ephraim had signed a league against Judah, v. 2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David, If his children forsake my law, I will chasten their transgression with the rod; but my loving-kindness will I not utterly take away; which is remarkably fulfilled in this chapter, Ps. lxxxix. 30. News being brought that the two armies of Syria and Israel were joined, and had taken the field, the court, the city, and the country, were thrown into consternation: the heart of Ahaz was moved with fear, and then no wonder that the heart of his people was so, as the trees of the wood are moved with the wind; they were tossed and shaken, and put into a great disorder and confusion, were wavering and uncertain in their counsels, hurried hither and thither, and could not fix in any steady resolution; they yielded to the storm, and gave up all for gone, concluding it in vain to make any resistance. Now that which caused this fright, was, the sense of guilt, and the weakness of their faith: they had made God their Enemy, and knew not how to make him their Friend, and therefore their fears tyrannized over them; while those whose consciences are kept void of offence, and whose hearts are fixed, trusting in God, need not be afraid of evil tidings; though the earth be removed, yet will not they fear; but the wicked flee at the shaking of a leaf. Lev. xxvi. 36.

III. The orders and directions given to Isaiah to go and encourage Ahaz in his distress; not for his own sake, (he deserved to hear nothing from God but words of terror, which might add affliction to his grief,) but because he was a son of David, and king of Judah. God had kindness for him for his father's sake, who must not be forgotten, and for his people's sake, who must not be abandoned, but would be encouraged if Ahaz were, Observe,

1. God appointed the prophet to meet Ahaz, though he did not send to the prophet to speak with him, nor desire him to inquire of the Lord for him; (v. 3.) Go to meet Ahaz. Note, God is often found of those who seek him not, much more will he be found of those who seek him diligently; he speaks comfort to many who not only are not worthy of it, but do not so much as inquire after it.

2. He ordered him to take his little son with him, because he carried a sermon in his name, Shear-jashub—A remnant shall return. The prophets sometimes recorded what they preached, in the significant names of their children, (as Hos. i. 4, 6, 9.) therefore Isaiah's children are said to be for signs, ch. viii. 18. This son was so called, for the encouragement of those of God's people who were carried captive, assuring them that they should return, at least a remnant of them, which is more than we can pretend to merit: yet, at this time, God was better than his word; for he took care not only that a remnant should return, but the whole number of those whom the confederate forces of Syria and Israel had taken prisoners, 2 Chron. xxviii. 15.

3. He directed him where he should find Ahaz; he was to meet with him not in the temple, or the synagogue, or royal chapel, but at the end of the conduit of the upper pool, where he was, probably, with many of his servants about him, contriving how to order the water-works, so as to secure them to the city, or deprive the enemy of the benefit of them, (ch. xxii. 9, 11. 2 Chron. xxxii. 3, 4.) or giving some necessaiy directions for the fortifying of the city as well as they could; and perhaps finding every thing in a very bad posture of defence, the conduit out of repair, as well as other things gone to decay, his fears increased, and he was now in greater perplexity than ever; therefore, Go meet him there. Note, God sometimes sends comforts to his people very seasonably, and, what time they are most afraid, encourages them to trust in him.

4. He put words in his mouth, else the prophet would not have known how to bring a message of good to such a bad man, a sinner in Zion, that ought to be afraid; but God intended it for the support of faithful Israelites.

(1.) The prophet must rebuke their fears, and advise them by no means to yield to them, but keep their temper, and preserve the possession of their own souls; (v. 4.) Take heed, and be quiet. Note, In order to comfort, there is need of caution; that we may be quiet, it is necessary that we take heed and watch against those things that threaten to disquiet us. "Fear not with this amazement, this fear, that weakens, and has torment; neither let thy heart be tender, so as to melt and fail within thee; but pluck up thy spirits, have a good heart on it, and be courageous; let not fear betray the succours which reason and religion offer for thy support." Note, Those who expect God should help them, must help themselves, Ps. xxvii. 14.

(2.) He must teach them to despise their enemies; not in pride, or security, or incogitancy, (nothing more dangerous than so to despise an enemy,) but in faith and dependence upon God. Ahaz's fear called them two powerful politic princes, for either of which he was an unequal match; but if united, he durst not look them in the face, or make head against them. " No," says the prophet, "they are two tails of smoking firebrands; they are angry, they are fierce, they are furious, as firebrands, as fireballs; and they make one another worse by being in a confederacy, as sticks of fire, put together, burn the more violently: but they are only smoking firebrands; and where there is smoke there is some fire, but it may not be so much as was feared; their threatening will vanish into smoke; Pharaoh king of Egypt is but a noise, (Jer. xlvi. 17.)