Isaiah 7:16
For before the boy knows enough to reject evil and choose good, the land of the two kings you dread will be laid waste.
For before the boy knows enough to reject evil and choose good
This phrase speaks to the innocence and developmental stage of a child. In Hebrew, the word for "boy" is "na'ar," which often refers to a young child or youth. The concept of knowing to "reject evil and choose good" implies a moral awakening or the age of accountability. In the context of Isaiah, this is a prophetic sign given to King Ahaz, indicating a specific timeframe. Theologically, it underscores the belief in an inherent moral law written on the hearts of individuals, as echoed in Romans 2:15. This phrase also foreshadows the coming of the Messiah, who would perfectly embody the rejection of evil and the choice of good.

the land of the two kings you dread
This refers to the kingdoms of Aram (Syria) and Israel, whose kings were Rezin and Pekah, respectively. Historically, these two kingdoms had formed an alliance against Judah, causing fear and anxiety for King Ahaz and his people. The phrase "you dread" highlights the palpable fear and political tension of the time. Theologically, it serves as a reminder of God's sovereignty over nations and His ability to bring about His purposes despite human fear and opposition. It also reassures believers that God is aware of their fears and is actively working to address them.

will be laid waste
The Hebrew root for "laid waste" is "shamem," which means to be desolate or devastated. This prophecy was fulfilled when the Assyrian Empire conquered both Aram and Israel, leading to their downfall. This phrase serves as a powerful reminder of the transient nature of earthly powers and the ultimate authority of God over history. From a spiritual perspective, it encourages believers to place their trust in God rather than in human alliances or strength. It also points to the theme of divine justice, where God intervenes to bring about His righteous judgment on nations that oppose His will.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book and the one delivering God's message to King Ahaz.

2. Ahaz
The King of Judah during the time of Isaiah's prophecy. He is known for his lack of faith and reliance on foreign alliances rather than trusting in God.

3. Immanuel
The child mentioned in the prophecy, symbolizing God's presence with His people. The name means "God with us."

4. Syria and Israel
The two kingdoms that Ahaz fears. They have formed an alliance against Judah, but God promises their downfall.

5. Assyria
The powerful empire that Ahaz considers allying with, which eventually becomes a threat to Judah itself.
Teaching Points
Trust in God's Timing
God's promises are fulfilled in His perfect timing. Just as the prophecy concerning the downfall of the two kings was fulfilled, we can trust that God's plans for us will come to fruition.

God's Sovereignty Over Nations
The prophecy demonstrates God's control over the nations. Despite political turmoil, God is the ultimate authority, and His purposes will prevail.

The Importance of Moral Discernment
The reference to the boy knowing to reject evil and choose good highlights the importance of moral discernment. As believers, we are called to develop a strong sense of right and wrong based on God's Word.

God's Presence in Times of Fear
The name "Immanuel" reassures us of God's presence. In times of fear and uncertainty, we can find comfort in knowing that God is with us.
Bible Study Questions
1. How does the historical context of Isaiah 7:16 enhance our understanding of the prophecy?

2. In what ways can we see the fulfillment of God's promise in Isaiah 7:16 in the New Testament?

3. How can we apply the lesson of trusting in God's timing to our current life situations?

4. What are some practical ways we can develop moral discernment in our daily lives?

5. How does the assurance of God's presence ("Immanuel") impact your response to fear and uncertainty?
Connections to Other Scriptures
Isaiah 8:4
This verse further elaborates on the prophecy concerning the downfall of Syria and Israel, reinforcing the message of Isaiah 7:16.

Matthew 1:23
This New Testament verse connects the prophecy of Immanuel to the birth of Jesus Christ, showing the ultimate fulfillment of God's promise to be with His people.

2 Kings 16
Provides historical context for Ahaz's reign and his interactions with Assyria, illustrating the political landscape during Isaiah's prophecy.
The Culture of ConscienceR. Tuck Isaiah 7:16
Faith Triumphing Over DoubtE. Johnson Isaiah 7:10-17
The Nature of the Messianic PropheciesR. Tuck Isaiah 7:14-16
People
Ahaz, Aram, David, Immanuel, Isaiah, Jashub, Jotham, Pekah, Remaliah, Rezin, Shearjashub, Tabeal, Tabeel, Uzziah
Places
Assyria, Damascus, Egypt, Euphrates River, Jerusalem, Samaria, Syria, Washer's Field
Topics
Abhor, Abhorrest, Boy, Child, Choose, Decision, Deserted, Dread, Evil, Fearest, Fearing, Fix, Forsaken, Hast, Horror, Kings, Knoweth, Laid, Refuse, Reject, Vexed, Waste, Wrong, Yea, Youth
Dictionary of Bible Themes
Isaiah 7:13-17

     1431   prophecy, OT methods

Isaiah 7:14-17

     1450   signs, kinds of

Isaiah 7:15-16

     5887   inexperience
     8228   discernment, examples

Library
Immanuel
Behold, a virgin shall conceive, and bear a son, and shall call his name IMMANUEL , God with us. T here is a signature of wisdom and power impressed upon the works of God, which evidently distinguishes them from the feeble imitations of men. Not only the splendour of the sun, but the glimmering light of the glow-worm proclaims His glory. The structure and growth of a blade of grass, are the effects of the same power which produced the fabric of the heavens and the earth. In His Word likewise He is
John Newton—Messiah Vol. 1

Honour and Glory unto Him.
IN Revelation V, that great worship scene, beginning some day in heaven and going on into future ages, we read of the Lamb to whom honor and glory are due. He alone is worthy. And every heart who knows Him rejoicing in His love, cries out, "Thou art worthy!" Yea, the sweetest song for the redeemed soul is the outburst of praise, which we find on the threshold of His own Revelation. "Unto Him that loveth us and washed us from our sins in His own blood and hath made us kings and priests unto God and
Arno Gaebelein—The Lord of Glory

Estimate of St. Augustin.
Augustin, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of
St. Augustine—The Confessions and Letters of St

On Turning the First Page of the Review which Follows...
On turning the first page of the review which follows, follows, "by Rowland Williams, D.D. Vice-Principal and Professor of Hebrew, St. David's College, Lampeter; Vicar of Broad Chalke, Wilts,"--we are made sensible that we are in company of a writer considerably in advance of Dr. Temple, though altogether of the same school. In fact, if Dr. Williams had not been Vice-Principal of a Theological College, and a Doctor of Divinity, one would have supposed him to be a complete infidel,--who found it convenient
John William Burgon—Inspiration and Interpretation

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that
Alfred Edersheim—Sketches of Jewish Social Life

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration
Thomas Watson—A Body of Divinity

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

Commencement of the Legends Concerning Jesus --His Own Idea of his Supernatural Character.
Jesus returned to Galilee, having completely lost his Jewish faith, and filled with revolutionary ardor. His ideas are now expressed with perfect clearness. The innocent aphorisms of the first part of his prophetic career, in part borrowed from the Jewish rabbis anterior to him, and the beautiful moral precepts of his second period, are exchanged for a decided policy. The Law would be abolished; and it was to be abolished by him.[1] The Messiah had come, and he was the Messiah. The kingdom of God
Ernest Renan—The Life of Jesus

Of Faith. The Definition of It. Its Peculiar Properties.
1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the Schoolmen, who make God the object of faith, without referring to Christ. The Schoolmen refuted by various passages. 2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it. 3. Many things are and will continue to be implicitly
John Calvin—The Institutes of the Christian Religion

Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully
J. W. McGarvey—The Four-Fold Gospel

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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