Let us invade Judah, terrorize it, and divide it among ourselves. Then we can install the son of Tabeal over it as king.' Let us invade JudahThis phrase captures the intent of the coalition between Rezin, king of Aram, and Pekah, son of Remaliah, king of Israel. The Hebrew root for "invade" is "עָלָה" (alah), which means to go up or ascend, often used in a military context. Historically, this reflects the turbulent period of the Syro-Ephraimite War around 735-732 BC, where smaller nations sought to resist the Assyrian empire by forming alliances. Judah, under King Ahaz, was a target due to its strategic location and resources. This phrase sets the stage for the unfolding drama of trust and divine intervention. let us tear it apart
The phrase "tear it apart" uses the Hebrew "בָּקַע" (baqa), meaning to split or cleave. This violent imagery underscores the destructive intentions of Judah's enemies. It reflects the common ancient Near Eastern practice of conquering and dividing lands among victors. Theologically, it highlights the vulnerability of God's people when they rely on human alliances rather than divine protection. and divide it among ourselves
Here, the coalition's plan is to partition Judah, a common practice in ancient conquests where victors would reap the spoils of war. The Hebrew "חָלַק" (chalaq) means to divide or apportion. This reflects the greed and ambition of Judah's enemies, seeking to expand their territories and influence. Historically, this was a time of shifting alliances and territorial ambitions, with smaller states often caught between larger empires. we will set up Tabeel’s son as king in it
The mention of "Tabeel’s son" introduces a puppet ruler intended to replace the Davidic king, Ahaz. The name "Tabeel" is of Aramaic origin, possibly meaning "God is good," but here it represents a foreign influence contrary to God's covenant with David. This phrase highlights the political maneuvering typical of the era, where foreign powers installed compliant rulers to control vassal states. Scripturally, it underscores the threat to the Davidic line, which God had promised to establish forever (2 Samuel 7:16). This sets the stage for God's assurance of protection and the ultimate fulfillment of His promises through the Messiah. Persons / Places / Events 1. JudahThe southern kingdom of Israel, consisting of the tribes of Judah and Benjamin. At this time, it was under the rule of King Ahaz. 2. The Son of TabealA figure mentioned in the plot against Judah. His identity is not detailed in the Bible, but he was likely a puppet ruler intended to replace King Ahaz. 3. Syria and Israel (Ephraim)The two kingdoms plotting against Judah. Syria, under King Rezin, and Israel, under King Pekah, formed an alliance to dethrone Ahaz and install a ruler more favorable to their interests. 4. King AhazThe king of Judah during this time, known for his lack of faith and reliance on foreign alliances rather than trusting in God. 5. Prophet IsaiahThe prophet who delivered God's message to King Ahaz, urging him to trust in the Lord rather than fear the alliance against him. Teaching Points Trust in God's SovereigntyDespite the threats against Judah, God was in control. Believers are encouraged to trust in God's plans and not be swayed by fear or intimidation. The Danger of AlliancesAhaz's reliance on Assyria rather than God serves as a warning against forming alliances that compromise faith and obedience to God. Prophetic AssuranceGod's word through Isaiah was meant to reassure Ahaz. Similarly, believers can find assurance in God's promises and His faithfulness. God's Ultimate PlanThe mention of the son of Tabeal highlights human plans against God's chosen people, yet God's ultimate plan prevails, pointing to the coming of Immanuel. Bible Study Questions 1. How does the plot against Judah in Isaiah 7:6 reflect the challenges we face when others conspire against us, and how should we respond according to biblical principles? 2. In what ways can we see the consequences of King Ahaz's lack of faith in our own lives when we choose to rely on human solutions rather than trusting God? 3. How does the prophecy of Immanuel in Isaiah 7:14, which follows this verse, provide hope and assurance in the face of adversity? 4. What lessons can we learn from the alliance between Syria and Israel, and how can we apply these lessons to our relationships and partnerships today? 5. How does the account in Isaiah 7 encourage us to seek God's guidance and wisdom when making decisions, especially in times of crisis? Connections to Other Scriptures 2 Kings 16Provides historical context for the events in Isaiah 7, detailing the reign of Ahaz and his interactions with Assyria. Isaiah 8Continues the account, showing the consequences of Ahaz's decisions and the fulfillment of God's promises. Matthew 1:23Connects to the prophecy of Immanuel in Isaiah 7:14, showing the ultimate fulfillment in Jesus Christ. People Ahaz, Aram, David, Immanuel, Isaiah, Jashub, Jotham, Pekah, Remaliah, Rezin, Shearjashub, Tabeal, Tabeel, UzziahPlaces Assyria, Damascus, Egypt, Euphrates River, Jerusalem, Samaria, Syria, Washer's FieldTopics Apart, Breach, Cause, Conquer, Divide, Forcing, Harass, Judah, Let's, Midst, Ourselves, Reign, Rend, Tabeal, Tabeel, Ta'be-el, Tear, Terrify, Terrorize, Therein, Troubling, Vex, WallsDictionary of Bible Themes Isaiah 7:2-9 7266 tribes of Israel Isaiah 7:4-7 8031 trust, importance Isaiah 7:5-6 5817 conspiracies 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. 1Honour 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 Links Isaiah 7:6 NIVIsaiah 7:6 NLTIsaiah 7:6 ESVIsaiah 7:6 NASBIsaiah 7:6 KJV
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