Isaiah 7:24
Men will go there with bow and arrow, for the land will be covered with briers and thorns.
Men will go there
This phrase suggests a future action, indicating a time when people will venture into a particular area. The Hebrew root for "go" is "halak," which often implies movement or journeying. In the context of Isaiah, this movement is not one of prosperity or peace but rather a necessity due to desolation. Historically, this reflects the period of judgment and desolation that would come upon the land due to the people's disobedience to God. It serves as a reminder of the consequences of turning away from divine guidance.

with bow and arrow
The use of "bow and arrow" signifies preparation for hunting or defense, indicating a return to a more primitive or survivalist lifestyle. In ancient times, these were tools of both sustenance and protection. The Hebrew words "qeshet" (bow) and "chets" (arrow) are often associated with warfare or hunting. This imagery suggests a land so desolate that people must rely on hunting for survival, highlighting the severity of the judgment upon the land. It serves as a metaphor for the spiritual barrenness that results from forsaking God.

for the land
The "land" here refers to the physical territory of Judah, which was under threat during Isaiah's time. The Hebrew word "erets" can mean earth, land, or territory, and in this context, it underscores the covenant relationship between God and His people, where the land is both a blessing and a responsibility. The condition of the land often mirrored the spiritual state of the people, serving as a tangible representation of their relationship with God.

will be covered
This phrase indicates a complete and overwhelming transformation of the land. The Hebrew root "malah" means to fill or cover, suggesting that the change is extensive and thorough. This transformation is not for the better but rather a sign of neglect and abandonment. It reflects the consequences of the people's actions and the fulfillment of prophetic warnings.

with briers and thorns
"Briers and thorns" symbolize desolation and hardship. In Hebrew, "shamir" (briers) and "shayith" (thorns) are often used to describe wastelands or areas that are uninhabitable. This imagery is reminiscent of the curse upon the ground in Genesis 3:18, where thorns and thistles are a result of the fall of man. In Isaiah's prophecy, it serves as a stark reminder of the spiritual decay and the physical manifestation of divine judgment. It calls the people to repentance and a return to God, who alone can restore and heal the land.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book. He prophesied during the reigns of several kings of Judah, including Ahaz, and his messages often included warnings of judgment and promises of hope.

2. Judah
The southern kingdom of Israel, where Isaiah primarily ministered. During the time of this prophecy, Judah was under threat from surrounding nations.

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

4. Briers and Thorns
Symbolic of desolation and judgment. In the context of Isaiah's prophecy, they represent the consequences of Judah's disobedience and lack of faith.

5. Assyrian Threat
The geopolitical backdrop of Isaiah's prophecy, where the Assyrian empire posed a significant threat to Judah and its neighbors.
Teaching Points
Consequences of Disobedience
Isaiah 7:24 serves as a stark reminder that turning away from God leads to desolation and hardship. Just as Judah faced physical desolation, spiritual disobedience in our lives can lead to spiritual barrenness.

Trust in God Over Human Alliances
King Ahaz's reliance on foreign powers rather than God serves as a cautionary tale. We are encouraged to place our trust in God rather than in worldly solutions or alliances.

Symbolism of Briers and Thorns
The imagery of briers and thorns is a powerful symbol of the consequences of sin. It challenges us to examine areas in our lives where sin may be causing spiritual desolation and to seek God's restoration.

Hope Amidst Judgment
While Isaiah's message includes judgment, it also points to hope and redemption. We are reminded that God's ultimate plan is one of restoration and salvation through Christ.
Bible Study Questions
1. How does the imagery of briers and thorns in Isaiah 7:24 relate to the consequences of sin in our own lives?

2. In what ways can we be tempted to rely on human solutions rather than trusting in God, as King Ahaz did?

3. How do the themes of judgment and hope in Isaiah 7:24 connect to the broader message of the Gospel?

4. What practical steps can we take to ensure that our spiritual "land" is fruitful rather than desolate?

5. How can the lessons from Isaiah 7:24 help us in dealing with current challenges or threats in our personal or communal lives?
Connections to Other Scriptures
Genesis 3:18
The mention of "thorns and thistles" as part of the curse after the Fall connects to Isaiah 7:24, symbolizing the consequences of sin and disobedience.

Hebrews 6:8
This passage speaks of land that produces thorns and thistles being worthless, drawing a parallel to the judgment and desolation described in Isaiah.

Matthew 13:7, 22
Jesus' parable of the sower mentions thorns choking the seed, symbolizing the cares of the world and deceitfulness of wealth, which can be related to the spiritual desolation in Isaiah's prophecy.
A Sentence of DoomR. A. Bertram.Isaiah 7:17-25
Assyria and the JewsF. Delitzsch.Isaiah 7:17-25
Bees and FliesF. Delitzsch.Isaiah 7:17-25
Divine RetributionW. Clarkson Isaiah 7:17-25
Hissing for the Fly and the BeeJ. Kitto, D. D.Isaiah 7:17-25
History and ProphecyBishop Perowne.Isaiah 7:17-25
Judah's Loss of National IndependenceJ. A. Alexander.Isaiah 7:17-25
The Perspective of ProphecyE. Konig.Isaiah 7:17-25
The Prophecy FulfilledF. Delitzsch.Isaiah 7:17-25
National Judgment for National SinsR. Tuck Isaiah 7:18-25
War-PicturesE. Johnson Isaiah 7:18-25
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
Arrow, Arrows, Blackberries, Bow, Bows, Briars, Brier, Briers, Covered, Full, Thither, Thorn, Thorns
Dictionary of Bible Themes
Isaiah 7:24

     5236   bow and arrow

Isaiah 7:18-25

     4540   weeds

Isaiah 7:23-25

     4422   brier
     5023   image of God

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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