Isaiah 7:15

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,

Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah,

Butter and honey - The word rendered “butter” (חמאה chem'âh), denotes not butter, but thick and curdled milk. This was the common mode of using milk as an article of food in the East, and is still. In no passage in the Old Testament does butter seem to be meant by the word. Jarchi says, that this circumstance denotes a state of plenty, meaning that the land should yield its usual increase notwithstanding the threatened invasion. Eustatius on this place says, that it denotes delicate food.

Butter--rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17). honey--abundant in Palestine (Jud 14:8; Physicians directed that the first food given to a child should be honey, the next milk [BARNABAS, Epistle]. HORSLEY takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Lu 2:52).

quarantine:debris (2026-07-29) — unbalanced-parens

AT THE NEW PARK STREET CHAPEL, SOUTHWARK, ON LORD'S-DAY MORNING, DECEMBER 24, 1854. "Behold, a virgin shall conceive and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the Good." Isaiah 7:14,15. The kingdom of Judah was in a condition of imminent peril. Two monarchs had leagued themselves against her, two nations had risen up for her destruction.

AT THE NEW PARK STREET CHAPEL, SOUTHWARK, ON LORD'S-DAY MORNING, DECEMBER 24, 1854. "Behold, a virgin shall conceive and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the Good." Isaiah 7:14,15. The kingdom of Judah was in a condition of imminent peril. Two monarchs had leagued themselves against her, two nations had risen up for her destruction. Syria and Israel had come up against the walls of Jerusalem with full intent to raze them to the ground and utterly destroy the monarchy of Judah. Ahaz the king, in great trouble, exerted all his ingenuity to defend the city and, among the other contrivances which his wisdom taught him, he thought it fit to cut off the waters of the upper pool, so that the besiegers might be in distress for lack of water. He goes out in the morning, no doubt attended by his courtiers, makes his way to the conduit of the upper pool, intending to see after the stopping of the stream of water, but lo, he meets with something which sets aside his plans and renders them needless! Isaiah steps forward and tells him not to be afraid for the smoke of those two firebrands, for God should utterly destroy both the nations that had risen up against Judah. Ahaz need not fear the present invasion, for both he and his kingdom would be saved. The king looked at Isaiah with an eye of incredulity, as much as to say, "If the Lord were to send chariots from Heaven, could such a thing as this be? Should He animate the dust and quicken every stone in Jerusalem to resist my foes, could this be done?" The Lord, seeing the littleness of the king's faith, tells him to ask for a sign. "Ask it," He says, "either in the depth, or in the height above. Let the sun go backward ten degrees, or let the moon stop in her midnight marches.

That he may know “When he shall know” - “Though so much has been written on this important passage, there is an obscurity and inconsequence which still attends it, in the general run of all the interpretations given to it by the most learned. And this obscure incoherence is given to it by the false rendering of a Hebrew particle, viz., ל le, in לדעתו ledato. This has been generally rendered, either ‘that he may know,’ or ‘till he know.’ It is capable of either version, without doubt; but either of these versions makes Isa 7:15 incoherent and inconsistent with Isa 7:16. For Isa 7:16 plainly means to give a reason for the assertion in Isa 7:16, because it is subjoined to it by the particle כי ki, for. But it is no reason why a child should eat butter and honey till he was at an age to distinguish, that before that time the land of his nativity should be free from its enemies. This latter supposition indeed implies, what is inconsistent with the preceding assertion. For it implies, that in part of that time of the infancy spoken of the land should not be free from enemies, and consequently these species of delicate food could not be attainable, as they are in times of peace. The other version, ‘that he may know,’ has no meaning at all; for what sense is there in asserting, that a child shall eat butter and honey that he may know to refuse evil and choose good? Is there any such effect in this food? Surely not. […]