Isaiah 7:4
and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood--over the fierce anger of Rezin and Aram and of the son of Remaliah.
and say to him:

The Lord sent Isaiah to King Ahaz with a message suited to Judah’s immediate crisis. Aram and the northern kingdom of Israel had joined forces against Jerusalem, seeking to remove Ahaz and install a ruler favorable to their plans (Isaiah 7:5–6). God’s command established Isaiah as His messenger and confronted the king with divine truth before he turned to foreign alliances.

Isa 37:6 who replied, “Tell your master that this is what the LORD…
2Ki 19:6 who replied, “Tell your master that this is what the LORD…

Calm down and be quiet.

Ahaz was to abandon panic and cease striving to secure Judah by his own fearful calculations. Jerusalem’s safety did not rest in military strength, political bargaining, or Assyrian intervention, but in the Lord who ruled over the nations. Faith begins by resting under God’s authority when circumstances appear beyond human control.

Psa 46:10 Be still and know that I am God; I will be exalted…
Exo 14:14 The LORD will fight for you; you need only to be still.”

Do not be afraid or disheartened

The threat was real, but it was not ultimate. God called Ahaz to reject fear and the loss of courage that fear produces. The same God who later strengthened Joshua and repeatedly encouraged His servants was present with Judah in its danger. Ahaz needed to trust God’s promise rather than be governed by the visible power of his enemies.

Deu 1:21 See, the LORD your God has placed the land before you.…
Jos 1:9 Have I not commanded you to be strong and courageous?…

over these two smoldering stubs of firewood—

Rezin and Pekah appeared to be blazing threats, yet God described them as burned-out pieces of wood producing only smoke. Their anger could not create the future they intended for Judah. Their alliance would soon collapse under the advance of Assyria, demonstrating that rulers who seem formidable remain subject to the Lord’s decree.

Zec 3:2 And the LORD said to Satan: “The LORD rebukes you, Satan!…
Amo 4:11 Some of you I overthrew as I overthrew Sodom and Gomorrah,…

over the fierce anger of Rezin and Aram

Rezin, king of Aram with its capital in Damascus, led one half of the coalition opposing Judah. His hostility was intense, but no human rage can overturn what God has determined. Damascus would fall to Assyria within a few years, and Rezin would be killed (2 Kings 16:9).

2Ki 16:5 Then Rezin king of Aram and Pekah son of Remaliah…
2Ch 28:5 So the LORD his God delivered Ahaz into the hand of…

and of the son of Remaliah.

Pekah ruled the northern kingdom of Israel, yet Isaiah pointedly identified him by his father rather than granting him royal honor. His authority was temporary and dependent upon God’s sovereign permission. Israel’s kingdom would also fall to Assyria, confirming that the plans of Rezin and Pekah could not stand against the Lord.

2Ki 15:30 Then Hoshea son of Elah led a conspiracy against Pekah…
2Ki 15:25 Then his officer, Pekah son of Remaliah, conspired…

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is delivering God's message to King Ahaz in this passage.

2. Ahaz
The King of Judah at the time, who is facing the threat of invasion from the northern kingdom of Israel and Aram.

3. Rezin
The King of Aram (Syria), who has allied with Israel against Judah.

4. Aram
A region and people located in modern-day Syria, often at odds with Israel and Judah.

5. The son of Remaliah
Refers to Pekah, the King of Israel, who has joined forces with Rezin against Judah.
Teaching Points
Trust in God's Sovereignty
Despite overwhelming circumstances, believers are called to trust in God's control and plan.

Calmness in Crisis
The instruction to "calm down and be quiet" serves as a reminder to maintain peace and composure in the face of fear and uncertainty.

The Futility of Human Threats
The description of Rezin and Pekah as "smoldering stubs of firewood" illustrates the temporary and ultimately powerless nature of human threats against God's people.

God's Assurance Against Fear
The passage reassures believers that fear should not dictate their actions, as God is their protector and guide.

Faith Over Fear
Encourages a faith-based response to challenges, emphasizing reliance on God's promises rather than succumbing to fear.
Bible Study Questions
1. How does the historical context of Isaiah 7:4 enhance our understanding of God's message to Ahaz?

2. In what ways can we apply the command to "calm down and be quiet" in our own lives when facing difficult situations?

3. How does the imagery of "smoldering stubs of firewood" help us view our own challenges in light of God's power?

4. What other biblical passages reinforce the theme of trusting God in the face of fear, and how do they complement Isaiah 7:4?

5. How can we cultivate a mindset of faith over fear in our daily walk with God, drawing from the teachings in Isaiah 7:4?
Connections to Other Scriptures
2 Kings 16
Provides historical context for the events in Isaiah 7, detailing the political and military pressures faced by Ahaz.

Philippians 4:6-7
Encourages believers to be anxious for nothing, paralleling the call for calm and trust in God found in Isaiah 7:4.

Psalm 46:10
"Be still, and know that I am God," echoes the call for calmness and trust in God's sovereignty.

Matthew 1:23
References the prophecy of Immanuel, which is introduced later in Isaiah 7, highlighting God's presence and assurance.
A New Year's MottoT. Spurgeon.Isaiah 7:4
Be QuietDr. Love.Isaiah 7:4
Caution with ConfidenceW. L. Watkinson.Isaiah 7:4
Christian SerenityHetty Bowman.Isaiah 7:4
God the Sure Protector of His PeopleW. L. Watkinson.Isaiah 7:4
God's Contempt for Rezin and PekahJ. Parker, D. D.Isaiah 7:4
Harmfulness of FearT. Spurgeon.Isaiah 7:4
Injurious StrugglingC. S. Robinson, D. D.Isaiah 7:4
Morbid IntrospectionW. L. Watkinson.Isaiah 7:4
Morbid NervousnessW. L. Watkinson.Isaiah 7:4
Tails of Smoking FirebrandsF. Delitzsch.Isaiah 7:4
Take Heed, and be QuietP. Delitzsch. D. D.Isaiah 7:4
The Crooked SerpentW. L. Watkinson.Isaiah 7:4
The Happy People are CalmRecreations of a Country Parson.Isaiah 7:4
The True Attitude of LifeW. L. Watkinson.Isaiah 7:4
Vigilance and GladnessW. L. Watkinson.Isaiah 7:4
Ahaz and Isaiah, a ContrastProf. S. R. Driver, D. D.Isaiah 7:1-9
Isaiah's Interview with AhazProf. S. R. Driver, D. D.Isaiah 7:1-9
The Confederacy Against JerusalemB. Blake, B. D.Isaiah 7:1-9
The Establishing Power of FaithW. Clarkson Isaiah 7:1-9
The Prophet and the KingIsaiah 7:1-9
The Prophet Comforts the KingE. Johnson Isaiah 7:1-9
Unsuccessful Attacks Upon the Christian StrongholdJ. Parker, D. D.Isaiah 7:1-9
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
Account, Afraid, Anger, Aram, Bitter, Brands, Calm, Care, Careful, Ends, Faint, Fainthearted, Faint-hearted, Fear, Feeble, Fierce, Fierceness, Firebrands, Fire-brands, Firewood, Fire-wood, Hast, Heart, Heed, Lose, Quiet, Remaliah, Remali'ah, Rezin, Smoking, Smoldering, Stubs, Stumps, Syria, Tails, Timid, Torches, Wrath
Dictionary of Bible Themes
Isaiah 7:4

     5205   alliance
     8328   quietness

Isaiah 7:2-9

     7266   tribes of Israel

Isaiah 7:4-7

     8031   trust, importance

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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