20<\/strong>. A new figure for the degradation and impoverishment of Judah at the hands of Assyria. In the same day<\/em> ] In that day<\/strong>.<\/p>\n with a rasor river<\/em> ] Better: with the razor hired beyond the river<\/strong> (Euphrates). There may possibly be here an allusion to the “hiring” of Assyria by Ahaz (2Ki 16:7<\/span> f.); if so the prophecy is almost certainly later than Isa 7:1-17<\/em><\/span>.<\/p>\n the king of Assyria<\/em> ] see on Isa 7:17<\/em><\/span>.<\/p>\n and it shall also consume the beard<\/em> ] and even the beard<\/strong> (the symbol of manly dignity) it shall take away<\/strong>.<\/p>\n In the same day … – <\/B>The idea in this verse is the same as in the preceding, though presented in a different form. The meaning is, that God would bring upon them this punishment, but that he would make use of the Assyrian as an instrument by which to do it.<\/P> Shave – <\/B>The act of shaving off the hair denotes punishment or disgrace; compare 2Sa 10:4<\/span> : Hanun took Davids servants, and shaved off one half of their beards; 1Ch 19:4<\/span>.<\/P> With a razor – <\/B>Using them as an instrument. God here claims the power of directing them, and regards them as employed by him; see Isa 10:5-7<\/span>.<\/P> That is hired – <\/B>This is an allusion to the custom of hiring soldiers, or employing mercenary armies. Thus Great Britain employed mercenary troops, or hired of the Germans bodies of Hessians to carry on the war in America. The meaning here is, that God would employ the Assyrians as his instruments, to effect his purposes, as though they were hired and paid by the plunder and spoil of the nation.<\/P> By them beyond the river – <\/B>The river Euphrates. The Euphrates is usually meant in the Scriptures where the river is mentioned without specifying the name; Psa 72:8<\/span>; Psa 80:2<\/span>. This was the river which Abraham had passed; and this, perhaps, was, for a long time, the eastern boundary of their geographical knowledge; see the note at Isa 11:15<\/span>.<\/P> The head – <\/B>The hair of the head.<\/P> The hair of the feet – <\/B>Or the other parts of the body; of the lower parts of the body.<\/P> Shall consume the beard – <\/B>Shall cut off the beard. This was esteemed particularly disgraceful among the Jews. It is, at this day, among all Eastern nations. The beard is regarded as a distinguished ornament; among the Mahometans, it is sworn by, and no higher insult can be offered than to treat the beard with indignity; compare the note at Isa 50:6<\/span>. The meaning is here, that God would employ the Assyrian as his instrument to lay waste the land.<\/P><\/p>\n Isa 7:20<\/span><\/p>\n In the same day shall the Lord shave with a razor that is hired<\/em><\/p>\n The hired razor<\/strong><\/p>\n There is <\/em>involved the bitterest sarcasm for Ahaz; the cheap knife which he had hired for the deliverance of Judah is hired by the Lord in order to shave Judah wholly and most shamefully.<\/p>\n (F. Delitzsch.<\/em>)<\/p>\n<\/p>\n Shaving the beard<\/strong><\/p>\n The most shameful of all. The beard is the sign of manly vigour, manliness, and manly dignity. (F. Delitzsch.<\/em>)<\/p>\n<\/p>\n The Lords razor<\/strong><\/p>\n The Bible is the boldest book ever written. There are no similitudes in Ossian <\/em>or the Iliad <\/em>or the Odyssey so daring. Its imagery sometimes seems on the verge of the reckless, but only seems so. The fact is that God would startle and arouse men and nations. A tame and limping similitude would fail to accomplish the object. While there are times when He employs in the Bible the gentle dew and the morning cloud and the dove and the daybreak in the presentation of truth, we often find the iron chariot, the lightning, the earth quake, the sword and, in my text, the razor. This keen-bladed instrument has advanced in usefulness with the ages. In Bible times and lands the beard remained uncut save in the seasons of mourning and humiliation, but the razor was always a suggestive symbol. David says of Doeg, his antagonist: Thy tongue is a sharp razor working deceitfully that is, it pretends to clear the face, but is really used for deadly precision. <\/p>\n Allies and razors<\/strong><\/p>\n You thought you were buying an ally when you were only hiring a razor by which you were to be rendered naked and made contemptible. (J. Parker, D. D.<\/em>)<\/p>\n . <\/p>\n <\/p>\n Verse 20<\/span>. The river<\/B><\/I>] That is, the Euphrates: hanahar<\/I>. So read the Septuagint<\/I> and two MSS.<\/P> <\/P> Shall the Lord shave with a razor that is hired<\/B><\/I> – “JEHOVAH shall shave by the hired razor”] To shave with the hired razor the head, the feet, and the beard, is an expression highly parabolical, to denote the utter devastation of the country from one end to the other; and the plundering of the people, from the highest to the lowest, by the Assyrians, whom God employed as his instrument to punish the Jews. Ahaz himself, in the first place, hired the king of Assyria to come to help him against the Syrians, by a present made to him of all the treasures of the temple, as well as his own. And God himself considered the great nations, whom he thus employed as his mercenaries; and paid them their wages. Thus he paid Nebuchadnezzar for his services against Tyre, by the conquest of Egypt, Eze 29:18-20<\/span>. The hairs of the head are those of the highest order in the state; those of the feet, or the lower parts, are the common people; the beard is the king, the high priest, the very supreme in dignity and majesty. The Eastern people have always held the beard in the highest veneration, and have been extremely jealous of its honour. To pluck a man’s beard is an instance of the greatest indignity that can be offered. See Isa 50:6<\/span>. The king of the Ammonites, to show the utmost contempt of David, “cut off half the beards of his servants, and the men were greatly ashamed; and David bade them tarry at Jericho till their beards were grown,” 2Sa 10:4<\/span>; 2Sa 10:6<\/span>. Niebuhr<\/I>, Arabie, p. 275, gives a modern instance of the very same kind of insult. “The Turks,” says Thevenot<\/I>, “greatly esteem a man who has a fine beard; it is a very great affront to take a man by his beard, unless it be to kiss it; they swear by the beard.” Voyages, i., p. 57. D’Arvieux<\/I> gives a remarkable instance of an Arab, who, having received a wound in his jaw, chose to hazard his life, rather than suffer his surgeon to take off his beard. Memoires, tom. iii., p. 214. See also Niebuhr<\/I>, Arabie, p. 61.<\/P> <\/P> The remaining verses of this chapter, Isa 7:21-25<\/span>, contain an elegant and very expressive description of a country depopulated, and left to run wild, from its adjuncts and circumstances: the vineyards and cornfields, before well cultivated, now overrun with briers and thorns; much grass, so that the few cattle that are left, a young cow and two sheep, have their full range, and abundant pasture, so as to yield milk in plenty to the scanty family of the owner; the thinly scattered people living, not on corn, wine, and oil, the produce of cultivation; but on milk and honey, the gifts of nature; and the whole land given up to the wild beasts, so that the miserable inhabitants are forced to go out armed with bows and arrows, either to defend themselves against the wild beasts, or to supply themselves with necessary food by hunting.<\/P> <\/P> A VERY judicious friend has sent me the following observations on the preceding prophecy, which I think worthy of being laid before the reader; though they are in some respects different from my own view of the subject.<\/P> <\/P> “To establish the primary and literal meaning of a passage of Scripture is evidently laying the true foundation for any subsequent views or improvements from it.<\/P> <\/P> “The kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea one hundred<\/I> and twenty thousand<\/I> in one day; and carried away captive two<\/I> hundred thousand<\/I>, including women and children, with much spoil. To add to this distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants to Damascus. I think it may also be gathered from the sixth<\/I> verse of Isa 8:6<\/span>, that the kings of Syria and Israel had a considerable party in the land of Judea, who, regardless of the Divine appointment and promises, were disposed to favour the elevation of Tabeal, a stranger, to the throne of David.<\/P> <\/P> “In this critical conjuncture of affairs, Isaiah was sent with a message of mercy, and a promise of deliverance, to Ahaz. He was commanded to take with him Shearjashub<\/I>, his son whose name<\/I> contained a promise<\/I> respecting the captives lately made by Pekah, whose return<\/I> from Samaria, effected by the expostulation of the prophet Oded and the concurrence of the princes of Ephraim, was now promised as a pledge of the Divine interposition offered to Ahaz in favour of the house of David. And as a farther token of this preservation, notwithstanding the incredulity of Ahaz, Isaiah was directed to predict the birth of another<\/I> son which should be born to him within the space of a year, and to be named Immanuel<\/I>, signifying thereby the protection of God to the land of Judah and family of David at this present conjuncture, with reference to the promise of the Messiah who was to spring from that family, and be born in that land. Compare Isa 8:8<\/span>. Hence Isaiah testifies, Isa 8:18<\/span>: ‘Behold, I and the children whom the Lord hath given me are for signs and for types<\/I> in Israel.’ Compare Zec 3:8<\/span>: ‘Thy companions are men of sign and type:’ see Dr. Lowth<\/I> on this verse. The message of Divine displeasure against Israel is in like manner expressed by the names<\/I> the prophet Hosea was directed to give his<\/I> children; see Hos. i. and ii. Hos 1:4<\/span>; Hos 1:6<\/span>; Hos 1:9<\/span>;<\/P> <\/P> “Concerning this child<\/I>, who was to be named Immanuel, the prophet was commissioned to declare, that notwithstanding the present scarcity prevailing in the land from its being harassed by war, yet within the space of time wherein this child should be of age to discern good and evil, both these hostile kings, viz., of Israel and Syria, should be cut off; and the country enjoy such plenty, that butter and honey, food accounted of peculiar delicacy, should be a common<\/I> repast. See Harmer’s<\/I> Observations, p. 299.<\/P> <\/P> “To this it may be objected that Isaiah’s son was not<\/I> named Immanuel, but Maher-shalal-hash-baz<\/I>; the signification of which bore a threatening aspect, instead of a consolatory one. To this I think a satisfactory answer may be given. Ahaz, by his unbelief and disregard of the message of mercy sent to him from God, (for instead of depending upon it he sent and made a treaty with the king of Assyria,) drew upon himself the Divine displeasure, which was expressed by the change of the child’s name<\/I>, and the declaration that though<\/I> Damascus and Samaria should, according to the former prediction, fall before the king of Assyria, yet that this very power, i.e., Assyria, in whom Ahaz trusted for deliverance, (see 2Kg 16:7<\/span>, c.,) should afterwards come against Judah<\/I>, and ‘fill the breadth of the land,’ which was accomplished in the following reign, when Jerusalem was so endangered as to be delivered only by miracle. The sixth<\/I> and seventh<\/I> verses of Isa 8:6-7<\/span> indicate, I think, as I before observed, that the kings of Syria and Israel had many adherents in Judah, who are said to refuse<\/I> the peaceful waters of Shiloah or Siloam, him that is to be sent<\/I>, who ought to have been their confidence, typified by the fountain at the foot of Mount Zion, whose stream watered the city of Jerusalem and therefore, since the splendour of victory, rather than the blessings of peace, was the object of their admiration, compared to a swelling river which overflowed its banks, God threatens to chastise them by the victorious armies of Ashur. The prophet at the same time addresses words of consolation to such of the people who yet feared and trusted in Jehovah, whom he instructs and comforts with the assurance (Isa 8:10<\/span>) that they shall prove the fulfilment of the promise contained in the name Immanuel.<\/P> <\/P> “But it may still be objected, that according to this interpretation of the fourteenth<\/I> verse of Isa 7:14<\/span> nothing miraculous<\/I> occurs, which is readily admitted; but the objection rests upon the supposition that something miraculous was intended; whereas the word oth<\/I>, ‘sign,’ does by no means generally imply a miracle, but most commonly an emblematic representation, (see Eze 4:3-12<\/span>; Eze 11:1-25<\/span>; Eze 20:20<\/span>; Zec 6:14<\/span>,) either by actions or names, of some future event either promised or threatened. Ex 3:12<\/span>; 1Sa 2:34<\/span>; 2Kg 19:29<\/span>; Jer 44:29-30<\/span>, are all examples of a future event<\/I> given as a sign or token of something else which is also future. The birth of Isaiah’s son was indeed typical of him whose name he was, at first, appointed to bear, viz., Immanuel, even as Oshea the son of Nun had his name changed to Jehoshua, the same with Jesus, of whom he was an eminent type. Hence the prophet, in the ninth<\/I> chapter, breaks forth into a strain of exultation: ‘To us a child is born;’ after which follow denunciations against Rezin and the kingdom of Israel, which are succeeded by declarations, that when Assyria had completed the appointed chastisement upon Judah and Jerusalem, that empire should be destroyed. The whole of the tenth<\/I> chapter is a very remarkable prophecy, and was probably delivered about the time of Sennacherib’s invasion.<\/P> <\/P> “But still it will be urged, that St. Matthew, when relating the miraculous conception of our Lord, says, ‘Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet,’ c. To this it may readily be answered, that what was spoken by the prophet was indeed now fulfilled in a higher, more important, and also in a more literal sense, than the primary fulfilment could afford, which derived all its value from its connection with this event, to which it ultimately referred.<\/P> <\/P> “In like manner the prophecy of Isaiah, contained in the second<\/I> chapter, received a complete<\/I> fulfilment in our Saviour’s honouring Capernaum with his residence, and preaching throughout Galilee though there appears reason to interpret the passage as having a primary respect to the reformation wrought by Hezekiah and which, at the eve of the dissolution of the kingdom of Israel by the captivity of the ten tribes, extended to the tribes of Asher and Zebulun, and many of the inhabitants of Ephraim and Manasseh, who were hereby stirred up to destroy idolatry in their country. See 2Ch 31:1<\/span>. And without doubt the great deliverance wrought afterwards for Judah by the miraculous destruction of Sennacherib’s army, and the recovery of Hezekiah in so critical a conjuncture from a sickness which had been declared to be unto death, contributed not a little to revive the fear of God in that part of Israel which, through their defection from the house of David, had grievously departed from the temple and worship of the true God; and as Galilee lay contiguous to countries inhabited by Gentiles, they had probably sunk deeper into idolatry than the southern part of Israel.<\/P> <\/P> “In several passages of St. Matthew’s Gospel, our translation conveys the idea of things being done in order to fulfil certain<\/I> prophecies<\/I>; but I apprehend that if the words were rendered as simply denoting the event, so that<\/I> and thus<\/I> was fulfilled, the sense would be much clearer. For it is obvious that our Lord did not speak in parables or ride into Jerusalem previously to his last passover, simply for the purpose of fulfilling the predictions recorded, but also from other motives; and in Mt 2:15<\/span>; Mt 2:19-23<\/span> the evangelist only remarks that the circumstance of our Lord’s return from Egypt<\/I> corresponded with the prophet Hosea’s relation of that part of the history of the Israelites. So in the twenty-third<\/I> verse Joseph dwelt at Nazareth because<\/I> he was directed so to do by God himself; and the sacred historian, having respect to the effect afterwards produced, (see Joh 7:41-42<\/span>; Joh 7:52<\/span>,) remarks that this abode in Nazareth was a means of fulfilling those predictions of the prophets which indicate the contempt and neglect with which by many the Messiah should be treated. Galilee was considered by the inhabitants of Judea as a degraded place, chiefly from its vicinity to the Gentiles; and Nazareth seems to have been proverbially contemptible; and from the account given of the spirit and conduct of the inhabitants by the evangelists, not without reason.” – E. M. B.<\/P> <\/P> To my correspondent, as well as to many learned men, there appears some difficulty in the text; but I really think this is quite done away by that mode of interpretation which I have already adopted; and as far as the miraculous conception is concerned, the whole is set in the clearest and strongest light, and the objections and cavils of the Jeers entirely destroyed.<\/P> <\/p>\n Shave with a razor, <\/B>i.e. utterly spoil and destroy, as shaving takes away all the hair, and leaves not any thing of it visible, as there is when the hair is only cut or polled. Hired<\/I>; either, <\/P> 1. By Ahaz, who did hire them, 2Ki 16:7<\/span>,8<\/span>. And so the prophet notes the just judgment of God, in scourging them with a rod of their own making; and by this threatening he endeavours to prevent that wicked design which then was on foot, of hiring Assyrian succours. Or, <\/P> 2. By God, who did stir them up, and send them upon his errand against Judah, as he threatens, Isa 10:6<\/span>, and paid them liberally for that service, as he did Nebuchadnezzar, of which see Jer 25:9<\/span>; 27:6<\/span>,7<\/span>; Da 2:37<\/span>,38<\/span>. <\/P> The river<\/B> Euphrates, called the river, by way of eminency, Psa 72:8<\/span>; Jer 2:18<\/span>, beyond which Assyria lay. <\/P> By the king of Assyria; <\/B>by the successive kings of the Assyrian empire, Sennacherib, 2Ki 18:13<\/span>, &c., Esarhaddon, 2Ch 33:11<\/span>, and especially by Nebuchadnezzar, who having subdued the Assyrian monarchy, from thenceforth was king of Assyria as well as of Chaldea. And the prophet rather mentions Assyria than Chaldea or Babylon, partly because the Assyrian began and continued to execute this judgment, although the Babylonian completed it; and partly to inform them that they laid the foundation of their own ruin, by opening the door to the Assyrian, who afterwards entered at his pleasure, and left it open for Nebuchadnezzar. <\/P> The hair of the feet; <\/B>of the lower or secret parts, which come under that name, Eze 16:7<\/span>,25<\/span>, and elsewhere, as it hath been noted again and again; and which the Jewish writers affirm to have been shaved in the purification of lepers and Levites, Lev 14:8<\/span>,9<\/span>; Num 8:7<\/span>. <\/P> The beard, <\/B>which they highly esteemed, as a great ornament. By these metaphorical expressions he signifies the total destruction of their state, from head to foot, from the highest to the lowest. <\/P> <\/p>\n 20. razor<\/B>The Assyrians are tobe God’s instrument<\/I> of devastating Judea, just as a razorsweeps away all hair before it (Isa 10:5<\/span>;Eze 29:19<\/span>; Eze 29:20<\/span>).<\/P> hired<\/B>alluding to Ahaz’hiring (2Ki 16:7<\/span>; 2Ki 16:8<\/span>)Tiglath-pileser against Syria and Israel; namely, <\/P> by them beyond theriver<\/B>namely, the Euphrates; the eastern boundary of Jewishgeographical knowledge (Ps 72:8<\/span>);the river which Abram crossed; the Nile also may be included (Isa7:18<\/span>) [G. V. SMITH].GESENIUS translates, “Witha razor hired in the parts beyond the river.<\/I>” <\/P> head . . . feet<\/B>thewhole body,<\/I> including the most honored parts. To cut the”beard” is the greatest indignity to an Easterner (Isa 50:6<\/span>;2Sa 10:4<\/span>; 2Sa 10:5<\/span>;Eze 5:1<\/span>). <\/P> Isa7:21-25<\/span>. THE COMINGDESOLATE STATEOF THE LAND OWINGTO THE ASSYRIANS ANDEGYPTIANS.<\/P><\/p>\n In the same day shall the Lord shave with a razor that is hired<\/strong>,…. Meaning the Assyrian monarch, whom he would use as an instrument in his hand to spoil and cut off the people of the Jews; who is compared to a “razor” for sharpness; and for the thorough work, and utter ruin and destruction, he should be the means of; and called a “hired” one, either in reference to the present Ahaz sent to the king of Assyria, by which he prevailed upon him to come and help him against the kings of Syria and Israel, 2Ki 16:7<\/span> or to a reward given by the Lord to Nebuchadnezzar for the service in which he employed him, see Eze 29:18<\/span>:<\/p>\n [namely], by them beyond the river<\/strong>; not Nile, but Euphrates; even the Assyrians, Chaldeans, and Babylonians, who lived on the other side that river; which, with what follows, explains the simile of the razor:<\/p>\n by the king of Assyria<\/strong>; who ruled over those beyond the river:<\/p>\n the head, and the hair of the feet; and it shall also consume the beard<\/strong>; signifying that as a razor cuts off the hair entirely where it is applied, and leaves nothing behind, whether of the head, beard, or feet, or privy parts, which are meant by the latter; so the king of Assyria should carry all clean off captive out of the land of Judea; king, princes, nobles, and common people; those of the highest, and of the middling, and of the lowest class. The Targum is,<\/p>\n “in that time the Lord shall slay them as one is slain by a sharp sword, by clubs, and by saws, by those beyond the river, and by the king of Assyria; the king, and his army, and even his rulers, together shall he destroy.”<\/p>\n So Jarchi explains it. Several of the Jewish writers, as Aben Ezra, Abarbinel, and Kimchi k, explain this of the Angel of the Lord destroying Sennacherib’s army, when before Jerusalem, in Hezekiah’s time; so the latter interprets it: “the head”; the heads of his armies: “the hair of the feet”; the multitude of the people: “the beard”; the king, who died, not in the camp, but was killed by his sons in his own land; but this is not a prophecy of the destruction of the Assyrian army, but of the Jewish people by it; and the whole denotes the mean and low condition, the state of slavery and bondage, the Jews should be brought into; of which the shaving of the hair is the symbol; it was usual to shave the head and hair of such as were taken captive, as a sign of reproach and servitude; see 2Sa 10:4<\/span> l.<\/p>\n k Vid. T. Bab. Sanhedrin, fol. 95. 2. and 96. 1. l Vid. Lydium de re militari, l. 6. c. 6. p. 238, 239. & Noldium, No. 937.<\/p>\n “In that day will the Lord shave with a razor, the thing for hire on the shore of the river, with the king of Assyria, the head and the hair of the feet; and even the beard it will take away.”<\/em> Knobel takes the hair to be a figurative representation of the produce of the land; but the only thing which at all favours the idea that the flora is ever regarded by biblical writers as the hairy covering of the soil, is the use of the term nazir <\/em> as the name of an uncultivated vine left to itself (Lev 25:5<\/span>). The nation of Judah is regarded here, as in Isa 1:6<\/span>, as a man stript naked, and not only with all the hair of his head and feet shaved off ( raglaim <\/em>, a euphemism), but what was regarded as the most shameful of all, with the hair of his beard shaved off as well. To this end the Almighty would make use of a razor, which is more distinctly defined as hired on the shore of the Euphrates ( Conductitia in litoribus Euphratis <\/em>: nahar <\/em> stands here for hannahar <\/em>), and still more precisely as the king of Asshur (the latter is again pronounced a gloss by Knobel and others). “ The thing for hire<\/em>:” hassecrah <\/em> might be an abstract term (hiring, Conductio <\/em>), but it may also be the feminine of sacr <\/em>, which indicates an emphatic advance from the indefinite to the more definite; in the sense of “with a razor, namely, that which was standing ready to be hired in the lands on both sides of the Euphrates, the king of Assyria.” In hassecrah <\/em> (the thing for hire) there was involved the bitterest sarcasm for Ahaz. The sharp knife, which it had hired for the deliverance of Judah, was hired by the Lord, to shave Judah most thoroughly, and in the most disgraceful manner. Thus shaved, Judah would be a depopulated and desert land, in which men would no longer live by growing corn and vines, or by trade and commerce, but by grazing alone.<\/p>\n 20. The Lord will shave with a hired razor. He now employs a different metaphor, and compares those enemies by whom the Lord had determined to afflict Judea at the appointed time, to a razor, by which the beard and hair are shaved, and other excrescences of the same kind are removed. ב ( beth) is here superfluous, and is only employed in accordance with the Hebrew idiom, to denote an instrument, and, therefore, I have merely rendered it he will shave with a razor. What he means he immediately explains; namely, that the Assyrians will serve for a razor in the hand of God, and that they will come from a distant country. <\/p>\n Who are beyond the river. This means that Euphrates will not hinder them from passing over to execute the commands of God. He likewise adds, that it will not be some portion of that nation rushing forward of its own accord into foreign territories, or wandering without a settled leader; but that the king himself will lead them, so that the nation and the king at the same time will overwhelm Judea, and it will sink under such a burden. <\/p>\n A hired razor. It is not without reason that he says that this razor is hired; for he expresses by it the dreadful nature of the calamity which would be brought upon them by the Assyrians. If a man make use of a hired horse or a hired sword, he will use it the more freely, and will not spare or take care of it as he would do with his own, for men wish to gain advantage from what they have hired to the full value of the hire. Thus the Lord threatens that he will not at all spare the razor, though he should be under the necessity of blunting it, which means, that he will send the Assyrians with mad violence and rage. If the Lord took such dreadful vengeance on the Jews for those reasons which the Prophet formerly enumerated, we ought to fear lest we be punished in the same manner; or rather, we ought to dread the razor with which he has already begun to shave us. <\/p>\n The head and the hair of the feet. By the hair of the feet he means the lower parts; for by the feet is meant all that is below the belly, and it is a figure of speech, by which a part is taken for the whole. (114) In short, he means that the whole body, and even the beard, must be shaved. Now, if we set aside the figures, and wish to get at the plain and natural meaning, it is as if he had said, that this shaving will reach from the top of the head down to the feet, and that kings and princes will not be exempted from that calamity, but that they also must feel the edge of the razor <\/p>\n (114) Unde et aquam pedum urinam vocant; et pedes tegere pro alvum exonerare. <\/p>\n (20) Shall the Lord shave with a razor that is hired.<\/strong>Better, with the <\/em>razor. The words find a parallel in the made him naked of 2Ch. 28:19<\/span>. The term hired applies to the tribute which Ahaz was about to pay to Tilgath-pilneser. He thought that he was securing an ally: he was but hiring a razor (there is, perhaps, the implied thought that the razor is in other hands than his) that should sweep away all the signs of strength, and leave him an open shame and scorn to all who looked on him. (2Sa. 10:4<\/span>). From head to foot, not sparing even the beard, to maltreat which was the last extreme of Oriental outrage, he and his kingdom should be laid bare and naked to his enemies. Possibly there may be an allusive reference (Kay) to Lev. 14:9<\/span>. The nation, leprous in its guilt (Isa. 1:6<\/span>), needs the treatment which was prescribed for the leper.<\/p>\n (21:22) A man shall nourish a young cow, and two sheep . . .<\/strong>Better, two ewes. <\/em>Not only should cultivation cease, but the flocks and herds that had before been counted by hundreds or thousands should be counted now by units, two ewes and a heifer for a mans whole stock, and yet (we note the prophets irony once more in the use of the word abundance) even that should be enough for a population reduced in proportion. There should be milk and honey for the scattered remnant. They should have that, and nothing but that, to eat, ad nauseam usque. <\/em>The words are grouped together with a grim irony as reminding men of the proverbial words of praise which spoke of Canaan as a land of milk and honey (Exo. 3:17<\/span>).<\/p>\n 20<\/strong>. <\/strong> Razor <\/strong> The Assyrians are intended; the hired “razor” of Ahaz. Not so much the products of Palestine are said to be touched, for there locusts <\/em> would be apt to be the figure employed. The “razor” cuts down princes, and clips the beard, or exacts a heavy, disgraceful tribute. <\/p>\n Beyond the river <\/strong> The Euphrates. More is said in Scripture of indignities from those “beyond the river” than from those along the Nile. Orientals feel disgraced to the last degree when the beard is touched, pulled, or cut.<\/p>\n God’s Judgment Upon Ahaz and Judah ( Isa 7:20-25<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n God now declares certain judgment on Ahaz. Not only is his seed permanently rejected, but, having rejected the authority of Yahweh, he will now come under another authority, an authority that will strip Judah of its wealth and bring it to poverty, and will result in oppressors throughout the land.<\/p>\n Analysis.<\/p>\n a <\/strong> And it shall come about in that day that Yahweh will whistle (literally ‘hiss’) for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria, and they will come, and settle all of them in the desolate valleys, and in the holes of the rocks, and on all thorns and on all pastures (Isa 7:18-19<\/span>).<\/p>\n b <\/strong> In that day the Lord will shave with a razor which is hired, which is in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet, and it will also consume the beard (Isa 7:20<\/span>).<\/p>\n b <\/strong> And it will come about in that day that a man will keep alive a young cow and two sheep, and it will come about that for the abundance of milk that they will give he will eat curds, for curds and wild honey will everyone eat who is left in the midst of the land (Isa 7:21-22<\/span>).<\/p>\n a <\/strong> And it will come about in that day that every place where there were a thousand vines at a thousand pieces of silver, shall even be for briars and for thorns. With arrows and with bow shall one come there, because all the land will be briars and thorns. And all the hills that were dug with the mattock, you shall not come there for fear of briars and thorns, but it shall be for the sending out of oxen and the treading of sheep (Isa 7:23-25<\/span>).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>If Gods judgments are razors, WE HAD BETTER BE CAREFUL HOW WE USE THEM ON OTHER PEOPLE. In careful sheath the domestic weapons are put away, where no one by accident may touch them, and where the hands of children may not touch them. Such instruments must be carefully handled or not handled at all. But how recklessly some people wield the judgments of God. If a man meet with business misfortune, how many there are ready to cry out, This is a judgment of God upon him because he was unscrupulous, or arrogant, or over reaching, or miserly. How I do dislike the behaviour of those persons who, when people are unfortunate, say: I told you so–getting punished–served him right! With air sometimes supercilious and sometimes Pharisaical, and always blasphemous, they take the razor of Divine judgment and sharpen it on their own hard hearts, and then go to work on men sprawled out at full length under disaster, cutting mercilessly. They begin by soft expressions of sympathy and pity and half praise, and lather the victim all over before they put on the sharp edge. <\/p>\n
II. <\/strong>Again, when I read in my text that the Lord shaves, with the hired razor of Assyria, the land of Judea, I bethink myself of THE PRECISION OF GODS PROVIDENCE. A razor swung the tenth part of an inch out of the right line means either failure or laceration, but Gods dealings never slip, and they do not miss, by the thousandth part of an inch, the right direction. <\/p>\n
III. <\/strong>Further, my text tells us that GOD SOMETIMES SHAVES NATIONS. In the same day shall the Lord shave with the razor that is hired. With one sharp sweep He went across Judah, and down went its pride and its power. Assyria was the hired razor against Judah, and Cyrus the hired razor against Babylon, and the Huns the hired razor against the Goths, and there are now many razors that the Lord could hire if, because of our national sins, He should undertake to shave us. <\/p>\n
IV. <\/strong>But notice that God is so kind and loving, that WHEN IT IS NECESSARY FOR HIM TO CUT, HE HAS TO GO TO OTHERS FOR THE SHARP-EDGED WEAPON. In the same day shall the Lord shave with a razor that is hired. God is love. God is pity. God is help. God is shelter. God is rescue. There are no sharp edges about Him, no thrusting points, no instruments of laceration. If you want balm for wounds, He has that. If you want salve for Divine eyesight, He has that. But if there is sharp and cutting work to do, which requires a razor, that He hires. God has nothing about Him that hurts, save when dire necessity demands, and then He has to go to someone else to get the instrument. (T. De W. Talmage, D. D.<\/em>)<\/p>\n<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n