7  Ahaz afraid of Rezin and Pekah, is comforted by Isaiah, Isaia 7:1-9.
Refusing to chuse a sign, Christ is promised for one, Isaia 7:10-16.
His judgment should come by Assyria, Isaia 7:17-25.

7:1 Ahaz - A most wicked king: yet no prophecies are more comfortable than those which were delivered in his time; God so ordering it for the encouragement of the faithful that lived under his impious reign.

7:2 David - Ahaz, and his relations. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but for the sake of his worthy progenitor David. Ephraim - The kingdom of the ten tribes, commonly called Ephraim, because that was the most numerous of all. Moved - With fear, arising from a consciousness of their own guilt, and their enemies strength.

7:3 Thy son - Whose very name carried in it a sign and pledge of the promised deliverance, signifying, The remnant shall return.Fuller's field - Whither he probably went to take care about the waters which thence were brought into the city, to secure them to himself, or keep them from the enemy, as Hezekiah afterward did, Cronache 2 32:3-4.

7:4 Be quiet - Settle thy mind by the belief of that joyful message which I am now to deliver thee from the Lord. Fire - brands - They are not whole fire - brands, but small pieces or ends of them, taken out of the fire, in which there is more smoak than fire. They have more of shew and terror, than of strength. Pekah, king of Israel, he calls only the son of Remaliah, to intimate, that he was unworthy the name of king, as having got that title by usurpation, and the murder of his master, Re 2 15:25.

7:6 Let us - Break their power and kingdom and subdue it to ourselves.

7:7 It - Their evil counsel.

7:8 Damascus - Damascus shall still continue the capital of the kingdom of Syria; and therefore Jerusalem shall not become a part of Rezin's dominion: but he shall keep within his own bounds, and be king of Damascus only.

7:9 Samaria - Samaria shall continue to be the chief city if the kingdom of Israel, and Pekah shall not conquer Jerusalem.If - If you do not believe this, but seek to the Assyrians for succour, ye shall be consumed thereby.

7:12 I will not - By asking a sign, as if I questioned the truth of his word: but this was deep hypocrisy.

7:13 David - He reproves them all, because they were the king's counsellors. Is it a small thing - Is it not wickedness enough.My God - To vex God's prophets and people, with your oppressions and horrid impieties. And by your ingratitude and unbelief, and disobedience of his commands.

7:14 Therefore - Because you despise me, and the sign which I now offer to you, God of his own free grace will send you a more honourable messenger, and give you a nobler sign. A sign - Of your deliverance.But how was this birth, which was not to happen 'till many ages after, a sign of their deliverance from present danger? This promised birth supposed the preservation of that city, and nation and tribe, in and of which the Messiah was to be born; and therefore there was no cause to fear that ruin which their enemies now threatened. Immanuel - God with us; God dwelling among us, in our nature, Giovanni 1:14. God and man meeting in one person, and being a mediator between God and men. For the design of these words is not so much to relate the name by which Christ should commonly he called, as to describe his nature and office.

5 This chapter is the only authentic history extant of the first age of the world from the creation to the flood, containing (according to the Hebrew text) 1656 years. The genealogy here recorded is inserted briefly in the pedigree of our Saviour, Luca 3:36-37 and is of great use to shew that Christ was the seed of the woman, that was promised. We have here an account,

1. Concerning Adam, Genesi 5:1-5.
   
2. Seth, Genesi 5:6-8.
   
3. Enos, Genesi 5:9-11.
   
4. Cainan, Genesi 5:12-14.
   
5. Mahalaleel, Genesi 5:15-17.
   
6. Jared, Genesi 5:18-20.
   
7. Enoch, Genesi 5:21-24.
   
8. Mathuselah, Genesi 5:25-27.
   
9. Lamech and his son Noah, Genesi 5:28-32.
   

5:32 And Noah begat Shem, Ham, and Japheth - These Noah begat (the eldest of these) when he was six hundred years old. It shouldseem that Japheth was the eldest, Genesi 10:21, but Shem is put first, because on him the covenant was entailed, as appears by Genesi 9:26, where God is called the Lord God of Shem. To him 'tis probable the birthright was given, and from him 'tis certain both Christ the head, and the church the body, were to descend; therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, 'till He should come out of his loins, whose name is above every name; so that in putting Shem first, Christ was in effect put first, who in all things must have the pre - eminence. For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world we have a full account of its degeneracy, its apostacy from God, and rebellion against him. The destroying of it was an act not of absolute sovereignty, but of necessary justice for the maintaining of the honour of God's government.

6 In this chapter we have,

1. The abounding iniquity of that wicked world, Genesi 6:1-5. and
   Genesi 6:11-12.
   
2. God's just resentment of that iniquity, and his holy resolution to punish it, Genesi 6:6-7.
   
3. The special favour of God to his servant Noah.
   1. In the character given of him, Genesi 6:8-10.
      
   2. In the communication of God's purpose to him, Genesi 6:13-17.
      
   3. In the directions he gave him to make an ark for his own safety, Genesi 6:14-16.
      
   4. In the employing of him for the preservation of the rest of the creatures, Genesi 6:18-21.
      
   Lastly, Noah's obedience to the instructions given him, Genesi 6:22.
   

6:1 Men began to multiply upon the face of the earth - This was the effect of the blessing, Genesi 1:28, and yet man's corruption so abused this blessing, that it turned into a curse.

6:2 The sons of God - Those who were called by the name of the Lord, and called upon that name, married the daughters of men - Those that were profane, and strangers to God. The posterity of Seth did not keep to themselves as they ought, but intermingled with the race of Cain: they took them wives of all that they chose - They chose only by the eye: They saw that they were fair - Which was all they looked at.

6:3 My spirit shall not always strive with man - The spirit then strove by Noah's preaching, Pietro 1 3:19, and by inward checks, but 'twas in vain with the most of men; therefore saith God, he shall not always strive, for that he also is flesh - Incurably corrupt and sensual, so that 'tis labour lost to strive with him. He also, that is, all, one as well as another; they are all sunk into the mire of flesh. Yet his days shall be an hundred and twenty years - So long will I defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six score years.

6:4 There were giants, and men of renown - They carried all before them, 1. With their great bulk, as the sons of Anak, Numeri 13:33, and, 2. With their great name, as the king of Assyria, Isaia 37:11. Thus armed, they daringly insulted the rights of alltheir neighbours, and trampled upon all that is just and sacred.

6:5 And God saw that the wickedness of man was great in the earth - Abundance of sin was committed in all places, by all sorts of people:and those sins in their own nature most gross and heinous, and provoking: and committed daringly, with a defiance of heaven. And that every imagination of the thoughts of his heart was only evil continually - A sad sight, and very offensive to God's holy eye. This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness that was in the world, proceeded from the corruption of nature; lust conceives them, Giacomo 1:15, see Matteo 15:19.The heart was evil, deceitful and desperately wicked; the principles were corrupt, and the habits and dispositions evil. The thoughts of the heart were so. Thought is sometimes taken for the settled judgment, and that was biased and misled; sometimes for the workings of the fancy, and those were always either vain or vile. The imagination of the thought of the heart was so, that is, their designs and devices were wicked. They did not do evil only through carelessness, but deliberately and designedly, contriving how to do mischief. 'Twas bad indeed, for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no not at any time: the stream of sin was full and strong, and constant; and God saw it. Here is God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers but grieves him, and makes him wish he had been written childless.

6:6 And it repented the Lord that he had made man upon the earth - That he had made a creature of such noble powers, and had put him onthis earth, which he built and furnished on purpose to be a comfortable habitation for him; and it grieved him at his heart - These are expressions after the manner of men, and must be understood so as not to reflect upon God's immutability or felicity. It doth not speak any passion or uneasiness in God, nothing can create disturbance to the eternal mind; but it speaks his just and holy displeasure against sin and sinners: neither doth it speak any change of God's mind; for with him there is no variableness; but it speaks a change of his way.When God had made man upright, he rested and was refreshed, Esodo 31:17. and his way towards him was such as shewed him well pleasedwith the work of his own hands; but now man was apostatized, he could not do otherwise, but shew himself displeased; so that the change was in man, not in God.

6:7 I will destroy man - The original word is very significant.I will wipe off man from off the earth; as dirt is wiped off from a place which should be clean, and thrown to the dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book which displease the author, or as the name of a citizen is blotted out of the rolls of the freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of the air - These were made for man, and therefore must be destroyed with man. It repenteth me that I have made them - For the end of their creation also was frustrated: they were made that man might serve and honour God with them and therefore were destroyed, because he had served his lusts with them, and made them subject to vanity.

6:8 But Noah found grace in the eyes of the Lord - This vindicates God's justice in his displeasure against the world, and shews that he had examined the character of every person in it, before he pronounced it universally corrupt; for there being one good man he smiled upon him.

6  A caution against suretyship, Proverbi 6:1-5.
Against slothfulness, Proverbi 6:6-11.
The practice and end of a mischievous man, Proverbi 6:12-15.
Account of seven things which God hates, Proverbi 6:16-19.
An exhortation to keep the commandments, Proverbi 6:20-23.
Farther warnings against whoredom, Proverbi 6:24-35.

6:20 The law - The word of God, which thy parents delivered to thee.

6:21 Bind them - Constantly remember, and duly consider them.

6:22 It - The law of God which thy parents have taught thee.Talk - It shall give thee counsel and comfort.

6:25 Eye - lids - With her wanton glances,

6:30 Despise - Abhor, but rather pity him.

6:31 Restore - He speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame.

6:34 Rage - It enflames a man with rage. In the day - When he hath an opportunity to avenge himself.

7  An exhortation to cleave to wisdom, as a preservative from strange women, Proverbi 7:1-5.
The snares they lay for unwary young men, Proverbi 7:6-23.
A serious caution against coming near them, Proverbi 7:24-27.