Isaiah 7:11

Isa 7:11 Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.

Ver. 11. Ask the sign of the Lord.] Not of any other God, to whom thou art addicted.

Thy God.] From whom thou hast deeply revolted; but of whom thou mightest upon thy return be graciously reaccepted.

Ask it either in the depth.] This was a fair offer to so foul a sinner; but all would not do - no, though he should have had a sight of heaven or of hell for a sign; and yet Bellarmine thinketh that one glimpse of hell were enough to work upon the most hard hearted sinner in the world, and to make him yield to anything.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_7:11

Ask thee a sign of the Lord thy God

Gods grace towards the wayward

Jehovah does not scorn to call Himself the God of this son of David who so hardens himself.

(F. Delitzsch, D. D.)

A critical moment

In this hour when Isaiah stands before Ahaz, the fate of the Jewish people is decided for more than two thousand years. (F. Delitzsch, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

7:11 A sign of confirmation would be performed before Ahaz’s eyes as a token of God’s truthfulness. His son Hezekiah would also receive such a sign (see 37:30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For the confirmation of this thing that thine enemies shall be destroyed and thou preserved.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ask thee--since thou dost not credit the prophet's words.

sign--a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (Isa 37:30; Isa 38:7-8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.

ask . . . in . . . depth--literally, "Make deep . . . ask it," that is, Go to the depth of the earth or of Hades [Vulgate and LOWTH], or, Mount high for it (literally, "Make high"). So in Mat 16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Rom 10:6-7). He offers Ahaz the widest limits within which to make his choice.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. In the depth - "Go deep to the grave"] So Aquila, Symmachus, Theodotion, and the Vulgate.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. Ask thee a sign] The “sign” (’ôth, móphçth, here the former), plays a very large part in O.T. religion and with considerable latitude of meaning. The most important cases are those in which a divine revelation is attested by some striking event within the range of immediate perception through the senses. Such a sign may be a supernatural occurrence conveying an irresistible persuasion of the divine agency (ch. Isa_38:7; Isa_38:22; Exo_7:8 ff.; Jdg_6:17; Jdg_6:36 ff.; 1Ki_13:1 ff.). But it may also be an ordinary event, which acquires significance through its having been foretold, or asked for (Gen_24:14; 1Sa_10:2 ff; 1Sa_14:10; Luk_2:12). Thus of two predicted events the nearer may be made a “sign” of the more remote (1Sa_2:34; Jer_44:29 f.). Or, in a still more general sense, the “sign” may be merely an incident of the fulfilled prediction, which carries the mind back to the time of the prophecy, when the sign was appointed (Exo_3:12; Isa_37:30). That for which a sign is here offered to Ahaz is the certainty of divine help, or (what is the same thing) the truth that God speaks to him through the prophet. Although Isaiah was undoubtedly prepared to give a miraculous sign (see next clause) it is not to be at once assumed that the sign actually given (Isa_7:14 ff.) must be of the same order.

ask it either in the depth … above] Lit.: going deep to Sheol or mounting high above (reading shì’ôlâh for shì’âlâh). It is thought by some that this translation could be obtained from the actual Hebrew vocalisation, but this is doubtful. It is at all events the one that would be most readily suggested by an unpointed text, and it is justified by the antithetic structure of the sentence. The whole realm of creation, from the heavens to the underworld, is as it were put at the disposal of Ahaz for the purpose of this sign. It has been said that Isaiah played a dangerous game in staking his reputation on so unbounded a choice. Undoubtedly he did, if he was not speaking under genuine divine inspiration.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ask thee a sign of the Lord thy God,.... For though Ahaz was a wicked man, yet the Lord was his God, as he was the God of the people of Israel in general, as a nation; and knowing his unbelief and diffidence of his word unto him, offers to confirm it by a sign or miracle:

ask it either in the depth, or in the height above, in earth, or in heaven: so the Targum,

"ask that a miracle may be done for thee upon earth, or that a sign may be shown thee in heaven;''

either that the earth might gape and open its mouth, as in the days of Moses; or that the sun might stand still, as in the times of Joshua; or that a dead man might be raised out of the depth of the earth; or that there might be some strange appearances in the heavens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ask thee - Ask for “thyself;” ask a sign that shall be convincing to “thyself,” since thou dost not fully credit the words of the prophet. It is evident that the words of the prophet had made no impression on the mind of Ahaz. God, therefore, proposes to him to ask any “proof or demonstration” which he might select; anything that would be an indication of divine power that should put what the prophet had said beyond doubt. Had Ahaz put confidence in God, he would have believed what the prophet said without miraculous proof. But he had no such confidence. ‘The prophet, therefore, proposes that he should ask any miraculous demonstration that what he said would come to pass. This proposition was made, probably, not so much from respect to Ahaz as to leave him without excuse, and in order that “the people” might have the assurance that the city and kingdom were safe.

A sign - A demonstration that shall confirm the promise now made, and that shall be an evidence that Jerusalem shall be safe. The word used here, and translated “sign” - ‘owt - אות 'ôth - means “a flag,” or “a standard,” Num 2:2; “a memorial or pledge” of a covenant, Gen 17:11; any “pledge, token, or proof” of a divine mission, Jdg 6:17; or a miracle performed in attestation of a divine promise or message. This is its sense here. That which Isaiah had spoken seemed highly improbable to Ahaz, and he asked him to seek a proof of it, if he doubted, by any prodigy or miracle. It was customary for miracles or prodigies to be exhibited on similar occasions; see Isa 38:7, where the shadow on the dial of this same Ahaz was carried backward ten degrees, in proof of what the prophet Isaiah had spoken; compare 1Sa 2:27-34; 1Ki 13:1-3; Exo 3:12; Jdg 6:36-40. That the word here refers to some event which could be brought about only by divine power, is evident from the whole connection. No mere natural occurrence could have satisfied Ahaz, or convey to the people a demonstration of the truth of what the prophet was saying. And if the prophet had been unable or unwilling to give a miraculous sign, where is the fitness of the answer of Ahaz? How could he be regarded as in any way tempting God by asking it, unless it was something which God only could do? And how could the prophet bring the charge Isa 7:13, that he had not merely offended men, but God also? It is clear, therefore, that Isaiah was conscious that he was invested by God with the power of working a miracle, and that he proposed to perform any miracle which Ahaz should suggest that would serve to remove his doubts, and lead him to put confidence in God.

Ask it either in the depth ... - He gave him his choice of a miracle - any sign or wonder in heaven, or on earth - above or below; a miracle in the sky, or from beneath the earth. Many of the versions understand the expression ‘the depth,’ as referring to “the grave,” or to the region of departed souls - “hades.” So the Vulgate, Aquila, Symmachus. The Chaldee reads it, ‘Seek that there may be a miracle to thee upon the earth, or a sign in the heavens.’ The literal meaning of the Hebrew is, ‘make low, ask for;’ that is, ask for a sign below; obtain, by asking for thyself; a miracle that shall take place below. It may refer to the earth, or to the region under the earth, since it stands in contrast with that which is above. If it refers to the region under the earth, it means that Isaiah would raise the dead to life if Ahaz desired it; if to the earth, that any wonder or miracle that should take place in the elements - as a tempest, or earthquake - should be performed.

The height above - The heaven, or the sky. So the Pharisees desired to see a sign from heaven, Mat 16:1.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Above. Require it to thunder, (1 Kings xii. 17.) or the earth to open, Numbers xvi. 28. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ask thee a sign of the Lord; I perceive thou dost not believe God’s word and message now delivered by me; yet God is so patient and merciful to thee, that he gives thee liberty to demand of him any signal or miraculous work, whereby thou mayst be assured of the truth and certainty of this promise.

Thy God; both by right of dominion, and by virtue’ of his gracious covenant made with all Israel, of whom thou art a member and king; and by thy own profession, for he still worshipped God together with his idols; and by the continuance of his care and kindness to thee and to thy people, notwithstanding all your wickedness; whereof this promise and offer is a clear demonstration.

Ask it either in the depth, or in the height above; demand some prodigy to be wrought, either in earth or in heaven, at thy pleasure.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Ask — The extraordinary option here offered to Ahaz indicates the nature of his scepticism. Any thing within the proper limits of a “sign” he may demand. And here a “sign” is nothing less than a miracle; an immediate supernatural performance, showing that divine power sustained the predictions uttered, and would sustain a firm faith in Jehovah against the most powerful nations.

Depth… height — In the sky above or on the earth, or even under the earth below. It is evidently a visible and immediate phenomenon that is offered.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ask thee a sign. Asking for a sign is right or wrong, praiseworthy or blamable, according to the spirit in which the request is made. The Pharisees in our Lord"s time "asked for a sign," but would not have believed any the more had they received the sign for which they asked. Gideon asked for a sign to strengthen his faith, (Jud_1:6:37, 39) and received it, and in the strength of it went forth boldly against the Midianites. When God himself proposed to give a sign, and allowed his creature to choose what the sign should be, there could be no possible wrong-doing in a ready acceptance of the offer, which should have called forth gratitude and thanks. Ask it either in the depth, or in the height above; i.e. "Ask any sign thou wilt, either in hell or in heaven nothing shall be refused thee.

Vers. 11-14. Rightful and wrongful asking for signs.

To ask for a sign is sometimes spoken of in Scripture as indicative of want of faith, and therefore as an offence to God:

"An evil and adulterous generation seeketh after a sign", (Mat_12:39) "This is an evil generation; they seek a sign". (Luk_11:29) "Jesus sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given to this generation". (Mar_8:12) "The Jews require a sign, and the Greeks seek after wisdom". (1Co_1:22) On the other hand, it is sometimes spoken of without any dispraise, and seems to be viewed as natural, rightful, even as a sort of proof of faith. Ahaz, in the present passage, is bidden to "ask a sign, and is blamed for refusing to do so. His refusal wearies" God (ver. 13). The disciples ask our Lord, unrebuked," What shall be the sign of thy coming, and of the end of the world?". (Mat_24:3) Hezekiah asks Isaiah, "What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day?" (2Ki_20:8; comp. Isa_38:22). Can any tests belaid down whereby the right and the wrong may be distinguished in this matter? We think that some may.

I IT IS RIGHT TO ASK FOR A SIGN.

1. When a person comes forward and claims our obedience as a Divine teacher or leader. Moses anticipated that his countrymen in Egypt would refuse to listen to him if he presented himself to them without credentials, and was given at once the power of working certain miracles as signs that he was commissioned by God. (Exo_4:1-9) As soon as Jesus came forward to teach and to preach, he was asked, not unreasonably or improperly, What sign showest thou?", (Joh_2:18) and responded,without blaming those who asked him, by a reference to the greatest of his miracles, his resurrection. The apostles were authorized to work miracles as signs of their Divine mission.

2. When we have an invitation from God through his accredited messenger, as Ahaz had, to ask a sign.

3. When we feel that much depends on our decision in a practical matter e.g. the lives of others we may humbly ask, as Gideon did, (Jud 6:36-40) that God will, if he so please, give us some external indication, or else such strength of internal conviction as will assure us what his will is; only in such cases we must be careful to make our request conditional on its being acceptable to him, and we must be ready, if it be not granted, to act in the matter to the best of our ability on such light as is vouchsafed us.

II IT IS WRONG TO ASK FOR A SIGN.

1. In a captious spirit, with an intention to cavil at it, and (if possible) not accept it. This was the condition of mind of the Pharisees, who would not have believed even had Christ come down from the cross before their eyes, as they asked him to do. (Mat_27:42)

2. When we have already had abundant signs given us, and there is no reasonable ground for doubt or hesitation as to our duty. This was the case of those Jews who still "required a sign" (1Co_1:22) after the Resurrection and Ascension.

3. When we ask for it merely to gratify our curiosity, as Herod Antipas just before the Crucifixion. (Luk_23:8)

4. When we arbitrarily fix on our own sign, and determine to regard the result, whatever it be, as a sign from heaven. This is the case of those who choose to decide a practical matter by sortes Virgiliance, or sortes Biblicae, or any other appeal to chance. They are not entitled to ask God for signs of this kind, or to regard such signs as significant of his will. To trust to them is not faith, but superstition.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

“Ask for thee (i.e., for thy own satisfaction) a sign from Jehovah thy God (literally from with Him, (i.e., from His presence and His power); ask deep or high above (make deep thy request or make it high),” (i.e., ask it either above or below). A sign is not necessarily a miracle, nor necessarily a prophecy, but a sensible pledge of the truth of something else, whether present, past, or future; sometimes consisting in a miracle (Exo 4:8; Jdg 6:37; Isa 38:7-8), but sometimes in a mere prediction (Exo 3:12; 1Sa 2:34; 2Ki 19:29) and sometimes only in a symbol, especially a symbolical name or action (Isa 8:18; Isa 20:3; Eze 4:3). The sign here offered is a proof of Isaiah’s divine legation, which Ahaz seemed to doubt. The offer is a general one, including all the kinds of signs which have been mentioned, though the only one which would have answered the purpose of accrediting the Prophet was a present miracle, as in the case of Moses (Exo 4:30). The phrase ‘thy God’ is emphatic and intended to remind Ahaz of his official relation to Jehovah, and as it were to afford him a last opportunity of profiting by the connection.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Ask for yourself a sign for this thing, for I know that you do not believe the words of the Holy One, blessed be He.

ask it in the depths Heb. הַעֲמֵק שְׁאָלָה. Go down to the depths and ask. שְׁאָלָה is like, “שְׁמָעָה, hear, סְלָחָה, forgive” (Daniel 9:19). Ask for a sign in the depths of the abyss, to resurrect a dead person for you, or go up to the heights above to ask for a sign in the heavens.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

העמק שאלה. Two consecutive imperatives without the conjunctive ו; comp. התאחדי הימיני Go thee one way, go on the right hand (Ez. 21:16). שְׁאָלָה Imperative, like שְׁמָעָה hear (Dan. 9:19). Ask, and touch the depth with the question, or ask on high above. Many take both העמק and הגבה as infinitives.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.