There remains then the _fourth_ opinion, which is, that the text contains _two_ distinct prophecies, each literal, and each to be understood in one sense only; the first relating to CHRIST, the second to Isaiah's son. This, which is the opinion of some eminent defenders of Christianity, will (I presume) appear true and satisfactory, when the end of the first prophecy, and the beginning of the second, shall have been properly considered; and when some proofs which seem absolutely necessary, but perhaps were never yet produced, shall have been added to former observations. The genuine sense of this passage depending greatly on the circumstances of those to whom it was delivered, it is here necessary to state the history. Ahaz became King of Judah when the people were greatly corrupted, and he himself was strongly inclined to idolatry. To correct, therefore, both king and people, God permitted a powerful confederacy to take place between Rezin, king of Syria, and Pekah, king of Israel; who, growing jealous of their formidable neighbour, invaded Judæa in the first year of Ahaz; and so successfully, that above 100,000 of the men of Ahaz were slain in the battle, and above 200,000 of his people were carried captives into the land of Israel. Flushed with these successes, the two kings thought that Jerusalem itself would soon become an easy prey to their power; and in the second year of Ahaz marched towards it, with a resolution totally to abolish the royal succession, which had been for twelve generations in the house of David, and to establish, in the holy city, a heathen king, a Syrian, "the son of Tabeal." At the approach of these confederates, "the heart of Ahaz was moved, and the hearts of all his people, as the trees of the wood are moved with the wind." The consternation was universal, and no wonder. For the young king and the corrupt part of his people would easily be led, from the sufferings they had felt, to fear greater. And the religious part of the nation would entertain fears still more alarming, fears of the extinction of the house of David; for were that house to fall, then farewell to all their glorious hope of a Messiah, a son of David, who was to reign for ever. These men, therefore, no doubt, "cried unto the Lord in their distresses," and expostulated with Him concerning "the sure mercies of David:" "Lord, where are Thy old loving-kindnesses, which Thou swearest unto David in Thy truth?" Amidst these distresses, we find Ahaz "at the end of the conduit of the upper pool," probably surveying that chief source of their water, and contriving how to secure that water to the city, and defend it against the enemy. At this place, constantly frequented by the people, and then visited by the king, attended probably by the chiefs of his family, Isaiah is commanded to meet him, taking with him Shear-jashub, and to declare in the name of Jehovah, that the evil counsel against Jerusalem should not come to pass.