Tagged: Messiah

January 26, 2009

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 14 likely takes place at the beginning of Hezekiah’s reign.

Key verse:

Isa. 14:27: The Lord of Hosts Himself has planned it; therefore, who can stand in its way? It is His hand that is outstretched, so who can turn it back?

Quick summary:

Chapters 13-24 feature a series of divine oracles, or declarations, against the nations surrounding Israel. The great powers of Isaiah’s day, and days to come, that set themselves against the Lord of Hosts will be brought low; only the coming kingdom of the Messiah will endure the test of time.

Take note:

Many Bible commentators point with fascination to verses 12-15. Do these verses speak of a Babylonian king, or of Satan? Perhaps both. In what is known as the “law of double reference,” Isaiah may be showing us Satanic qualities in evil earthly leaders, just as other Old Testament prophets use godly leaders to foreshadow the coming Messiah. In any case, both Satan and evil rulers will be brought low.

Israel’s Return (Isa. 14:1-2)

Although judgment will fall on God’s rebellious people, the Lord will “choose Israel again” (v. 1). Their restoration is grounded in their election as God’s chosen people (see Ps. 102:13-22). God’s choosing of Israel – as well as Judah, Jerusalem, David and Solomon – is an important Old Testament theme, especially in 1 and 2 Chronicles and the Psalms.

The fact that non-Israelites (“the nations”) will join Israel also is an important teaching in Scripture (see, for example, Isa. 56:6; 60:10; 61:5). Israel’s role will be reversed. Rather than captives, they will be captors. And rather than exiles, they will reside safely in their homeland, a nation restored to international prominence as in the days of King David.

Israel’s Taunt against Babylon (Isa. 14:3-23)

Verses 3-21 record a song, or a taunt, that will be sung by people freed from the clutches of the king of Babylon. “The song’s overall message is that people will be amazed that this great king is cast down like the monarchs of other cities. People will rejoice in his demise for they had lived in fear of him” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary : An Exposition of the Scriptures, S. 1:1061).

But who is this king of Babylon? Many commentators believe he is Satan, especially based on the description in verses 12-14. Tertullian (A.D. 160-230) and Gregory the Great (A.D. 540-604) were the first to offer this view, which is now widely accepted. In the New Testament, Jesus uses language similar to that of Isaiah’s to describe Satan (Luke 10:18). However, while verses 12-14, along with Ezek. 28:12-19, could describe Satan’s pride and subsequent downfall, the context of Isaiah 14 points squarely to an earthly king. It’s possible that Isaiah is employing the “law of double reference” in this passage, showing us Satanic qualities in evil earthly leaders, just as other Old Testament prophets use godly leaders to foreshadow the coming Messiah. In support of this view, let’s consider King Sennacherib.

Sennacherib rules Assyria from 705-681 B.C. By this time in history, Babylon is a vassal state under the authority of the Assyrian empire. For example, Tiglath-Pileser III, a predecessor of Sennacherib, crushes a Babylonian revolt and is crowned king of Babylon in 728 B.C. Though Nineveh is the capital of Assyria, Babylon becomes its cultural center and the Babylonian god Marduk is widely worshiped throughout the Assyrian empire. Assyria’s Sargon II (B.C. 722-705) and Sennacherib also call themselves kings of Babylon.

After Sargon dies in 705 B.C. and Sennacherib becomes king, there is much rebellion throughout the Assyrian empire, including Babylon. In 689 B.C., Sennacherib marches on Babylon to subdue the rebellion. He destroys the city and floods the ruins, although it is rebuilt years later. Sennacherib’s assassination in 681 B.C. (2 Kings 19:37) is welcome news to the surrounding nations, especially Judah.

The song-taunt of verses 3-23 features two dominant themes, according to D.A. Carson. “The broken oppressor is the first theme [vv. 4b-11]; his real epitaph is the unspeakable relief the world feels at his passing. God’s name for such thrusters is not ‘men of destiny’ but ‘he-goats’ (the literal meaning of the Hebrew word translated leaders [in verse] 9), a description almost as deflating as the pathetic state to which they are all seen to come…. The fallen morning star is the second theme [vv. 12-21], i.e. the tyrant’s fatal ambition rather than his oppression…. The idea of storming heaven … was certainly connected with Babylon (i.e. Babel; Gn. 11). One of its ironies is the idea that to be like the Most High (14) is to be self-exalted, whereas it is to be self-giving (cf. Phil. 2:5-11.). The ugliness as well as the brevity of the false glory is powerfully shown in vs 16-21″ (The New Bible Commentary: 21st Century Edition, Is 14:3).

Judgment on Assyria (Isa. 14:24-27)

Though Assyria ultimately would fall to Babylon in 605 B.C., this prophecy refers to the kingdom’s defeat on the “mountains” of Israel (v. 25), a reference to the work of the Angel of the Lord who destroys 185,000 Assyrians in 701 B.C. (see 2 Kings 19; Isa. 37:36-38).

Judgment on Philistia (Isa. 14:28-32)

These verses tell of a critical test of faith for Hezekiah. Judah’s King Ahaz, who was pro-Assyrian, is now dead. The Philistines approach his successor, Hezekiah, and propose an allied rebellion against the weakened Assyria. Such a plot is tempting to Hezekiah, and even if it weren’t, the Philistines are not a people to be offended at this time (see 2 Chron. 28:18-19). What should the king do? The Lord provides a three-fold response. First, the Assyrians are not finished (v. 29). Second, the Philistines are a doomed people (vv. 30b-31). And third, true warfare is in the hands of God (vv. 30a, 32). The bottom line: trust God, not human alliances or intrigue.

Final Thought

Gary V. Smith comments: “Every generation of leaders is called to acts of faith, to choose a path of utter dependence on God rather than alternatives that initially look more defensible. People are challenged not to do what may seem the most reasonable thing from a human perspective, but to do what God instructs them to do…. The circumstances may be a health crisis, the loss of a job, or an international political crisis, but the answer is always the same: trust in God for refuge. Most of the time people know what God would want them to do. The really difficult question is: Are they willing to follow God’s direction?” (New American Commentary: Isaiah 1-39, p. 326)

January 5, 2009

Isaiah 12: God is My Salvation

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 12 likely takes place during the reign of Ahaz, Judah’s wicked king.

Key verse:

Isa. 12:2: Indeed, God is my salvation. I will trust Him and not be afraid. Because Yah, the Lord, is my strength and my song, He has become my salvation.

Quick summary:

Isaiah recites a song of praise that God’s people will sing when the Messiah accomplishes His mission.

Take note:

Isaiah’s song of praise is similar to the song Moses and the Israelites sang when God delivered them from bondage in Egypt (Ex. 15:1-21).

Thanksgiving to the Lord (Isa. 12:1-3)

Isaiah uses the phrase “on that day” 48 times in his prophetic writings, often to emphasize the certainty of God’s pending judgment. But he uses this common phrase twice in Isaiah 12, in verses 1 and 4, to preview days in which God’s anger is set aside and His compassion is brought to the forefront. These are days in which His people will exalt Him with praise, thanksgiving, and celebration.

The idea of salvation (v. 2) in the Jewish mind is tied to the feast of tabernacles. The reference in verse 3 to joyfully drawing water from the springs of salvation reminds the people of the ceremony practiced each day of the feast in which water is drawn from the Pool of Siloam, and it foreshadows the day when Jesus would stand, on the final day of the feast, and proclaim, “If anyone is thirsty, he should come to Me and drink” (John 7:37). “As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly ‘city of habitation’ (Ps. 107)” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 12:2).

Some may wonder how to reconcile the concept of a loving God with Isaiah’s depiction of the Lord as angry. Matthew Henry comments, “Though God may for a time be angry with his people, yet his anger shall at length be turned away; it endures but for a moment, nor will he contend for ever. By Jesus Christ, the root of Jesse, God’s anger against mankind was turned away; for he is our peace…The turning away of God’s anger, and the return of his comforts to us, ought to be the matter of our joyful thankful praises” (Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, S. Is 12:1).

Testimony to the world (Isa. 12:4-6)

The saved remnant of Israel will thank the Lord for what He has done and call upon one another to tell the world about His greatness. Isaiah previews several acts of worship that will flow from the hearts of his redeemed Jewish brothers, who will say:

“Give thanks to the Lord; proclaim His name!”
“Celebrate His deeds among the peoples.”
“Declare that His name is exalted.”
“Sing to the Lord, for He has done great things.”
“Let this be known throughout the earth.”
“Cry out and sing, citizen of Zion, for the Holy One of Israel is among you in His greatness.”

“Chapter 12 is a fitting climax to the contrast between the fall of the Assyrian Empire, which was threatening Judah in Isaiah’s day, and the rise of God’s glorious kingdom, which will certainly come. Eventually all the world will know of God’s truth” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary : An Exposition of the Scriptures, S. 1:1058).

Closing Thought

Gary V. Smith comments that in this short hymn of praise “worship and evangelism are connected at the hip … For worship to become evangelical it has to be done outside of the four walls of a church, where non-believers can hear God’s praise” (The New American Commentary, Isaiah 1-39, p. 284).

December 29, 2008

Isaiah 11: The Righteous Branch

Listen to an audio file

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 11 takes place during the reign of Ahaz, Judah’s wicked king.

Key verse:

Isa. 11:2: The Spirit of the Lord will rest on Him – a Spirit of wisdom and understanding, a Spirit of counsel and strength, a Spirit of knowledge and of the fear of the Lord.

Quick summary:

The day is coming when Messiah, a descendent of Jesse, will reign with righteousness, uniting Israel, bringing justice to the oppressed, and striking the wicked. No harm will come to any creature, even animals, because “the land will be as full of the knowledge of the Lord as the sea is filled with water” (v. 9).

Take note:

Isaiah refers to the Holy Spirit more times than any other Old Testament prophet: Isa. 11:2 (four times); 32:15; 34:16; 40:13; 42:1; 44:3; 48:16; 59:21; 61:1; 63:10-11, 14).

Righteous reign of the branch (Isa. 11:1-10)

The Lord will cut down the tall trees and clear the forests (Isa. 10:33-34), that is, the armies invading Israel, but God’s kingdom will arise from a shoot coming up from the stump of Jesse, David’s father (see Rev. 22:16). No doubt, Isaiah has in mind God’s promise to David that one of his descendents will rule over his kingdom forever (2 Sam. 7:16; see also Isa. 9:7). His rule will be unique in that the ruler himself is both divine and divinely endowed, being gifted in three ways: with “wisdom and understanding for government (cf. 1 Ki. 3:9-12), counsel and power for war (cf. 9:6; 28:6; 36:5), and knowledge and the fear of the Lord for spiritual leadership (cf. 2 Sa. 23:2)” (D.A. Carson, New Bible Commentary, S. Is 11:1). The giver of these gifts is the Holy Spirit, who falls on Messiah on the day of His baptism to inaugurate His earthly ministry and empower Him for His work of redemption (Matt. 3:16-17).

Warren Wiersbe observes: “The four Gospels describe ‘the Branch’ for us as follows: Matthew – David’s righteous Branch (Jer. 23:5); Mark – my servant the Branch (Zech. 3:8); Luke – the man whose name is the Branch (Zech. 6:12); and John – the Branch of Jehovah (Isa. 4:2). Thus Jesus Christ will one day fulfill the OT promises God gave to the Jews and will reign over His kingdom in glory and victory (Rom. 15:8-12)” (Wiersbe’s Expository Outlines on the Old Testament, S. Is 7:1).

The title “Prince of Peace” (Isa. 9:6) is illustrated beautifully in verses 6-9 of chapter 10 as all God’s creatures live together harmoniously. But peace is hard won; it follows judgment and flows from Messiah’s righteousness. Just as Christ today transforms the human heart through the new birth, so one day He will restore the entire creation to its pre-Fall perfection (Rom. 8:19-25). There is some debate as to whether the animal kingdom will experience this full transformation during the millennial kingdom or after the creation of the new heavens and earth. In any case, we may be assured that God will fully reverse the effects of the Fall and restore His creation to sinless perfection one day (2 Peter 3:10-13; Rev. 21-22).

Verse 10 features several key truths:

One day Messiah “will stand as a banner for the peoples.” While this likely pictures Jesus in His kingly role after His return, it is based on His finished work at Calvary, where He was “lifted up” (see John 3:14-16; 12:32).
The Messiah is the Savior of the whole world, not only the Jews, and the day is coming when Gentiles (“nations”) will seek Him.
“His resting place will be glorious.” Some see this as a reference to His work on the cross; others to His ascension, after which He sat down at the right hand of the Father; still others as the church, the body of believers over whom He is Head. In any case, it will be glorious because He has made it so.

The restored remnant (Isa. 11:11-16)

Some commentators find the phrase “a second time” significant (v. 11). Many Jews returned to Israel after the Babylonian captivity, but a far more devastating dispersion, known as the “Diaspora,” occurred in 70 A.D. with the destruction of the Temple and the sacking of Jerusalem. So when Isaiah says “the Lord will extend His hand a second time to recover,” this could be a reference to the re-establishment of Israel as a sovereign nation in 1948 as well as the blessings the people will enjoy when Christ returns and rules from the throne of David.

Isaiah looks forward to the day when the animosity between Israel’s northern and southern kingdoms will cease. Ephraim and Judah will live harmoniously as does the once-combative animal world (vv. 6-9). What’s more, the reunited Jews will defeat their neighboring enemies to the south and east. Finally, when the Jews return to their homeland at the beginning of the Millennium, God will dry up the Gulf of Suez and divide the Euphrates River into shallow canals to hasten their return from Africa and the lands to the east. They will be reminded of God’s work in ancient times, parting the waters of the Red Sea and enabling the Jews to escape captivity in Egypt.

Closing Thought

Warren Wiersbe comments: “When Isaiah looked at his people, he saw a sinful nation that would one day walk the “highway of holiness” and enter into a righteous kingdom. He saw a suffering people who would one day enjoy a beautiful and peaceful kingdom. He saw a scattered people who would be regathered and reunited under the kingship of Jesus Christ. Jesus taught us to pray, ‘Thy kingdom come’ (Matt. 6:10); for only when His kingdom comes can there be peace on earth'” (Wiersbe’s Expository Outlines on the Old Testament, S. Is 9:1).

December 8, 2008

Isaiah 9: Prince of Peace, and Scorched Earth

Listen to the audio file

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 9 takes place during the reign of Ahaz, Judah’s wicked king. While Isaiah’s ministry focuses on the southern kingdom, this chapter speaks to the northern kingdom of Israel as well. Even though the Israelites will face the darkness of military defeat, the day is coming when they will see “great light” as the Messiah lives and ministers in Galilee.

Key verse:

Isa. 9:6: For a child will be born for us, a son will be given to us, and the government will be on His shoulders. He will be named Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

Quick summary:

This chapter highlights God’s Son and God’s sovereignty. Verses 1-7 give us additional information about Immanuel (Isa. 7:14), who will be a gift from heaven, God incarnate, and a light to all people. Verses 8-21 describe the punishment God is about to inflict on His own people, even though their defeat at the hands of the Arameans and Philistines will not lead to repentance.

Take note:

Verse 6 is one of the clearest Old Testament passages affirming the deity and the humanity of the Messiah. He will be born a male child, yet is from age to age Mighty God and Eternal Father.

The Prince of Peace (Isa. 9:1-7)

The devastation of Israel at the hands of Assyria eventually will give way to an age of universal peace. In fact, the very lands about to experience darkness and death will be the first to see the light of a new day with the coming of the Messiah. As Matthew’s gospel makes clear, the region of Israel referred to in Isa. 9:1 is the first to rejoice in the light brought by Christ’s preaching (Matt. 4:12-17).

While Isa. 7:14 focuses on Messiah’s birth and 11:1-16 on His kingdom, verses 6-7 of chapter 9 lay great emphasis on His person. The first three titles imply deity:

The word “wonderful” as in “Wonderful Counselor” regularly means “supernatural” in scripture. See, for example, Judges 13:18. In addition, Isa. 28:29 describes Yahweh as “wonderful in counsel” (KJV).
“Mighty God” is a term ascribed to “the Lord, the Holy One of Israel” in Isa. 10:20-21.
“Everlasting Father” has no exact parallel but is significant. “Father signifies the paternal benevolence of the perfect Ruler over a people whom he loves as his children. Peace in Hebrew implies prosperity as well as tranquility” (D.A. Carson, New Bible Commentary, 21st Century Edition, S. Is 9:1). While Messiah is a distinct person from God the Father, Jesus clearly claims to be both Messiah and co-equal with the Father (John 10:30). “Father of Eternity” is a better translation, according to Warren Wiersbe. “Among the Jews, the word ‘father’ means ‘originator’ or ‘source.’ For example, Satan is the ‘father [originator] of lies’ (John 8:44, NIV). If you want anything eternal, you must get it from Jesus Christ; He is the ‘Father of eternity'” (Be Comforted, S. Is 9:1).

The fourth title, “Prince of Peace,” speaks to Messiah’s character. Luke 2:14, John 14:27, Acts 10:36, Rom. 5:1-10, and Eph. 2:14-18 are a few of the New Testament passages that point to Jesus as the One who brings peace to human hearts and to a sin-sick world. Matthew Henry comments: “As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 9:1).

Finally, verse 7 emphasizes the scope of Messiah’s kingdom. It will be vast and never-ending (see Dan. 7:14, 27; Micah 4:7; Luke 1:32-33; Rev. 11:15). He will maintain righteousness as His rule conforms to God’s holy character. “This will all be accomplished by the zeal of the Lord Almighty. The coming of the millennial kingdom depends on God, not Israel. The Messiah will rule because God promised it and will zealously see that the kingdom comes. Without His sovereign intervention there would be no kingdom for Israel” (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1053).

God’s anger, Israel’s arrogance (Isa. 9:8-21)

The rest of the chapter warns that God is about to punish Israel at the hands of the Arameans and Philistines. Even though Israel will be destroyed, she will not repent and turn to the Lord. Lawrence O. Richards writes, “Isa. 9:6-7 describes the universal reign of the Messiah. Then the rest of the chapter suddenly shifts to describe the judgment about to be visited on the Northern Kingdom, Israel (vv. 8-21). How are these linked? Jesus’ reign is marked by universal allegiance to God. Israel’s tragic history was marked from the beginning by rebellion against Him (1 Kings 12). Those who will not submit to the Lord will surely experience not the blessing of messianic times, but the havoc and ruination that crushed Israel” (The Bible Readers Companion, Electronic edition, S. 417).

Verses 9-10 describe the arrogance with which the northern kingdom regards God’s wrath. Though their sun-dried bricks will not stand, the people plan to rebuild with more expensive and durable cut stones. And though sycamores are abundant and used for their antiseptic qualities, which induced the Egyptians to use sycamore to encase their mummies, the northern tribes boast that they will rebuild with the aromatic, knot-free, and more valuable cedar.

Verses 11-12 describe what is about to happen. The foes of Rezin, king of Aram and an ally of Israel, will consume the northern kingdom. Specifically, the foes are other Arameans and the Philistines. While this is the Lord’s doing, it does not bring Israel to repentance and therefore does not quench the wrath of God. Verse 12 ends with a refrain that is repeated three more times in the following verses: “In all this, His anger is not removed, and His hand is still raised to strike” (see Isa. 9:12, 17, 21; 10:4).

The words in verse 14 – “So the Lord cut off Israel’s head and tail, palm branch and reed” – comprise a merism, a figure of speech using opposite extremes to include the whole spectrum. Verses 15-17 provide the needed detail. The elders (the head) and the false prophets (the tail), the leaders and those who are misled – even the fatherless and widows will reap judgment because “everyone is a godless evildoer” (v. 17).

Verses 18-21 describe the wickedness of God’s people as a consuming fire, with the people themselves as fuel. As God directs punishment against them, they are destroyed by enemies from without and rivals from within. “Ephraim’s own wickedness was destroying the nation, the way a fire destroys a forest or a field,” writes Warren W. Wiersbe. “But the sinners would become fuel for the fire God could kindle! In their greed, the people of the Northern Kingdom were devouring one another (v. 20) and battling one another (v. 21); but they would soon be devoured and defeated by Assyria” (Be Comforted, S. Is 9:1).

Closing Thought

Matthew Henry writes: “The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 9:8).

November 17, 2008

Isaiah 7: The Lord Himself Will Give You a Sign

Listen to the audio file

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 7 is set in the days of King Ahaz, specifically when Israel and Syria are poised to attack Judah in an effort to unify the three kingdoms against the superpower Assyria.

Key verse:

Isa. 7:14: Therefore the Lord Himself will give you a sign: the virgin will conceive, have a son, and name him Immanuel.

Quick summary:

Rezin of Syria and Pekah of Israel are determined to replace Judah’s king Ahaz with a puppet king who will cooperate with them in an alliance against Assyria. When Ahaz resists, Syria and Israel invade Judah and crush her. Ahaz pleads for help from Assyria, which comes to Judah’s assistance, defeating Syria and Israel, and then turning on Judah, which becomes an Assyrian satellite. In the midst of all this, God provides one of the most noteworthy signs of His faithfulness through Isaiah’s prophecy of Immanuel.

Take note:

The Messianic prophecy in 7:14 requires special attention. When Isaiah says the Lord will give “you” a sign, the “you” is plural and refers to the believing remnant of the house of David, not Ahaz. God remembers His covenant with David and remains faithful to it.

The word “virgin” in Hebrew speaks of a young unmarried woman, implying one who has never had sexual relations. However, the New Testament Greek and the rabbi’s translation of the Septuagint both use a word that definitely means a true virgin. As for the identity of Immanuel, more information will be provided in Isa. 9:6-7 and 11:1-5. While Ahaz is concerned with raising an army, God directs our attention to a child.

War against Jerusalem (Isa. 7:1-9)

Israel and Syria are desperately trying to unite their neighbors against Assyria. Judah has refused to join the alliance. As a result, the armies of Israel and Syria have arrived in force to conquer Judah and replace Ahaz with a puppet king.

Judah’s Jotham, son of Uzziah, has ruled well, but Jotham’s son Ahaz is a notoriously wicked king who is about to draw God’s wrath down on the nation. We are told in 2 Kings 15:37 that during his reign “the Lord began sending Rezin king of Aram and Pekah (king of Israel) against Judah.” Ahaz and the people are terrified. As Matthew Henry writes, “They had made God their enemy and knew not how to make him their friend, and therefore their fears tyrannized over them” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 7:1).

Isaiah’s message in the midst of panic is significant. With his son Shear-Jashub, Isaiah implores the people to trust in God. Shear-Jashub (“a remnant will return”) is a living reminder of God’s judgment and salvation. Within a few years, the two “smoldering stubs of firebrands” (v. 4), Rezin and Pekah, will be snuffed out. Syria is crushed in 732 B.C. As early as 734 B.C. Israel loses her northern territories. By 722 she loses her racial identity, and by 669, according to God’s word, she is “too shattered to be a people” (v. 8).

God’s words through Isaiah will echo in the ears of the people for years to come, and they resound yet today: “If you do not stand firm in your faith, then you will not stand at all” (v. 9).

The child Immanuel (Isa. 7:10-16)

The Lord’s challenge to Ahaz to “ask for a sign” (v. 11) exposes the depths of the king’s rebellious heart. At first glance, it seems Ahaz responds humbly: “I will not ask. I will not test the Lord” (v. 12; see Deut. 6:16). However, to wave off God’s invitation is to reject God Himself. Faith played no part in Ahaz’s religion or his politics (2 Kings 16:3-4, 10-20). Besides, Ahaz has other plans in mind; he’s going to align with Assyria (see 2 Kings 16:7-10), which will come to Judah’s assistance and then turn brutally on its newfound ally (Isa. 7:17-25).

Despite Ahaz’s obstinacy, the Lord gives a sign of the coming Messiah. This sign is not for Ahaz but for a much wider audience – King David’s dynasty, and for us; the “you” in verses 13-14 is plural. While Ahaz looks to an army, God looks to a child (see Gen. 17:19). How the prophecy fits into the current crisis is much debated. As a straightforward prophecy of Christ (see Matt. 1:22-23), the sign seems to bypass Ahaz. Yet the sign is for the house of David, which has come under attack (see vv. 6, 13), and the promise of a coming prince in itself is reassuring.

This passage is fraught with difficulties. And while scholars continue to debate the best way to interpret the limited information about the young woman and her son, it’s important to see this prophecy in light of the complete revelation of Scripture. Gary V. Smith puts it in perspective:

This passage reveals that a Davidic dynastic replacement for Ahaz would come at some point after a time of defeat by the Assyrians and that ‘Immanuel’ would be a godly ruler who would make just choices. The possibility remains that this new ruler could be the Messiah or some other godly, righteous king, but this text alone does not give clear irrefutable evidence that points exclusively to a messianic ruler. Thus, this incipient messianic text needs greater clarification concerning the significance of this son named Immanuel. The word Immanuel occurs again in 8:8 and 10. In addition, 9:1-7 refers to a coming son who will be a future Davidic messianic ruler who will reign forever. These later passages serve as commentaries that clarify the identity of Immanuel through progressive revelation. Thus what was not completely clear in chap. 7 becomes very clear to Isaiah by chap 9. Later prophetic and New Testament texts further the interpreter’s insight into these themes by progressively uncovering more and more information about the person and work of the Messiah (The New American Commentary: Isaiah 1-39, p. 216).

Trials to come for Judah (Isa. 7:17-25)

There are four “on that day” oracles that provide more specific information about the coming devastation of Judah that is revealed earlier in 5:26-30:

Assyria and Egypt will infiltrate the land (7:18-19). The reference to flies and bees appears to picture the manner in which Judah’s enemies will swarm over the land.
Assyria will humiliate its Hebrew captives (7:20). It’s not clear whether the imagery of a barber should be understood literally as a description of the treatment of prisoners, or more generally as a pillaging of the land.
People will eat nomadic food (7:21-22). While the food is sufficient, the reference to one calf and two goats denotes a small herd and suggests that grain farming and cities will see an end.
Agrarian society will cease (7:23-25). Isaiah seems to compare the destruction of God’s vineyard (5:1-7) with the destruction God will bring through the Assyrians.

Closing Thought

Gary V. Smith comments: “In spite of all the negative theological implications of Ahaz’s action, God did not totally give up on his plans for the Davidic dynasty. Out of the midst of suffering, another ruler unlike Ahaz will arise. Immanuel will choose the good and reject the evil. This unknown son, the child of a young woman, is a future Davidic figure of hope” (The New American Commentary: Isaiah 1-39, p. 218).