Text -- Isaiah 7:14 (NET)

7:14 For this reason the sovereign master himself will give you a confirming sign. Look, this young woman is about to conceive and will give birth to a son. You, young woman, will name him Immanuel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 7:14

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.

Wesley: Isa 7:14

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.

Wesley: Isa 7:14

God with us; God dwelling among us, in our nature, Joh 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.

JFB: Isa 7:14

Since thou wilt not ask a sign, nay, rejectest the offer of one.

JFB: Isa 7:14

For the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.

JFB: Isa 7:14

Arresting attention to the extraordinary prophecy.

JFB: Isa 7:14

From a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty God." Local and temporary features (as in Isa 7:15-16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.

JFB: Isa 7:14

That is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Gen 4:1, Gen 4:25; Gen 19:37; Gen 29:32). In Mat 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (1Ti 3:16; Col 2:9).

JFB: Isa 7:14

Not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Isa 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [OLSHAUSEN].

Clarke: Isa 7:14

The Lord "Jehovah"- For אדני Adonai , twenty-five of Kennicott’ s MSS., nine ancient, and fourteen of De Rossi’ s, read יהוה Jehovah . And so Isa 7:20, eighteen MSS

Immanuel - For עמנואל Immanuel , many MSS. and editions have עמנו אל immanu El , God with us.

Calvin: Isa 7:14

14.Therefore the Lord himself shall give you a sign. Ahaz had already refused the sign which the Lord offered to him, when the Prophet remonstrated against his rebellion and ingratitude; yet the Prophet declares that this will not prevent God from giving the sign which he had promised and appointed for the Jews. But what sign?

Behold, a virgin shall conceive This passage is obscure; but the blame lies partly on the Jews, who, by much cavilling, have labored, as far as lay in their power, to pervert the true exposition. They are hard pressed by this passage; for it contains an illustrious prediction concerning the Messiah, who is here called Immanuel; and therefore they have labored, by all possible means, to torture the Prophet’s meaning to another sense. Some allege that the person here mentioned is Hezekiah; and others, that it is the son of Isaiah.

Those who apply this passage to Hezekiah are excessively impudent; for he must have been a full-grown man when Jerusalem was besieged. Thus they show that they are grossly ignorant of history. But it is a just reward of their malice, that God hath blinded them in such a manner as to be deprived of all judgment. This happens in the present day to the papists, who often expose themselves to ridicule by their mad eagerness to pervert the Scriptures.

As to those who think that it was Isaiah’s son, it is an utterly frivolous conjecture; for we do not read that a deliverer would be raised up from the seed of Isaiah, who should be called Immanuel; for this title is far too illustrious to admit of being applied to any man.

Others think, or, at least, (being unwilling to contend with the Jews more than was necessary,) admit that the Prophet spoke of some child who was born at that time, by whom, as by an obscure picture, Christ was foreshadowed. But they produce no strong arguments, and do not show who that child was, or bring forward any proofs. Now, it is certain, as we have already said, that this name Immanuel could not be literally applied to a mere man; and, therefore, there can be no doubt that the Prophet referred to Christ.

But all writers, both Greek and Latin, are too much at their ease in handling this passage; for, as if there were no difficulty in it, they merely assert that Christ is here promised from the Virgin Mary. Now, there is no small difficulty in the objection which the Jews bring against us, that Christ is here mentioned without any sufficient reason; for thus they argue, and demand that the scope of the passage be examined: “Jerusalem was besieged. The Prophet was about to give them a sign of deliverance. Why should he promise the Messiah, who was to be born five hundred years afterwards?” By this argument they think that they have gained the victory, because the promise concerning Christ had nothing to do with assuring Ahaz of the deliverance of Jerusalem. And then they boast as if they had gained the day, chiefly because scarcely any one replies to them. That is the reason why I said that commentators have been too much at their ease in this matter; for it is of no small importance to show why the Redeemer is here mentioned.

Now, the matter stands thus. King Ahaz having rejected the sign which God had offered to him, the Prophet reminds him of the foundation of the covenant, which even the ungodly did not venture openly to reject. The Messiah must be born; and this was expected by all, because the salvation of the whole nation depended on it. The Prophet, therefore, after having expressed his indignation against the king, again argues in this manner: “By rejecting the promise, thou wouldest endeavor to overturn the decree of God; but it shall remain inviolable, and thy treachery and ingratitude will not hinder God from being, continually the Deliverer of his people; for he will at length raise up his Messiah.”

To make these things more plain, we must attend to the custom of the Prophets, who, in establishing special promises, lay down this as the foundation, that God will send a Redeemer. On this general foundation God everywhere builds all the special promises which he makes to his people; and certainly every one who expects aid and assistance from him must be convinced of his fatherly love. And how could he be reconciled to us but through Christ, in whom he has freely adopted the elect, and continues to pardon them to the end? Hence comes that saying of Paul, that

all the promises of God in Christ are Yea and Amen.
(2Co 1:20.)

Whenever, therefore, God assisted his ancient people, he at the same time reconciled them to himself through Christ; and accordingly, whenever famine, pestilence, and war are mentioned, in order to hold out a hope of deliverance, he places the Messiah before their eyes. This being exceedingly clear, the Jews have no right to make a noise, as if the Prophet made an unseasonable transition to a very remote subject. For on what did the deliverance of Jerusalem depend, but on the manifestation of Christ? This was, indeed, the only foundation on which the salvation of the Church always rested.

Most appropriately, therefore, did Isaiah say, “True, thou dost not believe the promises of God, but yet God will fulfill them; for he will at length send his Christ, for whose sake he determines to preserve this city. Though thou art unworthy, yet God will have regard to his own honor.” King Ahaz is therefore deprived of that sign which he formerly rejected, and loses the benefit of which he proved himself to be unworthy; but still God’s inviolable promise is still held out to him. This is plainly enough intimated by the particle לכן , ( lachen,) therefore; that is, because thou disdainest that particular sign which God offered to thee, הוא , ( hu,) He, that is, God himself, who was so gracious as to offer it freely to thee, he whom thou weariest will not fail to hold out a sign. When I say that the coming of Christ is promised to Ahaz, I do not mean that God includes him among the chosen people, to whom he had appointed his Son to be the Author of salvation; but because the discourse is directed to the whole body of the people.

Will give you a sign The word לכם , ( lachem,) to you, is interpreted by some as meaning to your children; but this is forced. So far as relates to the persons addressed, the Prophet leaves the wicked king and looks to the nation, so far as it had been adopted by God. He will therefore give, not to thee a wicked king, and to those who are like thee, but to you whom he has adopted; for the covenant which he made with Abraham continues to be firm and inviolable. And the Lord always has some remnant to whom the advantage of the covenant belongs; though the rulers and governors of his people may be hypocrites.

Behold, a virgin shall conceive The word Behold is used emphatically, to denote the greatness of the event; for this is the manner in which the Spirit usually speaks of great and remarkable events, in order to elevate the minds of men. The Prophet, therefore, enjoins his hearers to be attentive, and to consider this extraordinary work of God; as if he had said, “Be not slothful, but consider this singular grace of God, which ought of itself to have drawn your attention, but is concealed from you on account of your stupidity.”

Although the word עלמה , ( gnalmah,) a virgin, is derived from עלם , ( gnalam,) which signifies to hide, because the shame and modesty of virgins does not allow them to appear in public; yet as the Jews dispute much about that word, and assert that it does not signify virgin, because Solomon used it to denote a young woman who was betrothed, it is unnecessary to contend about the word. Though we should admit what they say, that עלמה ( gnalmah) sometimes denotes a young woman, and that the name refers, as they would have it, to the age, (yet it is frequently used in Scripture when the subject relates to a virgin,) the nature of the case sufficiently refutes all their slanders. For what wonderful thing did the Prophet say, if he spoke of a young woman who conceived through intercourse with a man? It would certainly have been absurd to hold out this as a sign or a miracle. Let us suppose that it denotes a young woman who should become pregnant in the ordinary course of nature; ¹⁰⁹ everybody sees that it would have been silly and contemptible for the Prophet, after having said that he was about to speak of something strange and uncommon, to add, A young woman shall conceive. It is, therefore, plain enough that he speaks of a virgin who should conceive, not by the ordinary course of nature, but by the gracious influence of the Holy Spirit. And this is the mystery which Paul extols in lofty terms, that

God was manifested in the flesh. (1Ti 3:16.)

And shall call The Hebrew verb is in the feminine gender, She shall call; for as to those who read it in the masculine gender, I know not on what they found their opinion. The copies which we use certainly do not differ. If you apply it to the mother, it certainly expresses something different from the ordinary custom. We know that to the father is always assigned the right of giving a name to a child; for it is a sign of the power and authority of fathers over children; and the same authority does not belong to women. But here it is conveyed to the mother; and therefore it follows that he is conceived by the mother in such a manner as not to have a father on earth; otherwise the Prophet would pervert the ordinary custom of Scripture, which ascribes this office to men only. Yet it ought to be observed that the name was not given to Christ at the suggestion of his mother, and in such a case it would have had no weight; but the Prophet means that, in publishing the name, the virgin will occupy the place of a herald, because there will be no earthly father to perform that office.

Immanuel This name was unquestionably bestowed on Christ on account of the actual fact; for the only-begotten Son of God clothed himself with our flesh, and united himself to us by partaking of our nature. He is, therefore, called God with us, or united to us; which cannot apply to a man who is not God. The Jews in their sophistry tell us that this name was given to Hezekiah; because by the hand of Hezekiah God delivered his people; and they add, “He who is the servant of God represents his person.” But neither Moses nor Joshua, who were deliverers of the nation, were so denominated; and therefore this Immanuel is preferred to Moses and Joshua, and all the others; for by this name he excels all that ever were before, and all that shall come after him; and it is a title expressive of some extraordinary excellence and authority which he possesses above others. It is therefore evident that it denotes not only the power of God, such as he usually displays by his servant, but a union of person, by which Christ became God-man. Hence it is also evident that Isaiah here relates no common event, but points out that unparalleled mystery which the Jews labor in vain to conceal.

Defender: Isa 7:14

Since Ahaz refused the proffered sign, God would in due time give the whole "house of David" (Isa 7:13) a sign, a miracle unique in all of history.

Defender: Isa 7:14

This should read "the virgin," indicating a very specific virgin, long awaited by the entire human race. This could be nothing less than the primeval promise of the coming "Seed of the Woman" (Gen 3:15), who would someday defeat Satan and redeem not only the House of David but all mankind.

Defender: Isa 7:14

Many critics have argued that the Hebrew word means simply "young, unmarried woman," rather than "virgin," and some translations have translated it as such. This is nothing but a device to avoid the miracle of Christ's virgin birth. The word is used six or more times in the Old Testament and in all instances the context favors (or at least does not preclude) its rendering as "virgin." Conception by a "young unmarried woman" would hardly be a sign of anything except sin, for such events occur frequently. A virgin conception would require a mighty act of creation by God Himself. The quotation of this verse in the New Testament (Mat 1:23) should remove any lingering doubt, for the Greek word parthenos used there can only mean "virgin" (Jer 31:22.)

Defender: Isa 7:14

"Immanuel" means "God with us" - that is, God incarnate in human flesh, the unique miracle implied by the Edenic promise of the conquering "Seed of the Woman" in Gen 3:15. Men produce genetic seed naturally, but a woman could only generate a "seed" supernaturally. A true virgin conception has only occurred once in human history, leading to the birth of Christ. Christ as the God-man is the only one who could ever destroy the "old serpent, the devil" (Mic 5:2; Joh 1:14)."

TSK: Isa 7:14

Behold : Gen 3:15; Jer 31:22; Mat 1:23; Luk 1:35

shall call : or, thou, O virgin

shall call : Gen 4:1, Gen 4:2, Gen 4:25, Gen 16:11, Gen 29:32, Gen 30:6, Gen 30:8; 1Sa 1:20, 1Sa 4:21

Immanuel : Isa 8:8, Isa 9:6; Joh 1:1, Joh 1:2, Joh 1:14; Rom 9:5; 1Ti 3:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 7:14

Therefore - Since you will not "ask"a pledge that the land shall be safe, Yahweh will furnish one unasked. A sign or proof is desirable in the case, and Yahweh will not withhold it because a proud and contemptuous monarch refuses to seek it. Perhaps there is no prophecy in the Old Testament on which more has been written, and which has produced more perplexity among commentators than this. And after all, it still remains, in many respects, very obscure. Its general original meaning is not difficult. It is, that in a short time - within the time when a young woman, then a virgin, should conceive and bring forth a child, and that child should grow old enough to distinguish between good and evils - the calamity which Ahaz feared would be entirely removed. The confederacy would be broken up, and the land forsaken by both those kings. The conception and birth of a child - which could be known only by him who knows "all"future events - would be the evidence of such a result. His appropriate "name"would be such as would be a "sign,"or an indication that God was the protector of the nation, or was still with them. In the examination of this difficult prophecy, my first object will be to give an explanation of the meaning of the "words and phrases"as they occur in the passage, and then to show, as far as I may be able, what was the design of the passage.

The Lord himself - Hebrew, ‘ Adonai;’ see this word explained in the the note at Isa 1:24. He will do it without being asked to do it; he will do it though it is rejected and despised; he will do it because it is important for the welfare of the nation, and for the confirmation of his religion, to furnish a demonstration to the people that he is the only true God. It is clearly implied here, that the sign should be such as Yahweh alone could give. It would be such as would be a demonstration that he presided over the interests of the people. If this refers to the birth of a child, then it means that this was an event which could be known only to God, and which could be accomplished only by his agency. If it refers to the miraculous conception and birth of the Messiah, then it means that that was an event which none but God could accomplish. The true meaning I shall endeavor to state in the notes, at the close of Isa 7:16.

Shall give you - Primarily to the house of David; the king and royal family of Judah. It was especially designed to assure the government that the kingdom would be safe. Doubtless, however, the word ‘ you’ is designed to include the nation, or the people of the kingdom of Judah. It would be so public a sign, and so clear a demonstration, as to convince them that their city and land must be ultimately safe.

A sign - A pledge; a token; an evidence of the fulfillment of what is predicted. The word does not, of necessity, denote a miracle, though it is often so applied; see the notes at Isa 7:11. Here it means a proof, a demonstration, a certain indication that what he had said should be fulfilled. As that was to be such a demonstration as to show that he was "able"to deliver the land, the word "here"denotes that which was miraculous, or which could be effected "only"by Yahweh.

Behold - הנה hinnêh . This interjection is a very common one in the Old Testament. It is used to arrest attention; to indicate the importance of what was about to be said. It serves to designate persons and things; places and actions. It is used in lively descriptions, and animated discourse; when anything unusual was said, or occurred; or any thing which especially demanded attention; Gen 12:19; Gen 16:16; Gen 18:9; Gen 1:29; Gen 40:9; Psa 134:1. It means here, that an event was to occur which demanded the attention of the unbelieving monarch, and the regard of the people - an event which would be a full demonstration of what the prophet had said, that God would protect and save the nation.

A virgin - This word properly means a girl, maiden, virgin, a young woman who is unmarried, and who is of marriageable age. The word עלמה ‛almâh , is derived from the verb עלם ‛âlam , "to conceal, to hide, to cover."The word עלם ‛elem , from the same verb, is applied to a "young man,"in 1Sa 17:56; 1Sa 20:22. The word here translated a virgin, is applied to Rebekah Gen 24:43, and to Miriam, the sister of Moses, Exo 2:8. It occurs in only seven places in the Old Testament. Besides those already mentioned, it is found in Psa 68:25; Son 1:3; Son 6:8; and Pro 30:19. In all these places, except, perhaps, in Proverbs, it is used in its obvious natural sense, to denote a young, unmarried female. In the Syriac, the word alĕm , means to grow up, juvenis factus est; juvenescere fecited . Hence, the derivatives are applied to youth; to young men; to young women - to those who "are growing up,"and becoming youths.

The etymology of the word requires us to suppose that it means one who is growing up to a marriageable state, or to the age of puberty. The word maiden, or virgin, expresses the correct idea. Hengstenberg contends, that it means one "in the unmarried state;"Gesenius, that it means simply the being of marriageable age, the age of puberty. The Hebrews usually employed the word בתולה b^e thûlâh , to denote a pure virgin (a word which the Syriac translation uses here); but the word here evidently denotes one who was "then"unmarried; and though its primary idea is that of one who is growing up, or in a marriageable state, yet the whole connection requires us to understand it of one who was "not then married,"and who was, therefore, regarded and designated as a virgin. The Vulgate renders it ‘ virgo.’ The Septuagint, ἡ παρθένος hē parthenos , "a virgin"- a word which they use as a translation of the Hebrew בתולה b^e thûlâh in Exo 22:16-17; Lev 21:3, Lev 21:14; Deu 22:19, Deu 22:23, Deu 22:28; Deu 32:25; Jdg 19:24; Jdg 21:12; and in thirty-three other places (see Trommius’ Concordance); of נערה na‛ărâh , a girl, in Gen 24:14, Gen 24:16, Gen 24:55; Gen 34:3 (twice); 1Ki 1:2; and of עלמה ‛almâh , only in Gen 24:43; and in Isa 7:14.

The word, in the view of the Septuagint translators, therefore conveyed the proper idea of a virgin. The Chaldee uses substantially the same word as the Hebrew. The idea of a "virgin"is, therefore, the most obvious and natural idea in the use of this word. It does not, however, imply that the person spoken of should be a virgin "when the child"should be born; or that she should ever after be a virgin. It means simply that one who was "then"a virgin, but who was of marriageable age, should conceive, and bear a son. Whether she was "to be"a virgin "at the time"when the child was born, or was to remain such afterward, are inquiries which cannot be determined by a philological examination of the word. It is evident also, that the word is not opposed to "either"of these ideas. "Why"the name which is thus given to an unmarried woman was derived from the verb to "hide, to conceal,"is not agreed among lexicographers. The more probable opinion is, that it was because to the time of marriage, the daughter was supposed to be hidden or concealed in the family of the parents; she was kept shut up, as it were, in the paternal dwelling. This idea is given by Jerome, who says, ‘ the name is given to a virgin because she is said to be hidden or secret; because she does not expose herself to the gaze of men, but is kept with great care under the custody of parents.’ The sum of the inquiry here, into the meaning of the word translated "virgin,"is, that it does not differ from that word as used by us. The expression means no more than that one who was then a virgin should have a son, and that this should be a sign to Ahaz.

And shall call his name - It was usual for "mothers"to give names to their children; Gen 4:1; Gen 19:37; Gen 29:32; Gen 30:18. There is, therefore, no reason to suppose, as many of the older interpreters did, that the fact that it is said the mother should give the name, was a proof that the child should have no human father. Such arguments are unworthy of notice; and only show to what means people have resorted in defending the doctrines, and in interpreting the pages of the Bible. The phrase, ‘ she will name,’ is, moreover, the same as ‘ they shall name,’ or he shall be named. ‘ We are not, then, to suppose that the child should actually receive the name Immanuel as a proper name, since, according to the usage of the prophet, and especially of Isaiah, that is often ascribed to a person or thing as a name which belongs to him in an eminent degree as an attribute; see Isa 9:5; Isa 61:6; Isa 62:4.’ - "Hengstenberg."The idea is, that that would be a name that might be "appropriately"given to the child. Another name was also given to this child, expressing substantially the same thing, with a circumstantial difference; see the note at Isa 8:3.

Immanuel - Hebrew ‘ God with us’ - עמנואל ‛immânû'êl - from אל 'ĕl , "God,"and עמנוּ ‛ı̂mmânû , "with us."The name is designed to denote that God would be with the nation as its protector, and the birth of this child would be a sign or pledge of it. The mere circumstance that this name is given, however, does not imply anything in regard to the nature or rank of the child, for nothing was more common among the Jews than to incorporate the name, or a part of the name, of the Deity with the names which they gave to their children. Thus, "Isaiah"denotes the salvation of Yahweh; "Jeremiah,"the exaltation or grandeur of Yahweh, each compounded of two words, in which the name Yahweh constitutes a part. Thus, also in "Elijah,"the two names of God are combined, and it means literally, "God the Yahweh."Thus, also "Eliab,"God my faather; "Eliada,"knowledge of God; "Eliakim,"the resurrection of God; "Elihu,"he is my God; "Elisha,"salvation of God. In none of these instances is the fact, that the name of God is incorporated with the proper name of the individual, any argument in respect to his rank or character.

It is true, that Matthew Mat 1:23 uses this name as properly expressing the rank of the Messiah; but all that can be demonstrated from the use of the name by Matthew is, that it properly designated the nature and rank of the Lord Jesus. It was a pledge, then, that God was with his people, and the name designated by the prophet had a complete fulfillment in its use as applied to the Messiah. Whether the Messiah be regarded as himself a pledge and demonstration of the presence and protection of God, or whether the name be regarded as descriptive of his nature and dignity, yet there was an "appropriateness"in applying it to him. It was fully expressive of the event of the incarnation. Jerome supposes that the name, Immanuel, denotes nothing more than divine aid and protection. Others have supposed, however, that the name must denote the assumption of our nature by God in the person of the Messiah, that is, that God became man. So Theodoret, Irenaeus, Tertullian, Lactantius, Chrysostom. Calvin, Rosenmuller, and others. The true interpretation is, that no argument to prove that can be derived from the use of the name; but when the fact of the incarnation has been demonstrated from other sources, the "name is appropriately expressive of that event."So it seems to be used by Matthew.

It may be quite true, that no argument can be founded on the bare name, Immanuel; yet that name, "in its connection here,"may certainly be regarded as a designed prediction of the incarnation of Christ. Such a design our author allows in the prophecy generally. ‘ The prophet,’ says he, ‘ designedly made use of language which would be appropriate to a future and most glorious event.’ Why, then, does he speak of the most pregnant word in the prophecy as if Matthew had accidentally stumbled on it, and, finding it would appropriately express the nature of Christ, accomodated it for that purpose? Having originally rejected the Messianic reference, and been convinced only by a more careful examination of the passage, that he was in error, something of his old view seems still to cling to this otherwise admirable exposition. ‘ The name Immanuel,’ says Professor Alexander, ‘ although it might be used to signify God’ s providential presence merely Psa 46:8, 12; Psa 89:25; Jos 1:5; Jer 1:8; Isa 43:2, has a latitude and pregnancy of meaning which can scarcely be fortuitous; and which, combined with all the rest, makes the conclusion almost unavoidable, that it was here intended to express a personal, as well as a providential presence ... When we read in the Gospel of Matthew, that Jesus Christ was actually born of a virgin, and that all the circumstances of his birth came to pass that this very prophecy might be fulfilled, it has less the appearance of an unexpected application, than of a conclusion rendered necessary by a series of antecedent facts and reasonings, the last link in a long chain of intimations more or less explicit (referring to such prophecies as Gen 3:15; Mic 5:2).

The same considerations seem to show that the prophecy is not merely accommodated, which is, moreover, clear fram the emphatic form of the citation τοῦτο ὅλον γέγονεν ἵνα πληρωθῇ touto holon gegonen hina plēroothē , making it impossible to prove the existence of any quotation in the proper sense, if this be not one.’ But, indeed, the author himself admits all this, though his language is less decided and consistent than could be wished on so important a subject.

Poole: Isa 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, to try whether that will cure you of your infidelity. Or, nevertheless , as this particle seems to be understood, Isa 30:18 Jer 16:14 30:16 . Although you deserve no sign nor favour, yet, for the comfort of those few believers which are among you, and to leave you without excuse, I shall mind you or another and a greater sign, which God hath promised, and will in his due time perform; which also is a pledge of the certain accomplishment of all God’ s promises. Or, surely , as this particle is sometimes used, as Gen 4:15 Jer 2:33 5:2 Zec 11:7 .

A sign to wit, of your deliverance.

Quest. How was this birth of a virgin, which was not to come till many ages after, a sign of their deliverance from the present danger?

Answ

1. Because this was a clear demonstration of God’ s infinite power, and goodness, and faithfulness, and consequently of the certain truth of all God’ s promises from time to time, which can never fill so long as those attributes of God stand; and men’ s faith is either strong or weak, as they believe them or doubt of them; of which see Psa 77:8 78:19,20 Ro 4:20,21 . And so this was a proper remedy for Ahaz’ s disease, which was a secret suspicion that God either could not or would not deliver them.

2. Because that promise, I say not only the actual giving, which was long after, but even the promise, of the Messiah, which had been made long since, and oft renewed, and was universally believed by all the people, was the foundation of all God’ s mercies and promises unto them, 2Co 1:20 , and a pledge of the accomplishment of them.

3. Because this promised birth did suppose and require 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 utter ruin which their enemies now threatened to bring upon them.

4. This is one, but not the only sign here given, as we shall see at Isa 7:16 .

Behold you who will not believe that God alone is able to deliver you from the united force of Syria and Israel, take notice, for your full satisfaction, that God is not only able to do this work, but to do far greater and harder things, which he hath promised, and therefore both can and will accomplish.

A virgin strictly and properly so called. The Jews, that they may obscure this plain text, and weaken this proof of the truth of Christian religion, pretend that this Hebrew word signifies a young woman, and not a virgin. But this corrupt translation is easily confuted,

1. Because this word constantly signifies a virgin in all other places of Scripture where it is used, which are Gen 24:43 , compared with Isa 7:16 Exo 2:8 Psa 68:25 Son 1:3 6:8 ; to which may be added Pro 30:19 , The way of a man with a maid, or a virgin : for though it be supposed that he did design and desire to corrupt her, and afterwards did so; yet she may well be called a virgin, partly because he found her a virgin, and partly because she seemed and pretended to others to be such, which made her more careful to use all possible arts to preserve her reputation, and so made the discovery of her impure conversation with the man more difficult, whereas the filthy practices of common harlots are easily and vulgarly known.

2. From the scope of this place, which is to confirm their faith by a strange and prodigious sign, which surely could not be not a young woman should conceive a child, but that a virgin should conceive, &c.

Bear a Son or rather, bring forth, as it is rendered, Mat 1:23 , and as this Hebrew word is used, Gen 16:11 17:19 Jud 13:5 .

And shall call the virgin, last mentioned, shall call; which is added as a further evidence of her virginity, and that this Son had no human father, because the right of naming the child (which, being a sign of dominion, is primarily in the husband, and in the wife only by his consent or permission, as is evident from Gen 5:29 35:18 Luk 1:60,63 , and many other places of Scripture) is wholly appropriated to her.

Immanuel which signifies, God with us ; God dwelling among us, in our nature, Joh 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 be called, as to describe his nature and office; as we read that his name shall be called Wonderful, Counsellor , &c., Isa 9:6 , and that this is said to be his (the Messiah’ s) name whereby he shall be called, The Lord our Righteousness , Jer 23:6 , although he be never called by these names in any other place of the Old or New Testament; but the meaning of these places is, He shall be wonderful, and our Counsellor, &c., and our Righteousness; for to be called is oft put for to be, as Isa 1:26 4:3 , &c.

Haydock: Isa 7:14

Virgin, halma, (Haydock) one secluded from the company of men. Alma in Latin signifies "a holy person," and in Punic "a virgin." The term is never applied to any but "a young virgin." If it meant a young woman, what sort of a sign would this be? (St. Jerome) ---

It was indeed above the sagacity of man to declare that the child to be born would be a boy, and live till the kings should be destroyed. But the prophet undoubtedly speaks of Jesus Christ, the wonderful, &c., (chap. ix. 5.) as well as of a boy, who should prefigure him, and be an earnest of the speedy destruction of the two kings. He was to be born of Isaias, (chap. viii. 4.) and of all the qualities belonging to the true Emmanuel, only that regards him, which intimates that the country should be delivered before he should come to years of discretion, ver. 16. (Calmet, Diss.) (Bossuet) ---

The Fathers generally apply all to Christ. ---

Called. Or shall be in effect, chap. i. 26. (Calmet) ---

The king hardly trusted in God's mercies, whereupon the incarnation of Christ, &c., is foretold. (Worthington)

Gill: Isa 7:14

Therefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety.

Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a "virgin": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Isa 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a "virgin", who had bore him children, one of which was now with him; nor indeed a "young woman", but rather "the prophetess", as in Isa 8:3 nor was any son of his king of Judah, as this appears to be, in the place before cited: but the Messiah is here meant, who was to be born of a pure virgin; as the word here used signifies in all places where it is mentioned, as Gen 24:43 and even in Pro 30:19 which is the instance the Jews give of the word being used of a woman corrupted; since it does not appear that the maid and the adulterous woman are one and the same person; and if they were, she might, though vitiated, be called a maid or virgin, from her own profession of herself, or as she appeared to others who knew her not, or as she was antecedent to her defilement; which is no unusual thing in Scripture, see Deu 22:28 to which may be added, that not only the Evangelist Matthew renders the word by παρθενος, "a virgin"; but the Septuagint interpreters, who were Jews, so rendered the word hundreds of years before him; and best agrees with the Hebrew word, which comes from the root עלם, which signifies to "hide" or "cover"; virgins being covered and unknown to men; and in the eastern country were usually kept recluse, and were shut up from the public company and conversation of men: and now this was the sign that was to be given, and a miraculous one it was, that the Messiah should be born of a pure and incorrupt virgin; and therefore a "behold" is prefixed to it, as a note of admiration; and what else could be this sign or wonder? not surely that a young married woman, either Ahaz's or Isaiah's wife, should be with child, which is nothing surprising, and of which there are repeated instances every day; nor was it that the young woman was unfit for conception at the time of the prophecy, which was the fancy of some, as Jarchi reports, since no such intimation is given either in the text or context; nor did it lie in this, that it was a male child, and not a female, which was predicted, as R. Saadiah Gaon, in Aben Ezra, would have it; for the sign or wonder does not lie in the truth of the prophet's prediction, but in the greatness of the thing predicted; besides, the verification of this would not have given the prophet much credit, nor Ahaz and the house of David much comfort, since this might have been ascribed rather to a happy conjecture than to a spirit of prophecy; much less can the wonder be, that this child should eat butter and honey, as soon as it was born, as Aben Ezra and Kimchi suggest; since nothing is more natural to, and common with young children, than to take down any kind of liquids which are sweet and pleasant.

And shall call his name Immanuel; which is, by interpretation, "God with us", Mat 1:23 whence it appears that the Messiah is truly God, as well as truly man: the name is expressive of the union of the two natures, human and divine, in him; of his office as Mediator, who, being both God and man, is a middle person between both; of his converse with men on earth, and of his spiritual presence with his people. See Joh 1:14.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 7:14

¹ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

² tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

³ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

⁴ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

⁵ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

⁶ sn The name Immanuel means “God [is] with us.”

Geneva Bible: Isa 7:14

Therefore the Lord ^{( m )} himself shall give you a sign; Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel.

^{( m )} Forasmuch as you are unworthy, the Lord for his own promise sake will give a sign which will be that Christ the Saviour of his Church and the effect of all signs and miracles will be revealed.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 7:1-25

1 Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah.

10 Ahaz, having liberty to choose a sign, and refusing it, hath for a sign, Christ promised.

17 His judgment is prophesied to come by Assyria.

MHCC: Isa 7:10-16

Secret disaffection to God is often disguised with the colour of respect to him; and those who are resolved that they will not trust God, yet pretend they will not tempt him. The prophet reproved Ahaz and his court, for the little value they had for Divine revelation. Nothing is more grievous to God than distrust, but the unbelief of man shall not make the promise of God of no effect; the Lord himself shall give a sign. How great soever your distress and danger, of you the Messiah is to be born, and you cannot be destroyed while that blessing is in you. It shall be brought to pass in a glorious manner; and the strongest consolations in time of trouble are derived from Christ, our relation to him, our interest in him, our expectations of him and from him. He would grow up like other children, by the use of the diet of those countries; but he would, unlike other children, uniformly refuse the evil and choose the good. And although his birth would be by the power of the Holy Ghost, yet he should not be fed with angels' food. Then follows a sign of the speedy destruction of the princes, now a terror to Judah. " Before this child," so it may be read; " this child which I have now in my arms," (Shear-jashub, the prophet's own son, Isa 7:3,) shall be three or four years older, these enemies' forces shall be forsaken of both their kings. The prophecy is so solemn, the sign is so marked, as given by God himself after Ahaz rejected the offer, that it must have raised hopes far beyond what the present occasion suggested. And, if the prospect of the coming of the Divine Saviour was a never-failing support to the hopes of ancient believers, what cause have we to be thankful that the Word was made flesh! May we trust in and love Him, and copy his example.

Matthew Henry: Isa 7:10-16

Here, I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose (Isa 7:10, Isa 7:11): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel, Heb 6:17. He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece (Jdg 6:37); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.

II. Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it (Isa 7:12): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.

III. The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation (Isa 7:13) " Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?"As the unjust judge that neither feared God nor regarded man, Luk 18:2. You have wearied the Lord with your words, Mal 2:17. Nothing is more grievous to the God of heaven than to be distrusted. " Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary. "Isa 40:28-31. Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly."The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so (Isa 7:11): The Lord thy God; but Isaiah will say, "He is mine."Note, Whatever others do, we must avouch the Lord for ours and abide by him.

IV. The prophet, in God's name, gives them a sign: "You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign (Isa 7:14), a double sign."

1. "A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced,"(1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world, - that he shall be a extraordinary person, for he shall not be born by ordinary generation, - and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him."Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, Isa 7:13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (Isa 11:13) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Gen 49:10. Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel - God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus - a Saviour (Mat 1:21-25), for, if he had not been Immanuel - God with us, he could not have been Jesus - a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you (Isa 8:10), that God is with us, and (v. 8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (Isa 7:2), nor let Judah fear the setting up of the son of Tabeal (Isa 7:6), for nothing can cut off the entail on the Son of David that shall be Immanuel."Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold (Isa 7:15) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren, Heb 2:17. Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luk 2:40, Luk 2:52. Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.

2. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah, Isa 7:16. "Before this child (so it should be read), this child which I have now in my arms"(he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, Isa 7:3), "before this child shall know how to refuse the evil and choose the good "(and those who saw what his present stature and forwardness were would easily conjecture how long that would be), "before this child be three or four years older, the land that thou abhorrest, these confederate forces of Israelites and Syrians, which thou hast such an enmity to and standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin,"who were in so close an alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two or three years after this, Hoshea conspired against Pekah, and slew him (2Ki 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2Ki 16:9. Nay, there was a present event, which happened immediately, and when this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shear-jashub signifies The remnant shall return, which doubtless points at the wonderful return of those 200,000 captives whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Spirit of the Lord of hosts. Read the story, 2Ch 28:8-15. The prophetical naming of this child having thus had its accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, that Syria and Israel should be deprived of both their kings. One mercy from God encourages us to hope for another, if it engages us to prepare for another.

Keil-Delitzsch: Isa 7:14-15

"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good." In its form the prophecy reminds one of Gen 16:11, "Behold, thou art with child, and wilt bear a son, and call his name Ishmael." Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy;

(Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi .)

for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. §74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deu 31:29, and Psa 118:23.

(Note: The pointing makes a distinction between קראת (she calls) and קראת , as Gen 16:11 should be pointed (thou callest); and Olshausen (§35, b) is wrong in pronouncing the latter a mistake.)

Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., 2Sa 11:5), was not an already existing one in this instance, but (as in all probability also in Jdg 13:5, cf., Jdg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ ‛ almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not much rather have said אשׁתּי or הנּביאה , to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been one of a very precarious nature.

And the meaning and use of the word ‛ almâh are also at variance with this. For whilst bethulâh (from bâtthal , related to bâdal , to separate, sejungere ) signifies a maiden living in seclusion in her parents' house and still a long way from matrimony, ‛ almâh (from ‛ âlam , related to C hâlam , and possibly also to אלם , to be strong, full of vigour, or arrived at the age of puberty) is applied to one fully mature, and approaching the time of her marriage.

(Note: On the development of the meanings of ‛ âlam and C hâlam , see Ges. Thes ., and my Psychol . p. 282 (see also the commentary on Job 39:4). According to Jerome, alma was Punic also. In Arabic and Aramaean the diminutive form guleime , ‛alleimtah , was the favourite one, but in Syriac ‛alı̄mto (the ripened).)

The two terms could both be applied to persons who were betrothed, and even to such as were married (Joe 2:16; Pro 30:19 : see Hitzig on these passages). It is also admitted that the idea of spotless virginity was not necessarily connected with ‛ almâh (as in Gen 24:43, cf., Gen 24:16), since there are passages - such, for example, as Son 6:8 - where it can hardly be distinguished from the Arabic surrı̄je ; and a person who had a very young-looking wife might be said to have an ‛almah for his wife. But it is inconceivable that in a well-considered style, and one of religious earnestness, a woman who had been long married, like the prophet's own wife, could be called hâ‛almâh without any reserve.

(Note: A young and newly-married wife might be called Callâh (as in Homer νύμφη = nubilis and nupta ; Eng. bride); and even in Homer a married woman, if young, is sometimes called κουριδίη ἄλοχος , but neither κούρη nor νεῆνις .)

On the other hand, the expression itself warrants the assumption that by hâ‛almâh the prophet meant one of the ‛ alâmoth of the king's harem (Luzzatto); and if we consider that the birth of the child was to take place, as the prophet foresaw, in the immediate future, his thoughts might very well have been fixed upon Abijah ( Abi ) bath-Zechariah (2Ki 18:2; 2Ch 29:1), who became the mother of king Hezekiah, to whom apparently the virtues of the mother descended, in marked contrast with the vices of his father. This is certainly possible. At the same time, it is also certain that the child who was to be born was the Messiah, and not a new Israel (Hofmann, Schriftbeweis , ii. 1, 87, 88); that is to say, that he was no other than that "wonderful"heir of the throne of David, whose birth is hailed with joy in chapter 9, where even commentators like Knobel are obliged to admit that the Messiah is meant. It was the Messiah whom the prophet saw here as about to be born, then again in chapter 9 as actually born, and again in chapter 11 as reigning - an indivisible triad of consolatory images in three distinct states, interwoven with the three stages into which the future history of the nation unfolded itself in the prophet's view. If, therefore, his eye was directed towards the Abijah mentioned, he must have regarded her as the future mother of the Messiah, and her son as the future Messiah. Now it is no doubt true, that in the course of the sacred history Messianic expectations were often associated with individuals who did not answer to them, so that the Messianic prospect was moved further into the future; and it is not only possible, but even probable, and according to many indications an actual fact, that the believing portion of the nation did concentrate their Messianic wishes and hopes for a long time upon Hezekiah; but even if Isaiah's prophecy may have evoked such human conjectures and expectations, through the measure of time which it laid down, it would not be a prophecy at all, if it rested upon no better foundation than this, which would be the case if Isaiah had a particular maiden of his own day in his mind at the time.

Are we to conclude, then, that the prophet did not refer to any one individual, but that the "virgin"was a personification of the house of David? This view, which Hofmann propounded, and Stier appropriated, and which Ebrard has revived, notwithstanding the fact that Hofmann relinquished it, does not help us over the difficulty; for we should expect in that case to find "daughter of Zion,"or something of the kind, since the term "virgin"is altogether unknown in a personification of this kind, and the house of David, as the prophet knew it, was by no means worthy of such an epithet.

No other course is left, therefore, than to assume that whilst, on the one hand, the prophet meant by "the virgin"a maiden belonging to the house of David, which the Messianic character of the prophecy requires; on the other hand, he neither thought of any particular maiden, nor associated the promised conception with any human father, who could not have been any other than Ahaz. The reference is the same as in Mic 5:3 ("she which travaileth," yōlēdah ). The objection that hâ‛almâh (the virgin) cannot be a person belonging to the future, on account of the article (Hofmann, p. 86), does not affect the true explanation: it was the virgin whom the spirit of prophecy brought before the prophet's mind, and who, although he could not give her name, stood before him as singled out for an extraordinary end (compare the article in hanna‛ar in Num 11:27 etc.). With what exalted dignity this mother appeared to him to be invested, is evident from the fact that it is she who gives the name to her son, and that the name Immanuel. This name sounds full of promise. But if we look at the expression "therefore,"and the circumstance which occasioned it, the sign cannot have been intended as a pure or simple promise. We naturally expect, first, that it will be an extraordinary fact which the prophet foretells; and secondly, that it will be a fact with a threatening front. Now a humiliation of the house of David was indeed involved in the fact that the God of whom it would know nothing would nevertheless mould its future history, as the emphatic הוּא implies, He ( αὐτός , the Lord Himself ), by His own impulse and unfettered choice. Moreover, this moulding of the future could not possibly be such an one as was desired, but would of necessity be as full of threatening to the unbelieving house of David as it was full of promise to the believers in Israel. And the threatening character of the "sign"is not to be sought for exclusively in Isa 7:15, since both the expressions "therefore"(lâcēn ) and "behold"( hinnēh ) place the main point of the sign in Isa 7:14, whilst the introduction of Isa 7:15 without any external connection is a clear proof that what is stated in Isa 7:14 is the chief thing, and not the reverse. But the only thing in Isa 7:14 which indicated any threatening element in the sign in question, must have been the fact that it would not be by Ahaz, or by a son of Ahaz, or by the house of David generally, which at that time had hardened itself against God, that God would save His people, but that a nameless maiden of low rank, whom God had singled out and now showed to the prophet in the mirror of His counsel, would give birth to the divine deliverer of His people in the midst of the approaching tribulations, which was a sufficient intimation that He who was to be the pledge of Judah's continuance would not arrive without the present degenerate house of David, which had brought Judah to the brink of ruin, being altogether set aside.

But the further question arises here, What constituted the extraordinary character of the fact here announced? It consisted in the fact, that, according to Isa 9:5, Immanuel Himself was to be a פּלא (wonder or wonderful). He would be God in corporeal self-manifestation, and therefore a "wonder"as being a superhuman person. We should not venture to assert this if it went beyond the line of Old Testament revelation, but the prophet asserts it himself in Isa 9:5 (cf., Isa 10:21): his words are as clear as possible; and we must not make them obscure, to favour any preconceived notions as to the development of history. The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Immanuel. But if the Messiah was to be Immanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one. The prophet does not affirm, indeed, that the " ‛ almâh ,"who had as yet known no man, would give birth to Immanuel without this taking place, so that he could not be born of the house of David as well as into it, but be a gift of Heaven itself; but this " ‛ almâh "or virgin continued throughout an enigma in the Old Testament, stimulating "inquiry"(1Pe 1:10-12), and waiting for the historical solution. Thus the sign in question was, on the one hand, a mystery glaring in the most threatening manner upon the house of David; and, on the other hand, a mystery smiling with which consolation upon the prophet and all believers, and couched in these enigmatical terms, in order that those who hardened themselves might not understand it, and that believers might increasingly long to comprehend its meaning.

In Isa 7:15 the threatening element of Isa 7:14 becomes the predominant one. It would not be so, indeed, if "butter (thickened milk) and honey"were mentioned here as the ordinary food of the tenderest age of childhood (as Gesenius, Hengstenberg, and others suppose). But the reason afterwards assigned in Isa 7:16, Isa 7:17, teaches the very opposite. Thickened milk and honey, the food of the desert, would be the only provisions furnished by the land at the time in which the ripening youth of Immanuel would fall. חמאה (from המא , to be thick) is a kind of butter which is still prepared by nomads by shaking milk in skins. It may probably include the cream, as the Arabic semen signifies both, but not the curds or cheese, the name of which (at least the more accurate name) if gebı̄nâh . The object to ידע is expressed in Isa 7:15, Isa 7:16 by infinitive absolutes (compare the more usual mode of expression in Isa 8:4). The Lamed prefixed to the verb does not mean "until"(Ges. §131, 1), for Lamed is never used as so definite an indication of the terminus ad quem ; the meaning is either "towards the time when he understands"(Amo 4:7, cf., Lev 24:12, "to the end that"), or about the time, at the time when he understands (Isa 10:3; Gen 8:11; Job 24:14). This kind of food would coincide in time with his understanding, that is to say, would run parallel to it. Incapacity to distinguish between good and bad is characteristic of early childhood (Deu 1:39, etc.), and also of old age when it relapses into childish ways (2Sa 19:36). The commencement of the capacity to understand is equivalent to entering into the so-called years of discretion - the riper age of free and conscious self-determination. By the time that Immanuel reached this age, all the blessings of the land would have been so far reduced, that from a land full of luxuriant corn-fields and vineyards, it would have become a large wooded pasture-ground, supplying milk and honey, and nothing more. A thorough devastation of the land is therefore the reason for this limitation to the simplest, and, when compared with the fat of wheat and the cheering influence of wine, most meagre and miserable food. And this is the ground assigned in Isa 7:16, Isa 7:17. Two successive and closely connected events would occasion this universal desolation.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 7:1--9:8

1. Signs of God's presence 7:1-9:7

A unifying theme in this subsection is children. The children were understandably a major concern of the Israelites threatened as they were with invasion. However, the children also embodied qualities that the adult Israelites needed to adopt to survive, such as innocence, trust, and acknowledged weakness. Indeed, a child promised in this passage, Jesus, would eventually save them.

Constable: Isa 7:10--8:11

Ahaz and Judah's test 7:10-8:10

Now Ahaz had to make a decision. Would he trust that God was with him and would protect Jerusalem, or would he reject God's promise and try to establish security another way?

Constable: Isa 7:10-17

The sign of Immanuel 7:10-17

Isaiah next tried to move Ahaz to faith (vv. 10-12), then denounced the king for his failure to trust Yahweh (vv. 13-15), and finally forecast a calamity worse than the division of Israel's united kingdom (vv. 16-17).

7:10 Evidently Isaiah's conversation with the king continued then and there. The prophet gave Ahaz another message from the Lord.

7:11 God commanded the king to ask Yahweh his God for a sign that He would indeed do what He had promised. Signs were immediate, physical confirmations that what a prophet had predicted farther in the future would indeed happen. They either confirmed that God had caused something to happen (cf. Exod. 3:12) or they confirmed that He would cause something to happen, as here (cf. 37:30; Jer. 44:29-30).⁹¹ Ahaz had the freedom to request any type of sign, and God promised to use it to bolster his faith.

7:12 Ahaz refused to ask for a sign. He did not want God to confirm that He would protect Judah because he had already decided not to trust God but to make other arrangements. He tried to justify his disobedience and his lack of faith with a pious statement that he did not want to test Yahweh (cf. Deut. 6:16). Testing the Lord got Israel into big trouble in the wilderness and at other times, but asking for a sign was not testing God when He commanded it.⁹² Ahaz wanted to appear to have great faith in God, but he had already decided to make an alliance with Assyria.

"This was like a mouse sending for the cat to help him against two rats!"⁹³

Ahaz may even have convinced himself that this alliance was the means God would use to deliver Judah. A sign from God would only prove that Ahaz's plan was contrary to God's will.⁹⁴

7:13 Isaiah saw right through the king's hypocrisy. He warned him by addressing him as the representative of the house of David. The plural "you" indicates that Isaiah was addressing all the members of the house of David and perhaps the whole nation (cf. v. 9). Yahweh had made covenant promises that David's dynasty would continue forever (2 Sam. 7:14; 1 Kings 8:25). Ahaz should not have feared being replaced by a puppet king (v. 6). Ahaz had said he would not test God (v. 12), but by refusing to ask for a sign that is precisely what he was doing, testing God's patience with Him. He was also testing the patience of the godly in Israel who were looking to their king to trust God. The prophet had called Yahweh Ahaz's God (v. 11), but now that the king had rebelled against Him Isaiah referred to the Lord as his (Isaiah's) God. This change was ominous suggesting that God would abandon the king.⁹⁵

"To appreciate fully the messianic portrait of Isaiah 1-39, it must be viewed against the backdrop of the generally negative presentation of Judahite kingship in these same chapters."⁹⁶

7:14 Israel's Sovereign Himself would give Ahaz and the house of David (plural "you") a sign that He was with His people even though the king refused to ask for one. The sign no longer was an inducement to faith but a confirmation of divine displeasure. A particular pregnant young woman would bear a son and name him Immanuel (God [is] with us; cf. Gen. 16:11; 17:19; Judg. 13:3).⁹⁷ This sign should have encouraged Ahaz to trust God's promise of deliverance and not rely on Assyria.

The Hebrew word for "virgin" is alma, which means a young women of marriageable age, but the word never describes a married woman in the Old Testament.⁹⁸ In Hebrew society, an unmarried woman of marriageable age would be a virgin. Thus alma had overtones of virginity about it and, in fact, sometimes described a virgin (cf. Gen. 24:43). This probably explains why the Septuagint translators chose the Greek word parthenos, meaning virgin, to translate alma here. However, Hebrew has a word for virgin, bethula, so why did not Isaiah use this word if he meant the mother of the child was a virgin? Probably Isaiah used alma rather than bethula because he did not want to stress the virginity of the mother, but this word does not rule virginity out either. God evidently led Isaiah to use alma so the predicted mother could be simply a young unmarried woman or a virgin. This allows the possibility of a double fulfillment, a young woman in Isaiah's day and a virgin hundreds of years later (cf. Matt. 1:23).⁹⁹

The naming of a child by its mother was not uncommon in Israel (cf. Gen. 4:1, 25; 29:31-30:13, 17-24; 35:18; Judg. 13:24; 1 Sam. 1:20; 4:21). In Jesus' case, it was appropriate that Joseph name Him rather than Mary since He was the Son of God as well as Mary's son.¹⁰⁰ The child's mother evidently named her baby Immanuel since she believed God would demonstrate His presence with Judah by preserving the nation from the Syro-Ephraimitic threat. Whoever the child was, Ahaz must have learned of his birth since the birth was to be a sign to him.¹⁰¹

Some very fine scholars have believed that there was no initial fulfillment of this prophecy in Isaiah's day, that no child born then served as a sign. Conservatives in this group believe that the only fulfillment was the virgin birth of the Lord Jesus Christ.¹⁰² The problem with this view is the lack of a sign in Isaiah's day. One response to this problem by an advocate of this view follows.

". . . the assurance that Christ was to be born in Judah, of its royal family, might be a sign to Ahaz, that the kingdom should not perish in his day; and so far was the remoteness of the sign in this case from making it absurd or inappropriate, that the further off it was, the stronger the promise of continuance to Judah, which it guaranteed."¹⁰³

7:15-16 Eating curds (thick, sour milk) and honey pictures a time of poverty in the land (cf. v. 22) following the Assyrian invasion that would follow relief from the Syro-Ephraimitic threat. The child born in Ahaz's day would eat this type of food when he became personally responsible for his decisions, an age that Isaiah left ambiguous intentionally. However before this child became responsible both of Judah's threatening neighbors, Syria and Ephraim, would cease to exist. Assyria invaded Syria and Israel in 733-32 B.C., only a year or two after this prophecy. Damascus fell in 732, and Samaria fell in 722 B.C. Jesus Christ also grew up in the Promised Land when it was under the rule of an oppressive foreign power and when life was hard.

7:17 Yahweh would bring on Judah a worse threat than Judah had faced since the united kingdom had split in Rehoboam's day, namely, the king of Assyria. Even though Syria and Israel would disappear as threats to Judah, Ahaz had done the wrong thing in failing to trust God because Assyria would pose an even worse threat. He had "taken a tiger by the tail."¹⁰⁴

"Whatever a man trusts in place of God will one day turn to devour him."¹⁰⁵

Guzik: Isa 7:1-25

Isaiah 7 - Shear-Jashub and Immanuel

A. The sign of Shear-Jashub.

1. (1-2) The northern nation of Israel and Syria combine to attack Judah.

Now it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to make war against it, but could not prevail against it. And it was told to the house of David, saying, "Syria's forces are deployed in Ephraim." So his heart and the heart of his people were moved as the trees of the woods are moved with the wind.

a. In the days of Ahaz the son of Jotham: Ahaz was a wicked king of Judah, worshipping other gods and even sacrificing his son to Molech (2 Kings 16:1-4). The only good thing Ahaz seemed to do was father Hezekiah, who became a good king of Judah.

i. "He was a cowardly, superstitious and hypocritical ruler, one of the worst kings Judah ever had." (Bultema)

b. Rezin king of Syria and Pekah . . . king of Israel: The alliance between these two nations and their unsuccessful attack on Jerusalem is described in 2 Kings 16.

i. The attack on Jerusalem was ultimately unsuccessful, but the war against Judah took a great toll against the southern kingdom. 2 Chronicles 28:6 documents the damage: For Pekah the son of Remaliah killed one hundred and twenty thousand in Judah in one day, all valiant men, because they had forsaken the LORD God of their fathers. 2 Chronicles 28:5 says that the Syrian army carried away a great multitude of them as captives. The king of Israel also captured 200,000 men, women and children as captives, but sent them back to Judah at the command of the prophet Oded (2 Chronicles 28:8-15).

ii. All in all, when the events of this chapter unfold, the nation of Judah had faced terrible calamity, and was devastated. As the combined armies of Israel and Syria approached Jerusalem, it looked like everything would be lost. Ahaz was challenged to trust God when things were bad, and it looked like soon, all would be lost.

c. Went up to Jerusalem to make war against it, but could not prevail against it: How was Ahaz saved from this attack? Because he entered into an ungodly alliance with Tiglath-Pileser king of Assyria, and even gave Tiglath-Pileser silver and gold that was found in the house of the LORD as a present to win his favor and protection (2 Kings 16:7-9).

i. When Ahaz went to meet Tiglath-Pileser, his new master, in Damascus, he saw the pagan altars and places of sacrifice. He copied these designs and remodeled the temple of the LORD in Jerusalem after the pattern of the pagan temple and altars in Damascus. Ahaz is a powerful, extreme example of someone who enters into an ungodly alliance for "good" reasons, and is thoroughly corrupted thereby (2 Kings 16:10-18).

ii. It is important to understand that the events of this chapter happened before Ahaz made his final decision to put his trust in Tiglath-Pileser, king of Assyria. Though we are told the end result of the attack in Isaiah 7:2 (could not prevail against it), Isaiah is telling us the end result before he describes his prophecy to Ahaz. This disregard for chronological order may be frustrating to us, but is completely natural to the ancient Hebrew mind.

d. Syria's forces are deployed in Ephraim: Ephraim is another title for the northern nation of Israel. King Ahaz heard that Syria and Israel had joined together to make war against Judah.

e. So his heart and the heart of his people were moved as the trees of the woods are moved with the wind: King Ahaz and his people react with fear instead of with trust in God. They are shaken and unstable in their hearts.

i. In this, the people of Judah really are the people of Ahaz (his people), not the people of the LORD. God was not shaken or unsettled by this threat. If the king of Judah and the people of Judah had put their trust in the LORD, they would have had the peace of God in this conflict.

2. (3-9) The word of the LORD to Ahaz through Isaiah.

Then the LORD said to Isaiah, "Go out now to meet Ahaz, you and Shear-Jashub your son, at the end of the aqueduct from the upper pool, on the highway to the Fuller's Field, and say to him: 'Take heed, and be quiet; do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezin and Syria, and the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah have plotted evil against you, saying, "Let us go up against Judah and trouble it, and let us make a gap in its wall for ourselves, and set a king over them, the son of Tabel"; thus says the Lord GOD: "It shall not stand, nor shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be broken, so that it will not be a people. The head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If you will not believe, surely you shall not be established."'"

a. You and Shear-Jashub your son: Isaiah was told to take his son, named Shear-Jashub, and bring a word from the LORD to Ahaz. He brought his son as a walking object lesson, because the name Shear-Jashub means, "A Remnant Shall Return."

b. At the end of the aqueduct from the upper pool, on the highway to the Fuller's Field: These seemingly irrelevant details make an important point. All this happened to real people at a real time and in real places. This isn't make believe or fairy tales. This is real.

c. Take heed, and be quiet: Seemingly, Ahaz needed to pay attention (take heed) and stop his talking about the problem (be quiet). He needed to trust God, and take courage in the LORD (do not fear or be fainthearted).

i. Perhaps also, the calamity and devastation that had wracked Judah thus far had made Ahaz stop trusting in God. "If God loves me, why am I in this mess at all? Trust Him now, after all He has allowed to happen? Are you crazy?"

d. Why was it so hard for Ahaz to do this? Because he didn't see the situation the way the LORD did. Ahaz looked at Israel and Syria and saw a terrible threat. God looked at Israel and Syria and saw two stubs of smoking firebrands. To the LORD, they were all smoke and no fire!

i. "One would think that they are endued with so great power that they could burn and destroy the whole world. To put down the excess of terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration." (Calvin)

ii. "Calleth them in contempt a couple of firebrands, such as would do mischief but cannot, because smoking and not burning, and but the tails of smoking firebrands neither, such as are smoking their last, and shall shortly be utterly extinct. In a word, they have more pride than power, being a mere flash." (Trapp)

e. It shall not stand, nor shall it come to pass: Certainly, the king of Israel and the king of Syria had their plans - they have taken evil counsel against you. They wanted to attack Jerusalem, defeat the capital of Judah (make a gap in its wall), then depose Ahaz and set up their own king. But God was not worried about their plans. They looked like a big, flaming threat to Ahaz, but God looked and saw two stubs of smoking firebrands, and simply said, "It shall not stand, nor shall it come to pass."

i. Their plans will not succeed because the nations are led by ungodly men (Rezin and Remaliah's son), and not by the LORD. This is God's promise, and Isaiah calls Ahaz to trust in the LORD and in His promise.

f. If you will not believe, surely you shall not be established: Here is the challenge to Ahaz. God has promised, now the king of Judah must believe. If he will not believe, it will not affect the outcome of the attack against Jerusalem. God has already decreed that their attack would not succeed. But it would affect the course of Ahaz's life and reign as king (surely you shall not be established).

i. As it happened, Ahaz did not believe. He did not put his trust in the LORD. He put his trust in carnal methods and the king of Assyria. Jerusalem was spared, and Ahaz no doubt believed he was successful, and his plan worked. But if he would have just trusted in the LORD, Jerusalem would have been spared, and Ahaz would have been blessed.

g. Why did Isaiah bring his son Shear-Jashub? Because his name meant A Remnant Shall Return, and God wanted Ahaz to know that because of the kind of ungodly trust he put in the king of Assyria, Judah would eventually be taken into captivity, and only a remnant would return.

B. The sign of Immanuel.

1. (10-12) Ahaz will not ask for a sign.

Moreover the LORD spoke again to Ahaz, saying, "Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above." But Ahaz said, "I will not ask, nor will I test the LORD!"

a. Ask a sign for yourself: Through the prophet Isaiah, God invites Ahaz to ask for a sign. God has just challenged Ahaz to believe and be blessed, and now God offers to give Ahaz a basis for belief - a sign for yourself.

b. But Ahaz said, "I will not ask, nor will I test the LORD!" This sounds very spiritual from Ahaz. He almost seems to say what Jesus said in Matthew 4:7: "You shall not tempt the LORD your God." Though the words are similar, the hearts are far apart. Ahaz refused to ask for a sign, because when God fulfilled the sign, he would be "obligated" to believe.

i. This was not tempting or testing God in wrong way. It is never testing God to do as He says, and if the LORD invites us to test Him, we should. For example, in Malachi 3:10, the LORD invited Israel to give as He commanded, and thereby to prove Me now in this.

ii. Again, perhaps Ahaz was bitter against the LORD, because of all the disaster Judah had already been through at the hands of Israel and Syria. Perhaps his mind is, "I want nothing to do with the God who allowed it to get this bad."

iii. Haven't we, in some way, to some degree, been where Ahaz was? Haven't we rejected the gracious, free gifts of God for silly and strange reasons? "Here let us each descend and dive into his own conscience, to see whether we also have not matched Ahaz in his madness, or at leastwise coasted too near upon his unkind usage of the Lord, by rejecting his sweet offers of grace and motions of mercy, by slighting his holy sacraments, those signs and seals of the righteousness that is by faith." (Trapp)

2. (13-16) The LORD's sign to Ahaz: the sign of Immanuel.

Then he said, "Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. Curds and honey He shall eat, that He may know to refuse the evil and choose the good. For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings."

a. Is it a small thing for you to weary men, but will you weary my God also? The rulers of Judah treated other people poorly, but they treated the LORD even more poorly. If many of us expressed the same distrust we have towards the LORD towards other people, we might get a punch in the nose!

i. "How heartily angry is the prophet, how blessedly blown up in this case to so great dishonor done to God! We should be so too." (Trapp)

ii. Spurgeon speaks well to this point: "Did I not hear some one say, 'Ah, sir, I have been trying to believe for years.' Terrible words! They make the case still worse. Imagine that after I had made a statement, a man should declare that he did not believe me, in fact, he could not believe me though he would like to do so. I should feel aggrieved certainly; but it would make matters worse if he added, 'In fact I have been for years trying to believe you, and I cannot do it.' What does he mean by that? What can he mean but that I am so incorrigibly false, and such a confirmed liar, that though he would like to give me some credit, he really cannot do it? With all the effort he can make in my favour, he finds it quite beyond his power to believe me? Now, a man who says, 'I have been trying to believe in God,' in reality says just that with regard to the Most High."

b. Therefore the Lord Himself will give you as sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. This is one of the most famous prophecies regarding the birth of Jesus the Messiah in the Bible. It also illustrates a principle of prophecy, that prophecy may have both a near fulfillment and a far fulfillment.

i. Spurgeon said of this passage, that it is said to be "One of the most difficult in all the Word of God. It may be so; I certainly did not think it was until I saw what the commentators had to say about it, and I rose up from reading them perfectly confused."

ii. "It is characteristic of predictive prophecy that it often mingles different times together in one composite picture" (Martin)

c. The near fulfillment of this prophecy centered around Ahaz, Jerusalem, and the attack from Israel and Syria. For Ahaz, the sign centered around a time span (For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings). Simply put, God would give Ahaz a sign that within a few years, both Israel and Syria would be crushed. This was a sign of deliverance to Ahaz.

i. Many commentators think that this was immediately fulfilled when a young woman in the royal household shortly married, conceived a son, and unknowingly naming him "Immanuel." Before this boy came to eat solid food, Israel and Syria were be defeated. It is also possible that God is just referring in a figurative way to a year or two period of time.

ii. "The name 'Immanuel' was a rebuke to Ahaz. If 'God is with us,' then why should he have feared the enemy?" (Wolf)

iii. "The 'sign' of the child, therefore, constitutes an indication that the all-sovereign and all-knowing God has the situation completely in hand, and it rebukes the king's lack of faith in him." (Grogan)

d. The far or ultimate fulfillment of this prophecy goes far beyond Ahaz, to announce the miraculous virgin birth of Jesus Christ.

i. We know this passage speaks of Jesus because the Holy Spirit says so through Matthew: "Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," which is translated, "God with us." (Matthew 1:23)

ii. We know this passage speaks of Jesus because the prophecy is addressed not only to Ahaz, but also to David's entire house (O house of David!).

iii. We know this passage speaks of Jesus because it says the virgin shall conceive, and that conception would be a sign to David's entire house. Those who deny the virgin birth of Jesus like to point out that the Hebrew word translated virgin (almah) can also be translated as "young woman." The idea is that Isaiah was simply saying that a "young woman" would give birth, not a virgin. While the near fulfillment may have reference to a young woman giving birth, the far or ultimate fulfillment clearly points to a woman miraculously conceiving and giving birth. This is especially clear because the Old Testament never uses the word in a context other than virgin and because the Septuagint translates it categorically virgin (parthenos).

iv. We know this passage speaks of Jesus because it says He will be known as Immanuel, meaning "God with Us." This was true of Jesus in fact, not only as a title. Immanuel speaks both of the deity of Jesus (God with us) and His identification and nearness to man (God with us).

e. Jesus is truly Immanuel, God with us. "Christ, indeed, was not called by this name Immanuel that we anywhere read of . . . but the import of this name is most truly affirmed and acknowledged to be fully made good in him." (Trapp)

i. "He is, therefore, called God with us, or united to us; which cannot apply to a man who is not God . . . it denotes not only the power of God, such as he usually displays by his servant, but a union of person, by which Christ became God-man." (Calvin)

ii. "In what sense then, is Christ GOD WITH US? Jesus is called Immanuel, or God with us, in his incarnation; God with us, by the influences of his Holy Spirit, in the holy sacrament, in the preaching of his word, in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us, in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us and in us, and we with and in him, to all eternity." (Clarke)

3. (17-25) Assyria, the nation Ahaz trusted, will also bring ruin to Judah.

"The LORD will bring the king of Assyria upon you and your people and your father's house; days that have not come since the day that Ephraim departed from Judah." And it shall come to pass in that day that the LORD will whistle for the fly that is in the farthest part of the rivers of Egypt, and for the bee that is in the land of Assyria. They will come, and all of them will rest in the desolate valleys and in the clefts of the rocks, and on all thorns and in all pastures. In the same day the Lord will shave with a hired razor, with those from beyond the River, with the king of Assyria, the head and the hair of the legs, and will also remove the beard. It shall be in that day that a man will keep alive a young cow and two sheep; so it shall be, from the abundance of milk they give, that he will eat curds; for curds and honey everyone will eat who is left in the land. It shall happen in that day, that wherever there could be a thousand vines worth a thousand shekels of silver, it will be for briers and thorns. With arrows and bows men will come there, because all the land will become briers and thorns. And to any hill which could be dug with the hoe, you will not go there for fear of briers and thorns; but it will become a range for oxen and a place for sheep to roam.

a. The LORD will bring the king of Assyria upon you: This was bad news to Ahaz, who had been foolishly trusting in Assyria instead of the LORD. It is as if the LORD is saying, "It will seem to you like trusting in Assyria is a clever move, because the armies of Syria and Israel will be defeated. But the Assyrians will end up defeating you also."

i. "Thou mightest have remained at home and at ease, and mightest have received the assistance of God; but thou choosest rather to call in the Assyrians. Thou shalt find them to be worse than thine own enemies." (Calvin)

ii. If Ahaz understood and believed what the LORD said, it would have terrified him. The Assyrians were well known for their sheer cruelty, especially over the nations they conquered. They delighted in the torture and humiliation (shave with a hired razor . . . the head and the hair of the legs).

iii. "To shave off the beard of an Oriental was an unbearable shame to him and was a sign of great sadness and mourning as well as despicable slavery." (Bultema) We see this principle illustrated by the actions of David in 2 Samuel 10:4-5.

b. The LORD will whistle for the fly that is the farthest part of the rivers of Egypt, and for the bee that in the land of Assyria. They will come: Judah will not only be attacked by the Assyrians, they would also be invaded by the Egyptians. God would pinch Judah between these mighty nations to the north and south.

i. These invasions would bring Judah low, so that they could not farm as normally, and instead curds and honey everyone will eat who is left in the land. Normal agriculture would be devastated (wherever there could be a thousand vines . . . it will be for briars and thorns). Former farms will be suitable only for grazing (it will become a range for oxen and place for sheep to roam).

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Isa 7:14

ISAIAH 7:14 —Is this verse a prophecy about the virgin birth of Jesus Christ?

PROBLEM: The prophecy of Isaiah 7:14 concerns the conception of a virgin and the bringing forth of a son whose name would be Immanuel. However, verse 16 seems to place the birth of the child before the invasion of the Assyrian armies and the fall of Samaria in 722 B.C . , and Isaiah 8:3 seems to be a fulfillment of this prophecy. How can this be a prophecy about the virgin birth of Jesus?

SOLUTION: The fulfillment of this prophecy may be two-fold. Because of the desperate situation which the people of Israel faced, God promised to give them a sign that would assure them that He would ultimately deliver His people out of bondage. Many scholars believe this sign came in two ways. First, it came as a sign of the physical deliverance of Israel from the bondage to which they were going under the invading Assyrians. Second, it came as a sign of the spiritual deliverance of all of God’s people from the spiritual bondage to Satan. The first aspect of the sign was fulfilled in the birth of Maher-Shalal-Hash-Baz as recorded in Isaiah 8:3 . The second aspect of the sign was fulfilled in the birth of Jesus Christ at Bethlehem as recorded in the Gospels.

The word translated “virgin” ( almah ) refers to a young maiden who has never had sexual relations with a man. The wife of Isaiah who bore the son in fulfillment of the first aspect of the prophecy was a virgin until she conceived by Isaiah. However, according to Matthew 1:23-25 , Mary, the mother of Jesus, was a virgin even when she conceived and gave birth to Jesus. The physical conception and birth of the son of Isaiah was a sign to Israel that God would deliver them from physical bondage to the Assyrians. But, the supernatural conception and birth of the Son of God was a sign to all of God’s people that He would deliver them from spiritual bondage to sin and death.   

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 7 (Chapter Introduction)

Overview

Isa 7:1, Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah; Isa 7:10, Ahaz, having liberty to choose a sign, and refusing it, hath for a sign, Christ promised; Isa 7:17, His judgment is prophesied to come by Assyria.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 7 (Chapter Introduction)

CHAPTER 7

Ahaz, afraid of Rezin and Pekah, is comforted by Isaiah Isa 7:1-9 ; refusing to choose a sign, Christ is promised for one, Isa 7:10-16 : his judgment should come by Assyria, Isa 7:17-25 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 7 (Chapter Introduction)

(Isa 7:1-9) Ahaz threatened by Israel and Syria; and is assured their attack would be in vain.

(Isa 7:10-16) God gives a sure sign by the promise of the long-expected Messiah.

(Isa 7:17-25) The folly and sin of seeking relief from Assyria are reproved.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 7 (Chapter Introduction)

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 7 (Chapter Introduction)

INTRODUCTION TO ISAIAH 7

This chapter contains a prophecy of the preservation of the kingdom of Judah, from its enemies; a confirmation of it by a sign; and a prediction of various calamities that should come upon it, antecedent to the accomplishment of that sign. The enemies of Judea are named, and the besieging of Jerusalem by them, and the date of it, which was without effect, are mentioned, Isa 7:1 the fear and dread which seized the house of David upon the news of this confederacy, Isa 7:2 the orders given by the Lord to the Prophet Isaiah, to take with him his son, and meet Ahaz, at a certain place pointed at, Isa 7:3 whose errand was to comfort him, and exhort him to be quiet and easy; since the conspiracy formed against him should be fruitless, and the kingdom of Israel should be broken to pieces, Isa 7:4 after which the king is put upon asking a sign of the Lord, for the confirmation of it; which he refusing to do, under a pretence of tempting the Lord, is reproved; and a sign nevertheless is given; which is that of the birth of the Messiah of a virgin, who would be truly God, as his name Immanuel shows, and truly man, as his birth, his food, and gradual knowledge of good and evil, prove, Isa 7:10 yea, it is suggested that the deliverance of Judea from the two kings of Syria and Israel should be very speedy; even before the young child Isaiah had with him was capable of knowing to refuse evil, and chose good, Isa 7:16 but as a chastisement of the house of David for their incredulity in this matter, and slight of the divine goodness, various things are threatened to befall them, before the birth of the Messiah; even such as had not been since the revolt of the ten tribes; as that their enemies, the Assyrians and others, should come upon them in great numbers, and fill all places, so that they would be in the utmost distress, and not be able to escape, Isa 7:17 there would be a great consumption of men of all sorts, high and low, signified by shaving off the hair of the head, beard, and feet; so that the few that remained would enjoy plenty, Isa 7:20 and for want of men to till the land, it would be covered with thorns and briers; and because of wild beasts, the few men in it would be obliged to defend themselves with bows and arrows, Isa 7:23 and yet, after this, the land should become fruitful again, before the Messiah's coming, Isa 7:25, as some interpret it.