Understanding Immanuel

Isaiah 7:1-17

King James Version Chapter 7

14 Therefore the Lord himself shall give you a sign;

Behold, a virgin shall conceive, and bear a son,

And shall call his name Immanuel.

Introduction

The book of Isaiah is one of the most profound books in the entire canon of Christian Scripture.

From its first chapter to its final chapter, we read of a consistent revelation that Yahweh desired for the nation of Judah to hear and understand.

Within this great book, we read of some of the most well-known prophecies that pertain to the coming Jewish-Messiah.

Due to the nature of Isaiah's word choice and the contents of prophetic literature, there are several portions of Isaiah that have been interpreted in different ways.

Thus, we come to Isaiah 7:14.

As we all know, this is one of the most well-known Messianic passages in the entire Bible.

This is one of the staple “Christmas Card” verses.

“Behold a virgin will conceive and bring forth a son and call Him Immanuel.”

This is a verse that we all know by heart.

However, this verse here in Isaiah 7 is one of the most controversial in the entire Bible.

The way that this verse fits into the rest of the chapter and its use in the New Testament has sparked outrage over the years.

It is a go to place within our Scriptures that atheists use to discredit the New Testament writers.

As we read in our call to worship, Matthew clearly uses this verse to point out the predetermined plan of God whereby a virgin conceives and brings forth a son bearing the name meaning that God indeed is with us.

He clearly wants the reader of His gospel to know that Isaiah 7:14 is perfectly fulfilled in the birth of Jesus Christ.

So what’s the big deal?

Why is this a portion of Scripture that is so hotly debated?

There are two reasons for this.

Number 1: The original Hebrew wording that is used in Isaiah 7:14

Number 2: The Immediate context that surrounds this verse.

They say that Matthew simply misused or misinterpreted the text of Isaiah 7 to make it fit the virgin birth that is recorded in the New Testament.

These are serious issues that the Bible student must be able to deal with.

We can’t simply run from the arguments that God hating sinners throw at us in effort to destroy our faith.

Rather, we are to examine the claims, find the truth, and combat the claims in love, not trying to bully our opponent, but rather speaking to them in a way by which we try and act the way that Jesus would act.

I would like to deal with the first claim first.

Look at the verse in question one more time.

King James Version Chapter 7

also?

14 Therefore the Lord himself shall give you a sign;

Behold, a virgin shall conceive, and bear a son,

And shall call his name Immanuel.

The controversy comes as we look at the word “virgin.”

This is what is typically translated in our English translations of the Bible.

However, upon examining the Hebrew language and Isaiah’s masterful use of it, we see something a little different.

The word that is usEd which is translated into English as the word “virgin” is the word “almah.”

This can cause a little trouble because depending on the context, “almah” can mean both “maiden” which means a young woman, as well as “virgin.”

It is important here that we define the terms that are in use.

When we think of the word “virgin” we are speaking of someone who has not had a physical relationship with a man.

On the other hand, a young woman could very well be a virgin, but the word itself doesn’t give us that information.

So, when we look at the wordplay of Isaiah, and the use of the Hebrew word “almah,” the word doesn’t specifically have to describe a virgin.

So this begs the question...

Why is this translated as virgin in our English translation and why on earth did Matthew specifically say that a “virgin” would conceive in Matthew 1?

Here we need to know a little bit about the language change over the years.

The prophet Isaiah writes this book before the fall of Judah in 586 B.C.

Before Jesus comes on the scene in the first century, we see a massive language change.

Because of the conquering that occured under Alexander the Great, the known world at this time would have spoken Greek as their common language.

This is seen as Jesus quotes from the Old Testament (not in a Hebrew translation) but a Greek translation.

This is where we get the word “Septuagint.”

It is the Old Testament in the Greek language.

So, when Matthew quotes from Isaiah 7 in Matthew 1, he quotes from the Greek Septuagint that just so happens to say the word “Partheynos” which is translated as the word “virgin”

Thus, the point that he is making is seen right there.

He translates it the way he does because he is reading from a Greek translation that says the same thing.

So, when someone says that Matthew simply made the text of Isaiah 7:14 to fit the claims of the New Testament regarding Jesus being born by a virgin, you can know why that idea is wrong.

Matthew did not change the rendering of the word “almah” to “virgin”

On the contrary, he saw the word translated as virgin and used that in his gospel account.

He didn’t make a mistake here.

While the word “almah” doesn’t specifically speak to marital status, the word “virgin” is no where near an unfaithful translation of the original reading.

So, you learned a little bit of Hebrew and little bit of Greek.

Now, lets look at a little thing called Biblical hermeneutics.

This is the way in which we study the Bible.

It’s just as what you have been doing on wednesday nights.

We look at a passage within it’s historical and literary context to see what the text is actually saying.

So, to properly understand what Isaiah means to convey in Isaiah 7:14, we need to know what Isaiah is meaning to convey before we get here.

Look back at your copy of God’s Word and look at verse 1.

Although this can be a bit tricky to read and comprehend, let us persevere.

King James Version Chapter 7

And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it.

2 And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.

3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field;

4 And say unto him,

Take heed, and be quiet;

Fear not, neither be fainthearted

For the two tails of these smoking firebrands,

For the fierce anger of Rezin with Syria, and of the son of Remaliah.

5 Because Syria, Ephraim, and the son of Remaliah,

Have taken evil counsel against thee, saying,

6 Let us go up against Judah, and vex it,

And let us make a breach therein for us,

And set a king in the midst of it, even the son of Tabeal:

7 Thus saith the Lord GOD,

It shall not stand, neither shall it come to pass.

8 For the head of Syria is Damascus,

And the head of Damascus is Rezin;

And within threescore and five years shall Ephraim be broken, that it be not a people.

9 And the head of Ephraim is Samaria,

And the head of Samaria is Remaliah’s son.

If ye will not believe, surely ye shall not be established.

10 Moreover the LORD spake again unto Ahaz, saying,

11 Ask thee a sign of the LORD thy God;

Ask it either in the depth, or in the height above.

12 But Ahaz said, I will not ask, neither will I tempt the LORD.

13 And he said,

Hear ye now, O house of David;

Is it a small thing for you to weary men, but will ye weary my God also?

14 Therefore the Lord himself shall give you a sign;

Behold, a virgin shall conceive, and bear a son,

And shall call his name Immanuel.

15 Butter and honey shall he eat,

That he may know to refuse the evil, and choose the good.

16 For before the child shall know to refuse the evil, and choose the good,

The land that thou abhorrest shall be forsaken of both her kings.

17 The LORD shall bring upon thee,

And upon thy people, and upon thy father’s house,

Days that have not come,

From the day that Ephraim departed from Judah;

Even the king of Assyria.

This is the part where our sunday school class would be asked to break down the who, what, where, why, and how of this passage.

This passage has a context of its own that details so much.

This chapter begins as Isaiah lays down the foundation of the historical information of the day.

Ahaz is king over Judah and there is much political turmoil.

The king of Aram has aligned himself with the king of Israel and has declared that they will conquer Judah together (7:1).

This is a powerful alliance that could do great destruction against Judah and its inhabitants.

It has led Ahaz to fear and become disheartened because of the likelihood of a siege.

This leads to Yahweh sending the prophet Isaiah to Ahaz so that his fear can be kindled.

Isaiah speaks to Ahaz and says that despite the power of this military alliance and the destruction that they could devote to Jerusalem, their victory will not happen (7:7).

We then hear a warning to Ahaz as God says that those who do not establish faith in Him, will not be established (7:9).

Verse 10 shifts as Yahweh speaks again to Ahaz.

He commands Ahaz to ask for a sign of refuge.

God desires for Ahaz to call upon His name, return to Him and His righteousness, and have faith in the promise that He has made with Judah.

No matter the sign (from the highest to the deepest) God will answer (7:11).

However, this request is met with rejection as Ahaz says that he will not test Yahweh (7:12).

Isaiah recognizes the refusal of Ahaz as nothing more than a rejection of Yahweh and His patience.

He says that it is one thing for someone to try the patience of man, but it is totally different to try the patience of God (7:14).

Because of this rejection by Ahaz, the Lord Himself will give a sign (7:14).

Despite the rejection of Ahaz, a sign will still come about.

Ahaz was supposed to ask for one himself, but through his rejection, a sign is still coming.

A “virgin” or “maiden” will bear a son, and his name will be called Immanuel.

He will eat butter and honey and before the boy will know to choose good and reject evil, the land of the kings that Ahaz is dreading will become desolate (7:15-16).

Looking at the rest of chapter 7, we see the trials that will come upon Judah and results of these trials.

Chapter 8 does something very interesting as Isaiah speaks of the coming Assyrian invasion.

He begins by noting the command to write down the Words of Yahweh.

In fulfillment of the promise that God will be faithful towards Israel, the text seems to say that Isaiah “draws near” to the prophetess, and through that union, a child is born (8:3).

Yahweh dictates for the child to be called Maher-shalal-hash-baz and before the boy can call out to his mother or father, Damascus and Samaria will be conquered by the Assyrians.

This seems to connect to the previous chapter in signaling that a promised child (who before he could speak to his parents or know right and wrong) would be seen as a sign of God’s faithfulness.

God is with Israel.

There seems to be a consistent message here.

Although Ahaz has rejected Yahweh and the sign that God wanted him to ask for, God will remain faithful.

He will make His presence known through the promise of a son.

Yet, the identity of the son is something of mystery.

So, as we look at the context here, does the rendering of the word in Isaiah 7:14 directly speak to a woman giving birth in her virginity?

Because the word doesn’t specifically imply virginity, the young woman in Isaiah 7:14 isn’t restricted to having a child without a human father.

While Yahweh in His power could have blessed the nation of Judah with a sign in the form of a virgin giving birth, I don’t think it has to be this way from the context of the passage.

So…if the mother of the child in Isaiah 7:14 doesn’t have to be a virgin, then how could Matthew have made the connection in Matthew 1?

That is a fantastic question!

It is a question that needs to be addressed!

This entire sermon comes down to the question of how Isaiah 7:14 is speaking about Jesus.

The answer here comes down to a clear understanding of the Scriptures themselves.

In Matthew 1:22-23, Matthew quotes from Isaiah 7:14 to signify that the prophecy of a virgin conceiving and bearing a son with the name Immanuel is fulfilled in the miraculous birth and Incarnation of Jesus Christ.

But how can Matthew know this?

Did he take Isaiah out of context so that he could make this fit with Jesus?

The answer is an astounding no.

Absolutely not!

We know this because of the book that Matthew is writing.

Matthew is writing inspired Scripture.

He is writing God-breathed words.

Thus, Matthew couldn’t have made a mistake here because God can’t make mistakes.

When we look at the context of Isaiah 7:14 and the interpretation and fulfillment in Matthew 1:22-23, we need to understand that there is no conflict.

On the contrary, there is unity.

Matthew, considering the revelation of Christ and the New Covenant sees Isaiah 7:14 in a unique way.

Whereas in the context of King Ahaz’s reign, the child Immanuel is born as a sign to symbolize the faithfulness of Yahweh in keeping His promise to preserve the nation of Judah, considering the arrival of the Messiah, Matthew sees this prophecy as also being fulfilled in Jesus Christ as it symbolizes the faithfulness of Yahweh in that He will save His people from their sins.

This is a fascinating realization here.

There is absolutely no conflict or contradiction.

Rather, there is unity in the progressive revelation of Yahweh and His explanation of redemptive history.

Do you know what this means?

It means that when Isaiah wrote this passage hundreds of years before the time of Christ, he predicted the birth of his Savior.

Despite Isaiah thinking about a literal child named Immanuel during the reign of Ahaz, as he writes this passage, through the corridors of time, Matthew (one who is inspired by the same Holy Spirit who inspired the words of Isaiah) saw this as a prophecy that points to the coming of the true Immanuel.

While the Immanuel within the context of Isaiah 7 shows God’s faithfulness in one way, the Immanuel in Matthew 1 shows the faithfulness of God in a perfect way.

The prophecy in Isaiah 7:14 is what we like to call a double-fulfillment prophecy.

It was fulfilled in the life of King Ahaz and it was fulfilled in the Incarnation of Jesus Christ.

But, I want to leave you with one thing.

What is the application of the exposition of these passages?

What is there for us to walk away with?

Firstly, we as Christians have a God-breathed book.

We have a Bible that is infallible and inerrant.

We can have confidence in what the Word of God says rather than the fallible and errant philosophies of man.

Because it is the Word of God, we as Christians ought to live by it.

Secondly, as we reflect on the context of Isaiah 7:14, we need to remember the folly of Ahaz.

Remember, this is a king who knows Yahweh.

He knows His righteousness, His justice, and His holiness.

He knows His power, knowledge, and sovereignty.

Yet, when Ahaz had every opportunity to find refuge in Yahweh, he looked to the refuge of the world.

Despite God having the power to rescue him from his situation, Ahaz rejected Him.

He made a stupid decision due to his hatred of God and His righteousness.

Let us remember to think before we act and reject the path of fools and follow the path of wisdom that is found in fear of Yahweh.

Finally, let us place our refuge, our safety, and rest in the arms of the Lord.

When Isaiah writes Isaiah 7:14-18 what is he really saying?

He’s saying “Ahaz! You better watch out! Immanuel is coming!”

How does Matthew use that in the New Testament?

He says “Jews, Gentiles, peoples of the world, Watch out! Immanuel is here!”

Jesus has come into this world to take the punishment that my sin and your sin rightfully deserved.

He bore our pain, agony, misery, and death.

He did it for us.

Christ loved us that much.

We couldn’t earn it and we don’t deserve it.

Yet, when we couldn’t come to Him, He came to us.

If you are here and have not repented of your sins and believed in the Gospel, the Scriptures command you to adhere to the Words of the Savior.

Reject the world and its pleasures and put your faith in the one who made the world.

He is a just and holy God.

Do not let this opportunity go to waste.