Session 1: Isaiah's Prophecy
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The three prophecies to be studied in this session are messianic—pointing to Jesus’ birth as the Messiah—but they also had application in their historical setting. Scholars typically interpret prophecy in one of three ways: as a word for the audience whom the message was given; as a prophecy exclusively pointing to Christ Himself; or that the prophecies have a dual fulfillment, one in the immediate future and also as an ultimate fulfillment much later in historical time in the person and work of Jesus.
Today’s study is about connections throughout God’s Word.
In these verses, Isaiah is warning Ahaz to place his faith in God, or face the consequences
Let’s begin with
10 Again the Lord spoke to Ahaz: 11 “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.” 12 But Ahaz said, “I will not ask, and I will not put the Lord to the test.” 13 And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
Historical Setting
Historical Setting
Ahaz was the eleventh king of Judah since the separation of Israel and Judah. Ahaz’s accession was approximately in 735 BC and lasted 20 years.
remembered as one of Judah’s most evil rulers and for his apostasy, building altars to foreign gods and practicing such acts as child sacrifice.
Israel and Syria formed an allegiance against the Assyrian Empire and wanted to depose Ahaz to build a stronger coalition. Ahaz instead appealed to the King of Assyria, which brought the condemnation of Isaiah
The Assyrians captured Syria and all of Galilee and Gilead from Israel (). As Isaiah had foretold (), however, Ahaz’s petition came at a price, for he was required to pay a large tribute to Assyria and make Judah a vassal kingdom of the empire.
Why do you think Isaiah reprimanded Ahaz for not accepting God’s offer to test Him? Aren’t we commanded not to put God to the test (see )
16 “You shall not put the Lord your God to the test, as you tested him at Massah.
Though Ahaz is the heir of David’s throne, he has put his firm faith (v. 9) in the king of Assyria and he has given gold from the temple to the Assyrians, to induce them to attack Syria ().
Though Ahaz is the heir of David’s throne, he has put his firm faith (v. 9) in the king of Assyria and he has given gold from the temple to the Assyrians, to induce them to attack Syria (). Thus Ahaz placed his hope for salvation in human power rather than in the Lord. But Isaiah calls for Ahaz and all of Jerusalem to put their firm faith in a far more reliable ally: “the Lord himself” (). Thus the Lord invites Ahaz to request a sign to strengthen his faith (v. 11), but Ahaz hypocritically refuses to do so (v. 12; cf. ). Isaiah then addresses the “house of David,” accusing the royal house of wearying God, but Isaiah also offers them (“you” plural) a sign from the Lord himself (). This sign is the famous announcement of a son born to a virgin, whose name will be Immanuel (see notes following). This child’s life is to be the sign that confirms the truth of the divine word, which the Lord will bring upon you (“you” singular; i.e., Ahaz) and upon your people and upon your father’s house (i.e., the house of David; cf. v. 13). Christian interpretation of this passage requires doing justice to the meaning of Isaiah’s words both (1) as they were first addressed to Ahaz, and then (2) as these same prophetic words are used later by Matthew with respect to the birth of Jesus the Messiah ().
Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.
Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz.
Ahaz’s lack of trust in God seems to have stemmed from his complete rejection of the Mosaic or traditional Jewish faith rather than from the dangerous political situation. The Book of Chronicles describes him as erecting images for the Baals (deities who represented the god Baal, a Canaanite fertility deity). Ahaz is also described as engaging in human sacrifice by offering his sons in pagan worship. The Chronicler cites such practices as God’s reason for the invasion by Israel and Syria ().
Overview
Thus Ahaz placed his hope for salvation in human power rather than in the Lord. This was not only an indictment on Ahaz but on the whole Davidic line
What significance do you draw from the possessive use of “my God” by Isaiah in verse 13?
the continued disobedience of Ahaz was a sign itself that the God of Israel and Isaiah was not Ahaz’s god
7:10–17 The basic issue in ch. 7 is that Ahaz and the Lord (speaking through Isaiah) have completely different views concerning the threat from the coalition of Syria and Ephraim. Though Ahaz is the heir of David’s throne, he has put his firm faith (v. 9) in the king of Assyria and he has given gold from the temple to the Assyrians, to induce them to attack Syria (). Thus Ahaz placed his hope for salvation in human power rather than in the Lord. But Isaiah calls for Ahaz and all of Jerusalem to put their firm faith in a far more reliable ally: “the Lord himself” (). Thus the Lord invites Ahaz to request a sign to strengthen his faith (v. 11), but Ahaz hypocritically refuses to do so (v. 12; cf. ). Isaiah then addresses the “house of David,” accusing the royal house of wearying God, but Isaiah also offers them (“you” plural) a sign from the Lord himself (). This sign is the famous announcement of a son born to a virgin, whose name will be Immanuel (see notes following). This child’s life is to be the sign that confirms the truth of the divine word, which the Lord will bring upon you (“you” singular; i.e., Ahaz) and upon your people and upon your father’s house (i.e., the house of David; cf. v. 13). Christian interpretation of this passage requires doing justice to the meaning of Isaiah’s words both (1) as they were first addressed to Ahaz, and then (2) as these same prophetic words are used later by Matthew with respect to the birth of Jesus the Messiah ().
What about verse 14? Does it have any immediate application in history or do you see it as a Christ-only prophecy?
We must also look at
The NT describes the fulfillment of with the birth of Jesus in .
15 He shall eat curds and honey when he knows how to refuse the evil and choose the good. 16 For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted.
The NT describes the fulfillment of with the birth of Jesus in .
The NT describes the fulfillment of with the birth of Jesus in .
Reading verses 15 and 16 gives us also an immediate application: God’s promise of deliverance in verse 7 from he threats faced by Ahaz is found in these verses (Syria and Israel)
This is a threat to the Davidic line and therefore the Davidic covenant itself
Suffering attacks on all sides due to his refusal to join an alliance against Assyria, King Ahaz of Judah called upon Tiglath-pileser III (also called Pul) of Assyria for help.
14 Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us).
7:14 The Hebrew term here, almah, indicates a young woman of marriageable age. In the ancient world, a young unmarried woman who had reached puberty could reasonably be assumed to be a virgin because of the close social and familial restrictions on her activities.
The ultimate fulfillment of the sign points to the future restoration of God’s relationship with His people through the miraculous birth of God in human form ().
7:10–25 Isaiah’s meeting with Ahaz should have encouraged his faith in Yahweh to deliver Judah from its present predicament. Instead, Ahaz discounts the reassurance Yahweh offers, and compounds his sin by refusing a divine sign. The sign of Immanuel has implications for the immediate future: Within a year or two—the time it would take for a woman to conceive, give birth, and rear a young boy—the threat from the Syro-Ephraimite alliance will have passed. The ultimate fulfillment of the sign points to the future restoration of God’s relationship with His people through the miraculous birth of God in human form ().
23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us).
7:10–15. Ahaz was given the opportunity to confirm God’s words by asking for a divine sign, or proof that what the Lord had declared would actually come about. But Ahaz refused to ask for a sign, with false spirituality (v. 12). The use of the word test suggests some connection with , although the latter text refers to the testing at Massah when the Israelites complained against the Lord. They were challenging the Lord’s claims concerning His ability to care for them in the wilderness.
In contrast, Ahaz was given the opportunity to ask for a sign, with no restrictions. Ahaz could ask for anything—a sign as deep as Sheol or high as heaven (v. 11). Although the word sign in Hebrew can refer either to a miraculous or a natural sign, this offer indicates that it was to be viewed as a miraculous sign. Ahaz was not constrained from asking for a sign because of a limited amount of options, but by his lack of faith. By refusing, Ahaz revealed that he was not interested in entertaining the possibility that God could protect him from Rezin and Pekah. It represented his implicit choice to deny the Lord.
Since Ahaz refused to ask for a sign, now the entire house of David, under a threat of destruction because of Ahaz’s lack of faith, would receive a sign: a virgin will be with child and bear a son, and she will call His name Immanuel (v. 14).
15 I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.”
As such, it would provide a pointed message either to the fearful Ahaz or to the failing royal house.
Verse 11
7:11 The Lord’s invitation to Ahaz sets out the possibility of a sign as deep as Sheol or high as heaven, clearly inviting Ahaz to think beyond natural signs, indicating that the sign involves something more than a merely normal birth. See note on vv. 10–17.
7:11 The sign can be otherworldly and supernatural.
7:12 Ahaz’s refusal to ask for a sign is rebellious, not pious.
Verse 12
Verse 13
7:13 The transition from addressing Ahaz alone to addressing the whole house of David provides a parallel with the previous oracle, which likewise concerned both the royal family and the one current occupant of the throne (vv. 2–3). The failure shared by the whole house of David calls for a new, future hope—the sign of v. 14.
Verse 14
7:14 the Lord himself. Failure of the human king to respond to the invitation (v. 12) results in the divine King again taking the initiative (cf. v. 17). Similarly, two such signs would be offered to Hezekiah, Ahaz’s son and successor (see 37:30; 38:7).
Although some claim that the word translated virgin (Hb. ‘almah) refers generally to a “young woman,” it actually refers specifically to a “maiden”—that is, to a young woman who is unmarried and sexually chaste, and thus has virginity as one of her characteristics (see , ; , “girl”). Thus when the Septuagint translators, 200 years before the birth of Christ, rendered ‘almah here with Greek parthenos (a specific term for “virgin”) they rightly perceived the meaning of the Hebrew term; and when Matthew applied this prophecy to the virgin birth of Christ (see ), it was in accord with this well-established understanding of parthenos (“virgin”) as used in the Septuagint and in other Greek writers.
Isaiah prophesies further that it is “the virgin” who shall call his name Immanuel. Bestowing a child’s name often falls to the mother in the OT (e.g., the naming of the patriarchs in ; but cf. 35:18; also ; ), although other women (cf. ) or even the father (; ) could be involved in the naming. The name itself, Immanuel, “God is with us,” is the message of the sign. Such is its importance that Matthew translates it for his readers (). Immanuel is used as a form of address in (“your land, O Immanuel”), and as a sentence in 8:10 (“for God is with us”). To say that God is “with” someone or a people means that God is guiding and helping them to fulfill their calling (; ; ; ; , ; ). As such, it would provide a pointed message either to the fearful Ahaz or to the failing royal house.
d testimony to there being a single fulfillment of Isaiah’s prophecy.
By this interpretation, the sign is directed to the “house of David,” to affirm God’s intention of preserving David’s dynasty (in keeping with the promises of ), in order to bring Israel’s mission to its glorious fulfillment (; ). God will use any means to do this, even miraculous ones: this is a rebuke to the faithless and secular outlook of Ahaz.
3 And the Lord said to Isaiah, “Go out to meet Ahaz, you and Shear-jashub your son, at the end of the conduit of the upper pool on the highway to the Washer’s Field.
3 And I went to the prophetess, and she conceived and bore a son. Then the Lord said to me, “Call his name Maher-shalal-hash-baz; 4 for before the boy knows how to cry ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.”
They argue further that the prophet’s own interpretation of the sign in 7:16–17 applies it directly to Ahaz’s own day. It should be observed that this understanding of the text in no way diminishes Matthew’s affirmation of the supernatural conception and virgin birth of Jesus (cf. also ). Even if the prophecy does include an immediate application to the time of Ahaz, however, the prophecy cannot have been fulfilled completely by the birth of someone like Maher-shalal-hash-baz (, ) or by Hezekiah, as some have suggested, since 9:6 prophesies the birth of a son whose name will be “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”—a statement that could apply only to the Davidic Messiah. On this understanding, then, the prophecy of 7:14 foretells the birth of Immanuel, which was fulfilled partially in Isaiah’s time but fully and finally in the person of Jesus Christ.
The prophet speaks authoritatively for God; Ahaz and his house stand under judgment; the prophetic sign directly meets the failures of Ahaz’s day; fulfillment of the prophecy comes about through direct divine intervention in human history; and the sign finds its final fulfillment in the virgin birth of Jesus the Messiah, who is literally “God with us.”
7:14 The Hebrew term here, almah, indicates a young woman of marriageable age. In the ancient world, a young unmarried woman who had reached puberty could reasonably be assumed to be a virgin because of the close social and familial restrictions on her activities.
The overlapping use of almah and bethulah in to refer to the unmarried Rebekah demonstrates that these terms were considered to be interchangeable (see , ). The Septuagint uses the Greek term parthenos to translate almah in and . Drawing on the Septuagint, the nt interpretation is based on the Greek word parthenos, also a more precise word for “virgin.”
Means “God with us.” The three symbolic names of these children point to the three phases of God’s future work: imminent judgment, coming restoration, and future redemption (compare ; ).
The name Immanuel symbolizes the full restoration of Yahweh’s broken relationship with His people. While the immediate context of the sign itself points to a short-term fulfillment (see note on ), the larger context of Isaiah heavily stresses the future time of redemption and reconciliation between Yahweh and Israel. The coming salvation is depicted in the royal role of the Messiah in 9:2–8 that weaves divine titles into the description of the ideal righteous ruler—the Davidic messiah. The close relationship between messianic and divine roles and titles supports the understanding of Immanuel as a messianic figure. In 11:1–10, the Messiah is given the divine right to judge the nations; His reign inaugurates an era of worldwide peace. The suffering, death, and destruction that entered the world through sin will be replaced with peace, justice, and righteousness as predator and prey live together in harmony (11:6). The time of Immanuel will reflect the perfection of creation as originally formed in the garden of Eden.
The name Immanuel symbolizes the full restoration of Yahweh’s broken relationship with His people. While the immediate context of the sign itself points to a short-term fulfillment (see note on ), the larger context of Isaiah heavily stresses the future time of redemption and reconciliation between Yahweh and Israel. The coming salvation is depicted in the royal role of the Messiah in 9:2–8 that weaves divine titles into the description of the ideal righteous ruler—the Davidic messiah. The close relationship between messianic and divine roles and titles supports the understanding of Immanuel as a messianic figure. In 11:1–10, the Messiah is given the divine right to judge the nations; His reign inaugurates an era of worldwide peace. The suffering, death, and destruction that entered the world through sin will be replaced with peace, justice, and righteousness as predator and prey live together in harmony (11:6). The time of Immanuel will reflect the perfection of creation as originally formed in the garden of Eden.
the best way to determine the meaning of ‘almah is by examining its usage throughout the Hebrew Bible. In every usage, the word is used either of a virgin (a woman who has not had sexual relations) or in a sense that is indeterminate, meaning it does not address the sexual experience of the young woman (cf. ; ; ; ; ; ; Sg 1:3; 6:8).
[14b] “A maiden (‘almāh) is with child and she will bear a son, and will call his name Immanuel.” This birth announcement formula is conventional, occurring also in ; , and in a Ugaritic text (“Nikkal,” line 7). The participial form of the verbs receives its temporal reference from the larger context, and is best rendered with an epic present tense. The subject of the verb of naming is clearly a third person feminine form referring to the mother (GKC 74g, but cf. ).
The term ‘almāh (“maiden”) has in the past evoked much controversy, initially because of its translation in Greek by the LXX as parthénos (“virgin”), and its subsequent role in . The noun is derived, not from the root “to be concealed” as suggested already by Jerome, but from a homonym, meaning “to be full of vigor,” “to have reached the age of puberty.” Thus the noun refers to a female sexually ripe for marriage. The emphasis does not fall on virginity as such and, in this respect, differs from the Hebrew betûlāh. However, apart from the controversial reference in , the women in all the other references to an ‘almāh do actually appear to be virgins (e.g., ; ; ). It is very unlikely that a married woman would still be referred to as an ‘almāh. In sum, the English translation of the Hebrew by the AV as “virgin” is misleading in too narrowly focusing on virginity rather than on sexual maturity. Conversely, the preferred modern translation of “young woman” (NRSV) is too broad a rendering since it wrongly includes young wives.
An additional uncertainty arises because the term ‘almāh occurs with the definite article. Syntactically this opens up a variety of possible options. It can denote a specific maiden either present or known from tradition. Or again, it can refer generically to a class of individuals, or even to an infinite number of maidens. The interpretation can only be determined from the larger context. In my judgment, the collective interpretation of the term as defended by Duhm and Kaiser undermines the function of the sign as described above and is to be rejected.
The mother gives the child the name Immanuel, God-with-us. The name does not occur elsewhere in the Old Testament, but the close parallels from the Psalter (46:8, 12) make clear that it is an expression of trust in the presence of God integral to Israel’s piety. The attempt to locate the formula within a specific “holy war” context or within a liturgical festival remains highly speculative and is not exegetically helpful. One of the most significant features of this verse is the mysterious, even vague and indeterminate, tone that pervades the entire passage. The reader is simply not given information regarding the identity of the maiden, or how precisely the sign functions in relation to the giving of the name Immanuel. It is, therefore, idle to speculate on these matters; rather, the reader can determine if there are other avenues of understanding opened up by the larger context. Specifically, what is the significance of learning how the sign of Immanuel was interpreted from within the subsequent tradition in chapter 8 (cf. below)?
The Lord called special attention to the ensuing sign with the word behold (v. 14). When used in similar constructions in the Hebrew Bible (cf. ; ; ), this word serves to bring attention to a birth of special importance. The sign the Lord promised the house of David was that “the” virgin would conceive. The use of the definitive article (frequently untranslated in modern English versions) with the word ‘almah indicates that the Lord had a particular woman in mind. She was not some nameless woman in the court of Ahaz, but one whom the prophet specifically saw.
the best way to determine the meaning of ‘almah is by examining its usage throughout the Hebrew Bible. In every usage, the word is used either of a virgin (a woman who has not had sexual relations) or in a sense that is indeterminate, meaning it does not address the sexual experience of the young woman (cf. ; ; ; ; ; ; Sg 1:3; 6:8).
Based on the use of ‘almah in the Hebrew Bible, the meaning of the word is precise and specific, referring to a maiden who has just arrived at puberty but has not been sexually active. She is a virtuous maiden in the truest and purest sense.
Beyond usage in the Hebrew Bible, in the intertestamental period the Septuagint (second-century BC Greek translation of the Hebrew Bible) translated ‘almah as parthenos in , an undisputed Greek word for virgin. (See the extended word study in Rydelnik’s The Messianic Hope, 151–55; see also the comments on .) Based on the use of ‘almah in the Hebrew Bible, the meaning of the word is precise and specific, referring to a maiden who has just arrived at puberty but has not been sexually active. She is a virtuous maiden in the truest and purest sense.
Thus, Matthew’s quotation of (cf. ) in his narrative of the virgin birth was derived from a careful reading of Isaiah. He recognized that the prediction given to the house of David had found its fulfillment in the virgin birth of Jesus of Nazareth. Immanuel had come just as prophesied eight centuries earlier. God was with Israel.
The virgin mother would recognize the special nature of the child and call His name Immanuel, meaning “God is with us” (cf. ). The message to Judah was that God would be with them in a special way through this child. Since the next great vision of the future Davidic king describes Him as “Mighty God” (9:6), Immanuel should also be read as a divine title.
Thus, Matthew’s quotation of (cf. ) in his narrative of the virgin birth was derived from a careful reading of Isaiah. He recognized that the prediction given to the house of David had found its fulfillment in the virgin birth of Jesus of Nazareth. Immanuel had come just as prophesied eight centuries earlier. God was with Israel.
Let’s move on to
6 For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
7 Of the increase of his government and of peace
there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.
For the faithful in Judah there is hope. Remember the historical context
His name shall be called Wonderful
21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. 22 And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.
21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching.
The word Wonderful refers to the supernatural work of God. A good example is its usage in , wherein the angel of the Lord does a “wonderful” thing (v. 18) and ascends to heaven in the flame of Manoah’s sacrifice (v. 20).
15 Manoah said to the angel of the Lord, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the Lord said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the Lord.” (For Manoah did not know that he was the angel of the Lord.) 17 And Manoah said to the angel of the Lord, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the Lord said to him, “Why do you ask my name, seeing it is wonderful?” 19 So Manoah took the young goat with the grain offering, and offered it on the rock to the Lord, to the one who works wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the Lord went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground.
21 The angel of the Lord appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the Lord.
The birth of Samson, “wonderful” is used. Here is an example of angel bringing a reference to God, not just a simple messenger of God. Who does the angel say his name is? Compare reaction here to Gideon in and Jacob in
22 Then Gideon perceived that he was the angel of the Lord. And Gideon said, “Alas, O Lord God! For now I have seen the angel of the Lord face to face.”
30 So Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life has been delivered.”
The title of Counselor must be construed as denoting this child’s capacity to guide the people of the nation
15 Manoah said to the angel of the Lord, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the Lord said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the Lord.” (For Manoah did not know that he was the angel of the Lord.) 17 And Manoah said to the angel of the Lord, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the Lord said to him, “Why do you ask my name, seeing it is wonderful?” 19 So Manoah took the young goat with the grain offering, and offered it on the rock to the Lord, to the one who works wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the Lord went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground.
21 The angel of the Lord appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the Lord.
a ruler whose wisdom is beyond merely human capabilities, unlike intelligent but foolish Ahaz (cf. 28:29).
The title of Counselor must be construed as denoting this child’s capacity to guide the people of the nation
2. His name shall be called Mighty God
The second title, Mighty God, is repeated in and applied to God Himself. Similar phrases are also used in and with reference to God.
32 “Now, therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and steadfast love, let not all the hardship seem little to you that has come upon us, upon our kings, our princes, our priests, our prophets, our fathers, and all your people, since the time of the kings of Assyria until this day.
21 A remnant will return, the remnant of Jacob, to the mighty God.
17 For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe.
18 You show steadfast love to thousands, but you repay the guilt of fathers to their children after them, O great and mighty God, whose name is the Lord of hosts,
Also look at
32 And when they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, “Truly you are the Son of God.”
3. His name shall be called Everlasting Father.
Everlasting Father. A “father” here is a benevolent protector (cf. ; ), which is the task of the ideal king and is also the way God himself cares for his people (cf. ; ; ).
21 and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah.
16 I was a father to the needy,
and I searched out the cause of him whom I did not know.
16 For you are our Father,
though Abraham does not know us,
and Israel does not acknowledge us;
you, O Lord, are our Father,
our Redeemer from of old is your name.
The final title given to the child is Prince of Peace.
8 But now, O Lord, you are our Father;
we are the clay, and you are our potter;
we are all the work of your hand.
13 As a father shows compassion to his children,
so the Lord shows compassion to those who fear him.
58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”
13 I am the Alpha and the Omega, the first and the last, the beginning and the end.”
4. His name shall be called the Prince of Peace
He is the ruler whose reign will bring about peace because the nations will rely on his just decisions in their disputes (cf. ; ; ; ; ).
10 And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the Lord declares to you that the Lord will make you a house.
4 He shall judge between the nations,
and shall decide disputes for many peoples;
and they shall beat their swords into plowshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war anymore.
6 The wolf shall dwell with the lamb,
and the leopard shall lie down with the young goat,
and the calf and the lion and the fattened calf together;
and a little child shall lead them.
7 The cow and the bear shall graze;
their young shall lie down together;
and the lion shall eat straw like the ox.
8 The nursing child shall play over the hole of the cobra,
and the weaned child shall put his hand on the adder’s den.
9 They shall not hurt or destroy
in all my holy mountain;
for the earth shall be full of the knowledge of the Lord
as the waters cover the sea.
This explanation is unlikely for three reasons. (1) The name in 8:3 is dependent on 8:1 and is not parallel syntactically to 9:6. All the words in 9:6 are substantives that do not have subjects and predicates. (2) Titles such as this one frequently reflect the nature of the person (cf. ; ; Hs 1:10). (3) Frequently, the verb “call” with a name indicates the nature of the one named, either by a play on words (cf. ) or direct meaning (cf. ). Hence, this usage in v. 6 indicates that the names are related to the nature of the child born. Robert Reymond is correct in stating that there is no reason, “except dogmatic prejudice,” to prohibit the conclusion that Isaiah meant nothing other than unabridged deity here (Robert L. Reymond, Jesus, Divine Messiah: The OT Witness [Fearn, Ross-shire, Scotland: Christian Focus Publications. 1990], 51).
4 He will not grow faint or be discouraged
till he has established justice in the earth;
and the coastlands wait for his law.
The child will fulfill the promise of the Davidic covenant (cf. ), and establish the messianic kingdom through justice and righteousness.
7 Thus says the Lord,
the Redeemer of Israel and his Holy One,
to one deeply despised, abhorred by the nation,
the servant of rulers:
“Kings shall see and arise;
princes, and they shall prostrate themselves;
because of the Lord, who is faithful,
the Holy One of Israel, who has chosen you.”
15 so shall he sprinkle many nations.
Kings shall shut their mouths because of him,
for that which has not been told them they see,
and that which they have not heard they understand.
12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. 16 And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’ ”
9:6 The promise of hope through a future Davidic king. Attempts to connect this promise to a ruler of Isaiah’s day usually focus on Hezekiah, son and successor of Ahaz, the king to whom Isaiah delivered his warnings and who rejected his offer to provide a sign in .
Isai
The sign provided in 7:14 and the prediction of a future ideal Davidic ruler point ultimately to the Messiah, but immediate hopes for Judah’s future would have been directed at the Davidic line, continued through Hezekiah. However, Hezekiah was likely already born during the Syro-Ephraimite conflict that forms the historical backdrop of this part of Isaiah.
7 Of the increase of his government and of peace
there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.
27 Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.
John
How does tie into verse 7?
(That is, this is not using the Trinitarian title “Father” for the Messiah; rather, it is portraying him as a king.) Prince of Peace. He is the ruler whose reign will bring about peace because the nations will rely on his just decisions in their disputes (cf. ; ; ; ; ). This kind of king contrasts with even the best of the Davidic line that Judah has experienced so far, because these titles show that this king will be divine. Thus this cannot refer to, say, Hezekiah (whose father Ahaz was king at the time), who for all his piety was nevertheless flawed (cf. 39:5–8) and only human.
9:6 The Messiah is both human (from the line of David) and divine (see ; ).
1 Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
We see the connection of the Abrahamic Covenant to the Davidic Covenant
1 Timothy
17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
9:7 The Messiah establishes his rule in justice (; ) and peace ().
26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church,
33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”
Let’s go to
1 There shall come forth a shoot from the stump of Jesse,
and a branch from his roots shall bear fruit.
2 And the Spirit of the Lord shall rest upon him,
the Spirit of wisdom and understanding,
the Spirit of counsel and might,
the Spirit of knowledge and the fear of the Lord.
3 And his delight shall be in the fear of the Lord.
He shall not judge by what his eyes see,
or decide disputes by what his ears hear,
4 but with righteousness he shall judge the poor,
and decide with equity for the meek of the earth;
and he shall strike the earth with the rod of his mouth,
and with the breath of his lips he shall kill the wicked.
5 Righteousness shall be the belt of his waist,
and faithfulness the belt of his loins.
Interesting Isaiah uses Jesse instead of David. Why do you think he did that?
Likely it describes the King as coming from Jesse rather than David to emphasize His humble ancestry. This new ruler will be empowered by the Spirit of the Lord (v. 2). Unlike the human failure before him, especially King Ahaz, this son of Jesse bears the fruit of a new world
Verse 3: Fear of the Lord (compare to ; ; ; ; , ; ; ; ; ; ; , ; ; ; ; )
The phrase fear of the Lord and those similar to it are used often in Scripture (cf. ; ; ; ; , ; ; ; ; ; ; , ; ; ; ; ), though more rarely in Isaiah (vv. 2–3). While the use of fear could suggest the sort of terror elicited when one is faced with sudden death or loss of some kind, in Scripture this fear denotes a healthy, overwhelming reverence for God. It is an orientation toward God that overshadows any desire for earthly position or possession. As Sheriffs notes, “ ‘The fear of the Lord is hatred of evil’, and the evil concerned is not demonic or cosmic, but the down-to-earth evil of human ‘pride,’ ‘arrogance’ and ‘perverted speech.’ It is in this sense of moral choice that ‘the fear of the Lord is a fountain of life, so that one may avoid the snares of death’ ” (Deryck Sheriffs, The Friendship of the Lord [Eugene, OR: Wipf and Stock, 2004], 163).
Is fear healthy?
In Scripture this fear denotes a healthy, overwhelming reverence for God. It is an orientation toward God that overshadows any desire for earthly position or possession.
Verse 2
The spirit is the source of all new life, and a contrast is immediately struck with old Israel who did not understand (1:3), and who heard but did not comprehend, who saw but did not perceive (6:9).
Wisdom, understanding, knowledge, and fear of Yahweh were key components of righteous living (see ; ; ).
7 The fear of the Lord is the beginning of knowledge;
fools despise wisdom and instruction.
5 then you will understand the fear of the Lord
and find the knowledge of God.
4 Have they no knowledge, all the evildoers
who eat up my people as they eat bread
and do not call upon the Lord?
He is filled with the Spirit (; ), with wisdom (), and with justice ().
16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him;
18 “The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
3 in whom are hidden all the treasures of wisdom and knowledge.
3 in whom are hidden all the treasures of wisdom and knowledge.
11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.
Verse 3: Fear of the Lord (compare to ; ; ; ; , ; ; ; ; ; ; , ; ; ; ; )
Is fear healthy?
In Scripture this fear denotes a healthy, overwhelming reverence for God. It is an orientation toward God that overshadows any desire for earthly position or possession.
Consider what is currently taking place in Judah and make a case for Verse 4 being an indictment upon the current rulers
The branch is again a metaphor for the Messiah. See and note.
[1] From the old stump there comes forth a shoot of new life. The naming of Jesse signals a sure continuity with Israel’s past, but serves as a reminder of David’s humble beginnings and of a promise grounded in divine election rather than on human pride and royal pretension (). The metaphor of the stump also picks up textually the holy seed in the stump of 6:13. In the mystery of God’s purpose after the hardening, after the destruction of the land, and after the unbelief of Ahaz, true Israel still has a future because of Immanuel. In sum, it is a striking characteristic of chapter 11 that all the various themes sounded in the previous chapter are pulled together to provide, as it were, a holistic reading of the entire Isaianic message.
Again one hears the implied contrast with Israel’s unrighteous behavior that resulted in oppression of the poor and senseless acts of violence (, ).
5 And the people will oppress one another,
every one his fellow
and every one his neighbor;
the youth will be insolent to the elder,
and the despised to the honorable.
11:2 the Spirit of the Lord. David was empowered by the Holy Spirit (), but the Messiah is more richly endowed with a threefold fullness of the Spirit: wisdom and understanding for leadership (; ; cf. ); counsel and might to carry out his wise plans (36:5; cf. ; observe the connection to , “counselor” and “mighty”); knowledge and the fear of the Lord for holiness (; ). For Jesus’ fulfillment of this prophetic word, cf. .
14 The Lord will enter into judgment
with the elders and princes of his people:
“It is you who have devoured the vineyard,
the spoil of the poor is in your houses.
[2] The following verse proceeds to describe the charismata suitable to the Messiah’s high office. He is endowed by the spirit of God to be the bearer of “the whole fullness of divine powers” (Delitzsch). The gifts are set forth in three couplets: wisdom and insight, counsel and might, knowledge and fear of the Lord. The spirit is the source of all new life, and a contrast is immediately struck with old Israel who did not understand (1:3), and who heard but did not comprehend, who saw but did not perceive (6:9).
Wisdom (ḥokmāh) is the gift of practical ability and skill that derives from discernment. Thus Solomon, as a type of the wise king (), is given wisdom in order to govern rightly, distinguishing good and evil. Counsel is the capacity needed for sagacious diplomacy among peoples, and is joined with the required power needed to achieve a goal. In contrast to Assyria’s ruthless exercise of brute force, this counsel controls its use for establishing order and the welfare of those governed. Finally, the coming ruler is equipped with the spirit of knowledge and the fear of Yahweh. The knowledge of God (daʻat) is the essence of the right relationship of a creature to its creator ([20]; 4:1). It is based on love and devotion that is able to recognize the works of God in the world, constant with his own glory and the welfare of humanity. The fear of the Lord expresses both the beginning and end of life, and issues in reverence and worship. It is a response corresponding to the holiness of God, epitomized in the heavenly liturgy of 6:3: “Holy, holy, holy … the whole earth is full of his glory.”
11:3–4 his delight shall be in the fear of the Lord. In contrast to the way in which all other human beings live in rebellion against God, the coming Messiah will be the ideal in his human faithfulness, finding deep joy in living before God in reverence (see note on ), and in promoting reverence among those he rules. Unlike human leaders, the Messiah is not deceived by appearances. The words judge and decide disputes echo , where the Lord will do this; this oracle shows that the breathtaking effects of 2:2–4 will come about through the Messiah’s rule over the nations. He defends the weak and kills the wicked with the rod of his mouth, i.e., with the truth of his word (cf. 49:2; ; ).
5 Righteousness shall be the belt of his waist,
and faithfulness the belt of his loins.
11:3 Impartial judging is also important in .
[3a] The exact sense of v. 3 is not fully clear in the Hebrew. Often the verse is removed as a textual dittography (BHS, Wildberger). However, depending on how one translates the initial verb, the colon can be understood as a summarizing response to the prior attributes in v. 2: “his delight shall be in the fear of the Lord” (RSV), or as a transitional clause pointing ahead to the effects of his divine endowments: “He shall sense the truth by his reverence for the Lord” (NJPS).
What does the imagery of verse 5 sound like?
[3b–5] These verses then portray the nature of the coming ruler’s reign according to the will of God, which has been assured by his spirit-filled endowments. The dominant emphasis falls on the righteousness (ṣedeq) and equity toward the weak and vulnerable of the world. In this sense, vv. 1–9 continue a major theme introduced in 9:6ff. Again one hears the implied contrast with Israel’s unrighteous behavior that resulted in oppression of the poor and senseless acts of violence (3:5, 14). For the prophet Isaiah, the coming of the messianic age is not construed as one of heavenly sweetness and light. Rather, the attributes of counsel and might in governing are exercised in forcefully constraining the wicked and adroitly discerning both the good and the evil of human society (v. 3b).
11:4 The power of the Messiah is evident through His words. See 49:2 and note.
11:5 The NT imagery of the “armor of God” in builds on this image of the righteousness and faithfulness clothing the Messiah, along with the image of the divine armor in .
11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God,
17 He put on righteousness as a breastplate,
and a helmet of salvation on his head;
he put on garments of vengeance for clothing,
and wrapped himself in zeal as a cloak.
What does it mean to “put on” the armor of God?
To “put on” the armor is to put on the Messiah himself.
Takeaways
Takeaways
God’s promises are fully revealed in Jesus who indeed is “god with us”.
In the darkest of times, God promises hope.
Jesus is the King who reigns with righteousness and faithfulness for all eternity
Self-Reflection
Self-Reflection
What are you doing personally to spread the message that Jesus Christ is the only way to the Father?