Category: Isaiah

“Then the Lord said to me, “Take a large tablet and write on it in common characters, ‘Belonging to Maher-shalal-hash-baz.’ ² And I will get reliable witnesses, Uriah the priest and Zechariah the son of Jeberechiah, to attest for me.”

 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.”

 ⁵ The Lord spoke to me again: ⁶ “Because this people has refused the waters of Shiloah that flow gently, and rejoice over Rezin and the son of Remaliah, ⁷ therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks, ⁸ and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel.”

⁹ Be broken, you peoples, and be shattered; give ear, all you far countries; strap on your armor and be shattered; strap on your armor and be shattered. ¹⁰ Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us.” (Isaiah 8:1-10)

Interspersed with many Messianic prophecies within the Book of Isaiah are narrative sections, such as Isaiah 6:1-7. Isaiah 8 begins as a first person narrative account between Isaiah and the LORD. We often see pastors, preachers and evangelists use visual aids to help them in the preaching. Isaiah was to use a visual aid to help secure the prophecy contained in Isaiah 8 within in the minds of his audience, the nation and the king of Judah.

The overall theme and truth contained in Isaiah 8 is that God is always with His people. He never deserts those with whom He is in a covenant relationship. Hebrews 13:5-6 says, “⁵ Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” ⁶ So we can confidently say, “The Lord is my helper; I will not fear; what can man do to me?”

The LORD instructed Isaiah to take a large tablet, a placard, poster or sign, and in the people’s language informing them of the coming judgment from the LORD through the Nation of Assyria against the Northern Kingdom of Israel and the Southern Kingdom of Judah. Two respected leaders in Judah, Uriah and Zechariah, would verify that what the prophet had written was indeed true (Deuteronomy 18:21-22; Jeremiah 28:1-9).

Isaiah used figures of speech in order to illustrate the coming judgment upon Israel in 722 B.C. The primary one Isaiah used was that of overflowing waters. Because Israel allied with Syria, she would be swept away by the mighty floodwaters from the River, a reference for the Euphrates River, which ran in the center of the Assyrian Empire. The king of Assyria (cf. 7:17) would sweep down upon the Northern Kingdom like a river in flood stage overflowing its banks. Amazingly this “Assyrian floodwater,” would continue on into the land of Judah (701 b.c.). Assyria would cover Judah up to the neck, meaning that Judah would be almost, but not quite, drowned.

What is the LORD’s counsel to His people in the predicted judgment? God would be with them and that this judgment from Assyria was not in their own strength. In fact, the LORD warned the Assyrians that they were only an instrument of the LORD. ^9 “Be broken, you peoples, and be shattered; give ear, all you far countries; strap on your armor and be shattered; strap on your armor and be shattered. ¹⁰ Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us.”

Israel’s sin, and Judah’s as well, was a lack of trust in the LORD. Instead, these two nations chose to trust in political alliances and false gods of their own making. Things have not changed very much since the 8^th century B.C.  

The phrase “God is with us” again is the Hebrew word Immanuel. Immanuel guaranteed the eventual triumph of His remnant and covenant people, Israel. What was true for 8^th century B.C. Israel and Judah is true for God’s people today. He is with us.

Soli deo Gloria!

 

 

 

 

^18” In that day the Lord will whistle for the fly that is at the end of the streams of Egypt, and for the bee that is in the land of Assyria. ¹⁹ And they will all come and settle in the steep ravines, and in the clefts of the rocks, and on all the thornbushes, and on all the pastures.

²⁰ In that day the Lord will shave with a razor that is hired beyond the River—with the king of Assyria—the head and the hair of the feet, and it will sweep away the beard also.

²¹ In that day a man will keep alive a young cow and two sheep, ²² and because of the abundance of milk that they give, he will eat curds, for everyone who is left in the land will eat curds and honey.

²³ In that day every place where there used to be a thousand vines, worth a thousand shekels of silver, will become briers and thorns. ²⁴ With bow and arrows a man will come there, for all the land will be briers and thorns. ²⁵ And as for all the hills that used to be hoed with a hoe, you will not come there for fear of briers and thorns, but they will become a place where cattle are let loose and where sheep tread.” (Isaiah 7:18-25)

One of the things to observe when studying Scripture is its use of repetition. When the student observes the same word, or words, repeated they are there for emphasis. In today’s text, we see the phrase “in that day” repeated four times. The phrase addresses the destruction of Syria and the Nation of Judah beginning in in 605 B.C. It foreshadows the events of the last judgment by God upon the fallen and sinful world (Revelation 6-19).

Dr. John MacArthur explains that, “The desolation prophesied in this section began in the days of Ahaz and reached its climax when the Babylonians conquered Judah. Its results continue to the time when the Messiah will return to deliver Israel and establish his kingdom on earth.”

 In the first section (vs. 18-19), the judgment from the LORD will feature a great number of invaders, like a horde of insects. Even traditional places of protection and hiding, such as ravines and clefts of the rocks, will be of no avail.

In the second section (vs. 20), God’s judgment will feature a time of great mourning. This is symbolized by the shaving of the head. In the ancient world, this was a sign of humiliation conquered enemies. Judah in the 8^th century, and the fallen world of the future, will be humiliated by the judgment of God.

In the third section (vs. 21-22), the land will be devastated by war. The only food will be scarce, such as curds and honey (See 7:15).

In the final section (vs. 23-25), the rich, cultivated land of Israel will filled with weeds. It will be fairly fit for grazing. It will be a time of great poverty. This will be God’s covenant curse on the land. The final judgment will impact the entire world.

Dr. John Walvoord explains that, “Though temporary deliverance (Isaiah 7:16; 8:4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (2 Ki 23:29), and Judah shall be the battlefield of both (Isaiah 7:18), and be made tributary to that very Assyria (2 Chronicles 28:20; 2 Kings 16:7, 8) now about to be called in as an ally (Isaiah 39:1–6). Egypt, too, should prove a fatal ally (Isaiah 36:6; 31:1, &c.).”

 The only hope for Judah in the 8^th century B.C., and the only hope for the world today, is to trust in the LORD and receive His deliverance through Jesus Christ. For those who do not, there awaits certain judgment.

Soli deo Gloria!   

 

 

 

 

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. 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. ¹⁷ The Lord will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria!” (Isaiah 7:10-17)

Each and every Christmas season we either read, or hear these familiar words.

^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).” (Matthew 1:18-23).

 Dr. R. C. Sproul writes, “Immanuel, God with us. This conveys God’s promise to save, bless and protect His children. The identity of the virgin and the child have been the subject of considerable discussion and major interpretations exist.”

What are those different interpretations of which Dr. Sproul mentioned? The following perspectives are given for your consideration.

First, some find the prophecy exclusively fulfilled in Isaiah’s own lifetime. Some of these interpreters, especially the Jews of the second century A.D., understood the prophecy to mean Ahaz’s wife and her child, King Hezekiah (2 Kings 18:1-2). But as Saint Jerome (c. A.D. 400) indicated, Hezekiah was already born.

Others identify the woman’s child as Isaiah’s son, Maher-shalal-hash-baz (Isaiah 8:1-3). However, the Hebrew term translated “virgin” would not be normally used for a woman who was already a mother (of Shear-jashub, 7:1-3). If it means someone engaged to the prophet, then one must assume that Isaiah’s first wife had died prior to this prophecy. Further, this interpretation means that the child would have two different names (“God with Us” and “The Spoil Seeds.” the “Prey Hastens”). In this case, the immediate fulfillment would be of God’s presence with His people that not only brings judgment but also salvation.

Still others, in light of the New Testament interpretation and the traditional Christian perspective, identify the child directly and exclusively as the Messiah, a divine person whose birth is miraculous. This would refer us to the “sign” of Isaiah 7:11 and 7:14. This interpretation also identifies the child “Immanuel” with the child possessing the titles for God from Isaiah 9:6 along with being the “branch” of Isaiah 11. According to Matthew, the virgin is Mary and the child is Jesus Christ (Matthew 1:22-23). However, Isaiah 7:16 seems to indicate the birth of Immanuel would be imminent.

Another interpretation is to consider the prophecy to be typological. It would, therefore, have a two-fold fulfillment. There would be an immediate but partial fulfillment in Isaiah’s day and a later definitive fulfillment in the incarnation of Jesus Christ. It is Jesus Christ who would secure the throne of God forever. The difficulty remains as to the identities of the virgin, and the son, in the immediate and partial fulfillment in Isaiah’s day.

Whoever Immanuel was in the immediate context of Isaiah’s day, he would eat curds and honey. Curds can either be milk, butter or cream. Honey could either be the sweet product from bee collected pollen, or a sweet, thick liquid processed from grape juice. This diet seems to point to unworked fields. If so, the child would be associate with the remnant who survive the LORD’s judgment upon Judah.

However, the prophet went on to conclude that before the prophesied boy reached the age of twelve, the Jewish age of adult and moral accountability, the rulers King Ahaz feared would be defeated. But there would also be judgment upon Judah due to King Ahaz’s trust in Assyria and lack of trust, commitment, dependence and worship of Yahweh.

This passage gives us every indication that whatever occurs in history, our present life, or the future, everything is within the sovereign control of God.

Soli deo Gloria!

 

 

  

 

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. 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. ¹⁷ The Lord will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria!” (Isaiah 7:10-17)

Have you ever asked the LORD for a sign? Perhaps it was to affirm a particular decision which you faced or a particular path you should follow. The LORD told King Ahaz to “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.”

 What was King Ahaz’s response to the LORD’s request that he ask for a sign? “¹² But Ahaz said, “I will not ask, and I will not put the Lord to the test.” Ironically, by refusing the LORD’s request to ask for a sign by saying he would not put the LORD to the test, Ahaz was pretending to be humble and in effect was putting the LORD to the test.

The LORD said, ¹³ “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also?” Isaiah’s response to the king was one of rebuke on the LORD’s behalf. The prophet not only took King Ahaz to task for his behavior but also the entire nation of wearying, or trying the patience, of God.

In light of King Ahaz’s refusal to ask the LORD for a sign of encouragement, the LORD decided to give the king, and the nation, His own sign. In effect, the LORD said, “You do not want a sign. Well, I’m going to give you a sign whether you want it or not.” What a sign it turned out to be. ^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”

The word “behold” means to call attention to a detail, hear, and emphasize and idea. The word “virgin” can mean a sexually mature female of marriageable age, who may or may not be sexually active (Genesis 24:43; Exodus 2:8; Psalm 68:26; Proverbs 30:19; Song of Songs 1:3; 6:8). The context will demand or suggest if the young woman is sexually active.

The corresponding New Testament texts are not only found in Matthew 1:18-25, in which Isaiah 7:14 is quoted in vs. 23, but also in Luke 1:26-38, in which Mary asks the question, “How will this be, since I am a virgin?” Both New Testament texts assert the meaning of virgin to be an unmarried woman who has not engaged in any sexual activity.

The phrase “shall conceive” means to become pregnant. The child who is born will be a boy, a son. His name will be Immanuel, which means the LORD is with us in whom we may have confidence.

John Calvin writes, “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. 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 which Christ became God-man.”

 What will the Messiah be like? What does the text from Isaiah 7 say about Immanuel? This is what we will explore next time.

Soli deo Gloria!

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. 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. ¹⁷ The Lord will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria!” (Isaiah 7:10-17)

Have you ever asked the LORD for a sign? Perhaps it was to affirm a particular decision which you faced or a particular path you should follow. The LORD told King Ahaz to “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.”

A sign is defined as a visible event intended to communicate a meaning beyond that which is normally understood in the outward appearance of the particular event. In a few examples in the Old Testament, “sign” refers to the observances of heavenly bodies in an astrological sense (Genesis 1:14; Jeremiah 10:1-2), or to the “signs and wonders” as indications of God’s miraculous work within the history of the world (Deuteronomy 4:34; 6:22; Nehemiah 9:10; Psalm 105:27; Jeremiah 32:20). On other occasions, the word sign is used as an insignia of the Mosaic Covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Deuteronomy 6:1-8; 11:18; Ezekiel 20:12, 20).

The Tyndale Bible Dictionary explains that, “The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1–8). Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Deuteronomy 13:1–5).”

 Within the Old Testament, the character of the sign varies and often is miraculous. For example, some of the great miracles of the OT are prophetic signs. These would include the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from his mortal illness (2 Kings 20:8–9; Isaiah 38:21–22).

A sign could also be predictive so the people could know whether the prophet had spoken the truth by whether or not the event came to pass. This would include the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Samuel 2:34; I Samuel 14:10; 2 Kings 19:29; Isaiah 37:30).

Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Samuel 10:7–9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message. Take for example the Prophet Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Isaiah 20:3; see also Ezekiel 4:1-3).

Signs in the NT occurrences were much like those in the Old Testament. There are references to heavenly signs that will occur as indications of the end times, and those with special knowledge will understand that the end is drawing near (Matthew 24:3, 30; Mark 13:4, 22; Luke 21:11, 25–26). These apocalyptic signs have no astrological correlations as in the OT.

Arguably, the most significant meaning of a sign from God, both in the OT and the NT, was to confirm the message given by God. This message would come through the prophetic and apostolic ministry to, respectively, Israel and the church.

The LORD told King Ahaz to ask Him for a sign. It could be as deep as the depths of the earth or as high as heaven itself. What was Ahaz’s response and what would be the sign God would give to the king? That is what we will study when next we meet.

Soli deo Gloria!

“In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but could not yet mount an attack against it. ² When the house of David was told, “Syria is in league with Ephraim,” the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind.

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. ⁴ And say to him, ‘Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah. ⁵ Because Syria, with Ephraim and the son of Remaliah, has devised evil against you, saying, ⁶ “Let us go up against Judah and terrify it, and let us conquer it for ourselves, and set up the son of Tabeel as king in the midst of it,” ⁷ thus says the Lord God: “‘It shall not stand, and it shall not come to pass. ⁸ For the head of Syria is Damascus, and the head of Damascus is Rezin. And within sixty-five years Ephraim will be shattered from being a people. ⁹ And the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you are not firm in faith, you will not be firm at all.’ ”

 When we face extraordinary circumstances, be they economical, relational, political or ecclesiastical, we may often respond with fear and trembling. While it is biblically appropriate to respond in such a way to the LORD, it is not appropriate when facing difficult and extreme circumstances.

Such was the case with Judah’s King Ahaz. He was fearful and faint hearted about what Israel’s and Syria’s kings were planning to do against Jerusalem. Instead of being strong and courageous (Joshua 1:1-9), he was scared.

It was at this moment that God sent Isaiah, along with his son Shear-jashub, to tell Ahaz to be careful, to be quiet, to not fear and to not be faint hearted. The LORD’s oracle contained two positives and two negatives.

To be careful was a command to guard oneself and to heed. This command was intended to warn Ahaz to not make any aid from Assyria while in a condition of panic.

To be quiet was a command to be undisturbed and relieved in Ahaz’ mind, emotions and will. In other words, to be still and know that Yahweh was in control (Psalm 46:10).

To not fear was a command to not be frightened by the circumstances of life. How often do we need for God to remind us of this.

Finally, to not be faint hearted was a command to not be weak in the inner man. The LORD commanded Ahaz to not be weak in what he thought, what he felt and what he chose to do.

The LORD had every intention of intervening in the situation. He was actively involved in the lives of His people in the past, and remains so in the present and the future. In fact, the very presence of Isaiah’s son, Shear-jashub, was to assure the king of this. How? Because Shear-jashub means a remnant shall return (Isaiah 6:13). Isaiah’s son was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isaiah 7:17–25; 8:6–8), be utterly destroyed (10:21, 22).

In fact, God informed Ahaz that his enemies would be judged. In fact, the Tribe of Ephraim represented all ten of the northern tribes of Israel. Isaiah predicted their coming destruction because of their idolatry (Hosea 4:17). In 65 years they would cease to be a people, first through the captivity of most of them in 722 B.C. (2 Kings 17:6) and then with the importation of foreign settlers into the land in c. 670 B.C. (2 Kings 17:24; 2 Chronicles 33:11; Ezra 4:2).

Finally, Isaiah informed King Ahaz that “If you are not firm in faith, you will not be firm at all.” What the LORD commanded Ahaz was to remember to trust in, commit to, to depend upon and worship only the LORD. The king, or any other believer, was to not place their faith in any other object economically, politically, relationally or ecclesiastically.

What was true for Ahaz is true for believers in Christ today.

Soli deo Gloria!

 

 

 

 

 

 

 

“In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but could not yet mount an attack against it. ² When the house of David was told, “Syria is in league with Ephraim,” the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind.

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. ⁴ And say to him, ‘Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah. ⁵ Because Syria, with Ephraim and the son of Remaliah, has devised evil against you, saying, ⁶ “Let us go up against Judah and terrify it, and let us conquer it for ourselves, and set up the son of Tabeel as king in the midst of it,” ⁷ thus says the Lord God: “‘It shall not stand, and it shall not come to pass. ⁸ For the head of Syria is Damascus, and the head of Damascus is Rezin. And within sixty-five years Ephraim will be shattered from being a people. ⁹ And the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you are not firm in faith, you will not be firm at all.’ ”

 One of the most significant and familiar Messianic Prophecies contained in Scripture, and quoted each Advent Season, is Isaiah 7:14. It says, “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” But do you know to whom Isaiah is speaking? What were the circumstances which prompted God to speak through the prophet in such a manner and with such a wonderful promise? What is meant by the words sign, virgin, conceive and Immanuel? For the next couple of days, we will seek to provide the biblical answers to these questions.

To begin with, what was the historical context that preceded the prophecy of Isaiah 7:14?  The answer is found in Isaiah 7:1-2. “In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but could not yet mount an attack against it. ² When the house of David was told, “Syria is in league with Ephraim,” the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind.”

The time frame for this narrative is 735 B.C. However, the seeds for this conflict between the Nation of Judah with Israel and Syria took place approximately 200 years before.

In 931 B.C., King Solomon died (2 Chronicles 9:29-30). In the immediate aftermath of his death, many people of Israel revolved against Solomon’s successor, his son Rehoboam. Ten of the nation’s 12 tribes appointed Jeroboam their king and became concentrated in the northern portion of the land. These ten tribes became known as Israel. The two remaining tribes (Judah & Benjamin) remained in the southern portion of the land. They became known as Judah (2 Chronicles 10).

Both Israel and Judah had their own kings who succeed Jeroboam and Rehoboam respectively. While the southern kingdom of Judah had a mixture of good and bad kings, the northern kingdom of Israel did not have a good king in the lot. All of them were evil, resulting in God’s destruction of Israel in 722 B.C. by the Assyrians. The LORD’s prophets in the northern kingdom included Elijah, Elisha, Amos, Hosea, Jonah and Micah.

Upon hearing the news that both Israel and Syria were planning to attack Jerusalem, King Ahaz was understandably concerned, troubled and fearful. The LORD’s message by Isaiah to King Ahaz was one of assurance. The two invading kings would not prevail.

More to come from Isaiah 7:1-9, but how comforting it is to know that the LORD continues to provide assurance to His people through His precious promises. What the LORD asks of His people is that they would trust Him. May we do so.

Soli deo Gloria!

 

 

 

 

 

^8 “And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” ⁹ And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ ¹⁰ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” ¹¹ Then I said, “How long, O Lord?” And he said: “Until cities lie waste without inhabitant, and houses without people, and the land is a desolate waste, ¹² and the Lord removes people far away, and the forsaken places are many in the midst of the land. ¹³ And though a tenth remain in it, it will be burned again, like a terebinth or an oak, whose stump remains when it is felled.” The holy seed is its stump.” (Isaiah 6:8-13)

Isaiah 6:8-13 not only reveals God’s commissioning of Isaiah ben Amoz to the office and responsibility of prophet but also God’s revelation as to what message and oracle the prophet will proclaim. Essentially, Isaiah will proclaim and reveal the will of God for the Nation of Judah in the 8^th century B.C. The oracle Isaiah will proclaim will be fulfilled in 605, 695, and 586 B.C.

Chapter Two of The Westminster Confession of Faith states that God works all things according to the counsel of His own immutable will (Ephesians 1:11). It was the will of the LORD to judge Judah for its sin and it was also His will for Isaiah to communicate this oracle of judgment.

Dr. R. C. Sproul comments that “Here we have a summary statement about the working of God’s will. God works all things according to the counsel of His own will. He does not work things out according to my will of your will or popular opinion. He does not rule by referendum. The Ten Commandments (not suggestions) express God’s own will. What He wants determines how He works. That is fundamental to our understanding of God. Even Jesus, in His agony in Gethsemane, prayed, ‘Nevertheless, not my will, but yours, be done’ (Luke 22:42), because He understood that God does what is best and righteous. God’s choices and actions are determined by His omniscience, righteousness, holiness, and the rest of His attributes. He will act not according to a lesser being’s desire, opinion, or counsel but according to His own counsel.”

Let’s begin to unpack today’s text. To begin with, after hearing the Seraphim proclaiming the LORD’s holiness, Isaiah now hears the voice of the Yahweh. ^8 “And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” The pronoun “us” may well be a biblical evidence of the Trinity (Genesis 1:26; 11:7). Isaiah promptly replies, “Here am I. Send me.” even before the LORD tells him what his prophetic ministry will involve. This demonstrates Isaiah’s trust in, commitment to, dependence upon and worship of Yahweh. In short, Isaiah’s response demonstrates his faith.   

 Yahweh then gives Isaiah His instructions. ““Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ ¹⁰ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.”

 Dr. John MacArthur explains that, “Isaiah’s message was to be God’s instrument for hiding the truth from an unreceptive people. Centuries later, Jesus’ parables were to do the same (Matt. 13:14–15; Mark 4:12; Luke 8:10; cf. Isa. 29:9–10; 42:18; 43:8; Deut. 29:4; John 12:40; Acts 28:26–27; Rom. 11:8).”

 Isaiah responded by saying, ““How long, O Lord?” Because of Judah’s rejection of God’s message, Isaiah asked how long he should preach this message of divine judgment. The LORD’s response was, ““Until cities lie waste without inhabitant, and houses without people, and the land is a desolate waste, ¹² and the Lord removes people far away, and the forsaken places are many in the midst of the land. God replied that it must continue until the cities are desolate (v. 11) and the people have gone into exile (v. 12).

 However, the LORD always has a remnant. ^13 “And though a tenth remain in it, it will be burned again, like a terebinth or an oak, whose stump remains when it is felled. The holy seed is its stump.” Dr. MacArthur concludes that, “Though most will reject God, the tenth, also called “stump” and “holy seed,” represents the faithful remnant in Israel who will be the nucleus who hear and believe.”

 Take time today and thank God that He has made you a part of the faithful remnant. If you are a believer in Jesus Christ, repent of your sins and trust Christ alone as your Lord and Savior.

Soli deo Gloria!

“And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.” (Isaiah 6:7)

In the LORD’s personal and continual atonement from both the penalty of sin and the power of sin within the heart and soul of the believer in Christ, God not only forgives but also restores the individual in question to intimate fellowship between themselves and God.

This restoration is a personal restoration to intimate fellowship with the holy LORD. “And he touched my mouth and said: “Behold, this has touched your lips;” Why did the Seraphim angel touch Isaiah’s mouth with the hot coal from the Altar of Incense? It is because that was where the prophet was conscious of his unholiness. His speech had not been holy and separated from sinfulness.

This restoration was a painful for Isaiah unto intimate fellowship with the holy LORD. Repentance and restoration is not easy but it is necessary for intimate fellowship to be restored. It is seeing one’s sin, and the holy LORD, as it, and He, should be seen. No rationalization, no validation and no defensive explanation can replace the searing awareness of my sin and the gracious forgiveness and cleansing from God.

King David wrote, “¹ Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. ² Wash me thoroughly from my iniquity, and cleanse me from my sin! ³ For I know my transgressions, and my sin is ever before me. ⁴ Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.” (Psalm 51:1-4).

Though personal restoration with the LORD may be truly painful, it is also truly wonderful. “Your guilt is taken away, and your sin atoned for.”  The prophet’s perversity, depravity and guilt for his sin was taken away. The LORD took it away. God forgave Isaiah of his sin. Cleansing had taken place because Isaiah’s sin had been covered by a substitutionary atonement, which is centered in Jesus Christ alone, and was prefigured for the Old Testament saint by the brazen altar of sacrifice.

John Calvin writes, “We see how God condescends to meet the weakness of human sense. He puts the tongs into the hand of a seraph, that by means of it he may take a coal from the altar and apply it to the Prophet’s mouth. By the aid of the outward sign God assisted the prophet’s understanding. There is no reason to believe that the coal possessed any virtue, as superstitious persons imagine that in the magical arts there is some hidden power. Nothing of this sort is to be found; for it is God alone who can cleanse our pollution in whatever part it exists.”

Calvin concludes by saying, “The angel administered the cleansing, but was not the author of it; so that we must not ascribe to another what belongs to God alone. This is expressly stated by the angel himself, who claims nothing as his own, but bringing forward the sacred pledge which he had received from God, laid it as a sacrament on the lips of the prophet. Not that he (Isaiah) could not be cleansed without the coal, but because the visible sign was useful for the confirmation and proof of the fact. And such is the use of sacraments (baptism and the Lord’s Supper) to strengthen us in proportion to our ignorance; for we are not angels that can behold the mysteries of God without any assistance, and here He raises us to Himself by gradual advances.”

May the LORD so do to us what He did to the Prophet Isaiah.

Soli deo Gloria!

 

    

 

 

^“Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar.” (Isaiah 6:6) 

A.W. Tozer, in his book The Knowledge of the Holy, writes, “The sudden realization of his personal depravity came a stroke from heaven upon the trembling heart of Isaiah at the moment when he had his revolutionary vision of the holiness of God. His pain-filled cry, ‘Woe is me! For I am undone’ because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts,’ expresses the feeling of every man who has discovered himself under his disguises and has been confronted with an inward sight of the holy whiteness that is God. Such an experience cannot but be emotionally violent.”

 In his 1923 book entitled “The Idea of the Holy,” Rudolf Otto calls the holiness of God the Incomprehensible Something and the Mysterium Tremendum, which means the awesome mystery. It is the permanent religious instinct, the sense within one’s mind, will, and especially one’s emotions for the unnamed Presence that is within all of creation. This Presence stuns the individual with a supernatural, supra-rational manifestation of the transcendent Other. When man is confronted with the holiness of God, he is brought low and overwhelmed. He can only tremble and be still.

Such was the case with the prophet. Such is the case with anyone who has truly  encountered the holiness of God. It may occur most frequently when reading and studying Scripture. This recently happened to me when I was reading and studying 2 Timothy 4:1-5 and Proverbs 4:1-19. The words, and their meaning, leaped off the page, so to speak, and I was confronted with holy truth while at the same time my unholy soul. God confronted me, convicted and convinced me of His Word’s sacredness and at the same time my un-sacredness and need for repentance and cleansing.

This repentance and cleansing is what we begin to witness in today’s text from Isaiah 6:6. The LORD did not leave Isaiah in a perpetual state of undoneness. He never does. He graciously provided cleansing, forgiveness and restoration once again for the prophet bringing him back into an intimate fellowship with Him. The LORD never compromises His holiness or presents His holiness to be thought of as less than it is. Rather, He restores the penitent sinner and raises them to an even greater awareness of the LORD’s awesome separateness from sin. Therefore, what God is, the redeemed and sanctified believer seeks to be (Leviticus 11:44; I Peter 1:13-16) which is holy.

God initiates the blessing. “Then one of the seraphim flew to me.” In the aftermath of the current scene, one of the Seraphim or burning ones who Isaiah had seen worshiping Yahweh. This one Seraphim flew, with the one set of wings given for that purpose, to Isaiah. God must have summoned the angel and dispatched him to the prophet.  

The Seraphim angel did not come empty handed. On the contrary, he had a burning coal in his hand. The word burning means glowing, live, and hot. The angel had removed the hot coal from the altar. Most likely, the altar in question here is the Golden Altar of Incense (Exodus 30:1-10) which is located within the Holy Place of the Temple before the veil which separates the Holy Place from the Holy of Holies. The Golden Altar of Incense represents the worship of Yahweh by the saints.

The golden altar was used for burning incense, which twice every day was offered by the priest after he had tended the wick and oil on the holy lamps. Its horns were also sprinkled with the blood of the sin offering. Poured out on burning coals the incense produced a delightful aroma in the Holy Place. It was the offering of the person whose sins had been forgiven by blood and who then went on to express the fragrance of love and worship, which was most pleasing to God.

The Golden Altar speaks to us of the worship of Jesus Christ and God’s people through him as our high priest and mediator. It was only on the basis of His one sacrifice on the altar of the cross that worship is made possible. The coals, which lit the incense, was carried from the altar of sacrifice to the Altar of Incense. The coal also represents that repentance and restoration can be painful but necessary.

Since we view Isaiah 6 not as the scene of Isaiah’s conversion but rather consecration to be God’s prophet, then it makes sense that the live coal would have come from the Altar of Incense indicating the Isaiah’s worship of Yahweh would be unhindered by his forgiven sin.

Take the opportunity today to thank the LORD for when He cleanses you from the guilt of your sin and purifies your heart and soul. While it may initially be painful, the blessing of repentance and restoration unto holiness is truly sweet.

Soli deo Gloria!