Isaías 7

Isaías 7

Phillips writes, “One moment his book is black with the thunder and the darkness of the storm. The next, the rainbow shines through, and he sweeps his readers on to the Golden Age that still lies ahead for the world.” Isaiah spoke mainly to the chosen people of God, but his message was also directed to foreign nations, prophesying judgment but also proclaiming the evangel (Gospel) to them (read Isa 11:10; 42:6; 45:22). (Jensen's Survey of the Old Testament - Irving L. Jensen Books - recommended resource) Isaiah 7:2 When it was reported to the house of David, saying, "The Arameans have camped in Ephraim," his heart and the hearts of his people shook as the trees of the forest shake with the wind.: house : Isa 7:13 6:13 37:35 2Sa 7:16 1Ki 11:32 12:16 13:2 Jer 21:12 camped in: Isa 7:17 11:13 2Ch 25:10 28:12 Eze 37:16-19 Ho 12:1 His heart: Isa 8:12 37:27 Lev 26:36,37 Nu 14:1, 2, 3 Dt 28:65,66 2Ki 7:6,7 Ps 11:1 27:1,2 112:7,8 Pr 28:1 Mt 2:3 Isaiah 7 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 28:5-6 Wherefore (because of 2Chr 28:1-4), the LORD his God delivered him (Ahaz) into the hand of the king of Aram (Syria); and they defeated him and carried away from him a great number of captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who inflicted him with heavy casualties. For Pekah the son of Remaliah slew in Judah 120,000 in one day, all valiant men, (Why?) because they had forsaken the LORD God of their fathers (Sin never pays!). AHAZ & JUDAH SHAKEN BY ENEMY ENCAMPMENT When it was reported to the house of David - This phrase refers to King Ahaz and serves to focus our attention on the Davidic Covenant, Jehovah's unbreakable, immutable, unconditional, eternal covenant with David in which He promised to give to His servant an eternal seed, throne, and kingdom (2Sa 7:12-16+; 1Ch 17:11-14+; Ps 89:19-37). Ron Teed offers an interesting thought on why the phrase house of David is used in place of the name Ahaz - The house of David in Isa 7:2 reminds us of the significance of Satan’s attempt to destroy the Davidic dynasty or line from which would come the Savior, Jesus Christ. If Ahaz had been overthrown, it would have made it impossible for God’s promise of a Savior to come through the line of David. But we know that God controls all history and He would not allow anyone to cause His promise to be broken (Ed: The promise of the Messiah from the house of David - see Jehovah, the covenant keeping God's, immutable, unconditional promise in His "Davidic Covenant" - 2Sa 7:12, 13, 16; 1Ch 17:11-14 cp Covenant - Solemn & Binding) to be broken. (Isaiah 7 Teed Commentaries) The Arameans have camped in Ephraim - Ephraim is another name for the Northern Kingdom, so what is being described is the camp of the Syro-Ephraimite forces, their encampment implies they were positioned within striking distance for an attack on Jerusalem. From a human perspective, Judah was outmatched. His (King Ahaz's) heart and the hearts of his people shook as the trees of the forest shake with the wind - The reaction of the king and the people at this news would not be surprising in view of the fact that Aram (Syria) and Israel (King Pekah) had previously defeated King Ahaz (See above 2Ch 28:5-6). From a human standpoint the threat was overwhelming—Judah was small, politically weak, and led by an ungodly king. Fear and unbelief at the top trickled down to every level. Shook describes violent trembling, an inner earthquake even before a battle has begun. Isaiah uses a powerful picture as trees with deep roots still sway helplessly in strong winds. Judah was not not bending in prayer but bending in panic. Ahab was not a man of God, nor a man of the Book. Had he understood the Davidic Covenant, he would have been firmly rooted in the faithfulness of Jehovah and the certainty that He would keep His covenant. But instead of faith, he (and the people) had fear. 🙏 THOUGHT - This raises the question of how do I handle adverse circumstances, especially when they begin to "encamp" around my mind? Do I trust in my own wisdom and ability (as Ahaz did by making a treaty with Assyria)? Or do I search God's Word that my faith in God might be buoyed and I might be strengthened by His Spirit to endure the trial? Rydelnik (page 1019) - Ahaz’s fear was well described—the house of David is pictured as trembling like the trees of the forest shake with the wind (v. 2), since replacing Ahaz would also entail the murder of the entire house of David. Michael Rydelnik explains: This threat provides a significant detail in understanding the passage. While some have contended that there would be no reason to foretell the coming of the Messiah, the danger to the house of David explains the messianic concerns of the passage. It was the Davidic Covenant (2 Sam 7:12–16; 1 Chron 17:11–14) that led to the expectation of a future Messiah who would be a descendant of David. Therefore, if Ahaz and the entire royal house were to be destroyed, it would bring an end to the Messianic hope. A long-term prophecy of the birth of Messiah would assure the Davidic house and the readers of the scroll of Isaiah that the Messianic hope was indeed secure (Michael Rydelnik, “An Example from the Prophets: Interpreting Isaiah 7:14 as Messianic Prophecy”, In The Messianic Hope: Is the Hebrew Bible Realy Messianic? [Nashville: Broadman & Holman, 2010], 148). Isaiah 7:3 Then the LORD said to Isaiah, "Go out now to meet Ahaz, you and your son Shear-jashub, at the end of the conduit of the upper pool, on the highway to the fuller's field,: Go out: Ex 7:15 Jer 19:2,3 22:1 Shear-jashub - "remnant shall return" Isa 6:13 10:21 55:7 Ro 9:27 at the end of the conduit of the upper pool: Isa 36:2 2Ki 18:17 20:20 IN THE MIDDLE OF THE PANIC GOD SPEAKS Then - When? When king and country are in mortal fear! Jehovah comes into the picture when Judah is in great fear. THOUGHT - Beloved, when we are in great fear, remember that the Lord is near.-- Hebrews 13:5+ The LORD said to Isaiah, "Go out now to meet Ahaz, you and your son Shear-jashub - Isaiah was to take his son whose name functions as a walking "sermon" or walking "object lesson" for his name means "a remnant shall return." (Isa 10:21 - where remnant = believing remnant). Leupold makes an interesting observation that the name Shear-jashub "is either a threat to the effect that only a remnant shall return or survive; or it can imply that a remnant shall return, and so it involves a promise. Ahaz must have known the child’s name, otherwise this procedure would have to be stamped as meaningless. But by the side of Shear-jashub stood Isaiah, with a name equally meaningful: "the salvation of the Lord", or "the Lord is salvation". The entire cue to the course to be taken plus an indication of the outcome was mapped out in this significant name. This encounter was suggesting to Ahaz to let the Lord be his salvation and then at least a remnant would survive. (Borrow Exposition of Isaiah) Vine notes that Shear-jashub "forms a continuation of the message given in Isa 6:13 ("there will be a tenth portion in it...a holy seed, its stump"), marking the unity of the distinct prophecies. The name was designed to be to Ahaz both an inducement to him to turn to God himself, and a warning that, if he refused to do so, he would have no part in the restoration of that part of the nation described as the remnant." Guzik sees Shear-jashub as more of a warning - "Because his name meant "A Remnant Shall Return", and God wanted Ahaz to know that because of the kind of ungodly trust he put in the king of Assyria (see Isa 7:12), Judah would eventually be taken into captivity, and only a remnant would return." Skinner adds the thought that instead of meaning a "return from exile," (which I favor) Shear-jashub means to "turn to Jehovah" citing Isaiah 10:22 as support for his interpretation. (doctrine of the remnant). It is very possible that this name has more than one prophetic fulfillment to Judah who would be taken into captivity to Babylon for 70 years after which a remnant would return to the land. This historical fulfillment could be a picture of the future, final fulfillment, when a remnant of believing Israel (Jews) will repent and return to Jehovah their Redeemer in the last half of Daniel's Seventieth Week, the horrible time that Jesus referred to as the Great Tribulation (the time of Jacob's distress - Jer 30:7, Da 12:1+. Compare Zechariah's prophecy declaring that 2/3's of the Jews will be cut off because of their unbelief and 1/3 will be brought through the Refiner's fire - Zech 13:8, 9+, ) (See page 144 The book of prophet Isaiah) At the end of the conduit of the upper pool, on the highway to the fuller's field - The exact location of this reservoir is uncertain, but as an above ground aqueduct providing water to the city it's strategic nature is beyond question. Therefore as a source of water to the city, it is likely that Ahaz was attempting to prevent the invading forces from Syria and Israel from having access while at the same time retaining its use for Jerusalem. So it appears that instead of falling on his knees before God to seek His help against the Syriac-Israeli alliance, King Ahaz was inspecting the water supply, making human preparations for the potential coming siege. 🙏 THOUGHT - Aren't we all like Ahaz at times - we find ourselves suddenly confronted with a seemingly overwhelming problem and our first reaction is to call our lawyer, our accountant, our counselor, etc, rather than immediately calling out to our Father Who art in heaven? I hope you are as convicted as I am! God grant us grace to first seek Thy face! Amen Rydelnik (page 1019) - The aqueduct was outside the city, but it was a strategic point from a military perspective as it was Jerusalem’s water source. Military strategies in the ancient Near East often entailed sieges in which an attacking army trapped their opponents inside a walled city (Israel Eph’al, The City Besieged: Siege and Its Manifestations in the Ancient Near East [Leiden: Brill, 2009], 35–113). Those inside the city could hold off an attack if they were adequately stocked with food and water. While it is not stated in the text, the implication is that Ahaz was actively planning to resist Rezin and Pekah by preparing for a siege. Skinner adds that..."Ahaz was at this anxious moment devoting his personal attention to the water supply of his capital. Operations were apparently in progress either for filling the reservoirs and cisterns within the city or for stopping the sources that would be accessible to the enemy. In the historic sieges of Jerusalem the assailants always suffered more from scarcity of water than the defenders and it is not impossible that the precautions taken on this occasion were the reason why the allies "were not able to fight against it." (See The book of prophet Isaiah) Conduit (te'alah) describes a trench, a channel or an aqueduct constructed to carry water. An aqueduct would enable water to flow from one location to another (2Ki 18:17, 20:20) (Click here for description of ancient aqueducts - see entry #5 "Pools and Aqueducts") The Fuller's Field - The location is uncertain. This field was a place where people washed clothes. The upper pool is mentioned later in Isaiah as the very site Sennacherib's field commander Rabshakeh hurled insults at King Hezekiah (which served as a fulfillment of Isaiah's prediction of an Assyrian attack - see below Isa 7:17, 18ff) suggesting that whatever was the specific location, it was certainly in "earshot" of the wall... And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a large army. And he stood by the conduit of the upper pool on the highway of the fuller’s field. (Is 36:2, cp Isa 36:11, 2Ki 18:17, 26). Shear-jashub The name Shear-jashub (שְׁאָר יָשׁוּב), mentioned in Isaiah 7:3, carries profound theological and prophetic significance. He was one of Isaiah’s sons whose very name served as a prophetic sign to King Ahaz (Isa 7:3; cf. Isa 8:18). Around 735 BC, Judah was threatened by the alliance of Israel (Ephraim) and Syria. Instead of trusting the LORD, Ahaz sought help from Assyria. Isaiah confronted Ahaz, bringing Shear-jashub with him, likely so that the child’s name would visibly embody God’s message before the fearful king. The name Shear-jashub means “a remnant shall return,” and it carried a double-edged message of warning and of hope. On the one hand, it warned of judgment because King Ahaz had chosen to rely on Assyria rather than on the Almighty God. The result would be Judah would suffer devastation, and only a remnant of the people would survive. On the other hand Shear-jashub held out a promise and a hope (not hope so but hope sure) that despite the coming disaster, God would preserve a remnant faithful to His covenant promises. Theologically, Shear-jashub’s name summarized Isaiah’s theology in miniature - judgment followed by restoration. Human rebellion would lead to severe loss, yet God’s mercy would ensure the survival and restoration of a believing remnant. Though judgment would come upon Judah and Israel for their apostasy, God promised that a faithful remnant would survive and return to Him. In a single sentence, Isaiah 7:3, Shear-jashub embodied the sober truth that judgment was coming because of Ahaz’s unbelief, yet God would preserve a faithful remnant and His Covenant would not fail. This meaning comes into clearer focus later in Isaiah 10:21, which declares, “A remnant will return, the remnant of Jacob, to the mighty God” Only a remnant would survive the consequences of Ahaz’s choices, yet that remnant would be living proof that God had not abandoned His people and would remain faithful to His ancient promises. Significantly, Shear-jashub was born and named before Ahaz rejected God’s gracious offer of help, making his presence at the encounter a pre-announced warning of what unbelief would bring. The concept of a faithful remnant aligns with God’s unchanging covenant nature. Despite human failure, the Lord remains steadfast, always preserving a people for Himself. Paul quotes Isaiah in Romans 9:27 affirming that “Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved”. This shows how the promise of a remnant in Isaiah points beyond Judah’s immediate context to God’s ultimate plan of redemption through Jesus Christ. Those who repent and trust in Christ become part of this spiritual remnant, restored and reconciled to the “Mighty God” foretold by Isaiah (Isaiah 9:6). In summary, Shear-jashub is far more than a symbolic name for it is a declaration of God’s enduring mercy and faithfulness to keep His Covenant promises. Even in times of rebellion and judgment, His promise endures that those who return to Him in faith will find restoration. The remnant theme reminds all believers that God’s purposes are never thwarted by human failure and that He always preserves a people who "will truly rely on the LORD, the Holy One of Israel." (Isaiah 10:20). Not everyone agrees with the preceding interpretation of a warning and a hope. Here are some other commentators... Gilbrant - Isaiah’s son Shear-Jashub was a sign to Ahaz that a remnant would be preserved from Assryian destruction. The concept of the remnant was extended to refer to those who eventually returned to Judah after the destruction of Jerusalem in 586 b.c. and the return of that remnant in 538 b.c. under Cyrus, king of Persia. Although Israel would become a “remnant,” a negative concept, yet a “remnant” would return by God’s grace to continue his holy seed (Ezra 9:8). Ezra, however, feared for the possible destruction of the remnant that returned from Babylon (ch. 9). Interestingly, the remnant concept highlights both God’s judgment and his grace in preserving and returning a remnant to Judah. The name “Shear-Jashub” emphasizes the positive aspect of return and future hope. Inherent in the return to the land is likewise a return to the Lord in faith. Israel’s ability to be a people of hope was based upon God’s faithful preservation of them. (Complete Biblical Library) G V Smith in the newest edition of the International Standard Bible Encyclopedia - SHEAR-JASHUB shēär-jāʹ shōōb [Heb. šeʾār yāšûḇ—‘a remnant will return’]. The symbolic name given to Isaiah’s first son (Isa. 7:3; cf. Maher-shalala-hash-baz; Immanuel). Around 734–32 b.c. Rezin the king of Syria and Remaliah the king of Israel formed an anti-Assyrian coalition that Ahaz the king of Judah refused to join (2 K. 16; 1 Ch. 28; Isa. 7:1–9.) Because Ahaz remaind loyal to Assyria, Israel and Syria attacked Judah and defeated all its cities except Jerusalem. Before these battles Ahaz oversaw the military preparations of Jerusalem, including the protection of the city’s water supply at the upper pool (Isa. 7:3; cf. 32:2). Isaiah and his son Shear-jashub brought God’s message to Ahaz at this crucial time (7:4–9). Interpreters usually view Shear-Jashub’s presence as a sign that: (a) “only a remnant will return” (cf. 10:22); i.e., Judah will only have a few that will return alive from its war with Syria and Israel (Blank); or (b) “a remnant will return” (cf. 6:10; 10:20f); i.e., the remnant of Judah will return to God and trust in Him (Lindblom). The first approach takes Shear-jashub’s name as a curse, while the second views the name as a promise of hope. The first runs contrary to the context of 7:4–9, and the second is determined primarily by 10:20–22. Isaiah’s spoken message challenged Ahaz to trust God and not to fear the armies of Israel and Syria (Isa. 7:4–9). Since the word of the Lord in 7:7–9 announces the defeat of the king’s enemies, it seems that Shear-jashub is a sign that Israel and Syria will be defeated and will return to their own land with only a remnant remaining (Tiglath-pileser III defeated both nations; cf. 2 K. 15:29; 16:7, 9). The use of the phrase “only a remnant of them will return” in Isa. 10:20–22 is distinct from 7:3–9 and Isaiah’s son is not present. Bibliography.—S. Blank, JBL, 67 (1948), 211–15; HUCA, 27 (1956), 86–90; G. Hasel Andrews University Seminary Studies, 9 (1971), 36–46; The Remnant (1974), pp. 270–288; L. Koehler, VT, 3 (1953), 84f; J. Lindblom, A Study on the Immanuel Section in Isaiah (1958); J. N. Oswalt, comm on Isaiah, I (NICOT, 1986), 199f. Isaiah 7:4 and say to him, 'Take care and be calm, have no fear and do not be fainthearted because of these two stubs of smoldering firebrands, on account of the fierce anger of Rezin and Aram and the son of Remaliah.: Take care: Isa 30:7,15 Ex 14:13,14 2Ch 20:17 La 3:26 fear: Isa 8:11-14 35:4 41:14 51:12,13 Mt 10:28 24:6 Do not be fainthearted: Heb. let not they heart be tender, Dt 20:3 1Sa 17:32 Two stubs: Isa 7:8 8:4 2Ki 15:29,30 Am 4:11) JEHOVAH COMMANDS AN ATTITUDINAL ADJUSTMENT Note that Jehovah's message to King Ahaz through His "mouthpiece" Isaiah continues from Isa 7:4 through Isa 7:9. Take care and be calm (both are commands = red) - "Guard yourself and be quiet." "Be careful and cautious and do not act rashly or as if in panic." "Keep calm and don't lose your head." (Compare the charge to Joshua - Joshua 1:6, see also Isaiah 30:15) A similar message was issued by Moses to Israel just before they crossed the Jordan to confront the Canaanite enemies... Be strong and courageous (both are commands), do not be afraid or tremble at them, for the Lord your God is the one who goes with you. He will not fail you or forsake you. Then Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, (why?) for you shall go with this people into the land which the Lord has sworn to their fathers to give them (Note: The divine promise had been given and was thus was certain. And yet faith and obedience were necessary in order for Joshua and Israel to "possess their possessions!" This is an immutable principle which undergirds the "victorious Christian life" - Trust and obey for there's no other way to be happy in Jesus, then to trust and obey! Where are you not obeying in your Christian life? Be sure that your disobedience reflects your unbelief and together these inseparable "twins" will impede your progress in your journey of progressive Christlikeness!), and you shall give it to them as an inheritance. (Dt 31:6-7). Take care (08104) (samar) means to watch (over or carefully), to be on guard, to exercise great care over (eg, Adam in the Garden Ge 2:15, a flock Ge 30:31). The Lxx uses phulasso (aorist imperative = Command to do this effectively with a sense of urgency) which means to be on guard, to watch, to keep in safe custody. Be calm (08252) (saqat) means to be still, quiet or undisturbed. The Lxx uses hesuchazo (from hesuchos = quiet, still) (aorist imperative = Command to do this effectively with a sense of urgency) and means to keep still, refrain from labor, meddlesomeness or speech. To be at rest or maintain a state of silence. Be tenderhearted (07401)(rakak) means to be tender (second Hebrew word = lebab = heart), and in the present context is used to discourage the faintheartedness as in a man who lacks resolve and needs to be strong in the face of danger (Dt 20:3, 8 Jer 51:46) Because - Isaiah now explains why King Ahaz need not fear the Rezin-Pekah alliance that was arrayed against Judah and Jerusalem. Two stubs of smoldering firebrands - Rezin and Pekah are not flaming (destructive) firebrands but smoldering (about to flame out) firebrands. The two stubs are Aram (Syria) and Israel (in context referred to as Ephraim) This is a very pithy metaphor picturing the power of Rezin and Pekah as ready to die out like a piece of smoking wood that has been removed from a bonfire. A piece of wood that is smoldering is already burning out and now characterized more by smoke than by fire which is a picture of braggadocio (empty boasting) without brawn (muscular strength) to back their verbal threats (See Isa 7:6) John