July 15, 2025
Big Book Idea
Though his judgment would come upon Israel, God is marked by mercy and compassion. But God's forbearance toward sinful Israel wouldn't last forever.
Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train 1 6:1 Or hem of his robe filled the temple. 2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called to another and said:
“Holy, holy, holy is the LORD of hosts;
the whole earth is full of his glory!”
2
6:3
Or may his glory fill the whole earth
4 And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. 5 And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!”
6 Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. 7 And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”
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,
3
6:9
Or Hear indeed
but do not understand;
keep on seeing,
4
6:9
Or see indeed
but do not perceive.’
10
Make the heart of this people dull,
5
6:10
Hebrew fat
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
6
6:13
Or purged
again,
like a terebinth or an oak,
whose stump remains
when it is felled.”
The holy seed
7
6:13
Or offspring
is its stump.
1 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 8 7:2 Hebrew Syria has rested upon Ephraim,” the heart of Ahaz 9 7:2 Hebrew his heart 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 10 7:3 Shear-jashub means A remnant shall return 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 11 7:6 Hebrew let us split it open 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
12
7:9
The Hebrew for you is plural in verses 9, 13, 14
are not firm in faith,
you will not be firm at all.’”
10 Again the LORD spoke to Ahaz: 11 “Ask a sign of the LORD your 13 7:11 The Hebrew for you and your is singular in verses 11, 16, 17 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 14 7:13 That is, Isaiah 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 7:14 Immanuel means God is with us 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!”
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. 16 7:19 Or watering holes, or brambles
20 In that day the Lord will shave with a razor that is hired beyond the River 17 7:20 That is, the Euphrates —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 18 7:23 A shekel was about 2/5 ounce or 11 grams 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.
1 Then the LORD said to me, “Take a large tablet and write on it in common characters, 19 8:1 Hebrew with a man's stylus ‘Belonging to Maher-shalal-hash-baz.’ 20 8:1 Maher-shalal-hash-baz means The spoil speeds, the prey hastens 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, 21 8:7 That is, the Euphrates 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,
22
8:9
Or Be evil
you peoples, and be shattered;
23
8:9
Or dismayed
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.
24
8:10
The Hebrew for God is with us is Immanuel
11 For the LORD spoke thus to me with his strong hand upon me, and warned me not to walk in the way of this people, saying: 12 “Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. 13 But the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread. 14 And he will become a sanctuary and a stone of offense and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem. 15 And many shall stumble on it. They shall fall and be broken; they shall be snared and taken.”
16 Bind up the testimony; seal the teaching 25 8:16 Or law; also verse 20 among my disciples. 17 I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope in him. 18 Behold, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion. 19 And when they say to you, “Inquire of the mediums and the necromancers who chirp and mutter,” should not a people inquire of their God? Should they inquire of the dead on behalf of the living? 20 To the teaching and to the testimony! If they will not speak according to this word, it is because they have no dawn. 21 They will pass through the land, 26 8:21 Hebrew it greatly distressed and hungry. And when they are hungry, they will be enraged and will speak contemptuously against 27 8:21 Or speak contemptuously by their king and their God, and turn their faces upward. 22 And they will look to the earth, but behold, distress and darkness, the gloom of anguish. And they will be thrust into thick darkness.
1 28 9:1 Ch 8:23 in Hebrew But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 29 9:1 Or of the Gentiles
2
30
9:2
Ch 9:1 in Hebrew
The people who walked in darkness
have seen a great light;
those who dwelt in a land of deep darkness,
on them has light shone.
3
You have multiplied the nation;
you have increased its joy;
they rejoice before you
as with joy at the harvest,
as they are glad when they divide the spoil.
4
For the yoke of his burden,
and the staff for his shoulder,
the rod of his oppressor,
you have broken as on the day of Midian.
5
For every boot of the tramping warrior in battle tumult
and every garment rolled in blood
will be burned as fuel for the fire.
6
For to us a child is born,
to us a son is given;
and the government shall be upon
31
9:6
Or is upon
his shoulder,
and his name shall be called
32
9:6
Or is 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.
8
The Lord has sent a word against Jacob,
and it will fall on Israel;
9
and all the people will know,
Ephraim and the inhabitants of Samaria,
who say in pride and in arrogance of heart:
10
“The bricks have fallen,
but we will build with dressed stones;
the sycamores have been cut down,
but we will put cedars in their place.”
11
But the LORD raises the adversaries of Rezin against him,
and stirs up his enemies.
12
The Syrians on the east and the Philistines on the west
devour Israel with open mouth.
For all this his anger has not turned away,
and his hand is stretched out still.
13
The people did not turn to him who struck them,
nor inquire of the LORD of hosts.
14
So the LORD cut off from Israel head and tail,
palm branch and reed in one day—
15
the elder and honored man is the head,
and the prophet who teaches lies is the tail;
16
for those who guide this people have been leading them astray,
and those who are guided by them are swallowed up.
17
Therefore the Lord does not rejoice over their young men,
and has no compassion on their fatherless and widows;
for everyone is godless and an evildoer,
and every mouth speaks folly.
33
9:17
Or speaks disgraceful things
For all this his anger has not turned away,
and his hand is stretched out still.
18
For wickedness burns like a fire;
it consumes briers and thorns;
it kindles the thickets of the forest,
and they roll upward in a column of smoke.
19
Through the wrath of the LORD of hosts
the land is scorched,
and the people are like fuel for the fire;
no one spares another.
20
They slice meat on the right, but are still hungry,
and they devour on the left, but are not satisfied;
each devours the flesh of his own arm,
21
Manasseh devours Ephraim, and Ephraim devours Manasseh;
together they are against Judah.
For all this his anger has not turned away,
and his hand is stretched out still.
Isaiah was called to his prophetic ministry “in the year that King Uzziah died” (6:1), around 740 B.C. He lived long enough to record the death of Sennacherib (37:38), in 681. However, most of the book can be dated only in very general terms because few specific dates are given.
The central theme of the book is God himself, who does all things for his own glory (48:11). Isaiah defines everything else by how it relates to God: is it rightly related to him as the center of all reality (45:22–25)? God’s people find strength only as they rest in the promises of their God (30:15). They find refreshment only as they delight themselves in his word (55:1–2). To serve his cause is their worthy devotion (ch. 62), but to rebel against him is endless death (66:24).
Isaiah 1–39 | Isaiah 40–55 | Isaiah 56–66 | |
---|---|---|---|
Date and Setting | The eighth century B.C. (700s); the Assyrian threat | Prophecies for the sixth century B.C. (500s); the Babylonian exile | Prophecies about all times and occasions until the end |
Audience | God’s rebellious people craving worldly security | God’s defeated people under worldly domination | All who hold fast to God’s covenant |
Actions | God purifies a remnant of his apostate people through judgment | God encourages his discouraged people in exile | God prepares all of his true people for his promised salvation |
Message | “In returning and rest you shall be saved; . . . But you were unwilling” (30:15) | “the glory of the LORD shall be revealed” (40:5) | “Keep justice, and do righteousness” (56:1) |
1. God is offended by religious practices that come from an empty heart or a careless life (1:10–17; 58:1–12; 66:1–4).
2. God’s true people will someday become a multinational community of worship and peace that will last forever (2:2–4; 56:3–8; 66:18–23). They will be the predominant culture of a new world (14:1–2; 41:8–16; 43:3–7; 60:1–22).
3. God opposes human pride (2:10–17; 13:11; 23:9).
4. The foolish idols that man creates are destined for destruction (2:20–21; 44:9–20; 46:1–7).
5. God’s judgment will reduce Israel to a remnant. From this remnant he will raise up a holy people (1:9; 6:1–12:6; 40:1–2).
6. God sometimes judges people by making them deaf and blind to his saving word (29:9–14).
7. The only hope of the world is in one man. He is the promised Davidic king (7:14; 9:2–7; 11:1–10), the servant of the Lord (42:1–9; 52:13–53:12), the anointed preacher of the gospel (61:1–3), and the victor over all evil (63:1–6).
8. God uses everything, even human sin, for his own glory (44:24–45:13).
9. All people are called to repent of sin and trust in God alone (12:2; 26:3–4; 32:17–18; 50:10; 66:2).
10. Often, when God’s people feel abandoned by him (40:27), they foolishly trust in worldly powers (31:1–3; 39:1–8).
11. God will vindicate his cause with a world-transforming display of his glory (11:10; 40:3–5; 52:10; 59:19).
12. God is guiding all of human history (41:1–4; 44:6–8; 46:8–11).
13. God’s faithfulness and the certainty of his final victory should motivate his people to pray and to be obedient (56:1–2; 62:1–64:12).
14. The wrath of God is to be feared above all else (9:19; 13:9, 13; 30:27; 34:2; 66:15–16).
Shaving. Being forced to shave was a mark of humiliation (7:20). In some nations of that time, the hair of slaves was shaved in a particular way to identify them as their owner’s property.
A sanctuary and a rock? Elsewhere in Scripture, the Lord is described as a “rock” that provides a place of “sanctuary” or “refuge” (see Ps. 61:2–3). Here, however, he is a “sanctuary” for his people but a “rock” over which his enemies will stumble (Isa. 8:14; compare Rom. 9:33).
Isaiah 1–39 | Isaiah 40–55 | Isaiah 56–66 | |
---|---|---|---|
Date and Setting | The eighth century B.C. (700s); the Assyrian threat | Prophecies for the sixth century B.C. (500s); the Babylonian exile | Prophecies about all times and occasions until the end |
Audience | God’s rebellious people craving worldly security | God’s defeated people under worldly domination | All who hold fast to God’s covenant |
Actions | God purifies a remnant of his apostate people through judgment | God encourages his discouraged people in exile | God prepares all of his true people for his promised salvation |
Message | “In returning and rest you shall be saved; . . . But you were unwilling” (30:15) | “the glory of the LORD shall be revealed” (40:5) | “Keep justice, and do righteousness” (56:1) |
Timeline | King of Judah // Event | Prophet to Judah | Prophet to Israel | King of Israel // Event | |||
---|---|---|---|---|---|---|---|
780 B.C. | Jeroboam II (781–753) | ||||||
770 | |||||||
760 | Uzziah | (c. 760) | (c. 760) | ||||
(Azariah) | Amos | Jonah | |||||
(767–740) | |||||||
(c. 755) | |||||||
Hosea | Zechariah (753–752) | ||||||
Shallum (752) | |||||||
750 | Jotham | Menahem (752–742) | |||||
(750–735) | Micah (c. 742) | Isaiah (c. 740) | Pekahiah (742–740) | ||||
740 | Pekah (740–732) | ||||||
Ahaz (735–715) | Hoshea (732–722) | ||||||
730 | |||||||
720 | Fall of Samaria (722) | ||||||
710 | Hezekiah (715–686) | ||||||
700 | |||||||
680 | Manasseh (686–642) | Nahum (c. 660–630) | |||||
660 | Amon (642–640) | ||||||
640 | Josiah (640–609) | Zephaniah (c. 640–609) | |||||
Habakkuk (c. 640–609) | |||||||
620 | (c. 627) | ||||||
600 | Jeremiah | ||||||
Jehoahaz (609) | |||||||
Jehoiakim (609–597) | (c. 605) | ||||||
Jehoiachin (597) | Daniel | ||||||
Zedekiah (597–586) | (c. 597) | ||||||
Ezekiel | |||||||
Fall of Jerusalem (586) | Obadiah | ||||||
(after 586) | |||||||
580 | |||||||
560 | |||||||
540 | |||||||
520 | 1st return of exiles (538) | Haggai (c. 520) | |||||
Temple rebuilt (516/515) | Zechariah (c. 520) | ||||||
500 | |||||||
480 | |||||||
460 | 2nd return of exiles (458) | Malachi (c. 460) | |||||
440 | 3rd return of exiles (445) |
Joel is not displayed as the dates are uncertain and estimates range from the 9th to the 4th centuries B.C.
Micah’s prophecy was likely directed toward both Judah and Israel.
The book of Isaiah reveals few details about the prophet himself. We know that he was the son of Amoz, that he was a husband and a father, and that at God’s command he used some rather unusual methods of getting his point across (20:2–6)! With the exception of a few details such as these, the Bible focuses exclusively on the prophet’s message. God called Isaiah to be a prophet in a time when the people of Judah were no longer faithful to the covenant. The nation’s disobedience meant that their prospects for the future involved God’s judgment rather than his blessing. Isaiah denounced the people’s hypocrisy, greed, and idolatry. The heart of his message, however, is found in the meaning of his name: “Yahweh is salvation.” Isaiah’s vision is ultimately a message of hope for sinners through the coming Messiah. (Isaiah 6:8–13)
Isa. 6:1 In the year. Around 740 B.C. King Uzziah died, marking the end of a lengthy era of national prosperity (see 2 Chronicles 26).
Isa. 6:2 the seraphim. Fiery angelic beings (the Hebrew word means “flames”). six wings . . . he covered. Even a perfect, superhuman creature humbles himself before the all-holy God.
Isa. 6:3 Holy, holy, holy. Holiness implies absolute moral purity and absolute uniqueness. Repeating the term three times emphasizes these qualities (compare Rev. 4:8). Glory is a technical term for God’s self-displayed presence with his people, which took various forms. God’s glory was seen in the cloud in the wilderness (Ex. 16:7, 10), and it filled the tabernacle (Ex. 40:34–35) and then the temple (1 Kings 8:11), where the worshipers could see it (Ex. 29:43; Ps. 26:8; 63:2). This glory was also present in Jesus (John 1:14).
Isa. 6:4–5 Woe is me! For the first time in the book, Isaiah speaks. His word is a lament over his own sinful condition. He admits that he has unclean lips (for the meaning of “unclean” here, see Introduction to Leviticus: Problems in Understanding Leviticus). I dwell in the midst. Isaiah’s generation is unfit for God, and Isaiah himself is no better.
Isa. 6:6–7 this has touched your lips. Isaiah has been prepared to speak God’s message. altar . . . atoned for. God declares the remedy for Isaiah’s sin to be sufficient and instantly effective.
Isa. 6:8 Whom shall I send, and who will go for us? Compare “let us make man” (Gen. 1:26). God could be addressing himself, as one God existing in three Persons (the Christian doctrine of the Trinity; see note on Gen. 1:26), or he could be addressing his heavenly court. This second interpretation is less likely, since God alone is doing the sending here.
Isa. 6:9–10 God decrees that the prophet’s ministry will have a hardening effect on his hearers (compare Matt. 13:14–15; John 12:39–40; Acts 28:25–27).
Isa. 6:11–13 God’s discipline will leave only a remnant of his people—the holy seed—like a single stump left after a forest has been burned over.
The book of Isaiah reveals few details about the prophet himself. We know that he was the son of Amoz, that he was a husband and a father, and that at God’s command he used some rather unusual methods of getting his point across (20:2–6)! With the exception of a few details such as these, the Bible focuses exclusively on the prophet’s message. God called Isaiah to be a prophet in a time when the people of Judah were no longer faithful to the covenant. The nation’s disobedience meant that their prospects for the future involved God’s judgment rather than his blessing. Isaiah denounced the people’s hypocrisy, greed, and idolatry. The heart of his message, however, is found in the meaning of his name: “Yahweh is salvation.” Isaiah’s vision is ultimately a message of hope for sinners through the coming Messiah. (Isaiah 6:8–13)
Isa. 7:2 the house of David. Because of God’s covenant with his forefather David, Ahaz can be confident of God’s protective care (see 2 Sam. 7:8–17; Ps. 89:3–4).
Isa. 7:3–4 Isaiah delivers God’s message that Ahaz does not need to fear . . . Rezin and Pekah.
Isa. 7:7–9 Human threats are to be dismissed and divine promises firmly trusted, for the Lord God rules all events. within sixty-five years. The northern kingdom fell to Assyria in 722 B.C. By around 670 B.C. the ethnic identity of the former kingdom would have been changed due to foreign settlers (see 2 Kings 17:24; Ezra 4:1–2, 10). If you are not firm in faith, you will not be firm at all. The southern kingdom still has an opportunity to hold fast to God, but their faith must be firm. Not believing God destabilizes everything for Ahaz, not just his religious life.
Isa. 7:14 the Lord himself. The divine King offers a sign. The word translated virgin refers specifically to a “maiden”—that is, a young woman who is unmarried and has not had a sexual relationship with anyone. Thus Matthew rightly applied this prophecy to the virgin birth of Christ (Matt. 1:23). This prophecy also had significance for Isaiah’s day. Ahaz and his house stood judged by God for unbelief. The passage gave hope to faithful believers like Isaiah for a future Messiah. The sign finds its final fulfillment in the virgin birth of Jesus, who is literally “God with us” (the meaning of Immanuel).
Isa. 7:10–17 Ahaz, king of Judah, sees Syria and Ephraim (the northern kingdom) as a threat, even though the Lord has said Ahaz has nothing to fear from them. Though Ahaz is the heir of David’s throne, he has put his firm faith in the king of Assyria (v. 9; see 2 Kings 16:1–9). He placed his hope in human power rather than in the Lord. But Isaiah calls for Ahaz and all of Jerusalem to put their faith in a far more reliable ally: “the Lord himself” (Isa. 7:14). The Lord invites Ahaz to request a sign to strengthen his faith (v. 11), but Ahaz refuses to do so, saying I will not put the LORD to the test (v. 12; see Deut. 6:16). Isaiah then addresses the house of David (Isa. 7:13). He accuses the royal house of wearying God, but he also offers them a sign from the Lord himself (v. 14). This sign is the famous announcement of a son born to a virgin, whose name will be Immanuel. This child’s life is to be the sign that confirms the truth of the divine word, which the LORD will bring upon you (v. 17; see note on vv. 15–17).
Isa. 7:15–17 The threat from Syria and Ephraim will pass in less time than it takes for the boy (possibly meaning “any boy”) to reach an age when he can refuse the evil and choose the good. In fact, Syria did fall to Assyria in 732 B.C. and Israel fell in 722. But the agent of deliverance—the king of Assyria—was a worse disaster for Judah. Ahaz forsook “the King, the LORD of hosts” (6:5) for a dreaded earthly king (2 Kings 16:5–9). Ahaz’s unbelief doomed the Davidic dynasty to foreign domination. Now God must restore the throne of David.
Shaving. Being forced to shave was a mark of humiliation (7:20). In some nations of that time, the hair of slaves was shaved in a particular way to identify them as their owner’s property.
Isa. 8:1–2 Through Isaiah’s son, God provides a witness to his promise of deliverance of Judah from the coalition of Syria and Israel.
Isa. 8:6–7 The waters of Shiloah that flow gently is used here as an image of God’s faithful care, available to his people. the waters of the (Euphrates) River. Verse 7 describes a swollen “river” of Assyrian military power flowing over Syria and Ephraim and flooding south into Judah, who will survive only by standing on tiptoe to keep her head above the tide (chs. 36–37).
Isa. 8:9–10 In view of Immanuel’s future triumph, Isaiah announces that the enemies of God who gather against his people will be shattered (compare Gen. 3:15).
A sanctuary and a rock? Elsewhere in Scripture, the Lord is described as a “rock” that provides a place of “sanctuary” or “refuge” (see Ps. 61:2–3). Here, however, he is a “sanctuary” for his people but a “rock” over which his enemies will stumble (Isa. 8:14; compare Rom. 9:33).
Isa. 8:11–15 The holy God, who is the sanctuary for frightened human beings who turn to him, is also the snare for those who do not fear him.
Isa. 8:16–22 The difference between the remnant (vv. 16–18) and the hardened nation (vv. 19–22) becomes clear. God marks his own as loyal disciples who preserve the testimony of his word (v. 16).
Isa. 9:1 Her who was in anguish refers to Israel as the people of God under his discipline. In the former time. Isaiah sees the tragic present as if it were already past. Brought into contempt, that is, humiliated with national defeat. in the latter time he has made glorious. A past-tense verb, because the prophetic eye sees the future in a matter-of-fact vision. The people of God will finally experience the glorious future prophesied in 2:3 through the triumph of their Messiah.
Isa. 9:2 The people who walked in darkness. People like those who refused the appeal of 2:5 (see also 5:30; 8:22; John 3:19–20). on them has light shone. An objective, surprising joy for sinners through the grace of God (see Isa. 42:6; 49:6; 2 Cor. 4:6).
Isa. 9:3 You have multiplied the nation. No longer are the faithful a small remnant (see 26:15; 54:1–5).
Isa. 9:4 God liberates humanity as on the day of Midian (see Judges 6–7, where Gideon achieves an improbable victory over Midian by the power of God).
Isa. 9:6 to us. A gift of divine grace to sinners. a child . . . a son. This is the invincible figure of vv. 4–5 (see Ps. 2:7–9; Luke 1:32). born . . . given. Isaiah presents the events as if it were the time of the child’s arrival, with an expectation of what he will achieve (Isa. 9:7). Wonderful Counselor. A “counselor” is one who is able to make wise plans (see 11:2). He is a ruler whose wisdom is beyond human capabilities. Mighty God. A title for the Lord (10:20–21; Deut. 10:17; Neh. 9:32; Jer. 32:18). Everlasting Father. A kind protector (see Isa. 22:21), which is the task of the ideal king and is also the way God himself cares for his people (see 63:16; 64:8; Ps. 103:13). Prince of Peace. He will bring peace (shalom) as the nations rely on his just decisions in their disputes (see Isa. 2:4; 11:6–9; 42:4; 49:7; 52:15).
Isa. 9:7 This messianic heir of David will extend his rule to include all Gentiles, thus bringing to them the blessing of knowing the true God (Gen. 49:10; 2 Sam. 7:8–16).
Isa. 9:8–9 Jacob . . . Israel . . . Ephraim . . . Samaria. The northern kingdom rebelled against the throne of David and against the worship of the Lord (see 1 Kings 12:16–33).
Isa. 9:11 adversaries of Rezin. The Assyrians.
Isa. 9:8–12 Pride is the source of all the nation’s disasters.
Isa. 9:12 his anger. God’s anger is caused by their sin (Deut. 29:22–28; see Ex. 34:6–7; Isa. 42:24–25; Nah. 1:2–3; Rom. 2:5).
Isa. 9:14 in one day. Judgment comes suddenly, perhaps referring to 722 B.C., when the northern kingdom fell.
One quality I'm naturally drawn to is self-sufficiency. I admire people who dig deep and rise above, who achieve success with their own two hands. However, according to the Bible, we weren't created to be self-sufficient; and when we try, it can lead to destruction.
Ahaz, the king of Judah, experienced this reality firsthand. When threatened by a new alliance between Syria (Aram) and Israel (Ephraim), he looks inward, not upward, for direction. Instead of trusting God's promise that an attack will not happen and accepting God's offer of a sign as proof, Ahaz trusts his own judgment and aligns Judah with its enemy, Assyria, in 2 Kings 16. As a result, he compromises his nation's unique identity, and his people become enslaved just decades later, as prophesied in Isaiah 7:20.
How do we ensure we don't make Ahaz's same mistake? Where do we look for direction if not to ourselves? Today's passage offers us two signs—the first in Isaiah 7:14, "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel." We are told that before this son understands right versus wrong, Syria and Israel will be destroyed (Isaiah 7:16). His birth was to be a sign that God would deliver his people.
The second sign comes in Isaiah 9:6. Isaiah proclaims the birth of another child who will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Who is this second child? Surprise! It's the same child prophesied in Isaiah 7. How is that possible? While the first son fulfills our key verse in part, Isaiah speaks of an even greater Son who would fulfill it completely (Matthew 1:22-23). His name is Jesus—born to deliver his people not just from one enemy, but from sin, death, and judgment forever!
Is it strange that God points Ahaz to a baby as proof of his promise? Not at all. We're given the same directions. May we set our eyes on the manger today and place our trust not in ourselves, but in God's greatest fulfilled promise to us—Immanuel himself.
This month's memory verse
"But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.”
1. Self-sufficiency is an illusion that blinds us to God's presence and provision in our lives. In what areas of your life are you relying on your own understanding instead of the Lord?
2. How do our reactions to trials reveal what we're really trusting in?
3. How should the promise of God's presence (Immanuel) comfort us in times of distress?
4. How do Isaiah's signs impact your understanding of God's sovereignty?