Lebanon Will Fall Before the Mighty One
10: 28-34

Lebanon will fall before the Mighty One DIG: These verses recount the Assyrian army’s approach from a point about ten miles north of Yerushalayim. Substitute the names of cities and towns near you. Does this help you to understand how the people of Jerusalem must have felt? What will the King of kings and Lord of lords do to this army? How were they killed? How quickly did it happen? Now if this were your city, how would you feel after God’s intervention?

REFLECT: How has YHVH cut down an “Assyrian army” that has threatened to overwhelm you? What army seems to be breathing down your neck now? How can you deal with it? Who is there to help you? There are natural consequences to our sinful behavior. Is the Lord obligated to rescue us from our own wrongdoing? Can we be forgiven and still have to suffer natural consequences of our sin? If we are living holy lives and are not rescued from disaster, does that mean that God doesn’t notice or love us? Where does faith come into the picture (Hebrews 11:1)?

After describing the ultimate survival of the faithful remnant in 10:20-27, Isaiah returns to his own time and shows the arrival of the Assyrian army just prior to its destruction (37:36). It is not unusual for Isaiah to abruptly switch back and forth between the near historical future and the far eschatological future.

This is a graphic description of the march of the Assyrian army through various towns on the northern approaches to Jerusalem. The net effect is to picture an army, like a tsunami, which is all but unstoppable. They entered Aiath (another name for Ai); then they passed through Migron and after marching another seven and a half miles, they reviewed their weapons in preparation for the final assault 300 feet down the pass at Micmash. They decided not to stop but to push on over the pass and camp overnight at Geba a mile up the other side. At that point, they had entered Judah. Yerushalayim was but six miles off and the fortress towns of Ramah and Gibeah were outflanked and offered no resistance (10:28-29).

The news that the enemy is in Geba, with no significant barriers between them and Jerusalem, struck terror into the hearts of the neighboring villages. Ramah and Gibeah are outflanked. Gallim, Laishah, Anathoth, Madmenah and Gebim lie directly in the path of the juggernaut as it made its final march to the outskirts of Jerusalem the following day. Therefore, the LORD said to them: Cry out, literally scream at the top of your voice, O Daughter of Gallim! Listen, O Laishah! Poor Anathoth! Madmenah is in flight; the people of Gebim take cover. The description conjures up the picture of the arrival of the merciless Assyrian army, with the daughters of Zion their most prominent victims. And finally they will halt at Nob (10:30-32a).

Isaiah lists a number of cities and each one moves you closer to Jerusalem. Aiath is thirty miles away, Migron is fifteen miles away, Micmash is seven and one-half miles away, the pass is seven miles away, Gibeah is six miles away, Ramah is five miles away, Gibeah of Saul is three miles away, Gallim is two and three-quarters miles away, Laishah is two and one-half miles away, Anathoth is two miles away, Madmenah is one mile away, Gebim is one-half mile and finally to the gates of Yerushalayim at Nob, where the Hebrew University is built today.

This is where the Assyrians will shake their fists at the Holy City. This day they will shake their fist at the mount of the Daughter of Zion, at the hill of Jerusalem (10:32b). And while the Assyrians were capable of destroying all the Jewish cities mentioned in this paragraph, they destroyed many others because they destroyed forty-six of Judah’s fortified cities. They got to the very neck, the City of David herself. But Tziyon would stand, because once they get to her gates which they do at Nob (described as the city of the priests in First Samuel 22:11), the Assyrian forest would be destroyed.

When Isaiah starts this section with the words: See, ADONA-Tzva’ot, he introduces a sudden and dramatic change. The short, curt phrases describing the Assyrian army’s progress toward Jerusalem (10:28-32) are substituted by long, dignified sentences that tell of its swift end. In this way Isaiah strips away the picture of the Assyrian defeat only to reveal who was behind the scene, namely, the LORD of the universe who judges all humanity equally. Assyria was subject to God and her arrogance would not go unpunished (2:12-13). Sennacherib would soon learn that any calculation that leaves ADONAI out of the picture is doomed to fail (8:12-15, 47:8-9).

The words here refer to the narration of the actual event later in the book. Shortly after the fall of the northern kingdom of Isra’el, Sennacherib, king of Assyria descended on Judah. His assault came in 701 BC, during the reign of Ahaz’s son King Hezekiah (to see link click Gp – The Timeline of Sennacherib’s Invasion of Judah). At that time, Isaiah will record: Then the Angel of the Lord went out and put to death a hundred and eighty-five thousand men in the Assyrian camp. When the people got up the next morning – there were all the dead bodies! So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there (37:36-37). The Angel of the LORD is always the Second Person of the Trinity, Jesus Christ.

Therefore, Assyria would not succeed in its plan to take Jerusalem. Instead, it would be ADONAI-Tzva’ot (CJB) who would cut down the lofty trees (10:33a), or the Assyrian army (10:18). Some question how God could do such a thing. But when it comes to the LORD we must never confuse grace and mercy with weakness. It was a theophony, or a preincarnate vision of the Son of Man, that confronted Joshua before the fall of Jericho, saying: I am the commander of ADONAI’s army (Joshua 5:14 CJB), and the Lion of the Tribe of Judah (Rev 5:5) will fill the Valley of Jehoshaphat with blood as high as the horses’ bridles when He returns (Revelation 14:17-20). There is no “mean” God of the TaNaKh, and a “loving” God of the B’rit Chadashah. Love and judgment are seen in both Covenants.

The tall one, Sennacherib, king of Assyria, was brought low (10:33b). Like Pharaoh of Egypt, the king of Assyria thought he was a god. He was full of pride, and as Solomon tells us, pride goes before destruction, an arrogant spirit before a fall (Proverbs 16:18). Therefore, this egotistical king would be humbled and brought low before the King of kings and Lord of lords (First Timothy 6:15; Revelation 17:14 and 19:16).

ADONAI, God of heaven’s angelic armies (CJB) will cut down the forest thickets with an ax (10:34a). Isaiah had already reminded the people that they didn’t need to worry about the Assyrian invasion, because ADONAI was on their side (10:24-27). Even Lebanon, known for its thick forest of cedar trees, would fall before YHVH. Lebanon will fall before the Mighty One (10:34b). Certainly, Assyria could not think she could possibly escape. The Assyrian army’s destruction at the very moment when it believed itself to be knocking at the gates of victory is described here. The metaphor is that of a forest being cut down by the ax of the woodsman. The falling of a great tree is always spectacular. This one is even more so, following the picture of Assyrian pride (10:28-34).

The Remnant Will Rely on the Holy One of Isra’el
10: 20-27

The remnant will rely on the holy One of Isra’el DIG: What price is paid for this object lesson? The remnant theme has appeared before (see 1:9; 4:3 and 6:13). How does this theme show both God’s judgment and His mercy? What attitudes characterize the remnant? What hope does Isaiah provide here for the people even before these events take place? How do these stories of Gideon, as when He struck down Midian at the rock of Oreb, (Judges 7) and Moses, as he raised his staff over the waters as he did in Egypt, (Exodus 14:21ff) comfort them?

REFLECT: When was the last time you relied on the promises of God when things were really tough? Is it a comfort to you that the LORD is a promise keeper? Why or why not? Why is it critically important to you that YHVH keep His promises to Isra’el? Isaiah looked back to the stories of Gideon and Moshe to provide hope and comfort for the people. What stories of God’s grace and deliverance can you look back upon to find hope in times when it is hard to trust Him?

The focus suddenly changes from Assyria to the surviving remnant of the far eschatological future. While Assyria seemingly marched toward victory (10:28-34), her arrogance would not go unpunished (10:20-27). The emphasis here, however, is on the regeneration of the remnant of Isra’el that would ultimately survive the attack in the Great Tribulation (see my commentary on Revelation, to see link click Ev – The Basis of the Second Coming of Jesus Christ).

In that day the remnant of Isra’el, the survivors of the house of Jacob will trust, or rely on the LORD (10:20a). The phrase, in that day, identifies a time when ADONAI intervenes in human history. Normally, this is the hand of judgment, as here and in 4:2, that judgment is not only seen in destructive terms, for there will be a remnant of believers in Yeshua that will emerge from the chaos (Malachi 4:1-3). They will return to God, and henceforth, place their trust in Him alone. In addition, the expression, in that day, puts it beyond the time of the Assyrian Empire and into the prophetic future. The words Isaiah uses here are the same as those he uses to describe the Great Tribulation in Chapter 28. Therefore, having outlined the invasion of the Assyrian army and its subsequent destruction in 10:5-19, Isaiah now turns to the far eschatological future and Isra’el’s ultimate survival in 10:20-27. Then he returns to his own time in 10:28-34, and shows the arrival of the Assyrian army just prior to its destruction (37:36). It is not unusual for Isaiah to abruptly switch back and forth between the near historical future and the far eschatological future.

The remnant will be the survivors of the house of Jacob, or Isra’el. The number of those who escape is given to us in Zechariah 13:7-9. There we are told that only one-third of the Jews who begin the Great Tribulation will survive it seven years later. They will no longer rely on him who struck them down, and from Dani’el 9:26-27 we know this to be the antichrist. But the righteous of the TaNaKh will truly rely on the LORD, the Holy One of Isra’el (10:20b), which will lead to a national regeneration (Zechariah 12:7 to 13:1).

Isaiah has already told us that a remnant will return (shuwb). Here he makes direct use of the name of his son Shear-Jashub (7:3). There is a negative and positive meaning to this name as it applied to King Ahaz. Negatively, it points to a destruction from which only a portion of Ahaz’s people will return. Yet, there is a positive implication in its promise that some will survive. In this sense, although the word remnant does not appear again after 17:3, it is still possibly the most appropriate summary of the entire book, because it captures the combined themes of redemption and judgment that continue from the beginning of the book to end.

God’s prophet declared that a remnant of Jacob will return from the northern Kingdom (10:21a). Although it will only be a remnant, nonetheless, it will represent all twelve tribes and the descendants of Jacob. As such, it will fulfill all the ancient promises of Abraham, Isaac and Jacob. It will not only be those from the southern Kingdom, but the faithful from all the twelve tribes. The Mighty God came as meek as a lamb, and the remnant would have faith in Him (10:21b). There will come a day when the millennial Kingdom will be established, and ADONAI’s might will be demonstrated in Messiah.

Nevertheless, despite this word of assurance that the Jewish people would not be annihilated; it would still be true that the remnant would be only a fragment of the original number. The promises to Abraham would not be annulled; they will certainly be fulfilled (Genesis 15:9-21 and 17:19). Though Isra’el had many people, like the sand by the sea (Genesis 22:17 and 32:12; Second Samuel 17:11), only a few would return. Destruction, although overwhelming, would be fair, or righteous (10:22).

But whether in the near historical future and Israel’s confrontation with Sennacherib, or the far eschatological future and her confrontation with the antichrist, Adonai, the ELOHIM of heaven’s angelic armies (CJB), must carry out His promises in a way that is consistent with His holiness. Therefore, the destruction decreed, due to sin, cannot be withheld, and it will come upon the whole land sooner or later (10:23).

Isaiah continues to look to the far eschatological future and Israel’s ultimate survival in the Messianic Kingdom of the righteous of the TaNaKh. These verses speak a message of comfort and hope, addressed to the faithful remnant facing the Assyrian menace. As Sennacherib fought his way toward them with his superior army, the Jews living in Jerusalem knew that he had conquered the northern kingdom of Isra’el some twenty years earlier. Isaiah’s message was comforting in the fact that if a remnant could indeed come out of the northern kingdom of Isra’el, then there was hope for them, staring down the bow of the Assyrian army.

Therefore, this is what Adonai, ELOHIM-Tzva’ot says (10:24a CJB). The word Therefore, based upon the previous paragraph, means because of the promise of a final restoration do not be afraid of the Assyrians, who beat you with a rod and lift up a club against you, as Egypt did (10:24b). The righteous of the TaNaKh will survive. The fact that there will be a final restoration means that Isra’el will survive every invasion sent against it. While individual Jews are not indestructible, Jews, nationally, are indestructible. This gives promise to the remnant of his day that God’s promises are sure. Neither Sennacherib, nor the antichrist can destroy ADONAI’s promises, because a remnant will survive.

Very soon My anger against you will end and My wrath will be directed to their destruction (10:25). This gives us a further explanation of the command not to fear. The problem is not with the Assyrian invasion, but God’s anger and wrath. It is as if the LORD was saying to the Israelites then, and says to us today, “Don’t worry about the enemy who is about to overcome you, because in this world you will have trouble, focus instead on Me, for I have overcome the world (John 16:33).

ADONAI, the LORD of heaven’s angelic armies will lash them with a whip, as when He struck down Midian at the rock of Orab (10:26a). Isaiah talks about the destruction of Assyria and likens it to the destruction of the Midianites in the book of Judges. They also captured two of the Midianite leaders, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb at the winepress of Zeeb. They pursued the Midianites and brought the heads of Oreb and Zeeb to Gideon, who was by the Jordan (Judges 7:25). Ironically, those who live by the whip, die by the whip.

God also likens it to the Egyptians. As He will raise His staff over the waters as He did in Egypt (10:26b). Egypt drove Isra’el into the sea, and Assyria will drive Israel into a sea of suffering. Moses lifted his staff over the sea and now God will raise His staff over Assyria. As the waves swallowed up the Egyptians under pharaoh, waves will now swallow up the Assyrians. They will both be punished in a like manner. Thus, the historical analogy becomes a reason for hope. What God has done once, He can and will do again.

As a result, there is the removal of the yoke over Isra’el. Assyria’s destruction by God means there is hope for the righteous of the TaNaKh. When ADONAI destroys Sennacherib’s army, their burden (implies being under obligation) will be lifted from your shoulders, their yoke (implies being under orders) from your neck; the yoke will be broken because you have grown so fat (10:27). The picture is drawn of an ox who has eaten so well and been worked so little that the very fat of its neck, breaks the yoke away. An odd picture to be sure, but an extremely graphic one, for God promises to bless His people. Consequently, Isaiah assured his readers that the Assyrian burden would not last forever. They would need this comfort in light of the coming invasion.

We need the same comfort. If we are to keep the faith in times of stress and difficulty we must remember what YHVH has not only done for all believers in Yeshua, but what He has done for us personally. We can ill afford to have a form of spiritual Alzheimer’s disease. When our spiritual memory is secure, so is our spiritual identity.

The Light of Isra’el Will Become a Fire
10: 12-19

The light of Isra’el will become a fire DIG: Read 9:13-14 aloud, accenting the tone of voice and attitude expressed in the many times the words I and my are used. What root problem does this reveal? According to verse 15 what have they gotten backwards? What is Ha’Shem’s response to their pride in verses 15-19? Compare 9:16 with 37:36; what do you think happened here? How is God both like a light and a fire in 10:16-19? What is the truth about the LORD expressed in each idea?

REFLECT: When was the last time you tried to accomplish something through your own strength and wisdom? How did it work out? Did it last? Was it satisfying? Why or why not? Who has the power in your life? Who holds the steering wheel of your life? Who sits on the throne of your heart? Do you know someone who believes the lie? Does YHVH seem more like a guiding light or a consuming fire right now? How so? When have you experienced Him in the other way? What have you learned about the LORD from these experiences?

The indignant answer of the prophet interrupts the blasphemy of the Assyrian king who ventures to compare the God of Isra’el with the useless heathen idols. Isaiah declares that Assyria was not acting out of ignorance. Rather, she was strutting around like a peacock, arrogant and cruel. So when Ha’Shem has finished all his work against Mount Tziyon and Yerushalayim, He will punish the king of Assyria for the willful pride of his heart and the haughty look in his eyes (10:12). The word finished is a tailor’s term, meaning to snip off a thread when the sewing is done. After using Assyria to punish Jerusalem, YHVH would then punish Assyria because of the king’s willful pride evidenced by his haughty look (Psalms 18:27 and 101:5; Proverbs 6:17 and 30:13). This transitional sentence makes it perfectly clear that the punishment Samaria and Jerusalem endures (10:5-11) will not be done in spite of God, but because of Him. In addition, Assyria’s judgment will be fully justified as a result of her greedy and arrogant attitude.

The Assyrian king bragged about his abilities and achievements when he said: For by the strength of my hand I have done this, and by my wisdom, because I have understanding. I removed the boundaries of nations, I plundered their treasures; like a Mighty One I subdued their kings (10:13). The ease at which Assyria conquered other nations made her prideful. The king assumed the victories were a result of his own skill, intelligence and cunning. Six times he said I, and three times he used the word my. The king felt that what was achieved had been done by his strength and wisdom.

Then he boasted about his irresistible power. As one reaches into a nest, so my hand reached for the wealth of the nations; as men gather abandoned eggs, so I gathered all the countries; not one flapping a wing, or opened its mouth to chirp (10:14). It was like stealing eggs when the mother bird was gone from her nest. It was that easy. None of these nations offered any effectual opposition.

The king of Assyria believed the lie that he controlled his own destiny. The more his pride swelled, the more he took the place of God. He grabbed the steering wheel of his own life and in effect said, “I’m driving now!” When he said: like a Mighty One I subdued their kings (10:13), he usurped ADONAI’s authority and position, because that phrase is a description of the LORD Himself (Genesis 49:24; Isaiah 1:24, 10:34; 33:21, 49:26, 60:16). This produced a sense of self-entitlement, thinking that he could justify anything he did. If he wanted to reach for the wealth of the nations, as men gather abandoned eggs (10:14), then that was his right. But it didn’t make it right. Superior skills and abilities are a gracious gift from God given for His purposes. They do not represent an innate superiority over others to do with as you please. Believing the lie would lead to Assyria’s destruction.

Because of Assyria’s pride, the LORD said He would judge the king and his empire. Does the ax raise itself above the person who swings it, or the saw boast against the one who uses it? As if a rod were to wield the person who lifts it up, or a club brandish the one who is not wood (10:15)! Assyria was merely an ax, or saw, or a rod in God’s hand; Assyria’s strength was really her weakness. When she boasts, it is like a tool boasting against its maker. It is not the rod who lifts up the man, but the man who lifts up the rod. Ultimately, the strength is not in the rod, but in the hand of the man who swings it. By itself it will lie still on the ground. Therefore, this is Assyria; she is a rod in the hand of God. And since Assyria did not know that, the judgment must come.

Ha’Shem said He would destroy the Assyrian army by a wasting disease and fire. All health, vigor and glory in which Assyria exulted will be eaten away and all that will be left will be a wasted, burning carcass. Isaiah prophesied: Therefore, ADONAI, the LORD of heaven’s armies, will send a wasting disease upon His sturdy warriors; under His pomp a fire will be kindled like a blazing flame (10:16). First, God will send a wasting disease upon them (to see link click Gw – Then the Angel of the LORD Put To Death a Hundred and Eighty Thousand Men in the Assyrian Camp). This is among the punishments mentioned in the Torah. The LORD said: Then I will do this to you: I will bring upon you sudden terror, wasting diseases and fever that will destroy your sight and drain away your life (Leviticus 26:16). In another verse Moses announced: The LORD will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, with blight and mildew, which will plague you until you perish (Deuteronomy 28:22). Therefore, to show the uniqueness of the punishment, God will not use a second army to wipe out the Assyrians but strike them with wasting disease.

Isaiah stresses ADONAI as the ultimate authority. God is the ruler of the world, not Tiglath-Pileser, Sargon or Sennacherib. Heaven’s armies belong to the LORD and they march to His call (Joshua 5:15). For one who had seen the LORD high and exalted (6:1), Assyria’s enormous army, and suffocating pride, meant very little. Before the consuming reality of ADONAI, all human works are merely timber to be burned up.

Secondly, the Assyrians, marching on Jerusalem, were walking straight into the fire! The wrath of God will burn against the thorns and briers. The Light of Isra’el will become a fire, and their Holy One a flame and Assyria would fall in a single day (see Gp – The Timeline of Sennacherib’s Invasion of Judah). It will burn and consume their thorns and their briers, pictured as common soldiers. The splendor of His forests, or generals, and fertile fields it will completely destroy, as when a sick man wastes away (10:17-18). So although some are counted as thorns and briers (5:6), while others are seen as mighty forests, the difference doesn’t mean much to a raging fire.

And the remaining trees (soldiers) of his forests (army) will be so few that a child could write them down (10:19). The result is that there will be so few soldiers’ left that a child could write all of their names. There is a rabbinical tradition that only ten men survived and, as this number is represented in Hebrew by the letter yod, which is a mere stroke, a little child could do it. The motif that connects the punishment of Assyria with the remnant of Isra’el that survives is seen next.

The Judgment of Assyria
10: 5-34

The judgment of Assyria DIG: While 9:8 to 10:4 conveys God’s judgment against Isra’el, what is the focus of His judgment here? What was the LORD’s purpose in allowing Assyria to overrun the northern kingdom of Isra’el and the southern kingdom of Judah (see 10:5-6 and 7:17)?

At this point, the tone of Isaiah’s message changes drastically. Assyria continues to be a central figure (10:5, 12, 24, 11:11 and 16), but now the hunter becomes the hunted. While it is true that what we trust, in place of the LORD, will destroy us (7:1 to 8:22), it does not mean that the destroyer is victorious in the end. If we are saved and belong to Him (First Corinthians 15:3-4), no matter what happens to us, it is still God who is supreme because He has said: Never will I leave you; never will I forsake you. So we say with confidence, “ADONAI is my helper; I will not be afraid. What can man do to me (Hebrews 13:4b-6)? This is the theological issue that is emphasized in Chapters 7-12. Who do the people of Judah trust? Assyria or YHVH?

From 10:5 to 12:6 Isaiah again contrasts the Assyrian Empire to the Millennial Kingdom of Messiah. Even though Assyria’s aggression was used by God to punish His people for their rebellion (9:8 to 10:4), Assyria would also eventually be punished. This is another instance of the outworking of the Abrahamic Covenant, which says: I will bless those who bless you, and whoever curses you I will curse (Genesis 12:3a). This segment brings out the meaning of Isaiah’s first son’s name Shear-Jashub, meaning a remnant will return.

One of the great issues in the evangelical Church is the security of the believer, meaning the absolute unfailing and permanent possession of eternal life guaranteed to the true believer by God Himself (see the commentary on The Life of Christ, to see link click Ms – The Eternal Security of the Believer). Jesus said it this way: My sheep hear My voice; I know them and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of My hand. My Father, who has given them to Me, is greater than all; no one can snatch them out of My Father’s hand. I and the Father are one (Yochanan 10:27-30). But all too often holy living is neglected because heaven is certain. By contrast, churches and messianic synagogues that have been more influenced by Arminius have tended to preach a kind of eternal insecurity, in which a believer’s eternal state depends on whether or not the most recent sin has been confessed; that you can be unsaved and need to be resaved. Their tendency is to focus on one’s behavior rather than on one’s relationship to God.

These issues seem to be the very ones underlying this passage. On the one hand, Isaiah is intent on assuring the people that the future of the nation is secure. Isra’el would survive. The Assyrians would not be able to destroy Judah. The people could live confidently. They did not need to surrender their trust in ADONAI in order to secure the outcome. Nevertheless, that confidence in the future was never meant to replace their relationship with the LORD. Just because Judah was secure, did not mean individual Israelites would not believe in Him. It is the same with us today. The Church will survive, but only those with a personal relationship with Jesus Christ will be saved with it.³⁸

Woe to Those Who Make Unjust Laws
10: 1-4

Woe to those who make unjust laws DIG: What was the purpose of the laws made by the rulers of Isra’el? What did the Torah have to say about this? What three questions did the LORD ask the leaders of the northern Kingdom?

REFLECT: Understanding what the Torah says about the poor, the widow, and the orphan, what is your responsibility toward them? What darkness reached its greatest extent before God came to you?

In the final stanza of his poem, Isaiah described the corrupt leaders in Isra’el who were perverting the cause of justice and righteousness (9:6-7). This was, and is, especially offensive to ADONAI who is just and seeks to protect the helpless. It is one thing when competition pits brother against brother. It is quite another, consciously, to enrich themselves at the expense of the helpless. As a result, a woe was pronounced on them. If the leaders of the northern Kingdom refused the rule of the Word of God, they would end up under immoral human rule.

The emphasis is on the unjust legality. Woe to those who make unjust laws, to those who issue oppressive decrees (10:1). The word oppressive translates amal, and gives the sense of being unbearable. In the book of Judges we read: But the Israelites said to ADONAI, “We have sinned. Do with us whatever you think best, but please rescue us now.” Then they got rid of the foreign gods among them and served the LORD. And He could bear Isra’el’s misery no longer (Judges 10:16). The woe was decreed upon the unjust legislators. The judges made unrighteous decrees, and the scribes wrote them into law to deprive the poor of their rights and withhold justice from the oppressed of My people, making widows their pray and robbing the fatherless (10:2). The aim of this legislation is to allow them legally to exploit the poor, the widow, and the orphan, all under the mask of legality. While the Torah decreed special protection for these groups (Deuteronomy 10:18, 26:5-7; Psalms 10:14, 68:5, 146:9; Exodus 22:22), these unjust judges made them a special object of unjust laws.

The judgment itself is given in the sense of three rhetorical questions. First: What will you do on the day of reckoning, when disaster comes from afar (10:3a). In other words, what good will all of your ill-gained wealth do you when the Assyrian army comes? Secondly: To whom will you run for help? They will have no one to run to, because they had already made Judah, the one place where they might have found refuge, their enemy. And thirdly: Where will you leave your riches (10:3b). Created beings are under the hand of the Creator to whom they must, sooner or later, give account. To think otherwise, is at best, foolishness, and at worst, insanity.

There will be no place to hide their ill-gained wealth. Nothing will remain but to cringe among the captives or fall among the slain (10:4a). And if they thought that there might be a pause in judgment after this, Isaiah prophesied: Yet for all this, His anger is not turned away, his hand is still upraised (10:4b). The privileged of society who had enriched themselves at the expense of the helpless would suffer the same fate as everyone else. They would be huddled among the captives, lying in heaps of the dead. Before the upraised hand of the LORD, status, power and wealth mean nothing.

The point of this, and the previous three stanzas’, is that darkness must reach its greatest extent before the great light can come (9:2). Even though ADONAI would send His judgment against Isra’el, the promise of the return of the remnant would hold true. Two points must be remembered about the remnant. First, a remnant will always survive, and secondly, God always punishes the Gentile nation that He uses to punish the Jews.

Manasseh Will Feed on Ephraim
9: 18-21

Manasseh will feed on Ephraim DIG: What pictures come to mind as Isaiah describes the wickedness of the people here in these verses? What is the point of comparing their wickedness to a raging forest fire or people eating their own family?

REFLECT: When has sin by someone in your immediate or extended family led to the destruction of natural affection for family members? What was that darkness outcome? Was there civil war in your family? Was the root of the sin dealt with so that peace could be restored? How was the LORD involved?

In the third stanza of his poem, Isaiah envisions a devastation of the Land, civil war, confusion, and anarchy. Here he exposes the true nature of sin. It is not a little misguided playfulness. It is rebellion against God and His order of life. As such, it can only be destructive. So here the people’s wickedness is pictured as burning them up like a huge fire with a large column of smoke.

The prophet talks about a wickedness that burns like a fire, and fire destroys from within. The failure of leadership (9:13-17) led to a desperate need to look out only for oneself, but without satisfaction. Surely wickedness burns like fire; it consumes briers and thorns, it sets the forest thickets ablaze, so that it rolls upward in a column of smoke (9:18). The Hebrew word wickedness means rebellion. When man rebels against God he starts a fire within himself, which, if allowed to continue burning will ultimately destroy him, because sin carries within itself the seeds of its own destruction. Wickedness cannot be contained once it is unleashed. As a result, Isaiah says if the fire continues to burn in Isra’el it will destroy the briers and thorns, the common people, and the forest thickets, the elders and rulers. There are two fires being described here. They are two sides of the same coin. One is the consuming fire of sin and the other is the fire of God’s wrath.

By the wrath of the LORD of heavens angelic armies (CJB), the Land will be scorched and the people will be fuel for the fire (9:19:a). The judgment would not only come from God (9:11), and the enemies of the nation (9:12), but from within. Another result of rebellion is the destruction of natural affection for family members. For Isra’el, the end result was anarchy; no man will spare his brother (9:19b).

Relationships, either from the immediate or extended family, no longer meant anything. On the right they will devour, but still be hungry; on the left they will eat, but not be satisfied. Each will feed on the flesh of their own offspring (9:20). Cannibalism was not present in the northern kingdom of Isra’el, so this verse must be taken figuratively. Everyone only looked out for themselves. The postmodern world of individualism is as old as Isaiah himself. Its best opportunity to flourish comes with social collapse; its root cause is seen in the rejection of the Word of God.

Sin destroys human relationships, so it is no surprise that this wickedness, this rebellion, led to civil war. Manasseh will feed on Ephraim, and Ephraim on Manasseh. Manasseh and Ephraim were the two largest northern tribes. They symbolized the fratricide that had characterized so much of Isra’el’s existence. Like fighting brothers, their intertribal hostilities, which began in the wilderness, would culminate in civil war. In the end, the only thing that would cause them to stop fighting each other was their hatred of Judah and together they would turn against her (9:9:21a). Only then would they be united in their hate.

After the first wave of judgment (to see link click Cq – The LORD Has Sent a Message Against Jacob), and the second wave of judgment (see Cr –The LORD Will Cut Off the Head and the Tail), this third wave of judgment still offered no sigh of relief. Yet for all this, His anger is not turned away, His hand is still upraised (9:21b). Without repentance, the discipline of a loving God would continue.

The LORD Will Cut Off the Head and the Tail
9: 13-17

The LORD will cut off the head and the tail DIG: What are the specific charges the LORD lays against the leaders of Isra’el in 10:1-2? What will be the result of refusing to provide justice and peace for the people? How is the finality of this judgment emphasized?

REFLECT: What signs do you see today that God still cleans house (see verses 13-21), beginning with His own people? How might allowing the effects of wickedness to grow actually serve as part of God’s judgment upon that evil (see Romans 1:21-17)?

The reason for this second wave of judgment is that the leaders of the northern kingdom of Isra’el were responsible for leading the nation astray. In their pride and arrogance they exalted themselves. But the more they sought adulation, the less able they became to lead their people. For just leadership can only come from people who know their own weakness and corruptibility. In addition, when people know that they are ultimately responsible to God, they approach their task with reverence and dedication. But if they start to believe the glowing things people say about them because they have favors to give, then government disappears and leaders pander more and more to people who will tell them what their itching ears want to hear (Second Timothy 4:3). This is the situation Isaiah describes here.

In his second stanza, Isaiah declares: But the people have not returned to Him who struck them, nor have they sought ADONAI-Tzva’ot (9:13 CJB). After godly discipline, the people had not responded. They alone should have been able see past their corrupt leaders. The purpose of the judgment in these verses was to get Isra’el to see her need to turn to Him. But she does not and God’s anger is not turned away, His hand is still upraised. The expression turned away is the Hebrew word shuv, which carries with it the sense of repentance or conversion. It is the key word in the book of Jeremiah. Isra’el was like a child who stubbornly refuses to obey his or her parents and therefore is punished more severely. There was no repentance, so there would be more punishment.

Here Isaiah, with dry humor, describes the oppressors as the tail. Thus, ADONAI will cut off from Isra’el both head and tail, both palm branch and reed (9:14a). These are contrasts expressing totality: head (leader) and tail (follower), in other words, from one end to the other; palm branch, the tallest of plants, (upper class) and reed, the lowest of plants, (lower class) in other words from top to bottom. Because of no repentance from previous judgments, further judgment is necessary: both palm branch, the tallest of plants (upper class) and reed, the lowest of plants (lower class).

This judgment will happen in a single day, possibly the fall of Samaria in 722 BC or death of Jeroboam II that marked the end of stable government; at any rate, it was that crucial moment when ADONAI determined that the people’s rebellion had reached the point of no return (9:14b). This metaphor is explained in the next verse.

The elders and prominent men are the head, the prophets who teach lies are the tail (9:15). Because of their self-serving attitude on the part of the leaders of Isra’el, they cannot shepherd the people. As a result, the false leaders only did and said what they needed to do to keep themselves in power. Sound familiar? A good example of prophets only telling elders and prominent men what they wanted to hear is found in First Kings 22:5-23. We see here Isaiah’s main theme in Chapter 5 in the Song of the Vineyard. The elders of Isra’el were guilty of leading the nation astray. Jesus said it this way: Leave them, for they are blind guides. If a blind man leads a blind man, both will fall into a pit (see the commentary on The Life of Christ Fs – Why Do Your Disciples Break the Tradition of the Elders).

Those who guide this people mislead them, and those who are guided are led astray (9:16). Unless leaders constantly acknowledge their dependency on God, the possibility of corruption increases. Leaders will believe the adulation that fallen humans will give to them. Then they will begin to believe that they have “the right” to their position of prominence and power. Soon they will be leading not for the sake of the people, but for themselves. Their actions are tailored to maintain themselves in power. They are unwilling to make the hard decisions that are necessary, but instead, make decisions that only consolidate their power. They govern by polls, trying to decide where the people are going and then running ahead to get in front of the crowd. As a result, those types of leaders mislead the people, and those who are led are led astray.³⁷

Therefore, ADONAI will take no pleasure in the young men, nor will He pity the fatherless and widows, for everyone is ungodly and wicked, every mouth speaks vileness (9:17a). There would be no rejoicing in the young men. This is an expression meaning those of military age. Many of them would die. What was the cause of this judgment? Isra’el had failed to have compassion for two classes, the fatherless orphans and the widows. According to the Torah, they were to receive special attention (Deuteronomy 10:18).

As the second wave of judgment passed, some must have thought they could sigh in relief. But because of its wicked leadership, the northern Kingdom had come to a point of complete corruption. Like rotten, stinking fruit, the decay had reached every level of society. As a result, Isaiah prophesied: Yet for all this, His anger is not turned away, His hand is still upraised (9:17b). A third wave of judgment was still to come.

The LORD Has Sent a Message Against Jacob
9: 8-12

The LORD has sent a message against Jacob DIG: From 7:1 and 9:10-11, what must have happened in Isra’el? (Note: The opposition of King Rezin of Syria in 9:11-12 indicates this prophecy was given before the alliance described in 7:1). How did the people of Ephraim and the inhabitants of Samaria respond to these attacks in 9:9-10 and 13? How should they have responded? For this reason, what will God do to their leaders in 9:14 to 17? With what result? The repetition in 9:12, 17, 21 and 10:4 shows that this is a poem or song. From this refrain, what do you think the poem is about?

REFLECT: From these verses, what attitudes and actions do you see are particularly offensive to ADONAI? Are any of these evident in your life? In the life of our nation? God’s final judgment came only after many attempts to warn the people about the consequences of their deeds. What has the LORD brought into your life recently as a warning of the consequences of where you are heading? How have you responded to those warnings?

The doublet, generally saying the same thing over twice from different perspectives, is one of Isaiah’s traits. The second element in the doublet always gives clearer meaning to the first. For example, Chapters 28-29 mirror 30-35, and Chapters 42:18 to 43:21 reflect 43:22 to 44:23. In this case 9:8 to 11:16 runs parallel with 7:1 to 9:7. The prophets recognized, but never accepted, that the northern kingdom of Isra’el and the southern kingdom of Judah were divided. But one day they will become one kingdom under God and Messiah will reign forever. Under the inspiration of the Ruach ha-Kodesh, Isaiah has just traced this course of action for Judah in 7:1 to 9:7. Now he does the same for Isra’el.

God’s Word had been rejected in favor of Isra’el’s self-will. Her internal collapse (9:10) would be followed by external invasion (9:11). When the vineyard produced stinking fruit, the wild animals were allowed to come in and trample it (5:4-5). The only way a nation can recover from this kind of devastation is returning to the Word of the LORD. They had truly built an amazing capitol city of Samaria, and humanly speaking, had much to be proud about. But to leave God out of the equation only invites disaster (Amos 5:11).

In the first part of his four-stanza poem, Isaiah prophesied: ADONAI has sent a message against Jacob; it will fall on Isra’el (9:8). The word message is in the emphatic, meaning that the LORD had spoken! Would His people live by His Word or not? This message came through the ministries of Amos and Hosea from 760 BC onward. Although writing to the nation of Judah, Isaiah often used the northern kingdom of Isra’el, also called Jacob, as an example of the fact that God judges His sinful people. The message was one of coming judgment on the northern kingdom of Isra’el. The last part of the verse is a Hebrew idiom meaning soon to be realized. The coming fall of Isra’el would be realized very shortly. She would soon realize that her boasting was only hollow words. This was also a not so subtle message to the southern kingdom of Judah, who should have realized that she too would be destroyed if she persisted in her sin.

Pride was the main reason that the LORD’s message would fall on Isra’el. Ephraim, with its capitol of Samaria, was one of Isra’el’s largest tribes. It often represented the entire Northern Kingdom (7:2 and 17). With the immediate fulfillment of Isaiah’s prophecy all the people will know it was the word of ADONAI. Sadly, they will realize this too late. Their pride would be their downfall. Isaiah makes his point more forcefully by means of a metaphor. All the people will know it – Ephraim and the inhabitants of Samaria – who say with pride and arrogance of heart, “The bricks have fallen down, but we will rebuild with dressed stone; the fig trees have been felled, but we will replace them with cedars” (9:9-10). Their pride was seen in the fact that they thought they could experience only temporary setbacks (the bricks have fallen) if the Assyrian army would attack them. ADONAI was using Assyria to discipline Isra’el, to humble her so that she would return to Him. But it was as if Isra’el shot back at God, saying, “We’re not going to repent, we’re just going to rebuild. And we don’t need You to do it.” The northern Kingdom had a spirit of defiance and rebellion in this response.

They felt that they would be able to make their nation better than ever. The expressions here go from that which is cheap to that which is expensive, from bricks to dressed stone (So what if the Assyrians break down our homes made of brick, we will rebuild them with new dressed stone), and from fig trees to cedars (So what if the Assyrians cut down all our fig trees, we will replace them with cedars). But sadly, this was not to be the case.

Jeroboam II (782-753 BC) gave the northern kingdom of Israel prosperity, restoring the boundaries that King Solomon had established (Second Kings 14:25). But he led the nation into spiritual adultery (First Kings 12:25-33), and eventual political collapse (Second Kings Chapters 15:31 and 17:1-41). Of the last six kings reigning during the final twenty years of Isra’el, four died of assassination and only one passed the throne to his son. So much for replacing fig trees with cedars!

Finally, the first wave of judgment hit. But the LORD has strengthened Rezin’s foes against them and has spurred their enemies on. Assyrians from the east and Philistines from the west have devoured Isra’el with open mouth (9:11-12a). On every hand adversaries would arise, not in spite of ADONAI, but at His bidding. From the east and west they would come, before them and behind them. It would be Magor-Missabib (see the commentary on Jeremiah, to see link click Da – Jeremiah and Pash’chur), meaning terror on every side, and a foreshadowing that Judah would eventually experience. The mouths of their enemies open wide to devour those who had been so confident in themselves. Having taken themselves out from under the hand of blessing, they would find that the hand of God was still outstretched, but then it would be for judgment.

But even this judgment did not appease the wrath of Ha’Shem, because the people refused to deal with their sin. As a result, just as they thought their judgment had come to an end and breathed a sigh of relief, Isaiah prophesied: Yet for all this, His anger is not turned away, His hand is still upraised (9:12b). This refrain is repeated three more times (9:17, 21, 10:4) and increases the effects of God’s intense anger, highlighting the certainty of continued judgment.

Where is the line between “decent self-respect” and pride, or between “healthy self-esteem” and self-conceit? The answer is deceptively simple. It all depends on what the “self-respect” or the “self-esteem” is based. If it is based on placing ourselves at the center of our world, as the world does (First John 2:15-17), then it is deadly. Such an attitude is nothing other than pride and conceit, because we are trying to make ourselves the basis for our own existence. That is not possible in this world God has made. As a result, to say, “I am somebody important because I say so,” is ridiculous.

We are not complete in ourselves. As charming as the story of The Little Engine That Could may be, saying, “I think I can, I think I can,” does not create the ability to do anything. Only when we surrender to the love of ADONAI and learn that we are worth the life and death of the Prince of Peace, will we discover how much we are really worth. Only when we have admitted to ourselves that nothing good lives in me, that is, in my sinful nature (Romans 7:18) will we be able to know the inner strength that enables us to say: I can do everything through Him who gives me strength (Philippians 4:13).³⁶

The LORD’s Anger Against Isra’el
9:8 to 10:4

There are three more sections left in the book of Immanuel. Isaiah himself set the stage for the remaining three sections back in Chapter 8 verse 18. Here am I, and the children the LORD has given me. We are signs and symbols in Isra’el from ADONAI-Tzva’ot, who dwells on Mount Zion (8:18). His name and the names of his sons were signs and symbols to Judah. In this section (9:8 to 10:4) the prophet develops the theme: Quick to plunder, swift to the spoil. That is the name of his son Maher-Shalal-Hash-Baz. In this second section (10:5 to 34) he develops the theme: A remnant will return. That is the name of his son Shear-Jashub. In the third section (11:1 to 12:6) he develops the theme: The LORD is salvation, which is the name of Isaiah.

Before we look at this, go back to 2:9, which reads: So man will be brought low and mankind humbled – do not forgive them. Remember in the first five chapters, Isaiah began to develop points that he intended to expand on later. Therefore, this section, 9:8 to 10:4, is an expansion of 2:9.

In this section Isaiah describes Isra’el being brought low and being humbled by the use of a four-stanza poem. It details the dreadful consequences of spiritual adultery that the northern kingdom would succumb to. All four stanzas end with the phrase: yet for all this, His anger is not turned away, his hand is still upraised. To see the link click the first stanza Cq – The LORD Has Sent a Message Against Jacob (9:8-12); the second stanza is Cr – The LORD Will Cut Off the Head and the Tail (9:13-17); the third stanza is Cs – Manasseh Will Feed On Ephraim (9:18-21); and the final stanza is Ct – Woe To Those Who Make Unjust Laws (10:4). Earlier we were told that a great light, of 9:2, would not come until darkness had reached its greatest point. This section, then, deals with the increase of that darkness.

When we think of Ha’Shem’s anger we must avoid two pitfalls. First, we must avoid thinking, “Oh, that’s just an old fashioned misunderstanding of things.” We know better; Jesus is really a God of love.” This is dangerous because both the TaNaKh and the B’rit Chadashah are equally inspired and both display ADONAI’s love and anger. Yeshua Messiah Himself became terribly angry on several occasions (Luke 11:37-54, Luke 12:4-5; John 2:13-22). In fact, love and anger are two sides of the same coin.

Secondly, we must avoid thinking that whenever we suffer, YHVH must be angry with us. If a drunk driver swerves onto the sidewalk and kills my child, that is not a sign God is angry with me. Finally, we should also avoid the idea that the anger of the LORD in the Bible is simply a metaphor for the bad things that happen to us in our lives. Take gravity, for example. Falling is just the way things are. The ground is not angry with you if you step out of a twenty-third story window and fall to the ground. There is a difference between God’s love and His anger. He is love, and He gets angry. That is, love is a part of His being. Thus, He is not some tyrant with a hair-trigger temper. The one consistent description of ADONAI in the TaNaKh is that He is compassionate, gracious and slow to anger (Exodus 34:6; Numbers 14:18; Nehemiah 9:17; Psalm 86:15, etc). At the same time, He cares as much about what we do with our lives as any loving father.

So, does God get angry? Yes He does, but it is not the selfish anger of a sinful human. Nor is it the temper tantrum of an overbearing heavenly monarch who will not permit His lowly subjects to do what they want. It is the heartbroken response of an Artist who watches His creations doing things that are not only a violation of His original dream, but are a violation of their very natures.³⁵

He Will Reign on David’s Throne
9: 7

He will reign on David’s throne DIG: On what basis will Messiah reign on David’s throne? When will that begin? What does it mean that there will be no end to the increase and peace of His reign? How will Christ reign on David’s throne? Who will make it happen? What is the difference between zeal and jealousy? What follows the thousand-year millennial Kingdom? How is it assured?

REFLECT: Where will you be when David’s throne is reestablished? What will it mean to you personally? What kind of a world will it be then? How will it be different? If you are a believer, how does it make you feel to know what great lengths the LORD has gone to prepare a place for you (John 14:1-4)? When times get tough, how does it help you get through the day? How will you feel living in the eternal City of Tziyon?

The gospels reveal a Jewish expectation, during the life of Messiah, which a divine King would reign on the throne of David. In fact, He was executed on the charge that He claimed to be King of the Jews, thus implying political and military rebellion against Rome (Mark 11:10, 15:2a and 26). The request of James and John for seats on His left and right suggests that the apostles viewed Jesus’ Kingdom in terms of political authority and social supremacy (Mark 10:35-45). Furthermore, the question posed by the disciples in Acts 1:6 indicates a nationalistic understanding of His Kingdom. Jesus Himself was well aware of the popular expectations surrounding the Davidic Messiah.

Although Yeshua accepted the Davidic sonship of the Messiah, during His First Coming, He rejected the nationalistic and militaristic ideas of the Son (or descendent) of David that were so much a part of Jewish expectation. Interestingly, He never claimed to be the son of David. Even Yeshua’s answer to the question Pontius Pilate put to Him regarding His kingship was vague in the original Aramaic (Mark 15:2b). The most natural interpretation of Jesus’ reluctance in this matter is that He wished to avoid any tendency on the part of the Jewish nation to see Him as primarily a military leader who would overthrow Rome (Luke 22:47-53, John 6:15, 18:33-38). (Like the other prophets, Isaiah was not aware of the great time gap between Messiah’s two Comings). However, this will all change at His Second Coming. At that time there will be no ambiguity. Who He is will be completely obvious, because He will reign on David’s throne and over His Kingdom, establishing and upholding it. He will reign from the Most Holy Place in Jerusalem for a thousand years (see the commentary on The Life of Christ, to see link click Db – The Nine Missing Articles in Messiah’s Coming Temple).

There are four components of Isra’el’s final restoration, and each one is based on a specific covenant (see the commentary on Revelation Fj – My Chosen People Will Inherit My Mountains). The fourth component is the reestablishment of the throne of king David, which is based on the Davidic Covenant (Second Samuel 7:11b-16; First Chronicles 17:10b-14). The Messiah holds three offices: prophet, priest and king. However, He does not function in all these offices simultaneously. Rather, the functioning of these three offices is to be carried out in a chronological sequence. During His first ministry on earth, at His First Coming, Yeshua functioned in the office of a prophet. But this ceased at the time of His death. Since His death and resurrection, and until He returns, He is functioning in the office of a priest. This ministry will cease at the Second Coming. Yeshua has never yet functioned in the office of a king. For Him to do so, there must be the reestablishment of the throne of David upon which He will sit to rule as King over Isra’el and King of the world (Psalm 89:3-4, 29, 34-37; Jeremiah 33:17-26; Amos 9:11-12). This ministry will begin at the Second Coming. The promises that ADONAI made to Isra’el have not been forgotten. Isra’el is yet to enjoy all the promises of the four unfulfilled, unconditional covenants, each of which points respectively to the four components of Isra’el’s final restoration.

Of the increase of His government and peace there will be no end (9:7a). Once again it is clear that Isaiah has the far eschatological future in mind. This Person will not be a king among kings in Isra’el. More accurately, He will be the final King, the King to end all kings. This is why Isaiah foresees the ideal Davidic sovereign. ADONAI has not rejected His ancient promise to David, but the fact that the promise was made did not legitimize everything that one of David’s descendants, such as Ahaz, might do. But what it does mean, as with the nation of Isra’el, is that YHVH will work in history to keep His promise and His integrity at the same time. There will be One who establishes the throne of David on the basis of justice and righteousness as opposed to cruelty and intimidation. At that time, it will be quite clear that God is with us (Cb – The LORD Himself Will Give You A Sign), not only in deliverance from the threat of the Syria-Isra’el alliance (Bx – The Hearts of Ahaz and His People Were Shaken), but in an endless rule of justice, righteousness and peace.

Isaiah acknowledged that the reason Messiah will reign on David’s throne and over his Kingdom, establishing and upholding it (9:7b), is the zeal of ADONAI-Tzva’ot. It will only happen because He will accomplish it (9:7d). The coming of the millennial Kingdom, and then the Eternal Order (see the commentary on Revelation Fq – The Eternal State), after it, depends on Ha’Shem, not Isra’el. He promised it, and He is a promise keeper. Without His sovereign intervention there would be no kingdom of Isra’el.

Zeal and jealousy are two sides of the same coin. Both speak of concern for someone that long to be first place in their life. Jealously, as it is used today, depicts someone who is petty, self-centered, and unreasoning. Zeal, however, portrays a consuming concern for the other person’s best interest and a burning desire to protect them. One is positive and noble, while the other is negative and small-minded. The LORD’s zeal for His wife is both just and righteous (see my commentary on Revelation Ft – Come, I Will Show You the Bride, the Wife of the Lamb). Even though she was unfaithful to Him, “Return, faithless people, declared the LORD, for I am your husband” (Jeremiah 3:11-20), He redeemed her (Hosea 3:1-5) even though she had committed spiritual adultery (Hosea 1:2).

With justice and righteousness Messiah will uphold David’s throne from that time on and forever (9:7c). His rule will have no end (Samuel 7:14, 27; Micah 4:7; Luke 1:33; Revelation 11:15). The messianic Kingdom itself lasts for one thousand years. Yet, according to the promises of God’s Covenant with David (Second Samuel 7:5-16), there was to be an eternal dynasty, an eternal City (see my commentary on Revelation Fu – The New Jerusalem had a Great, High Wall with Twelve Gates), and an eternal throne. The eternal existence of the dynasty is guaranteed because it ends in the eternal person of Yeshua Messiah. However, the eternal existence of the throne and the Kingdom must also be assured. The Millennial Kingdom will end after a thousand years. But God’s Kingdom will continue forever and ever into the Eternal State, because Jesus will continue to rule on David’s throne.

He Will Be Called Wonderful Counselor
9: 6

He will be called wonderful counselor DIG: What expectations would you have if you first heard Isaiah pronounce it? What type of ruler would you expect to arise? How would his future rule and counsel compare with past alliances and plans (see 8:7-10)? Look up the New Covenant Scriptures that confirm the messianic prophecy written of here by Isaiah (Matthew 1:1, 3:13-17; 4:12-17; Luke 1:34-35, 76-79; John 3:16; 14:9-10; Hebrews 1:1-3). What does this do to your faith?

REFLECT: Of the titles given here, which fit Jesus, as you know Him? What is the purpose of His reign in your life or in the world? When has He been a wonderful Counselor to you? Sometimes our imperfect earthly fathers have not been all that we had hoped or protected us in a way that we needed to be protected. Has there been a time when He has been an Everlasting Father to you in your time of need?

This is the third in the series of verses opening with ki, or for clauses. There is joy because God has delivered us from oppression, and He does that because He has brought an end to war. But how will He do that? This verse gives us the answer – the birth of a child.

As for the human origin: For to us a child is born, to us a son is given, and the government will be on his shoulders (9:6a). A child is born refers to something of natural birth. The implication is that this child, a son, was to be born into the nation of Israel (to us) as one of the Covenant people. In Isaiah’s day the leaders of Judah were incapable of governing the nation, but Messiah will govern with wisdom and righteousness. His people will be delivered when His shoulders accept the burden of rule.

As seen below, medieval Jewish commentators, resisting the common messianic claims of Christians, argued that all this was simply in recognition of the birth of the crown prince Hezekiah (to see link click Iy – The Death of the Suffering Servant), and therefore, was only a simple royal birth hymn. However, this view flies in the face of the chronology of Hezekiah’s birth. Even more seriously, it is evident from the language here that no merely human king could possibly accomplish everything that is being spoken of. This is clearly Yeshua Messiah.³³

The sages teach that the kingdom of Ephraim, destroyed by the Assyrians in the reign of Ahaz, passed over to Hezekiah when Assyria was showing signs of weakness. He was thus the first ruler, since the days of the division of the kingdom in the reign of Rehoboam, to combine the entire nation both in the north and the south as in the days of David and Solomon.

God’s truth, however, is not merely in the sphere of ideas; ultimately, it is meant to take on human form (Malachi 2:17 to 3:1; Colossians 1:15, 19-20, 27). This person will also be a child, and we cannot help but notice that the childish aspect of the deliverer is important to Isaiah, for it appears again in 11:6, 8 and implied in 7:3, 14; 8:1-4, 8, 18). There are two important emphases upon this child. First, it emphasizes that the divine ruler will not merely be God, but although having divine attributes, will have the most human of all arrivals upon the earth, namely, birth from a woman. He will be both human and divine (see the commentary on The Life of Christ Af – The Memra of God). But secondly, there is a paradox. How will God deliver the world from egotism, war, cruelty and intimidation? By being more egotistical, more warlike, crueler and more intimidating? Without doubt, ADONAI is powerful enough to demolish His enemies in an instant, yet again and again, when Isaiah comes to the heart of deliverance, a childlike face peers out at us. The LORD is strong enough to defeat His enemies by becoming vulnerable, transparent and humble. It is the only hope the human race has for turning hostility into friendship. Isn’t that true in your own life?

Even though the son is of natural birth, He is at the same time of divine origin. Uniquely the gift of God, He is the Son of Psalm 2:1-12. In fact, the expectation of the entire nation was that the One who would be born to rule over them in justice and righteousness would possess divine attributes. It seemed to have a remarkable similarity with the Immanuel prophecy (7:14-8:22). Somehow a virgin-born son would demonstrate that God is with us. And He will be called, literally, one will call his name. The name of a person sums up character, it defines the person. The perfection of this King is seen in His qualification for ruling.

Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace (9:6b). In English the term wonderful counselor by itself does not point to divinity. But the Hebrew language has certain words that are used exclusively for God. For example, the word create is a word used exclusively for God. No man is ever called wonderful (Judges 13:18; Isaiah 25:1, 28-29). At any rate, these are the names Isaiah uses:

Wonderful Counselor (28:29): literally, wonder of a counselor, and the people will gladly listen to Him as the authoritative One. In the messianic Kingdom many people will be anxious to hear Messiah teach God’s ways (2:3) as He rules and reigns from the Temple in Jerusalem (Ezeki’el Chapters 40-48). The vast majority of the eighty times that wonderful is translated from the Hebrew word pala, its noun pele or its adjective pilei, it refers to God and His mighty works. It is the nearest word a Hebrew has to the idea of supernatural. This Counselor will bring supernatural wisdom that fulfill Isaiah’s earlier promise that He would restore Israel’s judges as in days of old, their counselors as at the beginning (1:26a). His supernatural wisdom would stand in stark contrast to Ahaz, whose decisions ruined his people; but would also transcend Solomon’s earthly wisdom (First Kings 4:29-34). So this Counselor is a wonder, because His counsel goes beyond mere human wisdom.

Mighty God (10:21): His relationship to His subjects, Isaiah understood that the Messiah was to be God. Some have suggested that el gibbor, or mighty God simply means “a godlike person” or a hero. But when you look at the entire book that Isaiah wrote, he obviously meant more than that. He had already spoken of the Messiah doing what no other person in the history of the world had been able to do (for example 9:5-7). Isaiah understood that the Messiah was to be God in every sense of the word. In fact, every time el gibbor appears elsewhere in the Bible there is no doubt that it refers to God (Deuteronomy 10:17; Jeremiah 32:18; Isaiah 10:21). This King will have ADONAI’s true might about Him, a power so great that He will take whatever the Adversary can dish out (53:2-10, 59:15-20, 63:1-9).

Everlasting Father (63:16): Many people are puzzled by this title, because the Messiah, God’s Son, is distinguished in the Trinity from God the Father. How can the Son be the Father? Several things must be noted in this regard. First, the Messiah, being the second Person of the Trinity, is in His essence, God. Therefore, He has all the attributes of God including being eternal. Since God is One (even though He exists in three Persons), the Messiah is God. Second, the title Avi’ad, or Everlasting Father is an idiom used to describe the Messiah’s relationship to time, not His relationship to the other members of the Trinity. He is said to be everlasting, just as God (the Father) is called Ancient of Days (Dani’el 7:9). The Messiah will be a fatherly ruler. Third, perhaps Isaiah had in mind the promise to David about the foreverness of the Kingdom (see the commentary on the Life of David Ct – The LORD’s Covenant with David), which God promised would come through David’s line. The Messiah, a descendant of David, will fulfill this promise for which the nation had been waiting.³⁴

Prince of Peace (26:3 and 12): It is appropriate that this title, Sar Shaolm, should come as the climax of His attributes. The verb peace, salem, means to be whole, or complete. Prince corresponds to our idea of being an administrator. This Prince, then, complete in Himself, at one with God and His people, administers the benefits of peace, or wholeness, through His compassionate rule. This will be the fulfillment of the Messianic Kingdom: He will rule from sea to sea and from the River, to the ends of the earth. The desert tribes will bow before Him and His enemies will lick the dust. The kings of Tarshish and of distant shores will bring tribute to Him; the kings of Sheba and Seba will present Him gifts. All kings will bow down to Him and all nations will serve Him (Psalm 72:8-11). Somehow through Him will come the reconciliation between God and man that will make possible the reconciliation between mankind (Isaiah 53:5, 57:19, 66:12; Luke 2:14; John 16:33; Romans 5:1; Hebrews 12:14). It is ADONAI who plans the future (9:1), shatters the foe (9:5) and keeps His promises (9:7).

If our greatest need had been information, God would have sent an educator. If our greatest need had been technology, the LORD would have sent us a computer analyst. If our greatest need had been money, ADONAI would have sent us an economist. But since our greatest need was forgiveness, God sent us a Savior.

For to Us A Child Is Born
9: 6-7

For to us a child is born DIG: How does Isaiah define Messiah? What expectations would this arouse in you if you heard Isaiah pronounce it? What type of Son or Ruler would you expect to arise? How would this be different than in the past? How would it make you feel?

REFLECT: How does the B’rit Chadashah interpret what this prophecy means (see Matthew 4:12-17; Luke 1:32; John 8:12)? Of the titles given here, which fit Yeshua best as you know Him? How does He reign in your life?

The end of war lies in the coming of a Person. Here Isaiah spoke of the Deliverer who will achieve the changes in the nation that the prophet had been speaking. Messiah’s coming would lead the nation into joy and prosperity, which had been missing for years and years. His coming will fulfill the promises of Abraham and David about the messianic Kingdom. Once again we see the child motif (7:14-16, 8:1-4 and 18, 9:6). He will grow up to be the Deliverer (9:7), not a sign of deliverance, but the Deliverer Himself. He will achieve the changes needed for the nation to prosper both materially and spiritually.

For us a Child is born, to us a Son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end. He will reign on David’s throne and over His kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this (Isaiah 9:6-7). The messianic Kingdom will be administrated through an absolute monarchy with a definite chain of command and lines of authority. The absolute monarch will be Yeshua Messiah. The delegated authority will be split into two branches: a Jewish branch of government and a Gentile branch, each in turn having a chain of command (see the commentary on Revelation, to see link click Fi – The Government of the Messianic Kingdom).

Yeshua the Messiah will rule as King. That Jesus Christ will sit upon the throne of David (Jeremiah 23:5-6, 33:14-17) in Jerusalem (Psalm 24:7-10), and rule Isra’el and all the Gentile nations of the world (Isaiah 9:6-7; Zechariah 14:9) is clear from both the TaNaKh (Psalm 2:6-8) and the B’rit Chadashah (Luke 1:30-33).

Justice, holiness, and righteousness will characterize His reign so that the innocent will receive justice and the guilty will be condemned (Psalm 72:1-19). He will rule as a sovereign monarch with a rod of iron (Revelation 12:5, 19:15), and in the power of the Ruach ha-Kodesh (Isaiah 11:1-5). Thus, Christ will be both King of Isra’el and King of the world.

There will be a Gentile branch of government (20:4-6). Both Gentile believers that were raptured before the Great Tribulation and the Tribulation martyrs who were the souls seen under the golden altar of incense in heaven (6:9-11), will rule with Christ during the Millennium. The martyrs were beheaded either because they refused to worship the beast or his image, or they refused to take his mark on their forehead or on their right hand. Therefore, the Church and the Tribulation martyrs will co-reign with the messianic King over the Gentile nations (see the commentary on Revelation Fc – The Sheep and the Goats). They will be Messiah’s representatives and carry out His decrees to the nations. With Him, they will rule with a rod of iron (2:27, 12:5, 19:15).

Because the Jews are to be regathered in the Land of Isra’el and possess it once again, all the Gentile believers will live in the Gentile nations where they will carry out their ministry of ruling with a rod of iron. They will visit Isra’el, visit Jerusalem and worship in the messianic Temple, but they will live and minister among the Gentile nations.

During the messianic Kingdom, the different Gentile nations will have kings over them. All kings will bow down to Christ and all nations will serve Him (Psalm 72:11). These kings will have their natural bodies, while the believers ruling over them will have their resurrected bodies. While the kings will have dominion over the various nations, they themselves will be under the authority of the Church and the Tribulation martyrs. Accordingly, in the Gentile branch of government, the chain of command will be from Christ to the Church and Tribulation martyrs, to the kings of the Gentile nations, and finally, to the Gentile nations themselves.

There will be a Jewish branch of government. The absolute monarchy of Messiah will extend to Isra’el as well as to the Gentile nations. But directly under Jesus, having authority over all Isra’el, will be the resurrected David, who will be given the dual titles of king and prince. He will be a king, because he will rule over Isra’el (Jer 30:9; Ez 34:23-24, 37:24-25; Hosea 3:5), and he will be a prince, because he will be under the authority of Messiah. The Gentile nations will have kings, and Isra’el will have a king. The difference is that the Gentile kings will have their natural bodies, while David will have his resurrected body.

On two occasions, Jesus promised the twelve apostles that they would rule over the twelve tribes in the messianic Kingdom (Mathew 19:28; Luke 22:28-30). We have no idea which apostle will rule over which tribe. The answer to that question will have to wait until the millennial Kingdom comes.

In addition to King David and the twelve apostles, there will be others simply identified as princes. So the King, the Lord Jesus Christ, will reign righteously, and princes will rule justly (Isaiah 32:1 NASB). These princes will be in positions of authority, and their character will be righteous (Ezeki’el 45:8). The resurrected Zerubbabel could very well be among those future princes (Haggai 2:20-23).

Judges and counselors will also be appointed in the messianic Kingdom. ADONAI, says: I will restore your judges as in days of old, your counselors as at the beginning. Afterward you will be called the City of Righteousness, the Faithful City (Isaiah 1:26). This position of authority will be particularly connected to the City of Jerusalem. These judges and counselors will be responsible for ruling justly. There will be no travesty of justice in the millennial Kingdom.

The final link in the chain of command of the Jewish branch of the Messianic government is that Isra’el will rule over the Gentiles. This was part of God’s promise to Isra’el, “For ADONAI your God will bless you, as He promised you – you will lend money to many nations without having to borrow, and you will rule over many nations without their ruling over you” (Deuteronomy 15:6 CJB). Ruling over the Gentiles will be part of Isra’el’s reward for obedience. Moshe said: If you listen closely to what ADONAI your God says, observing and obeying all his commands which I am giving you today, ADONAI your God will raise you high above all the nations on earth (Deuteronomy 28:1 and also see 28:13 CJB).

In addition to the statements found in the Torah, the Prophets also describe Isra’el’s future ruling over the Gentile nations. For ADONAI will have compassion on Jacob – He will once again choose Isra’el and resettle them in their own land, where foreigners will join them, attaching themselves to the house of Jacob. Peoples will take and escort them to their homeland, and the house of Isra’el will possess them in the land of God as male and female slaves. They will make their captors captive and rule over their oppressors (Isaiah 14:1-2 CJB also see Isaiah 49:22-23 and 61:6-7).

Therefore, the chain of command in the Jewish branch of the messianic government will be from Messiah, to King David, to the twelve apostles, to the princes, to the judges and counselors to the nation of Isra’el, who will rule over the Gentile nations.

For as in the Day of Midian’s Defeat
9: 4-5

For as in the day of Midian’s defeat DIG: How does Isaiah describe the effects of the dawning light in verses 3 to 5? In the context of the Assyrian threat, what does this light mean (see 10:26-27)? What will be the light? How is He defined in verses 6 and 7? If Isaiah is describing the end of warfare, why is he talking about boots and garments? Where does this battle take place? Who is the first casualty of the battle? Who wins the battle? What is His title? What happens to the enemy?

REFLECT: Has YHVH done some amazing things in your life? How has He shattered some of the yokes that burden you? What is one yoke that you desire to have Him shatter now? How can you help others throw off their yokes? Does this ultimate Campaign and battle seem cruel or just? Vindictive or righteous? Does the title of the victor surprise you? Does such a One give you comfort, or impart fear? Can you imagine such a time when there will be no more war? What would it be like? What will it be like to live in such an era?

Now the immediate cause of rejoicing is explained (9:3). The increased future joy of Isra’el in the Messianic Kingdom will be the supernatural work of God. His act of deliverance will be similar to the day of Midian’s defeat (Judges 7:1-24; Isaiah 10:26). This is the first explanation of the hope just described (9:1-3). Facing impossible odds, Gideon and his people discovered that in God, weakness is turned into strength (Second Corinthians 12:9-10). They watched in amazement as God used them to bring deliverance (Judges Chapters 6 through 8). Thus, given the character and power of ADONAI, Isaiah points to those events as evidence that the picture he presents of the nation’s deliverance is entirely possible.

The Ruach ha-Kodesh combines that imagery of both the exodus and Gideon’s victory into one act of deliverance at the Second Coming. Speaking about God’s future restoration of the nation in the Millennial Kingdom, the prophet prophesied about the coming Messiah when he said: You have shattered the yoke that burden’s them, the bar across their shoulders, and the rod of their oppression (9:4). Isaiah looks back to Egypt and the exodus when he mentions the yoke (Leviticus 26:13), burdens (Exodus 1:11, 2:11, 5:4-5, 6:6-7), and oppressor (Exodus 3:7, 5:6 and 10-14). Then he couples that with Gideon and the defeat of Midian. It was a victory brought about through an insignificant mediator (Judges 6:15), in such a way that it could only be the work of ADONAI (Judges 7:2-14), but involving and benefiting Naphtali and Zebulun (Judges 6:35). The yoke is suffering endured; the rod is suffering inflicted. The contrast communicates totality. All suffering will be over. The redeemed will enter Zion with singing, and everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away (Isaiah 35:9b-10).

All suffering will be at an end when the LORD returns to set up His Kingdom. The Assyrian emperors loved to tell how they imposed their heavy yokes upon the people they captured. Here Isaiah looks off to a day when One mightier than the Assyrians of this world will break those yokes to pieces. He calls to us and says: Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light (Matthew 11:28-29).

The LORD’s people will enjoy the fruits of victory that they did not win. It is the Messiah who will be victorious by ending all oppression. But how will He do that? By putting an end to the warfare, which is the basis of all oppression. ADONAI will not replace oppression with greater oppression; nor will He substitute warfare with greater warfare. Instead, He will do away with all wars.

The figure Isaiah uses to illustrate the elimination of war is a powerful one. For every warrior’s boot used in battle and every piece of clothing rolled in blood will be destined for burning, it will be fuel for the fire (9:5). He uses the lesser to show the greater, and in doing so, gives us the complete picture. If the boots and the pieces of clothing of the soldiers will be burned, we can be assured that not only will the weapons will be destroyed, but also the soldiers who used them. The soldiers’ boots that shook the earth will be silent. The pieces of their clothing, mixed with their own blood, will one day feed the flames.

Revelation 19:17-20 deals with Messiah as the righteous warrior, for we see Him defeating Satan’s armies in what is often called “the Battle of Armageddon,” but in reality, is the war of The Great Day of God Almighty. Armageddon means Mount of Slaughter. This war will take place in a single day, and the battle of Armageddon will be just one of the battles of that war. Actually, this war will encompass more than just the Valley of Megiddo (Jezreel). It will cover practically all of the land of Palestine. The battle starts at Bozrah (to see link click Kg – The Second Coming of Jesus Christ to Bozrah) and will continue all the way back to the eastern walls of Jerusalem which overlook the Kidron Valley, also known as the Valley of Jehoshaphat.

Among the very first casualties of the battle will be the antichrist himself. Having ruled the world with great power and spoken against the true Son of God, the counterfeit son will be powerless before Christ (Habakkuk 3:13-14). The ease with which the Messiah will slay the antichrist is described by Paul in Second Thessalonians 2:8, And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The one who has claimed to be God, the one who has been able to perform all kinds of miracles, signs and wonders, the one who exercised all authority of Satan as he ruled the world, will be quickly dispensed with by the word of the Righteous Warrior.

After the death of the antichrist, the slaughter of his army will continue. The commander of the Lord’s army (Joshua 5:15) will continue marching through the Land in indignation, as if treading the winepress of His wrath, causing blood to be sprinkled on His clothing. Zechariah 14:12-15 describes the manner in which this massive army will be destroyed. This carnage will continue all the way back to Jerusalem, coming to an end in the Valley of Jehoshaphat as Joel 3:12-13 states. The nations that gathered against the Jews (Joel 3:9-11) will now find themselves being slaughtered by the King of the Jews. The blood from this encounter with the living God will run about one mile wide and one hundred and eighty miles long, from the Valley of Jezreel in the north of Isra’el, to Bozrah in the south and will literally reach to the horses’ bridles (Revelation 14:20). A sea of humanity will become a sea of blood. It will practically cover the length of Isra’el, and when this battle comes to an end in the Valley of Jehoshaphat, so does the seventh stage of the Campaign of Armageddon (see Kh – The Eight Stage Campaign of Armageddon).

At that time, the implements of warfare will be destroyed (2:2-4). He will do away with wars so they will not be needed. He makes war cease to the ends of the earth; He breaks the bow and shatters the spear; He burns the shields with fire. Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth (Psalm 46:9-10). But how will He do that?

He Will Be Called the Prince of Peace
9: 4-7

The Child born of the virgin is the son of David, but He is also the Son of God. The majority of His ministry was in Galilee, but He was enthroned as King on a cross in Jerusalem. By taking on Himself the sin and oppression, the horror and tragedy of this world, He was able to give back righteousness and freedom, hope and fulfillment. In fact, it is hard to think of any other way in which the contradictions of Isaiah 9:1-7 could have been resolved but through the Son of God, Yeshua Messiah. The significance of this passage for us comes down to this: Have we allowed the child-King to take over the government of our lives? Only then can we know the benefits of God with us. Only when we give this child-king our love and allegiance can we have the light, the honor, the joy, and the abundance that He offers to us.³²

He Will Honor Galilee of the Gentiles
9: 1-3

He will honor Galilee of the Gentiles DIG: From 8:19-22, what do you think Isaiah meant by the darkness in which people walk? What suffering had Zebulun and Naphtali (in the northern kingdom of Isra’el) experienced? How does the New Covenant interpret what this prophecy means (Mt 4:12-17; Jn 8:12)?

REFLECT: Jesus said that in this world you will have trouble (John 16:33). So even with this trouble in your life, can you find hope in the midst of gloom and distress? What is the joy of the LORD like for you? How does the presence of God give meaning to your life? What do you have to be thankful for today?

Suddenly, in the midst of this darkness, comes deliverance and joy, the future glory of Galilee. The extreme devastation of the Assyrian invasion, especially in the northern kingdom of Isra’el, will give way to bright glory. When every human attempt to bring light had failed, then God brought His light, not because He had to, not because humanity figured out a way to force Him, but merely out of His own grace. Here Isaiah reaches the climax of the section begun in 7:1.

Nevertheless, a time will come when there will be no more darkness, and gloom will be a thing of the past (9:1a). The gloom and distress of the northern kingdom of Isra’el came because of divine discipline. The word distress (musaq) reflects the word translated fearful (suqa). Isaiah saw his prediction of darkness begin to unfold. The darkness and distress were real, but, as always, we have a choice of how we react to it. We can either sink into despair or rise with hope. Isaiah insists that hope can be found in the midst of gloom. How? Even though our present circumstance is all darkness, we can say no to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ (Titus 2:12-13).

The area between the Sea of Chinnereth and the Mediterranean north, or the Jezreel Valley, had always been something of a melting pot, with Hebrews, Canaanites, Arameans, Hittites and Mesopotamians all living there. This was where Israel met the Gentile world, and why it was called Galilee of the Gentiles. Isaiah noted that in the past God had humbled Israel when He allowed the Assyrian king Tiglath-Pileser III to conquer the northern kingdom (9:1b), or the land of Zebulun and the land of Naphtali in 732 BC (Second Kings 15:29 and 17:24). Then the Assyrians brought conquered people from Babylon, Cuthah, Avva, Hamath and Sepharvaim to replace the Israelites. They took over Samaria and lived in its towns (Second Kings 2:24).

But Isaiah said that in the future, God will honor Galilee of the Gentiles (9:1c). There were more than two tribes that settled in Galilee, but he chose to name Zebulun and Naphtali. In the outworking of Immanuel in history, why are these two tribal territories picked out? Why not Asher or Issachar; they were also in Galilee? The reason is this, Capernaum, which was in Naphtali, and Nazareth, which was in Zebulun were the two cities associated with Jesus’ upbringing and early ministry. Therefore, His presence and His ministry certainly honored those areas and made them distinct. During the life of Messiah, the rabbis viewed Galilee in general, and Nazareth in particular, with extreme contempt (John 1:46 and 7:52).

Isaiah continued to prophesy that Zebulun and Naphtali would be honored by the way of the sea (see my commentary on Genesis, to see link click Lh – Zebulum Will Live by the Seashore and Become a Haven for Ships), along the Jordan River (see the commentary on Genesis Lm – Naphtali is a Doe Set Free that bears Beautiful Words). The way of the sea was an expression that referred to the western shore of the Sea of Galilee. This also is a major area of Christ’s ministry. Along the Jordan River is also mentioned and refers to the east bank of the Jordan where Jesus had an extensive ministry as well (Matthew 4:12-17).

The darkness would give way to light. Throughout the Scriptures, ADONAI’s presence is equated with light (Second Samuel 22:29; Job 29:3; Psalm 139:11-12; Isaiah 42:16; First John 1:5). The people walking in, or living out their lives, in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned (9:2). Isaiah describes the effect of the Messiah on the northern part of Israel in typical Hebrew parallelism. The people were in darkness (8:22) and in the shadow of death. Then they saw a great light and light dawned on them. They did not produce it nor were they responsible for it. Where they had been groping in darkness, now they would find themselves blinking in the light. All these events were in the future, yet all the verbs are in the perfect tense (an action that was brought to completion and whose effects are felt in the present). Isaiah, even in the uncertainty of his own time, could look into the future and describe events with the certainty of completed actions. Neither spiritists nor mediums could do that (8:19-22). They could not explain the origins of the earth, let alone the end of it (41:21-24). But God could give that kind of insight to His prophet Isaiah. Matthew also applied this passage to Christ, who began His preaching and healing ministry in Galilee (Matthew 4:15-16).

Now the immediate cause of the rejoicing is explained. Speaking to God, Isaiah said on behalf of the nation: You have enlarged the nation and increased their joy; they rejoice before You as people rejoice at the harvest, as men rejoice when dividing the plunder (9:3). They rejoice because the LORD has freed them. Isaiah spells out the future messianic glory as a result of the coming of the Light. The Light will increase their joy like the joy at the harvest or the joy of winning a battle and dividing the plunder. Joy is another emphasis of Isaiah’s, mentioned two dozen times in the book.

What Isaiah deals with here are the basic fears of people and he says that in place of fear there is joy. However, it is important to see that the real source of joy is Yeshua. It is before Him that they (and we) rejoice (Second Samuel 6:16; Psalm 27:4 and 6). The truth is that apart from the presence of God, who gives meaning to life, all other joys in this world are merely dust and ashes. You have made known to me the path of life; You will fill me with joy in Your presence, with eternal pleasures at Your right hand. (Psalm 16:11).

Why Consult the Dead on Behalf of the Living
8: 16-22

Why consult the dead on behalf of the living DIG: How had Judah gotten into such a mess both politically and spiritually? How does Isaiah respond to Judah’s rejection of his message? How is his family a sign and a symbol from the LORD (see 7:3, 14 and 8:3)? How does Isaiah bring out the contrast between mediums and spiritists to God? What should the people be seeking? What “blackout” will result from their refusal to do so?

REFLECT: The nation of Judah was looking to Isaiah and his family to represent God. Who do you think is looking at you as God’s representative? You personally might be the only person that represents God in that person’s life. Does that mean you have to be perfect? What does it mean? Is it a dark day for you right now? What is the only way out of that darkness? What does the rise of occultism and spiritism tell you about people’s spiritual hunger today? What would Isaiah say to those involved in it? What kind of spiritual food have you been eating lately?

This was a dark time for the nation of Judah both spiritually and politically. Aside from a small believing remnant, she was in rebellion against God. Having been warned not to follow the way of this people (8:11), Isaiah reaffirmed his dependence on God. For this is what ADONAI said to me: Bind up the testimony and seal up the Torah among My disciples (8:16). The Torah is the first five books of the TaNaKh, and the testimony is the words of the prophets. By binding up the testimony and sealing up the Torah, Isaiah was in effect inscribing it on the hearts of the believing remnant. God’s presence was with this remnant, and its attitude was one of quiet trusting and waiting. There are times in our lives that we have to wait on the LORD before He can bless us. For in the act of waiting we acknowledge our helplessness and complete dependence upon Him. In Isaiah’s day, the believing remnant was faithful in the midst of the darkness.

During that time the believing remnant said as one unified voice: I will wait for ADONAI, who is hiding His face from the house of Jacob, a common metaphor of the Bible for God’s displeasure. It was no surprise to them that God was withholding His blessing from the nation. Ahaz alienated the favor of the LORD for the nation. Isaiah and the believing remnant were not immune from the resulting darkness, but within that darkness they had the light of faith. Opposed to the faithless nation, however, they declared: We will put our trust in Him (8:17). Their attitude was that they would wait and look for the LORD (Romans 8:25; First Thessalonians 1:3b). Looking in the sense that He will fulfill His word. Just as they learned from the Torah and the prophets (8:16), a characteristic of the believing remnant was, and is, faith.

Even with God withholding His blessing at that time, Isaiah still had confidence in Him, knowing that he and his two sons were signs to the nation. The prophet spoke for himself, when he said: Here am I, and the children ADONAI has given me. We are signs and symbols in Isra’el (here meaning the southern kingdom of Judah and the northern kingdom of Isra’el as a whole) from the LORD of heavens armies (8:18a). Consider the meaning of these divinely appointed names. Each name held significance for the nation’s future. Only by listening to ADONAI’s word through Isaiah – reinforced by the signs and symbols that Isaiah and his sons represented – would the light dawn for Isra’el. All three of their names were important. In 9:8 to 10:4 he used the name Maher-Shalal-Hash-Baz, meaning quick to plunder, swift to spoil to illustrate the Lord’s anger against Isra’el. In 10:5 to 34 he uses the name Shear-Jashub, meaning a remnant will return to illustrate that a remnant would indeed return. And in 11:1 to 12:6 he uses Isaiah, meaning the LORD is salvation to illustrate the salvation of God.

The last thing Isaiah points us to is the fact that we have faith in the One who dwells on Mount Zion (8:18b). The LORD never goes back on His promises. He chose Zion for His dwelling and in the far eschatological future, when the final restoration of Isra’el takes place: Then you will know that I, the LORD your God, dwell in Zion, My holy hill. Jerusalem will be holy; never again will foreigners invade her (Joel 3:17). Thus, this gave Isaiah and the believing remnant an objective assurance of faith, just as he and his son’s names were subjective assurance.

The believing remnant themselves were evidence that ADONAI’s face would not be hidden forever. He was still dwelling in Jerusalem, His holy hill (2:2). They were proof that the coming turmoil and devastation of the Babylonian Captivity was ultimately temporary. The same is true for the believing remnant today. Jesus still sits at the right hand of the Father interceding for us (Romans 8:34) because Satan accuses us before ADONAI day and night (Revelation 12:10). We are evidence that His face will not be hidden forever and the wickedness of this world is ultimately temporary. Messiah says to us today: Behold, I am coming soon! My reward is with Me, and I will give to everyone according to what they have done. I Am the Alpha and the Omega, the First and the Last, the Beginning and the End (Revelation 22:12-13).

Most people want to know the future. The reading of horoscopes, whether western astrology or Vedic (or Hindu astrology), are enormously popular today. There are daily horoscopes available in newspapers, free telephone horoscope lines, and many horoscope websites. Mediums and spiritists provide psychic and tarot card readings, biorhythms, runes (the alphabet of mystery), and they all claim to be able to direct your love life, your finances and your future. This whole underbelly of the spiritual world in effect says, “In the dark? Get enlightened here with us! See the future!” The Jews living in Judah during Isaiah’s lifetime had the same fondness for spiritual adultery.

Even people in Judah were lured into the pagan practice of worshiping mediums and spiritists. They specialized in trying to contact the dead by using unintelligible ecstatic utterances. They also sought out direction by using animal intestines and studying the stars. The original meaning and purpose of astrology had been completely corrupted by the world (see the commentary of Genesis, to see link click Lw – The Witness of the Stars). Today, the more things change, the more they stay the same. The occult, witchcraft, and spells abound, while Harry Potter is a worldwide phenomenon. The appetite of our society for the occult today is ravenous.

For those who did not have the faith of Isaiah and the believing remnant, the temptation to turn to Spiritism was overwhelming. The revival of superstition is always connected with the loss of faith. When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God (8:19a)? Again, Isaiah speaks of the people’s sinful behavior. There is a warning against consulting with mediums and spiritists, especially in view of the pending devastation that will be coming upon Judah. To speak to the dead on behalf of the living was clearly against the Torah. Moshe had written: Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritists or who consults the dead (Deuteronomy 18:10-12; also see Leviticus 19:31; 20:6). Consequently, if we refuse the Ruach ha-Kodesh who asks for our belief in Him, sooner or later we must have the spirits, who appear to ask for nothing, but in reality, they intend to make us slaves.

Because of the occultic practices, especially the ecstatic utterances that comes out of the occult, they whisper and mutter, not giving a clear and reliable prophecy. They were unclear ecstatic sounds. Their prophecies were always general, never specific, so their prophecy could be fulfilled no matter what happened. Both verbs mock the antics of the mediums and expose the absurdity of turning from the plain Word of God to mumbo-jumbo. The sad declension from my people (3:12) to this people (6:9 and 8:12) exposes their devotion to fortune-tellers and messages from the dead.

By their actions they claimed that the dead possessed greater powers and superior knowledge to the living. But the Bible does not back that up. The TaNaKh teaches us that leaving their bodies behind, the dead can only be mere shadows of what they were before (14:10). The dead prophet Samuel knew no more in death than he did in life when talking with king Sha’ul (see the commentary on the Life of David Bv – Sha’ul and the Medium at Endor).

Ancestor worship was rampant during Isaiah’s day. Therefore, the Holy Spirit asked: Why consult the dead on behalf of the living (8:19b)? We have some examples of this whispering and muttering giving the people unclear prophecies. The Spartans declared war on the Athenians and the Greeks went to the priestesses in the temple at Delphi to find out what they should do or not do. The Spartans came to them and asked, “Should we go to war against the Athenians?” The priestesses decreed, “Yes, go and fight!” The Spartans went and fought and lost. So they went back to the women and said, “You told us to go fight, and we lost.” They answered, “We never told you to go fight and win. We merely said, ‘Go fight.’ ”

Here is another example. Cresous, the King of Lydia, was opposed by a rising threat in the east, King Cyrus of the Medo-Persain Empire, and he wanted to know if he should attack Cyrus. When he consulted the Oracles at Delphi they said, “If you go fight Cyrus, a great king will fall.” He went off to fight Cyrus and lost. The great king that fell was Cresous. This was an example of whispering and muttering. They only gave general prophecies, never anything specific, so they could not be proven wrong.

In modern times, Spiritism started with the French teacher and educator Hippolyte Léon Denizard Rivail, whose pen name was Allen Kardec. He is known today as the systematizer of Spiritism for which he laid the foundation with the five books of the Spirit Codification. More recently, a self-proclaimed psychic medium named John Edward (McGee) became a celebrity with his television show, “Crossing Over.” He uses channeling and “spirit guides” to supposedly communicate with the dead. He even wrote a book called: Answers from the Other Side. And while he professes only to be helping bereaved relatives and friends, God’s message is the same today as it was during Isaiah’s lifetime: Why consult the dead on behalf of the living?

Next the Spirit of God told those living in Judah that the proper source of the authority in their lives was not the dead, but the living Word of God. It was not the occult and the hidden things of Satan, but the revealed Word of God, the Torah and the testimony of the prophets. There is no hope outside of what the LORD has spoken. Every utterance, however seemingly spiritual, which fails to agree with the Scriptures, is only darkness without light. If they do not speak according to this Word, they have no light of dawn (8:20). If it does not conform to Scripture, no matter how exciting it might be, it has no spiritual light. This is the verdict: Light has come into the world, but men loved darkness instead of the light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed (Yochanan 3:19-20). The psalmist was very wise when he said: Your Word is a lamp to my feet and a light for my path (Psalm 119:105).

ADONAI will eventually judge mediums and spiritists and those who consult them. Here Isaiah again reiterates the darkness to come will end in judgment in the near historical future. The land of Judah would be devastated in 586 BC when the Babylonians destroyed the Temple and sent the people of Judah into captivity. King Nebuchadnezzar took the best and the brightest back to Babylon. Dani’el and others would sit on the banks of the Euphrates Rives for seventy years trying to figure out what happened. But a few of the weakest and downtrodden were left in Judah. Depressed and hungry, they will roam through the Land; when the Babylonians were finished deporting the rest of their countrymen, they will become enraged and, looking upward, will curse their king Ahaz and their God for bringing judgment upon them (8:21).

Interestingly enough, we see the same thing in the far eschatological future. The reaction of those who hate God for His judgment is the same, no matter what age they live in. Revelation tells us that Men will gnaw their tongues in agony and curse the God of heaven because of their pains and their sores, but they will refuse to repent of what they had done (see the commentary on Revelation Ef – The Fifth Angel Poured Out His Bowl on the Throne of the Beast, Plunging His Kingdom Into Darkness). The end result will be hopelessness and separation from the LORD (see the commentary on Revelation Fo – The Great White Throne Judgment).

No matter where they look, they find no help. How can those who are in distress and darkness like themselves help anyone else? Then they will look toward the earth and see only distress and darkness and fearful gloom, and they will be thrust into utter darkness without hope (8:22). All the verbs in 8:21-22 are singular because judgment, like salvation, is individual and personal. Those who depend upon the world for solutions to their problems only multiply their darkness. These people are springs without water and mists driven by a storm. Blackest darkness is reserved for them (Second Peter 2:17). Ironically, those who look to the dead for answers will be forced to join them!

So the problem of the occult is nothing new. It was widespread even during the days of Isaiah. But today we need to remember that there are only two kinds of spiritual food. There is angel’s food or devil’s food; and if you aren’t eating one, you’re eating the other.

A Stone that Causes Men to Stumble
and a Rock that Makes Them Fall
8: 11-15

A stone that causes men to stumble and a rock that makes them fall DIG: From 7:2-4 and 8:6, what is the way of this people that YHVH told Isaiah not to follow? How does what they fear contrast with what Isaiah fears? What effects do these fears have on the way each acts? On God’s response?

REFLECT: What fears could motivate your agnostic friends to consider God: Job loss? A lost child? Emotional blackout? Serious illness? If you have no agnostic friends, why is that? From watching your life this week, what would someone say it means for you to fear God? How is Jesus both a sanctuary and a stumbling block (see Romans 9:33 and First Peter 2:6-8)? Which is He right now to you?

The LORD had promised to be with His people, saying: God is with us (8:10b). But, many in the northern kingdom of Isra’el and the southern kingdom of Judah refused to believe He would keep His promise. Isaiah declared: For this is what ADONAI said to me, speaking with a strong hand (8:11a CJB). Evidently God’s inspiration was especially intense and direct to Isaiah at that time. These verses were written to the believing remnant; however, Immanuel would become a stone that causes those of no faith to stumble and a rock that makes unbelievers fall (8:14b). There are both negative aspects and positive aspects to this prophecy.

The negative aspect was that both houses of Isra’el should not follow the way of this people of no faith. He commanded them, “Do not call conspiracy everything that these people call conspiracy; do not fear what they fear and do not dread it” (8:11b-12). For the second time (8:5) God gives Isaiah special revelation by speaking in the ear of the prophet. Specifically there were two things he should not do.

First, neither Isaiah nor the remnant should be intimidated by cries of conspiracy. They should not follow the crowd and join forces with the Assyrians against the northern confederacy. Because they would not go along with the crowd and follow King Ahaz, they will be accused of treason and betrayal. Secondly, Isaiah should not fear what they fear. What do they fear? Syria and Isra’el. God said not to be afraid of them and Isaiah had already prophesied what would happen to them (7:15-17).

But there is a positive aspect of the message. The LORD of heaven’s armies is the One you are to regard as holy, He is the One you are to fear, He is the One you are to dread (8:13). Once again there are two parts. First, the LORD is the one to be set apart for worship because He is holy. Secondly, the LORD is the proper object of fear, meaning the proper object of our reverence, trust, worship, obedience and service (Proverbs 1:7, 9:10, 10:27, 14:27, 15:33, 15:33, 19:23).

Today we do not hear much about the fear of the LORD. In this “feel good” world we want to think that God will accept us no matter what we believe or how we act. Nothing could be further from the truth. Of course, we think, we need to try to do our best, but since we will always sin anyway, we need not expect too much from ourselves. How far this is from the thinking of Isaiah. God told His people to stop worrying about what the Assyrians, the Syrians, and the Israelites are going to do and to start worrying about what He is going to do. This is not to say that we should live in utter terror that ADONAI is going to kill us because He doesn’t like the way we are thinking or acting. Jesus tells us that we are worth more than the sparrows or the lilies He cares for so much. So what does fear of the LORD mean for us? It means we have to reorder our priorities. Instead of asking how we can please ourselves, we must ask how we can please God. Instead of spending all our time worrying about how to take care of ourselves, we ought to be asking how well we are living the life of the One who called us to be holy as He is holy (First Peter 1:15-16). If we pay attention to this calling we can trust God to care for us in far better ways then we can ourselves.³¹

The next passage is very unique because it spells out Immanuel’s relationship to the Jewish people. To those who believe, Immanuel will be a sanctuary, or a place of safety (8:14a). But for both houses of Isra’el, those who do not believe, Immanuel will become a stone that causes them to stumble and a rock that makes them fall (8:14b). Many times when the word rock is used in the TaNaKh, it pictures Messiah (Genesis 49:24, Exodus 17:6, Numbers 20:8, Deuteronomy 32:4, 13, Second Samuel 22:2, Psalm 18:2, 19:14, 40:2, 61:2, 92:15, Isaiah 26:4).

The phrase both houses of Isra’el is the origin of the false “Two-House” theory which teaches many Gentiles, unknown to themselves, are actually the descendants of the “Lost Ten Tribes.” The reason that they are so inwardly drawn to Torah and to a Torah life-style is because they actually have the soul of an Israelite – they are the descendants of the Northern Tribes of Isra’el. It is therefore imperative that the truth of their identity be received, and they began to live and act as the people they actually are: the descendants of physical Isra’el. They believe that only those congregations or communities who affirm this belief are furthering God’s plans to unite Isra’el and Judah into one nation of Isra’el in the last days. So, in reality, this faulty “Two House” theory is just another flavor of Replacement Theology (see the commentary on Galatians Ak – The Hebrew Roots Movement).

This prophecy came true because Immanuel became a stumbling block for the people of Jerusalem. He became a trap and a snare (8:14c). With itching ears, the people of Judah would continue to listen to Ahaz, while refusing to listen to Isaiah. Therefore, they continued down the path to destruction. Ahaz represented the house of David and Isaiah prophesied to him, “The LORD will bring on you and your people and on the house of your descendent King David a time unlike any since Ephraim broke away from Judah – He will bring the king of Assyria” (7:17).

Many of them will stumble; they will fall and be broken, they will be snared and captured (8:15). The attitude we take toward God will determine how we experience Him. To those who revere and obey Him, He becomes a place of refuge and peace. But to those who reject Him, He becomes a stone to stumble and fall over. He does not change. If you make a place for Him, He will make a place for you. I love those who love Me, and those who seek Me find Me (Proverbs 8:17; Jeremiah 29:3; Deuteronomy 4:29). Once you believe that, then you can know that whatever happens to you comes from One who is both all-powerful and always good.

Paul and others (Matthew 21:44; Luke 2:34; First Corinthians 1:23: First Peter 2:4-8), referred to Israel’s unbelief of Yeshua Messiah, by saying: What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; but Isra’el, who pursued a law of righteousness, has not attained it. Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the “stumbling stone,” As it is written: “See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who trusts in Him will never be put to shame (Romans 9:30-33). Thus, Isaiah’s message followed a common thread in the TaNaKh. God promised to bless those who would believe in and obey Him, but would discipline those who would reject Him.

As Simeon said in the Temple at Jesus’ dedication: This child is destined to cause the falling and rising of many in Isra’el (see the commentary on The Life of Christ, to see link click Au – Jesus Presented in the Temple). How accurately that prophecy would be fulfilled years later. Jesus and His ministry became a stone that caused mankind to stumble, and a rock that made them fall (Isaiah 8:14b). The First Coming of Jesus caused a division among the Jews of the world. Some rose because of Him, because they believed, and many fell because of their lack of faith. Simeon prophesied that Jesus would be a sign that will be spoken against, and for the nation of Israel that has been true to this very day. Once again, this concept is started in Luke and completed in Acts. There is a constant division in Isra’el (Acts 14:1-2, 28:23-24).

It is interesting to note that Jews, then and today, do not see Yeshua in this passage at all. They see it as referring to Isaiah himself. The rabbis teach that the prophet had been instructed by God to hold firmly to his principles, and thus enable him to stand out alone, disregarding all dangerous, though popular, demands or tendencies.

We need to remember that the same sun that hardens clay also melts wax. Therefore, the choice is ours today. The same Son, in His unchanging nature, is both a sanctuary and a rock that makes people fall. It depends on how we respond to His holiness.

Mighty Floodwaters: The King of Assyria
8: 5-10

Mighty floodwaters: the king of Assyria DIG: What do the waters of Shiloah in Jerusalem and the River Euphrates in Assyria represent? What then is the meaning of Judah rejecting Shiloah and rejoicing over Rezin (see 7:1), resulting in a sweeping flood? Why does Judah prefer Assyrian help over God’s as they face this crisis (see Second Kings 16:7-9)? Why would idolatry lead to destructive political alliances? Is O Immanuel a cry of despair or hope? Why? What is the prophet’s hope for Judah, even as he considered the coming siege from Assyria (see Chapters 36-37)? To whom is this prophecy addressed? Why? What is different about the way God with us is written here than the other times in the Book of Immanuel? Why is it different? What did it mean to Judah?

REFLECT: How has the LORD been like a gently flowing stream to you? When has your choice of allies resulted in a flood of overwhelming trouble? When has the LORD stopped the flood of your wrong choices from overwhelming you? What Rezins and rivers do people today flee from? Which ones affect you? What intrigue do you have in your life today? Do you thrive on activity or do you like serenity? But regardless of the busyness or quietness of your life, where is your resting place? Can you look back on your life and remember a time when you can say that God was with you in the midst of your troubles?

The same sign of Maher-Shala-Hash-Baz (8:1) that was a testimony of ADONAI’S faithfulness was also a sign of destruction to those who did not believe (7:18-25). He disciplines those He loves. As Solomon wrote: My son, do not despise the LORD’s discipline and do not resent His rebuke, because the LORD disciplines those He loves, as a father the son he delights in (Proverbs 3:11-12; Hebrews 12:6). The more of God’s revelation we receive, the more responsibility we have to obey it. Of all people, Judah should have known that. So Judah who delighted over the destruction of her enemies learned, to her dismay, that Maher-Shala-Hash-Baz applied to her as well.

The LORD spoke to Isaiah again, saying: This people has rejected the gently flowing waters of Shiloah (8:5-6a). This people is an expression used of Judah, in 28:14 for example, but it refers to a foreign power in 23:13, and to Isra’el in 9:16. The context must decide the interpretation. Because the Assyrian domination of Isra’el in Chapters 6 and 7 foreshadows its domination of Judah in Chapter 8, the natural sequence refers to Judah. The people of the southern kingdom are condemned for rejecting the gently flowing waters of Shiloah. Those waters were a spring that fed into the pool of Shalom, within Jerusalem’s walls. It was a very smooth flowing, quiet stream. Shiloah was Jerusalem’s water supply until the time of King Hezekiah (Second Kings 20:20; Second Chronicles 32:30). It came into Jerusalem from the Gihon Spring. Gihon was the site of King David’s coronations (First Kings 1:33-34 and 45).

And when the people of Judah saw the destruction of Syria with its king Rezin, and the downfall of the northern kingdom of Isra’el with its leader Pekah, the son of king Remaliah, they rejoiced (8:6b). Of all people, they should have known better. Solomon had written: Do not gloat when your enemy falls; when he stumbles, do not let your heart rejoice, or the LORD will see and disapprove (Proverbs 24:17-18a). But Judah did not heed the words of ADONAI, and rejoiced at their defeat at the hands of Assyria.

Therefore there were consequences. In light of Judah’s choices, ADONAI was about to act. Isaiah prophesied: The LORD was about to bring against them the mighty floodwaters of the Euphrates River, which ran through Assyria. In other words, God would bring against them the king of Assyria with all his pomp (8:7a) In the doctrine of the remnant there is a contrast between noisiness and quietness. The quiet flowing waters of Shiloah that would save them are contrasted with the noisy floodwaters that would destroy the people of Judah. Whenever a flood is pictured in the Bible symbolically, it always refers to an army. Instead of trusting ADONAI, they trusted the Assyrians. Sometimes you need to be careful about what you ask for because you just might get it. Judah’s payment for placing her trust in Assyria was the mighty vengeance of the Assyrians.

God’s judgment would eventually come to Assyria (10:5-15) because it was not outside His rule. The floodwaters only go where He directs them (8:8a) and to the extent that He allows them (8:8b). Consequently Assyria would not stop its advance when it fulfilled promises made to Ahaz to end the northern threat (Second Kings 16:7-9), but would then attack Judah also. This, and later behavior (Second Kings 18:13-25), gave Assyria a deserved reputation that Isaiah would never forget (33:1).

These mighty floodwaters will overflow all its channels, run over all its banks and sweep on into Judah (8:7b-8:8a). And because they rejoiced so readily over the fall of Syria and Isra’el (in fulfillment of the prophecy of Isaiah in Chapter 7), Assyria would sweep on into Judah, swirling through it and reaching up to the neck (8:8b). Even though Assyria was able to overrun 46 fortified cities, they would fail to take Jerusalem, the head of the nation. Isaiah then changes figures of speech and pictures Assyria as a giant bird whose wings will cover the entire land.

Its outspread wings refer to the extending floodwaters that will cover the breadth of the land of Judah. However, the floodwaters do not cover the head and drown the victim, and the bird of prey looms but does not kill. It was as if ADONAI had said, “This far, but no further.” The final blow against Judah (6:11-13) would come from Babylon as seen in the book of Jeremiah, not Assyria. But in the final analysis, Judah would be saved. Why? Because she was so wise or powerful? No, because of Immanuel.

Your Land, O Immanuel (8:8d). This message was given to Immanuel (God [is] with us). Isaiah had used that word (7:14) when he told Ahaz that a boy, soon to be born, would be a sign that the nation would not perish at the hands of Syria and Isra’el. Now the Assyrians would try to destroy the land of Judah.

Ultimately, Immanuel owned the Land and was the One Assyria attacked. Therefore, the word of Immanuel assured His hearers that He had not forgotten His covenant people and would be with them. Sin always takes us further than we want to go and costs us more than we wanted to pay, and that was certainly the case with Judah. She made a deal with the devil, and Assyria almost destroyed her. Ahaz thought he could use Assyria for his own ends. That sounds like us doesn’t it? We think we can control our favorite sin, which, if left unchecked, only comes back to ravage us. Just like Judah.

Throughout Isaiah’s ministry Judah was threatened by superior powers and here, under the influence of the Ruach ha-Kodesh, he meditates on the fact that where the LORD is, there is security. We are reminded of Psalm 46:7 that affirms: the LORD of heaven’s armies is with us; the God of Jacob is our fortress.

The tone shifts dramatically in these verses. It seems like the thought of Assyria in Immanuel’s Land had changed his perspective. He saw beyond Judah’s near historical defeat to the far eschatological victory. Yes, at that time she might be the pawn of the Gentile nations, her sins may have driven her further into their web of deceit than she realized. In the final analysis, however, all their plots and schemes would only align themselves with God’s will.

Therefore, this is a message to the nations. In the TaNaKh, whenever the word nations is used, it always means Gentile nations. These nations are in distant lands. Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered (8:9)! The Hebrew word be shattered is a second imperative and often expresses an outcome that it is inevitable. For emphasis, this verse stresses the unavoidable three different times. It is a warning that any conspiracy to do away with the House of David will be thwarted. Yes, Judah was the pawn of other nations. Her sins had plunged her into the midst of their plotting schemes. But Isaiah warned: Devise your strategy, but it will be thwarted; propose your plan, but it will not stand (8:10a). When all was said and done, all their plots would not stand. Even though they might raise the war cry, it wouldn’t matter. They could make all the noise they wanted (again we see the contrast between noisiness and quietness regarding the believing remnant), but all their efforts would not succeed because of the promise made regarding Immanuel and the prophecy contained in 7:14.

Why will the plotting schemes not succeed? Because the House of David could not be reduced to a point of insignificance until the birth of the virgin-born Son, the stump of Jesse. A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit (to see link click Dc – A Shoot Will Come Up From the Stump of Jesse). The point is that not until the glorious House of David is reduced to what it was in Jesse’s day, nothing but a cut down stump, will the Messiah appear. At that point the Davidic dynasty had lost its power and glory.

So the great truth of Chapters 7-9 is that because of Immanuel, God was with Judah. That great truth separated Judah from all other nations in the world. Because God has promised to be with His people, they were to have faith in Him no matter how bad their circumstances. He would not desert them. Therefore, the nations would not succeed because God was with Judah. This is the third time God with us is mentioned (7:14, 8:8 and 8:10b) in the Book of Immanuel (7:1 to 12:6), but this time the word is written: God is with us.

It is hard to overstress the significance that God is with us. The world seeks to be with God. The Biblical view, however, reverses the process. God is distinct from His world. This means that it is impossible for people to find God on their own. He had to take the first step and come to us through Yeshua Messiah, thus bringing us into fellowship with Himself (John 3:13, Romans 10:6, Second Corinthians 4:6, Colossians 1:15-20).

The LORD had promised to be with His people, but many in both Isra’el and Judah refused to believe He would keep His promise. I am sure that there were times, with the enemy bearing down on them, that Judah did not feel that God was with them. But He was. What does it mean when we say God is with us? Does it mean that everything is going to turn out well for us? No, it doesn’t. To confirm that all we have to do is remember the Babylonian Captivity (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule), the destruction of Jerusalem (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD), or the Holocaust. Indeed, all who want to live a godly life united with the Messiah Yeshua will be persecuted (Second Timothy 3:12 CJB). What it does mean is that God is with us in the midst of our troubles.

We have just as much controversy, intrigue, rumors, and turmoil as Isaiah did in his day, and the LORD continues to be our secret of contentment today. When we choose God as our sanctuary rather than our stumbling block, then we can truly rest in the safety of Immanuel. He is still with us today.

The Sign of Maher-Shalal-Hash-Baz
8: 1-4

The sign of Maher-Shalal-Hash-Baz DIG: What do the names of Isaiah’s two sons symbolize in the context of Chapters 7 and 8? What did this second son’s name mean? Why was it significant? To whom was it directed? Why was Isaiah’s wife called a prophetess?

REFLECT: How does the LORD communicate with you today? How can you be sure that what you are being told is reliable (Second Timothy 3:16)? In what ways do you simply walk in obedience to God without being sure of where you will end up? Who is watching you walk with ADONAI? Your children? Your spouse? Your co-workers? In what ways are you a positive model for them? How do you react when you slip up?

The Assyrian domination of the northern kingdom of Isra’el in Chapters 6 and 7 foreshadow its domination of the southern kingdom of Judah in Chapter 8. Isaiah had already prophesied about the fall of the Syrian-Isra’el alliance (7:4-17). Now he gives another prophecy about the same event. Like Chapter 7, the prophecy involves the birth of a baby, this time to Isaiah’s wife, a prophetess. God allowed this prophecy to be witnessed by several important people to prove to the northern kingdom of Isra’el once again that Isaiah was speaking for the LORD and His words were reliable.

The LORD said to His prophet, “Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz” (8:1). Isaiah used a large scroll as a visual aid to help the people understand his prophecy. He was to write the name of his soon-to-be-born son even before he was born. This would point to the certainty of the birth. The name Maher-Shalal-Hash-Baz is the longest personal name in the Bible. It means quick to plunder, swift to spoil. Soldiers would shout these words to one another as they defeated their enemy. Isaiah’s listeners would remember his prophecy of the fall of the Syrian-Isra’el alliance and would understand the significance of his son’s name. Those two nations would be plundered and the Assyrian army would take their spoil.

Isaiah wrote the words he was told on the scroll. Not until the boy was born did he himself fully understand the significance of what he had done. Isaiah simply walked in obedience, a model for the people of God.

YHVH said He would call in two witnesses (Numbers 35:30; Deuteronomy 17:6 and 19:5) who could confirm that His words were true. He then called Uriah the priest and Zechariah son of Jeberekiah because they were faithful or reliable witnesses (8:2). In what sense were Uriah and Zechariah reliable or faithful? They were not faithful in the sense of being faithful to the covenant of God. But they were faithful witnesses for God in the sense that these were not men who would side with Isaiah against Ahaz; they would side with Ahaz against Isaiah. In other words, because they would tend to be anti–Isaiah rather than pro-Isaiah, they were reliable witnesses. When Isaiah’s prophecy did come true, they could testify that Isaiah prophesied truthfully about it beforehand. The first sign, then, was this impressive large scroll.

Then I went to the prophetess and she conceived and gave birth to a son (8:3a). Nine months later we see the second sign, and it is a living one. The living witness, Isaiah’s second son, will now replace the lifeless, large scroll. And the LORD said to me: “Name him Maher-Shalal-Hash-Baz” (8:3b). Like Immanuel, the boy possessed four names. But he foreshadowed doom, whereas the Wonderful Counselor, Mighty God, Everlasting Father and Prince of Peace (9:6b), focuses on hope. The naming of the son communicated the message that God’s word is sure and can be trusted. After the birth of his son, Isaiah probably knew that he must call his wife a prophetess, because she had literally been the bearer of the Word of the LORD. If she was a prophetess in her own right; however, we have no biblical record of it.

For before the boy knows how to say “My father,” or “My mother,” the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria (8:4). Before the child could say two syllable words, my father or my mother, Assyria would plunder both Damascus (Syria’s capital city) and Samaria (Israel’s capital city). Most children can say those words before, or soon after, they are one year old. As a result, the boy would serve as a time-indicator of what his name foreshadowed.

The king of Assyria mentioned here was Tiglath-Pileser III. In 734 BC he marched down the Israeli seacoast as far as the Egyptian border. Egyptian aid was then cut off. In 733 BC Isra’el lost Galilee, the Transjordan (Second Kings 15:29), Megiddo and other cities. Only the swift submission of Hoshea gave the northern kingdom of Isra’el a few more years. When Damascus and Samaria fell in 742 BC, Judah should have turned to God as Isaiah had told her to do. But Uriah the priest, one of the two witnesses, followed Ahaz’s orders and changed the Temple worship to mirror the pagan worship that had been practiced in Damascus (Second Kings 16:10-16). Apparently he was an influential priest and the nation followed him into spiritual adultery with tragic results.

Failure to listen to the LORD has dire consequences. Those consequences may come quickly or they may be delayed, but they will come. God, however, is merciful and gives us warning in advance. His warnings may come in different ways to different people. There is no formula. But we do need to be attentive. Make Him your best Friend, communicate with Him daily, and be in the Word. He may speak loudly or He might possibly come with a gentle whisper (First Kings 19:12), but He promises that you will find Him. YHVH tells us: I love those who love Me, and those who seek Me will find Me (Proverbs 8:17).

The Birth of Immanuel
8:1 to 9:7

This section is closely related to the previous chapter. It concerns the same event, namely, the deliverance from the Syria-Isra’el alliance, and the subsequent Assyrian invasion that would eventually extend to Judah. Chapter 7:1-25 included several negatives – Ahaz’s rejection of God’s Word through Isaiah, Ahaz’s continued unbelief, and the difficult times that would come to Judah. This section, from 8:1 to 9:7, focuses on a positive note; the nation would be delivered and this deliverance would picture another Deliverer, who will bring an even greater deliverance in the future.³⁰ Here, Isaiah calls us to believe that God is at work in human history. He calls us to trust in Him to work all things for the good for those who love Him and are called according to His purpose (Romans 8:28). We don’t need to worry about current events. This is not to say we should take no interest in them, but rather we shouldn’t be overwhelmed with anxiety about them. We should focus on our relationship with ADONAI and pleasing Him. Then we can walk in confidence.