II. LESSON BACKGROUND.

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1 Sunday, December 2, 2018 Lesson: Isaiah 7:1-4, 7-16; Time of Action: 733 B.C.; Place of Action: Jerusalem Golden Text: Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel (Isaiah 7:14). I. INTRODUCTION. Every good Jew was taught from an early age that the Messiah was coming and to look forward to that event. Our lesson this week takes us to the prophecies of Isaiah. In the midst of Israel s fear and anxiety, brought on by the impending invasion by the Assyrians, Isaiah brought hope by predicting the virgin birth of Immanuel, the Son who would be God with us. II. LESSON BACKGROUND. In 734 B.C., Ahaz, king of Judah in Jerusalem, was about to be attacked by an alliance of the northern kingdom of Israel and Syria. They threatened to invade Judah, the southern kingdom if Ahaz would not help them against Assyria. Ahaz was frightened by the possible end of his reign and by the invading armies who killed many people or took them as captives (see II Chronicles 6:5-21;

2 28:5-21). But as Isaiah predicted, the kingdom of Judah did not come to an end at that time. The sign of Immanuel would be a sign of deliverance for Judah. III. WAR AGAINST JERUSALEM (Isaiah 7:1-4) A. Syria and Israel join forces against Jerusalem (Isaiah 7:1-2). 1. (vs. 1). Our first verse says And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. The phrase And it came to pass in the days of Ahaz refers to the sixteen year reign of Ahaz in the Southern Kingdom of Judah. Like all of the kings of Israel, or the Northern Kingdom, Ahaz was an evil king who did not that which was right in the sight of the Lord, like David his father (see II Chronicles 28:1). During his reign, he followed the bad example of the kings of the Northern kingdom of Israel. He made golden idols to worship the gods of Baal. He burned incense in the Valley of Ben Hinnom, and sacrificed his own sons by burning them in the fire. He committed the same terrible sins that the pagan peoples living in that land did. Ahaz also offered sacrifices and burned incense in the high places, on the hills, and under every green tree (see II Chronicles 28:2-4). Certainly, he was

3 ripe for God s judgment which would come with the invasion by the two kings mentioned here. We are told that Ahaz was the son of Jotham, who was the son of Uzziah. In other words, Jotham was his father and Uzziah his grand-father. Of course, both of them were former kings of Judah. Then this verse says that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it. In the second or third year of Ahaz s reign, two kings, Rezin the king of Syria, and Pekah, king of Israel (the Northern Kingdom) entered into an alliance and headed toward Jerusalem to start a war by invading the Southern Kingdom of Judah. But the last part of this verse says but (they) could not prevail against it. This means that even though these two kings, Rezin and Pekah invaded Judah, they were not able to capture the city of Jerusalem. However, the Lord didn t let this alliance defeat Ahaz although Rezin the king of Syria took many people of Judah as prisoners to the city of Damascus. In addition, Pekah, king of Israel and his army killed 120,000 of the bravest soldiers in Judah in one day (see II Chronicles 28:6). All this happened because the people of Judah had turned away from the Lord, the God their ancestors worshiped. The Israelite army captured 200,000 of their own relatives living in Judah. They took women, children, and many valuable things from Judah and carried them back to Samaria (see II Chronicles 28:5). Even though these two kings and their armies were able to defeat and capture many people outside of Jerusalem, God didn t allow them to prevail against or overtake Jerusalem.

4 2. (vs. 2). This verse says And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Sometime before this alliance attacked, word came to the house of David. This is a reference to the royal court and king Ahaz, the king of Judah and represented the whole southern kingdom. He received word that Syria is confederate with Ephraim. In other words, Syria and Ephraim had formed an alliance to attack Judah. The word Ephraim is another name for Israel, the northern kingdom. Note: Two hundred years earlier, Israel was divided into two kingdoms, the northern kingdom of Israel and the southern kingdom of Judah. In the prophetic books of the Bible, the names Ephraim and Israel are used interchangeably for the ten tribes who under Jeroboam established the northern kingdom after rebelling against king Rehoboam (see I Kings 12:1-17). Subsequently, Ephraim became known as Samaria (see I Kings 21:1) and those in the northern kingdom were carried into exile in Assyria in 721 B.C. (see II Kings 17:1-6). When Ahaz heard about the impending invasion, his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. In other words, king Ahaz and the people became so frightened that they shook with fear like trees of the forest blowing in the wind. B. God s message concerning frightening foes (Isaiah 7:3-4).

5 1. (vs. 3). This verse says Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller s field. God ordered Isaiah to go to Ahaz, and to take his little son with him, because he carried hope for Judah in his name, Shear-jashub which means a remnant shall return (see Isaiah 10:20-22). This name signified God s mercy and His promise that even though many in Judah may suffer, a remnant would remain. Shear-jashub would be a reminder to God s people of His faithfulness to them. Note: Sometimes in Scripture, the children of the prophets were given significant names (see Hosea 1:4, 6, 9). Therefore, Isaiah s children are said to be for signs (see Isaiah 8:18). This son was called Shearjashub as a sign of encouragement for God s people who were carried captive, assuring them that they should return, at least a remnant of them, which was more than they deserved. Yet, at this time God was better than His word; for he allowed not only a remnant to return, but all those whom the confederate forces of Syria and Israel had taken prisoner (see II Chronicles 28:8-15). Now frightened, instead of looking to God who was the real Supply of his strength, Ahaz decided to inspect the water supply to Jerusalem at the end of the conduit of the upper pool in the highway of the fuller s field. The fuller s field or the washerman s field was a well-known place where clothing or newly woven cloth was laid in the sun to dry and whiten (see Isaiah 36:2). It was there that Isaiah and his son Shear-Jashub were sent to meet Ahaz. The king probably went to the end of the

6 conduit of the upper pool looking for a way to secure the water-works to the city, and prevent the enemy from gaining access to them (see II Chronicles 32:3-4). He may have also wanted to give some necessary instructions to his servants for fortifying the city as well as they could (see Isaiah 22:9-11). Note: It is not certain, but many believe that the conduit or aqueduct of the upper pool may have been the site of the Gihon spring, located east of Jerusalem. This was the main water source for Jerusalem, and it emptied into Hezekiah s famous water tunnel (see II Chronicles 32:29-30). 2. (vs. 4). This verse says And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. The Lord directed the prophet to rebuke Ahaz s fears, and advise him not to give in to them. First, Isaiah was to tell Ahaz to take heed, and be quiet. In other words, Ahaz was to be cautious or careful, but also calm. He needed to stop worrying. In order to be comforted from our fears, we must be careful and calm and pay attention to whatever threatens to cause us to be fearful. In addition, Ahaz was told to fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. This means that he was not to be afraid nor should he lose heart or become depressed because of those two kings, Rezin of Syria and the son of Remaliah, who was Pekah. Pekah assassinated Pekahiah, king of Israel (Ephraim) and took over the throne. The Lord

7 called these two kings smoking firebrands. A firebrand is a piece of burning or glowing wood. In God s sight, these two kings were like two burning sticks. They might be hot with anger now, but soon they would be nothing but smoke. So Ahaz had no reason to be afraid of them or what they could do. Note: The point here is that Ahaz needed to see these two kings as God did: as two tails of smoking firebrands. They were angry, and just as fierce and furious as firebrands. They made each other worse by forming an alliance much like sticks of fire when put together will burn even more violently. But they were only two smoking sticks, and where there is smoke there is some fire, but it may not be as much as was feared as in this case. Their threatening would eventually vanish into smoke when these two kingdoms would soon be destroyed: Damascus Syria was conquered in 732 B.C. by Tiglath-pileser III, and Samaria or the Northern Kingdom of Israel was taken captive in 722 B.C. by Sargon II, king of Assyria. This is the lesson for us; the more we recognize God as a consuming fire (see Deuteronomy 4:24; 9:3; Hebrews 12:29), the less reason we will have to fear men, even though they may appear to be furious. We shall be able to see them for what they really are, smoking firebrands soon to be put out. IV. THE LORD VOIDS THE PLANS OF THE EVIL ALLIANCE (Isaiah 7:7-9). Verses 5 and 6 are not part of our printed text. However, we will review them in order to

8 get the full meaning of the remaining verses. In verses 5-6, God s message confirmed what the intentions of this two-king alliance were. Isaiah was to tell Ahaz that they made plans against him which included all of Judah. These two kings said among themselves, Let s go fight against Judah and divide it among ourselves. Then we will make Tabeal s son the new king of Judah. Their intent was to capture the Southern Kingdom of Judah headed by Ahaz and divide it between themselves. But they agreed to set Tabeal s son up as a puppet king to rule over it. The Bible does not give any information as to who Tabeal was or who his son was. We are not even sure if he was a Syrian or Israelite. The important thing is what God says about these two kings in the next three verses. A. God s message of assurance (Isaiah 7:7-9). 1. (vs. 7). This verse says Thus saith the Lord God, It shall not stand, neither shall it come to pass. Having told Ahaz that the plan of the two-king alliance was to conquer Judah and divide it between Syria and Israel (see Isaiah 7:5-6) and put a puppet king in charge, the Lord then declared that It shall not stand, neither shall it come to pass. In other words, their plan would not succeed. It will not happen! It is a fact that the Lord voids the counsel or plans of kings (see Psalms 33:10-12; Proverbs 19:21; Isaiah 8:9-10; 40:22-24). Whatever or whoever stands against God, or tries to stand without Him, cannot stand long. Man can make plans, but God can un-plan man s plans. No matter who the person is, what they say will not come to pass, unless the Lord has

9 authorized and commanded it. 2. (vs. 8). This verse says For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Here God reminds Ahaz that Damascus is the head or capital of Syria and the head of Damascus is king Rezin who reigned in Damascus. Note: It s difficult to know exactly why God made this statement. But it appears that He wanted Ahaz to know that Rezin should be satisfied with being the king of Syria and not attempt to come against Judah. If we accept this reasoning, then God was saying that Rezin, the king of Syria should only be concerned about his own people. The truth is, he was the head of Syria only because God put him in that position as He does all leaders (see Job 12:19; Psalms 75:6-7; Daniel 2:20-21). God had also set the boundaries of the land Rezin ruled, so it was in his best interest not to go beyond them in order to make himself the head of the cities of Judah, much less to make Jerusalem his prey. God has also appointed princes and kings the boundaries of the lands they control (see Deuteronomy 32:8; Job 21:23; Acts 17:26). Therefore, they ought to confine themselves within those boundaries, and not encroach upon their neighbors rights or lands. The Lord also said and within threescore and five years shall Ephraim be broken, that it be not a people. Although Judah would be invaded by both Syria and Ephraim, it appears that Ephraim, may have been the more malicious enemy of the

10 two, because God declared that within threescore and five years shall Ephraim be broken, that it be not a people. In other words, within the next sixty-five years the Northern Kingdom of Israel would be rooted out, and carried off into captivity by the Assyrians. This was fulfilled in 722 B.C. Note: Isaiah s prophecy is placed around B.C. But if Ephraim would be taken captive in 721, that would only be 11 years later not sixty-five. Interpreters are at a loss on how to compute the sixtyfive years within which Ephraim shall cease to be a people since the actual captivity of the ten tribes was eleven years after this. Some think it was an error made by the transcriber, and that it should be read as within six and five years, or eleven years. But it s hard to accept that explanation since it is unlikely that anyone copying this passage would mistake threescore and five years with six and five years. Other interpreters think the sixty-five years are counted from the time that the prophet Amos first foretold the ruin of the kingdom of the ten tribes (Ephraim). And still some later interpreters think it refers to the last desolation of Ephraim by Esarhaddon, which was about sixty-five years after this. At that time Ephraim was so broken that it ceased to be a people. The truth is that the Bible gives us no way to determine when God began counting the threescore and five years or sixty-five years when Ephraim would be taken captive. But if we take a closer look at this passage, we may get a better insight. It says within threescore and five years shall Ephraim be broken, that it be not a people. It doesn t say at the end of sixty-five years, but within sixty-five years. The word within implies

11 that Ephraim would no longer be a people sometime before the end of sixty-five years, not exactly sixty-five years. It could have actually been 11 years which would have been from the time Isaiah prophesied in 733 B.C. until Ephraim was carried into captivity by Assyria in 722 B.C. Eleven years would be within sixty-five years. B. The necessity of Ahaz s faith (Isaiah 7:9). This verse says And the head of Ephraim is Samaria, and the head of Samaria is Remaliah s son. If ye will not believe, surely ye shall not be established. After declaring that Rezin was the head of Syria in the previous verse, here God says the same thing about Ephraim also referred to as Samaria and the Northern Kingdom of Israel. The Lord said that the head of Ephraim is Samaria, and the head of Samaria is Remaliah s son who was Pekah (see comments at verse 4). Then God said something very interesting. Speaking through Isaiah, God advised Ahaz that If ye will not believe, surely ye shall not be established. The Lord was saying that Ahaz must have faith in order for the assurances that He had given to come to pass. Although God s message that Ahaz received from Isaiah was very encouraging, it would not be encouraging to him unless he believed it, and was willing to take God at His word. This teaches us that faith is absolutely necessary for the removal of our fears, and the composing of our minds in the midst of all the troubles of this present time (see II Chronicles 20:20).

12 V. THE GREAT SIGN: IMMANUEL (Isaiah 7:10-16) A. Ahaz s refusal to ask for a sign (Isaiah 7:10-13). 1. (vs. 10). This verse says Moreover the Lord spake again unto Ahaz, saying In other words, God continued to speak to Ahaz through the prophet Isaiah. 2. (vs. 11). This verse continues to say Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. Here God, through the prophet, makes a gracious offer to Ahaz. God said Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. In other words, if Ahaz wanted confirmation of the previous promises and predictions God had given him through Isaiah (see Isaiah 7:4-8), he was free to ask for a sign. God was gracious by making this offer. He also demonstrated His faithfulness and truthfulness by telling Ahaz that he could ask for any sign or miracle of his choice. This is what God meant when He said ask it either in the depth, or in the height above. A sign would authenticate the prophetic message concerning Judah s future. Notice that although Ahaz was an evil king (see II Chronicles 28:1-4), here God is referred to as the Lord thy (his) God. This was because Ahaz was a descendant of Abraham and David, and of the covenants God made with them. This should remind us that God can be gracious even to those who are evil and unthankful (see Matthew 5:46). Ahaz was free to choose his sign, just as Gideon was

13 about the fleece (see Judges 6:36-37). As a confirmation of the promises God had made to him, Ahaz could ask for any sign or miracle in the air, or on earth, or in water, because God s power is the same in all of these. 3. (vs. 12). This verse says But Ahaz said, I will not ask, neither will I tempt the Lord. Ahaz rudely refuses God s gracious offer to ask for a sign to confirm that the prophecies given by the prophet would come to pass. He even pretended to be religious and respectful of God by saying neither will I tempt the Lord. This statement reveals Ahaz s false piety. It wouldn t be tempting God to do what God Himself had invited and directed Ahaz to do. It also revealed a lack of faith on Ahaz s part. No doubt he thought that if he asked for a sign and it didn t come to pass, it would show that God couldn t fulfill the sign and therefore He would also be unable to deliver them from the attacking armies. Note: As we noted in verse 1, Ahaz was an evil king, who worshiped idols, burned incense in high places and even burned his children as sacrifices to heathen gods (see II Chronicles 28:1-4). So it is highly unlikely that all of a sudden Ahaz got religion and respected the Lord. The real reason why he would not ask for a sign was because he had already put his trust in the Assyrians, their forces, and their gods to help him. He refused to trust the God of Israel so he wouldn t feel obligated to serve Him. Ahaz refused to ask for a sign to confirm his faith because he had made up his mind to continue in his unbelief and distrust in the Lord God. People often pretend to love and honor God by disguising their lack of affection for Him with

14 false respect and worship. Like Ahaz, those who have resolved not to trust God will yet pretend that they won t tempt him, in order to hide their true feelings for the Lord. 4. (vs. 13). This verse says And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Here the prophet Isaiah rebukes Ahaz and the house of David, or the whole royal family because of their contempt for prophecy, and the little value they had for divine revelation. In his rebuke, Isaiah asked Ahaz, Is it a small thing for you to weary men, but will ye weary my God also? Isaiah was actually asking the king Is it not enough for you to try the patience of humans? Will you also try the patience of my God? Ahaz, considered it to be a small thing to weary men. In this case, the words to weary men refer to testing or trying the patience of the prophets. In refusing to listen to the prophets, Ahaz thought that they were the only ones he made weary or tried their patience. But Isaiah reminded him that making the prophets weary by not heeding them was also an affront to God and tested His patience. When Ahaz refused to hear the prophets, who were God s messengers, he was refusing to hear God, who will certainly resent it. Ahaz was like the unjust judge that neither feared God nor regarded man (see Luke 18:2). B. The Lord gives Ahaz a sign to confirm His promise of hope (Isaiah 7:14-16). 1. (vs. 14). This verse says Therefore the Lord

15 himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Since Ahaz refused to trust God and ask for a sign, the prophet said that the Lord himself shall give you a sign. Ahaz needed to know that man s unbelief will not keep the promise of God from coming to pass. The pronoun you is plural in the Hebrew which means that the sign that God gave was for Ahaz and the whole house of David (see Isaiah 7:13). Isaiah prophesied that a virgin shall conceive, and bear a son. The Hebrew word for virgin occurs seven times in the Old Testament. It means a young woman of marriageable age (see Genesis 24:43) who has not has sexual intercourse (see Matthew 1:18; Luke 1:27). The New Testament understands Isaiah to be talking about the Virgin Mary (see Matthew 1:23). Note: There has been much debate among scholars as to whether Mary was a virgin or not. Both Matthew (see Matthew 1:18-24) and Luke (see Luke 1:26-27) make it very clear that Mary was a virgin when Jesus was conceived. The Apostle Paul also implied this when he said that Christ was made (born) of a woman (see Galatians 4:4) with no mention of a man. There is also a hint of the virgin birth in the statement in Genesis 3:15 which says her seed (not a male s seed) would crush the serpent. So it is clear that the word virgin refers to a young woman of marriageable age who has not has sexual intercourse. Isaiah prophesied that this virgin would give birth to a son. The fact that this virgin would be Mary and her son would be Jesus is confirmed by Matthew 1: Isaiah then said that they shall call his name Immanuel. The name Immanuel means God

16 with us. This name was designed to give Judah hope in the midst of adversity (see Isaiah 8:8-10). In spite of the devastation brought about by the allied forces of Ephraim and Syria, and the eventual attack by the Assyrians (see Isaiah 8:7-8), God would be with His people. One might wonder how the virgin birth of Jesus seven centuries after Ahaz could be a sign to the king. Since Ahaz refused to ask for a sign, no sign was given to him specifically. The sign was specifically given to the house of David (see Isaiah 7:13). Jesus was born of a virgin and was from the house or lineage of David therefore fulfilling this prophecy (see Matthew 1:1, 23). Note: With the coming of Jesus, God is with us in the most profound sense. With the virgin birth, God s pattern of working out His purposes through special births (see Genesis 3:15; II Samuel 7:12-16) reaches its climax. And in Jesus, God is always with us, even to the end of the age (see Matthew 28:20). 2. (vs. 15). This verse says Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. Still speaking about this child, Isaiah further foretold that although He shall not be born like other children, but of a virgin, He shall be truly human, and shall be nursed and brought up like other children. Isaiah said that Butter and honey shall he eat just as other children do, particularly the children born and raised in Israel, the land that flowed with milk and honey (see Leviticus 20:24). Butter and honey refers to some of the first solid foods, something like yogurt that were fed to a baby. This was also the food that even the poor could find to eat (see Isaiah

17 7:22). This child will be raised on Butter and honey until he is able to know to refuse the evil, and choose the good. This refers to the time when a child is weaned or nursed. In ancient times, children were nursed until about age three. 3. (vs. 16). Our final verse says For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. This verse appears to refer to another child most likely Isaiah s son and not Immanuel, because it speaks of the time of when the two kings who were in alliance against Ahaz and the nation of Judah would be destroyed. It s important to remember that when God sent Isaiah to speak to Ahaz, He told him to take his son Shearjashub with him as a sign (see Isaiah 7:3). This verse could not be talking about Immanuel because the two king alliance against Ahaz was destroyed some 700 years before Jesus was born. But in this verse we are told that before the child shall know to refuse the evil, and choose the good, the land (Syria and Ephraim) that thou abhorrest shall be forsaken of both her kings. This verse would become clearer if we read it as Before this child referring to Isaiah s own child who he had with him. So Isaiah was telling Ahaz that before this child, or his own child, reached the age of probably three or four years old when he was old enough to know to refuse the evil, and choose the good the confederate forces of the Israelites and Syrians, which Ahaz so feared and hated shall be forsaken of both their kings, Pekah and Rezin. Within two or three years later, this prophecy was fully accomplished. Note:

18 According to II Kings 15:30, Hoshea, who was later made king over Samaria (see II Kings 17:1) conspired against Pekah and slew him (see II Kings 15:30). And before that, the king of Assyria took Damascus, and slew Rezin king of Syria (see II Kings 16:9). Isaiah s son Shear-jashub means the remnant shall return, and should ve given Ahaz hope that his people who were taken captive by Pekah and Rezin would be released and would return to Judah. II Chronicles 28:8-15 tells us that this is what actually happened. 200,000 captives, whom Pekah and Rezin had carried away, were brought back. But it was not by might or power, but by the Spirit of the Lord of hosts (see Zechariah 4:6). VI. Conclusion. Anyone who thinks that God s plans can be thwarted by man has got to be crazy! This week s lesson reminds us that whatever God intends for mankind, will come to pass in His own time. Our job is to believe what He says and live expecting to see His plans come to fruition. The Lord revealed His intentions for Israel through the prophet Isaiah. He confirmed His intentions with the sign of Immanuel which means God with us. Of course Immanuel made His appearance in the form of a child born to a virgin just as God said. That was the first coming of Immanuel, but He will return again and for those of us who are saved, He will forever be God with us.

19 ***The Bible Expositor and Illuminator, Union Gospel Press Curriculum***