We noted before the special relevance of chapters 7 – 12 which are known as the Book of Immanuel. In chapter 7, we saw the virgin birth of Messiah. Chapters 8 – 10 speak of Messiah’s marvellous land, and chapters 11 and 12 speak of His millennium kingdom.
These chapters also deal with Judah’s entanglements with other nations and the condemnation it received for not depending on Adonai.
Chapter 8, verses 1 – 10, deal with the coming Assyrian invasion. Verses 11 – 20 speak of the Lord of armies; Judah’s only refuge. The message is to fear Adonai and to heed His word.
Judah is commanded to trust in the Lord or perish; a command reinforced by Isaiah and his sons, who are to serve as a sign for Judah (vv. 12 – 18).
This chapter also expands on the prophetic statement that the northern kingdom (Ephraim) will experience captivity in the land of Assyria. This is a pivotal point around which the Book of Isaiah is written.
Verse 1.
“Moreover the Lord said to me, “Take a large scroll and write on it with a man’s pen concerning Maher-Shalal-Hash-Baz.”
Maher is Isaiah’s second son, and he is newly born at this time. He may be the child of Isaiah’s second wife.
The Lord instructed Isaiah to construct a large scroll or placard for public display, to be read and pondered on by as many people as possible.
The first part of the child’s name, “Maher-Shalal” (“speed the spoil”) is encouraging Assyria to bring destruction on Syria and Ephraim. It leaves no doubt as to which side Adonai intends will win.
The second part of his name, “Hash-Baz” invites Assyria to “hasten the booty” i.e., to reap the benefit of conquered land quickly.
This will bring on the kind of destruction foretold in chapter 7 verses 18 – 25.
Verse 2.
“And I will take for Myself faithful witnesses to record, Uriah the priest and Zechariah the son of Jeberechiah.”
Please note that this Zechariah is not the author of the Book of Zechariah.
Indeed, these two who are described as “faithful witnesses” are not faithful to Adonai. These two were more likely considered faithful by King Ahaz. These two were going to be forced to observe Isaiah’s prophecy concerning Ephraim. And when they had to admit that Isaiah had prophesised accurately, this would give credence to all that Isaiah said.
We don’t know anything more about this Zechariah. It seems likely that he was a false prophet.
We hear of this Uriah (or Urijah) in 2 Kings 16: 10 – 16. He appears to have been an apostate priest who assisted Ahaz to bring pagan worship into Judah.
2 Kings 16: 11.
“Then Urijah the priest built an altar according to all that King Ahaz had sent from Damascus.”
Verses 3 and 4.
“Then I went to the prophetess, and she conceived and bore a son. Then the Lord said to me, “Call his name Maher-Shalal-Hash-Baz, for before the child shall have knowledge to cry “My father” and “My mother”, the riches of Damascus and the spoil of Samaria will be taken away before the king of Assyria.”
Some suggest that this second wife for Isaiah was a prophetess in her own right. The alternative argument is that she was referred to as a prophetess because the son to whom she had just given birth was prophetic of the Assyrian conquest of Ephraim.
Whichever way, this is a prophesy about the fall of Ephraim to the Assyrians which occurred in 722 BC. It must have been shortly before the invasion of Ephraim as Assyria would be successful before this newborn son of Isaiah was able to talk.
Verses 5 and 6.
“The Lord also spoke to me again, saying: “Inasmuch as these people refused the waters of Shiloh that flow softly and rejoice in Rezin and in Remaliah’s son …”
The phrase “The Lord also spoke to me …” introduces a new prophetic section and reminds us that the source of Isaiah’s prophetic images is Adonai Himself. The phrase “these people” should be translated as “this people”. It is Judah who are in view here.
The phrase “refused the waters of Shiloh” refers to the decision of Ahaz to call on Assyria for help rather than the Lord.
The picture of the gently waters of Shiloh refers to the sustaining presence of Adonai who had quietly supported Judah for generations in her need. Shiloh is believed to have been vital for the secure supply of water for Jerusalem. It may have been a little stream that flowed through the aqueduct where Isaiah met Ahaz (chapter 7 verse 3). It carried water from the spring Gihon on Jerusalem’s eastern side to the pool of Siloam in the southern end of the city.
The symbol here is Adonai’s grace for those who trust in the Lord.
But Ephraim had refused to depend on Adonai and now Ahaz was doing the same thing.
The Judeans rejoiced because they thought that they were going to defeat Syria and Ephraim through Ahaz’s strategy of hiring the armies of Assyria. They looked for salvation that a mere king could offer instead of turning to Adonai.
Ahaz had merely shown Assyria how weak he was.
Verses 7 and 8.
“Now therefore, behold, the Lord brings up over them the waters of the River, strong and mighty – the king of Assyria and all his glory; he will go up over all his channels and go over all his banks. He will pass through Judah, he will overflow and pass over, he will reach up to the neck; and the stretching out of his wings will fill the breadth of Your land, O Immanuel.”
The “River” refers to the Euphrates i.e., the Assyrians. It also conveys the image of pagan gods.
In place of the waters of Shiloh, the Lord would send “waters of the River” i.e., the armies of the Assyrians. These waters of the River Euphrates would overflow its banks and flood all the way to Judah. The king of Assyria will sweep through the land with devastating consequences but not to annihilate it (“reach up to the neck”) or completely overwhelm it.
The Assyrians, having dealt with Syria and Ephraim, turned on Judah recognising that Ahaz’s attempt to suck up to Tiglath-Pileser merely showed his weakness.
In the middle of verse 8, the image of Assyria changes from mighty waters to the image of a bird of prey, stretching out its “wings”.
Because of Assyria’s onslaught, the land of Immanuel would be stripped of its glory. Isaiah bestows the name of the promised child “Immanuel” (7: 14) on Judah because it would only be preserved because of Adonai presence with the nation.
Verses 9 and 10.
“Be shattered, O you peoples, and be broken in pieces! Give ear, all you from far countries. Gird yourselves, but be broken in pieces; gird yourselves but be broken in pieces. Take counsel together, but it will come to nothing; speak the word, but it will not stand, for God is with us.”
The phrase “far countries” refers to the many nations that made up Assyria’s international army (5: 26 “a banner to the nations from afar”). The nations coming at Judah would do so at the will of Adonai, but they in turn will be destroyed (“Gird yourselves but be broken”).
Lest Assyria and the other foreign powers think they conquered on their own, the prophet reminds them that they were only instruments of Adonai, and their efforts would eventually come to nothing.
Go on “take counsel together”, says the prophet but all your discussions will come to nothing.
The Child whose name would mean “God is with us” (7: 14) was a sign not only of the destruction of Syria and Ephraim, but to all the enemies of Adonai including Assyria. This was the guarantee of the eventual triumph of the faithful remnant of Israel.
Verses 11 – 13.
“For the Lord spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying: “Do not say “a conspiracy”, concerning all that this people call a conspiracy, nor be afraid of their threats, nor be troubled. The Lord of hosts, Him you shall hallow; let Him be your fear; and let Him be your dread.”
In the New King James Version, verses 11 to 21 are headed “Fear God, Heed His Word.”
Adonai inspired Isaiah with compelling power (“a strong hand”) to speak a message, which by its very nature, distained him from the people to whom he was to minister. Adonai told him not to join in the people in their fear of a conspiracy against them, but to trust in the Lord.
Perhaps Isaiah’s adversaries were labelling his rejection of an alliance with Assyria as a “conspiracy”. Many people in Judah considered Isaiah, Jeremiah and other prophets to be servants of the enemy, when they advocated a policy of non-reliance on foreign powers and dependence on the Lord only. But, of course, this is exactly what they should be doing!
Jeremiah was imprisoned as being “sympathetic” to the enemy (Jeremiah 37: 15).
Judah had been instructed to trust in the Lord or perish. This command was reinforced by Isaiah and his children whose names served as a sign for Judah.
Verses 14 and 15.
“He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.
Adonai is a sanctuary for believers; to all who believe in Him and trust in Him. Isaiah found encouragement in the Lord who would have a plan for his protection from enemies.
Whilst a source of protection and security for believers, Adonai would be a “stone of stumbling” to all others.
Luke 20: 17 and 18.
“Then He looked at them and said, “What then is this that is written: “The stone which the builders rejected had become the chief cornerstone”? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder.” (There is apparently a Jewish saying which goes, “if the stone falls on the pot, alas the pot. If the pot falls on the stone, alas the pot!).
In effect, human opposition will not stop the plan of Adonai.
In Romans 9: 33, Paul quotes Psalm 118: 22 and applies it to the Lord Yeshua:
“As it is written: “Behold I lay in Zion a stumbling stone and rock of offense, and whoever believes in Him will not be put to shame.”
Isaiah prophecy in these verses, will affect both the northern and the southern kingdoms. They will not be fully united until the return of Messiah to the earth to restore them. That “many among them shall stumble” is another prediction anticipating the stumbling of Israel which included the rejection of Messiah at His First Advent.
Verses 16 and 17.
“Bind up the testimony, seal the law among my disciples. And I will wait on the Lord, who hides His face from the house of Jacob; and I will hope in Him.”
The term “testimony” (in Hebrew “t’audah” Strong’s 8584) refers to a legal transaction. And “law” here refers to Adonai’s instructions as revealed through Isaiah. Isaiah’s followers are to put his prophecies in the form of a legal document, probably to be revealed when the prophecies are fulfilled (cf verse 1 and 2). This faithful remnant (hence secondary disciples of Isaiah) is to be responsible for keeping a written record of his prophecies so that they could be made public after the Assyrian invasion.
Jeremiah understood the importance of a prophet’s credibility.
Jeremiah 28: 9.
“As for the prophet who prophecies of peace, when the word of the prophet comes to pass, the prophet will be known as one whom the Lord has truly sent.”
Isaiah’s statement that he “will wait on the Lord” expresses a confident expectation, even if He is angry with Judah, He will meet the needs of His faithful people and deliver them from disaster. Isaiah is contented to wait for the Lord’s deliverance and for the national salvation promised to the faithful.
Isaiah 40: 31.
“But those who wait upon the Lord shall renew their strength; they shall mount up with wings like eagles, they shall run and not weary, they shall walk and not faint.”
Ultimately, the hope of Israel will be fulfilled by the Lord Yeshua.
Verse 18.
“Here I am and the children whom the Lord has given me! We are the signs and wonders in Israel from the Lord of hosts, who dwells in Mount Zion.”
Isaiah’s name “Yeshayahu” means “Jehovah saves”. His first son is named “Shear-Jashub” which means “a remnant will return”. His second son is named “Maher-Shalal-Haz-Baz” which means “speed the spoil, hasten the booty”. Their names are symbolic and therefore they are “signs and wonders” of Adonai’s eventual mercy to Israel and judgment on his foes.
The “Mount Zion” mentioned here is the holy temple in the highest heaven.
Verses 19 and 20.
“And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their God? Should they seek the dead on behalf of the living? To the law and the testimony! If they do not speak according to this word, it is because there is no light in them.”
In the fertile region of Caanan, there were many “mediums and wizards”, who would deliver so-called revelations. They “whisper and mutter” but only come up with a load of garbled rubbish. But people in Judah in Isaiah’s time were using spiritualists to attempt to communicate with the dead. This was clearly forbidden by the law of Moses.
Deuteronomy 18: 10 and 11,
“There shall not be found among you anyone who makes his son or daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.”
To “seek the dead” refers to the practice of necromancy i.e., conjuring up the spirit of the dead to influence events. Clearly this was forbidden in Israel.
With every human crisis, there seems to be a rise in occultism.
In contrast to the remnant of Israel, there is “no light” in false prophets and mediums. They produce nothing of value. They are bound for destruction.
Verses 21 and 22.
“They will pass through it hard-pressed and hungry; and it shall happen, when they are hungry that they will be enraged and curse their king and their God, and look upward. Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness.”
The “they” here refers to the wicked who refuse to revere Adonai but who misguidedly seek answers in the occult. The “it” refers to the “darkness” of verse 22.
They will wander about, “hard-pressed and hungry”. They experience moral and spiritual blight, and the Assyrian invasion will take away their liberty. In their frustration, despair and anger, they will curse everyone, even Adonai. All because they refused to accept the truthfulness of what Isaiah had predicted about the nation’s future hardship.
They will look heavenward and earthward for relief, but they will find nothing but “darkness” and “gloom of anguish”.