Twenty years ago today on Dec. 6, 1989, a gunman entered a classroom in Montreal’s École Polytechnique. He separated the men from the women, then shot the women, shouting, “I hate feminists!” as he did so. Fourteen young women died. Ten more were injured. Four men were also shot. (http://network.nationalpost.com/np/blogs/fullcomment/archive/2009/12/05/helena-guergis-twenty-years-later-honouring-the-201-cole-polytechnique-victims.aspx)
Endless debate has raged on why this individual did this? A crucial debate centers on what kind of sign was this act? Was it reflective of underlying hostility that society, part of society, men, or just some men has for women? It has been used as a basis to call for the abolition of all firearms, just handguns, for teaching women’s studies, general tolerance education and so on. Understanding the particulars of the event, help one determine the meaning of the sign.
The prophet Isaiah was used by God to deliver the most significant prophecy in all of history to the most significant sign of God’s love. Isaiah is considered one of the greatest men of God in the ancient world, a counselor to kings and a writer whose Holy Spirit-inspired OT book is quoted more often in the NT than any other, except Psalms. When our Lord Jesus preached His very first sermon, He chose for His text a passage from this man’s writings.
He was a contemporary to Amos, Hosea, and Micah, each radically devoted to the Lord of Israel and His purposes in the world. But this man is unique among them. He rises to grapple with the troubled times that marked the end of the 8th Century B.C.
What was the trouble that Isaiah confronted in chapter 7? The relationship between Israel in the north and Judah in the south had been fractious since the division of the kingdom in the time of Jeroboam (some 200 years earlier). Judah’s strength had grown under Uzziah, and (Israel) her northern neighbours had every reason to fear a potentially hostile power on the southern borders (Derek Thomas. God Delivers. Welwyn Commentary Series. Evangelical press. 1998. p. 70).
The Arameans had made an alliance with the Israelites in order to create a united front against Assyria. In order to further their goals, they planned to dethrone Ahaz and place their own man (“the son of Tabeel,” 7:6) on the throne in Jerusalem. The prophet and his son Shear-Jashub (whose name signifies the hope that “a remnant will return”) meet Ahaz at the upper pool. Ahaz is shaken by the alliance and needs counsel (7:1–9).
Isaiah calls on Ahaz to face the crisis from God’s perspective. These two “mighty” kingdoms, Israel and Aram, are nothing more than “two smoldering stubs of firewood” (v. 4). Aram came to an end in 732 B.C. and Assyria exiled Israel in 722 B.C. (Elwell, Walter A.: Evangelical Commentary on the Bible . electronic ed. Grand Rapids : Baker Book House, 1996, c1989, S. Is 7:1).
In the midst of threats and challenges, the message of Isaiah 7 is for us to trust God and know that His promises are sure. The sign in the coming of Immanuel, God with us, is proof that God stands by His promises and cares for His people.
1) The Meaning of the Sign. Isaiah 7:10-11, 2) The Miracle of the Sign. Isaiah 7:12-14, and finally, 3) The Message of the Sign. Isaiah 7:15-17
1) The Meaning of the Sign. Isaiah 7:10-11
Isaiah 7:10-11 [10]Again the LORD spoke to Ahaz, [11]"Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven." (ESV)
Ahaz is now challenged to give God a chance to prove his trustworthiness. Although our faith is not to be in the signs, nevertheless God has, throughout all the ages, given his people evidence by which their faith might be strengthened. To this extent “the leap of faith” concept, as popularly held, is incorrect, presuming as it does that God cannot, or will not, intersect the world of space/time/matter and that thus there is no evidence for faith external to our own psyches.
Rather, according to the Scriptures, God has always given such evidence, sometimes in greater or lesser abundance, but he never asks us to believe without rational foundation. The hallmark of the Judeo-Christian faith is that God has acted in space/time/matter in unique ways. If we now deny that he can or has done so, the whole reason for being a Christian drops to the ground.
Biblically, a sign is a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event (Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1961).
• It is something that points to, or represents, something larger or more important than itself (Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995).
Please turn to Luke 2
In the Bible, signs may be miraculous, as in the deliverance from Egypt (Deut. 6:22) or the feeding of the five thousand (John 6:14), but they may also be a symbolic means whereby a prediction is made memorable. In this way they provide a benchmark for the fulfillment to be recognized (Num. 16:38; Ezek. 12:6; Isa. 8:3, 4, 18; cf. 1 Sam. 2:34 and Luke 2:12, where no symbolism is involved, but where the evidential aspect is) (Oswalt, John N.: The Book of Isaiah. Chapters 1-39. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1986 (The New International Commentary on the Old Testament), S. 204).
Quote: Delitzsch well says that “signs authenticate divine causality retrospectively or divine certainty prospectively.”
Focus on the nature of the sign given here and the respective belief:
Luke 2:8-14 [8]And in the same region there were shepherds out in the field, keeping watch over their flock by night. [9]And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. [10]And the angel said to them, "Fear not, for behold, I bring you good news of great joy that will be for all the people. [11]For unto you is born this day in the city of David a Savior, who is Christ the Lord. [12]And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger." [13]And suddenly there was with the angel a multitude of the heavenly host praising God and saying, [14]"Glory to God in the highest, and on earth peace among those with whom he is pleased!" (ESV)
Considering the totally of scripture, signs are to Authenticate a prophecy (Deut. 13:1; 1 Sam. 2:31, 34) Strengthen faith (Judg. 6:17; Is. 7:11) Recall God’s blessings (Josh. 24:15–17) Confirm God’s Word (2 Kin. 19:28, 29; Heb. 2:4) Insure a promise (2 Kin. 20:5, 9–11) or Confirm a prophecy (1 Kin. 13:3–5 (Thomas Nelson Publishers: Nelson’s Quick Reference Topical Bible Index. Nashville, Tenn. : Thomas Nelson Publishers, 1995 (Nelson’s Quick Reference), S. 574)
Through his prophet, the Lord offered king Ahaz one more opportunity to repent and trust in him. Isaiah issued a command to the Jewish king: “Ask … for a sign.” Note how the prophet indicated that the Lord still desired to be the God of Ahaz: “Ask the Lord your God.…” Isaiah is also putting every ounce of effort into the appeal. This is the significance of the reference to your God. This God who speaks through Isaiah, who offers to put himself at Ahaz’s command, is not some strange unknown deity. He is the One who has bound himself to Israel, and even more particularly, to the house of David, in covenant love. He is not the possession of priests and prophets; rather, he is personally known to Ahaz, his own anointed. Why should Ahaz prevent his own God from demonstrating his love for him? (Oswalt, John N.: The Book of Isaiah. Chapters 1-39. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1986 (The New International Commentary on the Old Testament), S. 204)
• The events of this historical narrative point to our need to repent and trust in God. We are to trust in Him as our God, not just a god.
To encourage his faith, the Lord offered Ahaz a sign, but Ahaz feigned humility in refusing the sign (v. 10).
Clearly, Ahaz had no regard for the Lord, for his prophet, or for the promises of protection made here on the road to the Washerman’s Field. What makes the response of Ahaz so vile is that he pretended to be God-fearing. When God offered such a sign, it was an insult to refuse. Worse than an insult, it was arrogant for this king of Judah to tell the Lord that he did not need or want God’s promises. This king who here refused the Lord’s sign instead sought help from Assyria. The rejection by Ahaz was symptomatic of the unbelief throughout the kingdom of Judah. That unbelief, like all unbelief, could have only one outcome—the judgment of the Lord (Braun, John A.: Isaiah 1-39. Milwaukee, Wis. : Northwestern Pub. House, 2000 (The People’s Bible), S. 102).
Illustration: 7606 When Church Is Miraculously Moved
The faith that moves mountains is borne out by the church that was moved by the Hand of God. Such a church stands to this day in the village of Swan Quarter, North Carolina. Before it was built in 1874 the congregation eyed with longing a desirable plot of ground but was unable to purchase it for reasons deemed adequate by the owner of the land. The disappointed assemblage thereupon erected the structure on an alternative site—but could not forbear to cast longing glances at the original location.
Two years after the building was completed, on September 17, 1876, a storm of great violence struck the countryside. Pelting rain, a raging wind and roaring tide combined. The Church building was lifted up by the elements as if it had been a scrap of paper. It was airborne a distance of 300 feet, and although its path was not straight, it found its mark with unerring accuracy.
The House of God came to rest upon the exact plot of ground which the worshippers had so ardently desired. The congregation was this as a sign of divine transfer which awed and thrilled the village and even stilled the objections of the owners.
Its name has been changed from Methodist Protestant to the Church of Providence (Tan, Paul Lee: Encyclopedia of 7700 Illustrations : A Treasury of Illustrations, Anecdotes, Facts and Quotations for Pastors, Teachers and Christian Workers. Garland TX : Bible Communications, 1996, c1979)
We have seen: 1) The Meaning of the Sign. Isaiah 7:10-11, and now:
2) The Miracle of the Sign. Isaiah 7:12-14
Isaiah 7:12-14 [12]But Ahaz said, "I will not ask, and I will not put the LORD to the test." [13]And he said, "Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? [14]Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. (ESV)
Ahaz refused to request a sign, saying he would not . . . test God. To a casual onlooker he made it appear that he did not have a problem of too little faith, but rather was possessed of such deep faith that he did not want to ask for evidence. To do so, he alluded to Scripture, but like others before and after him, he took the scriptural statement out of its context. His allusion was to Deut. 6:16, where testing (or tempting, AV) the Lord was forbidden. However, the sense of that passage is of a demand for proof arising from doubt and rebellion. Such a testing is indeed repugnant to God (so also the NT: Matt. 16:4; Mark 8:12; Luke 11:29); but a testing of God which grows from faith and, out of faith, dares to rest its weight upon God, that testing God invites (so 2 K. 20:8–11; Mal. 3:10; cf. also Ps. 34:7 [Eng. 6] for a different expression of the same thought). It is obviously not belief which prompts Ahaz’s statement. If it were, he would not have continued with the plans for an alliance with Assyria. Rather, it is unbelief which gives rise to his announcement, an unbelief profound enough that it will not even permit evidence that it is wrong (Oswalt, John N.: The Book of Isaiah. Chapters 1-39. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1986 (The New International Commentary on the Old Testament), S. 206).
This answer sounded pious but probably the way he said it showed he was not believing Isaiah. Perhaps he did not want to believe Isaiah, who had been prophesying about the eventual destruction of Judah if her people did not return to the LORD (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 1:1047).
• One basic reason for unbelief is that those who refuse to take God at His word have a vested interest in protecting their own sinful lifestyle.
Upon hearing Ahaz’s refusal, the prophet broadened his audience beyond Ahaz to include the whole faithless house of David. The nation was guilty of wearying God (1:14).
Since Ahaz refused to choose a sign (vv. 11,12), the Lord chose His own sign, whose implementation would occur far beyond Ahaz’s lifetime. Like many prophecies, this one seems to have had an early fulfillment (in the days of Ahaz) and later, complete fulfillment (in the first advent of Christ) (MacDonald, William ; Farstad, Arthur: Believer’s Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 7:14).
The Lord had graciously promised deliverance to Ahaz and his people from the threat of the two northern kings.
The deliverance would come; God would not void this or any of his promises. But something far more significant than a victory over Pekah and Rezin now jumped before the eyes of the prophet and before us as readers of his words.
Ahaz, by rejecting the offer of a sign from God’s messenger, was in effect rejecting the One who sent the prophet. The house of David (cf. v. 2) refers not to all David’s descendants, but to Ahaz and those kings of Judah who would descend from him. Ahaz’s answer was impious. He said he did not want to test the Lord, but by refusing to follow God’s directive to ask for a confirming miracle, he was testing the Lord’s patience (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 1:1047) .
The house of David had rejected the Lord and his promises. Ahaz remained cold and unbelieving in spite of God’s promises and invitation. When Ahaz responded negatively to the Lord’s gracious offer of a miracle, God in effect answered, “You will get a sign, whether you want it or not.” But the sign God gave Ahaz was not a promise of help from the threat of the two kings. Instead, it was a sign of judgment for Ahaz and the hardened nation of Judah. God himself would give the sign—the birth of a child.
In verse 14, “you” again is plural here. Isaiah turns from the king whom he has dismissed in judgment and addresses all who are present. The sign is for many (Radmacher, Earl D. ; Allen, Ronald Barclay ; House, H. Wayne: The Nelson Study Bible : New King James Version. Nashville : T. Nelson Publishers, 1997, S. Is 7:14).
This prophecy begins with the word behold. The word is in the original Hebrew versions and is used to announce something of unusual importance and significance. The word suggests vision or seeing and here introduces a future occurrence. Isaiah, by God’s power, sees the future pregnancy and birth of a son. He announces it here before Ahaz and Ahaz’ attendants (Braun, John A.: Isaiah 1-39. Milwaukee, Wis. : Northwestern Pub. House, 2000 (The People’s Bible), S. 103).
Please turn to Matthew 1
This prophecy regarding the virgin reached forward to the virgin birth of the Messiah.
Matthew 1:18-23 [18]Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. [19]And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. (ESV) [20]But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. [21]She will bear a son, and you shall call his name Jesus, for he will save his people from their sins." [22]All this took place to fulfill what the Lord had spoken by the prophet: [23]"Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel" (which means, God with us). (ESV)
The virgin birth of Jesus is essential to faith because only through this miracle can Christ (1) be fully God and fully Man simultaneously; (2) be the “New Adam”; (3) be sinless and perfectly obedient to the law of God on behalf of sinners; and
(4) be the payment for sins as One who is both God and Man (Believer’s Study Bible. electronic ed. Nashville : Thomas Nelson, 1997, c1995, S. Is 7:14)..
Please turn to 2 Samuel 7
The term “Immanuel” (“God with us”) was not meant as a proper name but as a description of the Person and work of the Messiah (cf. 9:6; 11:1–10) (Believer’s Study Bible. electronic ed. Nashville : Thomas Nelson, 1997, c1995, S. Is 7:14).
Though Isaiah’s son is not the Immanuel, he is a sign of the Immanuel, in that Judah is spared. Through Isaiah, God assures Judah that his promises to David will come to pass (Elwell, Walter A.: Evangelical Commentary on the Bible . electronic ed. Grand Rapids : Baker Book House, 1996, c1989, S. Is 7:10).
2 Samuel 7:9-16 [9]And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. [10]And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, [11]from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. [12]When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. [13]He shall build a house for my name, and I will establish the throne of his kingdom forever. [14]I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, [15]but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. [16]And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’" (ESV)
• The Lord has not abandoned the house of David! The Lord marshals the Assyrians to remedy this crisis situation.
We frequently understand that God is with us to protect us. Psalm 46 states, “The LORD Almighty is with us” (verses 7, 11). Other psalms make the same confession, but this child is God himself with us. God becomes flesh and blood and enters human history. So Isaiah sees it. This child is the God-man, “true God, begotten of the Father from eternity, and also true man, born of the virgin Mary” (Second Article of the Apostles’ Creed). What a miraculous sign! The one who came to be with us—Jesus—also promised to be with us even after he ascended: “Surely I am with you always, to the very end of the age.” (Matthew 28:20).
As we look at this sign, we should see it from two opposite perspectives. First, believers have always treasured it as a promise of the Savior’s coming. Isaiah trusted this promise and the others God gave him to proclaim. Some in Judah also treasured these promises in faith. But there is another perspective we must not forget. Ahaz had rejected the Lord. For him and for the unbelieving Jews, this was a sign of future judgment, not mercy.
This sign did not guarantee deliverance from the two invading kings. That had already been settled. This sign lies much further in the future. For Ahaz it was a sign of judgment. Think of what it meant for the house of Judah. When this child is born, all the power and prestige of the royal house of David would be gone.
The greatest deliverance would not come from a powerful king or from Jewish princes and nobles. Deliverance would come from a woman—a virgin besides. What a disgrace for a proud and powerful Jewish king to be told that deliverance would come in this way (Braun, John A.: Isaiah 1-39. Milwaukee, Wis. : Northwestern Pub. House, 2000 (The People’s Bible), S. 105).
• We must always remember the seriousness of the Christmas story. It means judgment for unbelievers. It is only Good news of great joy, for those who submit to the new born king.
Illustration: In the classic Christmas movie from 1947, “A Miracle on 34th St.,” a young and skeptical girl named Susan goes up to Santa in the middle of Macy’s department store.
The little girl goes up to Santa and he says, “Well hello there, and what is your name?” Smart little Susan says, “Susan Walker, what’s yours?” Chuckling he says, “Well Kris Kringle, I’m Santa Claus….Susan responds, “No, you see my mother is Mrs. Walker, the lady who hired you…but I must say you’re the best looking one I’ve ever seen. Your beard doesn’t have one of those things that goes around your ears.” Kris replies, “Well that’s because it’s real, just like I’m really Santa Claus…oh, go ahead, pull it.” And she pulls on his beard. “And now,” says Santa, “What would you like me to bring you for Christmas?”
“Nothing thank you,” is her reply.
“Oh come now, you must want something.”
“Whatever I want my mother will get me, if it’s sensible and doesn’t cost too much.”
Is that where you are this Christmas season? Have you come all this way to the door of the stable just to say, “Nothing thank you,” “Just looking…”?
(http://www.sermoncentral.com/sermon.asp?SermonID=116209&page=0)
1) The Meaning of the Sign. Isaiah 7:10-11, 2) The Miracle of the Sign. Isaiah 7:12-14, and finally,
3) The Message of the Sign. Isaiah 7:15-17
Isaiah 7:15-17 [15]He shall eat curds and honey when he knows how to refuse the evil and choose the good. [16]For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. [17]The LORD will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah--the king of Assyria." (ESV)
Isaiah went on to describe the lifestyle of this child. He would eat curds and honey, the food of poverty. Immanuel, God with us, will eat just like all other humans. He will live in poverty like the rest of God’s people. Although this child was the Son of David, God would send judgment upon the unbelief of the house of David by removing all its wealth, power, and prestige. The Messiah was born in a stable, not in a palace. The unbelief of God’s people had squandered all the wealth God had given; the riches had either been paid as tribute to conquering armies or carried off as spoils of conquest. This diet of curds and honey indicated the scarcity of provisions which characterized the period after foreign invaders had decimated the land.
In terms of immediate fulfillment, verses 15 and 16 may refer to Isaiah’s second son, Maher-Shalal-Hash-Baz, who is said to be a sign in 8:18. The boy mentioned here is to serve as a type of the promised son of the virgin and is undoubtedly Isaiah’s own son, Maher–Shalal–Hash–Baz (8:1–3). A Jewish boy became barmitzvahed, a “son of the commandment,” at 12 or 13 years of age. At this time he was considered a moral adult, responsible enough for his own acts to reject wrong and choose the right (Richards, Lawrence O.: The Bible Readers Companion. electronic ed. Wheaton : Victor Books, 1991; Published in electronic form by Logos Research Systems, 1996, S. 416).
Before the promised son of Isaiah was old enough to make moral choices, the kings of Syria and Ephraim were to meet their doom at the hands of the Assyrians (MacArthur, John Jr: The MacArthur Study Bible. electronic ed. Nashville : Word Pub., 1997, c1997, S. Is 7:15).
Verse 17 indicates that not only did the Lord use the Assyrians to judge Israel, the northern kingdom, He also used them to invade Ahaz’s domain of Judah. This coming of the Assyrian king was the beginning of the end for the nation and eventually led to her captivity in Babylon (MacArthur, John Jr: The MacArthur Study Bible. electronic ed. Nashville : Word Pub., 1997, c1997, S. Is 7:15).
Unlike Hezekiah after him, Ahaz had been too busy to turn to the Lord in prayer for help. Isaiah found him busy making preparations for the coming siege and securing the water supply for Jerusalem. In addition, Ahaz had dispatched messengers to Assyria in the north asking for King Tiglath-Pileser’s help. He placed his confidence not on God but on his own ability to negotiate deliverance through the Assyrians.
• The greatest tragedy in the majesty of this Christmas season is to be too busy with plans to praise the King. This King is the only one who demands our faith.
Within about three years (nine months for the pregnancy and two or three years until the boy would know the difference between good and evil) the alliance would be broken. It was broken in 732 B.C. when Tiglath-Pileser III destroyed Damascus. After Tiglath-Pileser had defeated Aram and put Rezin to death Ahaz went to Damascus to meet the Assyrian monarch (2 Kings 16:7-10). Ahaz liked an altar he saw in Damascus, and had a sketch of it drawn so a similar altar could be set up in Jerusalem. No wonder Isaiah and God were angry with Ahaz. Even after the alliance had been broken by Tiglath-Pileser Judah had no peace. Though Assyria did not defeat Judah, she had to pay Assyria a heavy tribute. Isaiah foretold the consequences of Ahaz’s attitude (Isa. 7:17-25) (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 1:1048).
As Isaiah outlines later in the chapter, Ahaz would get more than he bargained for from Assyria. For his failure to trust in the Lord, Ahaz was judged. He never heard the sweet promise of the Messiah that Isaiah spoke. Those promises sailed over his head without leaving a wake. What was left was “such days as have not come since the day that Ephraim departed from Judah.” That time of poverty and foreign domination would continue through the time of the coming of the virgin’s child, Immanuel (Braun, John A.: Isaiah 1-39. Milwaukee, Wis. : Northwestern Pub. House, 2000 (The People’s Bible), S. 105).
