Isaiah 43

Isaiah 43:1

Ahaz May Ask For a Sign

Isaiah 7:10 is a proof that the preceding verses are a speaking of the LORD. Isaiah does not speak about the LORD, but on behalf of the LORD, for the LORD is going to speak “again”. However, it does not only indicate the fact of speaking. These words also indicate that He is going to speak about more far-reaching and deeper things.

The LORD says to Ahaz that he may ask for any sign from Him (Isaiah 7:11). He gives Ahaz as it were a blank cheque. In order to win the trust of Ahaz He does so as “the LORD your God”. A sign is something – an event, a prophecy or a miracle – given by the LORD as a pledge or confirmation of His word or message. It can be compared to the signature of a director under a letter written by the secretary. A sign is God’s signature under the message of His prophets.

Ahaz may ask for a sign “deep as Sheol”. Perhaps in veiled terms, this is a protest against his habit of resorting to consulting the dead. For example, a sign in the deep could be an earthquake. He may also ask for a sign “high as heaven”, for example a sign at the sun or the moon (cf. Isaiah 38:7-8). The choice is up to him.

His choice makes it clear that he is not a real child of Abraham, that he does not possess the faith of Abraham. Shrouded in a veil of piety, his answer is a testimony of willfulness (Isaiah 7:12). It is a hypocritical answer because the LORD Himself offers that he may ask Him. How can such a thing be finished up with a remark that he does not want to test the LORD! Ahaz even dares to quote something from God’s Word as a cover for his unbelief (Deuteronomy 6:16). This is pious unbelief.

He just doesn’t want to ask for a sign because he relies on Assyria. Why would you ask the LORD when you have help from people? Surely you don’t hand yourself over to Him, do you? If he asks for a sign, it also means that the LORD comes too close to him. That thought is always frightening for someone who knowingly refuses to believe and who refuses to break with unbelief.

Isaiah blames him for his lack of trust (Isaiah 7:13). He does not address the apostate Ahaz personally, but he speaks to the “house of David”. With this he addresses the royal line of privileges and honor with all further generations. On the one hand it indicates how much the royal line with a king like Ahaz has deviated from what the LORD purposed and may expect from it. On the other hand, the sequel shows that that line will not end with the wicked, unbelieving Ahaz, but will continue to exist through a merciful intervention of the LORD.

By his refusal to take the LORD at His word, Ahaz tries the patience of men, of people like Isaiah, and others with him, who mourn the rebellious attitude of the king. Is he also trying the patience of God by an attitude of so much unbelief, as if it would be impossible for God to give a solution in His grace?

Isaiah 43:2

The Sign of the Lord

If Ahaz then in unbelief refuses to ask for a sign, the Lord (Adonai) Himself in His grace will give a sign (Isaiah 7:14). This sign will be chosen by no one but He as the sovereign Lord Himself. It is a sign far beyond the unbelief that prevails in the days of Ahaz. It becomes a permanent sign. With this sign, which is Christ, the prophecies and promises made to “the house of David” will be fulfilled in the future. Ahaz and people of his kind will neither experience nor participate in the blessings and glories of its fulfillment.

In the book of Isaiah, the word “behold” with which the sign is introduced is usually the introduction to something related to future circumstances. It is a call to look into the distance, into the future. What will be seen there is then presented. What the eye of faith is focused on here, is on the virgin who will become pregnant.

Already in the beginning of the Bible, just after the fall into sin, God said that the Conqueror of satan will be born of a woman (Genesis 3:15). But the announcement of this could only be fully revealed in the New Testament: “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law” (Galatians 4:4).

The Hebrew word for “virgin” here is almah and not betulah. Almah is the young woman who is ready for marriage, she is sexually mature and has the desire to marry, but she is still unmarried (cf. Genesis 24:43). Betulah is the more specific word for ‘virgin’, but without the thought of age or sexual maturity (cf. Joel 1:8). The Septuagint, the Greek translation of the Old Testament from the third century BC, translates the Hebrew word almah with parthenos, a word that only can mean ‘virgin’. We see that in Matthew’s citation of this quotation of Isaiah from the Septuagint (Matthew 1:23).

The various conditions associated with this prophecy make it clear that its only possible fulfillment is communicated in the Gospels. They make it clear that the birth of the Lord Jesus is the fulfillment of this prophecy (Matthew 1:22-23; Luke 1:31-35). After this sign has been fulfilled in the coming of Christ, the Jews have cunningly tried to obscure the virginal aspect of this word. To this day, they are followed by unbelieving Christians.

The Lord Himself will give as a wonder sign that an ordinary (unmarried) woman will become pregnant. But that is not a wonder, is it? It is an everyday event and therefore a sign of much lower quality than what Ahaz was allowed to ask. What is so special about this? The wonder is that a virgin will become pregnant without the intervention of a man and that the Child That will be born will be the Son of God (Isaiah 9:6; Psalms 2:7). It will happen because the virgin will be overshadowed by the Holy Spirit (Luke 1:35). This Child will reign as the true Son of David (Isaiah 11:1-5; Luke 1:31-33).

The sign is also associated with a name, “Immanuel”, which means “God with us”. That name means that God comes to us, that He visits us, that He comes among us to be with us and to help us (Luke 1:68; 78; Luke 7:16). That Name is a great indictment against Ahaz and his way of acting through which he says as it were: Assyria with us.

In the name Immanuel we see the sign “in the deep” (Isaiah 7:11), for Immanuel – ‘God with us’, or more literally ‘with us is God’ – is God Who descends to become Man. And as Man He will descend even further into the depths of substitutionary judgment and death. In that Name we also see the sign “in the high” (Isaiah 7:11), for Immanuel is none other than God (Isaiah 8:10). Christ, the sign, first “descended into the lower parts of the earth” and then “ascended far above all the heavens” (Ephesians 4:9-10).

The food He will eat consists of “curds and honey” (Isaiah 7:15), in which we see the food of the promised land summarized (Exodus 3:8). He will eat curds and honey “at the time He knows [enough] to refuse evil and choose good”.

Curds and honey are the only foods available when all arable farming has been destroyed by war. It is the food of the poor remnant. We see in it a reference to the circumstances of the birth and youth of Christ. There is no prosperity in the house of Nazareth where He grows up. He has become poor (2 Corinthians 8:9). Israel became poor because of their unbelief, but Christ became poor because He identified Himself with the people.

Christ, as a Baby, depends on the care of His parents, until the time when He is able to choose for Himself. It shows that He is truly and utterly Human, with the exception of sin (Hebrews 4:15). As a Man, He increases “in wisdom and stature” (Luke 2:52), which of course can never be said of Him as the true, eternal God. As Man He has gone through the development of every human being.

Before the boy, Shear-jashub, the son of Isaiah, refuses evil and chooses good, the countries of Syria and Israel, the ten tribes realm, will also have fallen into poverty (Isaiah 7:16). The age at which a child knows the difference between good and evil, in other words, that conscience is going to work, can roughly be put at around two years of age. That is the length of time during which the two kings of whom Ahaz is still so afraid will forsake the land.

Isaiah 43:3

The Sign of the Lord

If Ahaz then in unbelief refuses to ask for a sign, the Lord (Adonai) Himself in His grace will give a sign (Isaiah 7:14). This sign will be chosen by no one but He as the sovereign Lord Himself. It is a sign far beyond the unbelief that prevails in the days of Ahaz. It becomes a permanent sign. With this sign, which is Christ, the prophecies and promises made to “the house of David” will be fulfilled in the future. Ahaz and people of his kind will neither experience nor participate in the blessings and glories of its fulfillment.

In the book of Isaiah, the word “behold” with which the sign is introduced is usually the introduction to something related to future circumstances. It is a call to look into the distance, into the future. What will be seen there is then presented. What the eye of faith is focused on here, is on the virgin who will become pregnant.

Already in the beginning of the Bible, just after the fall into sin, God said that the Conqueror of satan will be born of a woman (Genesis 3:15). But the announcement of this could only be fully revealed in the New Testament: “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law” (Galatians 4:4).

The Hebrew word for “virgin” here is almah and not betulah. Almah is the young woman who is ready for marriage, she is sexually mature and has the desire to marry, but she is still unmarried (cf. Genesis 24:43). Betulah is the more specific word for ‘virgin’, but without the thought of age or sexual maturity (cf. Joel 1:8). The Septuagint, the Greek translation of the Old Testament from the third century BC, translates the Hebrew word almah with parthenos, a word that only can mean ‘virgin’. We see that in Matthew’s citation of this quotation of Isaiah from the Septuagint (Matthew 1:23).

The various conditions associated with this prophecy make it clear that its only possible fulfillment is communicated in the Gospels. They make it clear that the birth of the Lord Jesus is the fulfillment of this prophecy (Matthew 1:22-23; Luke 1:31-35). After this sign has been fulfilled in the coming of Christ, the Jews have cunningly tried to obscure the virginal aspect of this word. To this day, they are followed by unbelieving Christians.

The Lord Himself will give as a wonder sign that an ordinary (unmarried) woman will become pregnant. But that is not a wonder, is it? It is an everyday event and therefore a sign of much lower quality than what Ahaz was allowed to ask. What is so special about this? The wonder is that a virgin will become pregnant without the intervention of a man and that the Child That will be born will be the Son of God (Isaiah 9:6; Psalms 2:7). It will happen because the virgin will be overshadowed by the Holy Spirit (Luke 1:35). This Child will reign as the true Son of David (Isaiah 11:1-5; Luke 1:31-33).

The sign is also associated with a name, “Immanuel”, which means “God with us”. That name means that God comes to us, that He visits us, that He comes among us to be with us and to help us (Luke 1:68; 78; Luke 7:16). That Name is a great indictment against Ahaz and his way of acting through which he says as it were: Assyria with us.

In the name Immanuel we see the sign “in the deep” (Isaiah 7:11), for Immanuel – ‘God with us’, or more literally ‘with us is God’ – is God Who descends to become Man. And as Man He will descend even further into the depths of substitutionary judgment and death. In that Name we also see the sign “in the high” (Isaiah 7:11), for Immanuel is none other than God (Isaiah 8:10). Christ, the sign, first “descended into the lower parts of the earth” and then “ascended far above all the heavens” (Ephesians 4:9-10).

The food He will eat consists of “curds and honey” (Isaiah 7:15), in which we see the food of the promised land summarized (Exodus 3:8). He will eat curds and honey “at the time He knows [enough] to refuse evil and choose good”.

Curds and honey are the only foods available when all arable farming has been destroyed by war. It is the food of the poor remnant. We see in it a reference to the circumstances of the birth and youth of Christ. There is no prosperity in the house of Nazareth where He grows up. He has become poor (2 Corinthians 8:9). Israel became poor because of their unbelief, but Christ became poor because He identified Himself with the people.

Christ, as a Baby, depends on the care of His parents, until the time when He is able to choose for Himself. It shows that He is truly and utterly Human, with the exception of sin (Hebrews 4:15). As a Man, He increases “in wisdom and stature” (Luke 2:52), which of course can never be said of Him as the true, eternal God. As Man He has gone through the development of every human being.

Before the boy, Shear-jashub, the son of Isaiah, refuses evil and chooses good, the countries of Syria and Israel, the ten tribes realm, will also have fallen into poverty (Isaiah 7:16). The age at which a child knows the difference between good and evil, in other words, that conscience is going to work, can roughly be put at around two years of age. That is the length of time during which the two kings of whom Ahaz is still so afraid will forsake the land.

Isaiah 43:4

The Sign of the Lord

If Ahaz then in unbelief refuses to ask for a sign, the Lord (Adonai) Himself in His grace will give a sign (Isaiah 7:14). This sign will be chosen by no one but He as the sovereign Lord Himself. It is a sign far beyond the unbelief that prevails in the days of Ahaz. It becomes a permanent sign. With this sign, which is Christ, the prophecies and promises made to “the house of David” will be fulfilled in the future. Ahaz and people of his kind will neither experience nor participate in the blessings and glories of its fulfillment.

In the book of Isaiah, the word “behold” with which the sign is introduced is usually the introduction to something related to future circumstances. It is a call to look into the distance, into the future. What will be seen there is then presented. What the eye of faith is focused on here, is on the virgin who will become pregnant.

Already in the beginning of the Bible, just after the fall into sin, God said that the Conqueror of satan will be born of a woman (Genesis 3:15). But the announcement of this could only be fully revealed in the New Testament: “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law” (Galatians 4:4).

The Hebrew word for “virgin” here is almah and not betulah. Almah is the young woman who is ready for marriage, she is sexually mature and has the desire to marry, but she is still unmarried (cf. Genesis 24:43). Betulah is the more specific word for ‘virgin’, but without the thought of age or sexual maturity (cf. Joel 1:8). The Septuagint, the Greek translation of the Old Testament from the third century BC, translates the Hebrew word almah with parthenos, a word that only can mean ‘virgin’. We see that in Matthew’s citation of this quotation of Isaiah from the Septuagint (Matthew 1:23).

The various conditions associated with this prophecy make it clear that its only possible fulfillment is communicated in the Gospels. They make it clear that the birth of the Lord Jesus is the fulfillment of this prophecy (Matthew 1:22-23; Luke 1:31-35). After this sign has been fulfilled in the coming of Christ, the Jews have cunningly tried to obscure the virginal aspect of this word. To this day, they are followed by unbelieving Christians.

The Lord Himself will give as a wonder sign that an ordinary (unmarried) woman will become pregnant. But that is not a wonder, is it? It is an everyday event and therefore a sign of much lower quality than what Ahaz was allowed to ask. What is so special about this? The wonder is that a virgin will become pregnant without the intervention of a man and that the Child That will be born will be the Son of God (Isaiah 9:6; Psalms 2:7). It will happen because the virgin will be overshadowed by the Holy Spirit (Luke 1:35). This Child will reign as the true Son of David (Isaiah 11:1-5; Luke 1:31-33).

The sign is also associated with a name, “Immanuel”, which means “God with us”. That name means that God comes to us, that He visits us, that He comes among us to be with us and to help us (Luke 1:68; 78; Luke 7:16). That Name is a great indictment against Ahaz and his way of acting through which he says as it were: Assyria with us.

In the name Immanuel we see the sign “in the deep” (Isaiah 7:11), for Immanuel – ‘God with us’, or more literally ‘with us is God’ – is God Who descends to become Man. And as Man He will descend even further into the depths of substitutionary judgment and death. In that Name we also see the sign “in the high” (Isaiah 7:11), for Immanuel is none other than God (Isaiah 8:10). Christ, the sign, first “descended into the lower parts of the earth” and then “ascended far above all the heavens” (Ephesians 4:9-10).

The food He will eat consists of “curds and honey” (Isaiah 7:15), in which we see the food of the promised land summarized (Exodus 3:8). He will eat curds and honey “at the time He knows [enough] to refuse evil and choose good”.

Curds and honey are the only foods available when all arable farming has been destroyed by war. It is the food of the poor remnant. We see in it a reference to the circumstances of the birth and youth of Christ. There is no prosperity in the house of Nazareth where He grows up. He has become poor (2 Corinthians 8:9). Israel became poor because of their unbelief, but Christ became poor because He identified Himself with the people.

Christ, as a Baby, depends on the care of His parents, until the time when He is able to choose for Himself. It shows that He is truly and utterly Human, with the exception of sin (Hebrews 4:15). As a Man, He increases “in wisdom and stature” (Luke 2:52), which of course can never be said of Him as the true, eternal God. As Man He has gone through the development of every human being.

Before the boy, Shear-jashub, the son of Isaiah, refuses evil and chooses good, the countries of Syria and Israel, the ten tribes realm, will also have fallen into poverty (Isaiah 7:16). The age at which a child knows the difference between good and evil, in other words, that conscience is going to work, can roughly be put at around two years of age. That is the length of time during which the two kings of whom Ahaz is still so afraid will forsake the land.

Isaiah 43:5

Prediction of the Assyrian Invasion

Isaiah has a good message and a bad message for Ahaz. The good message is that Israel and Syria will be defeated soon (Isaiah 7:16). This will happen through Assyria (2 Kings 16:9). Ahaz will have listened to that message with pleasure. But then the tone changes and he also hears bad news and that is that Assyria, on whom Judah put his trust, will also invade Judah afterward (Isaiah 7:17). Here too Isaiah connects the events of his time with those of the end time.

Here, for the first time Isaiah mentions Assyria, the enemy that will play such a significant role in the history of Israel. Within a few years Assyria will defeat Israel, the ten tribes realm. Then Isaiah speaks about Assyria also attacking Judah. What happens then overshadows everything that has already happened to Judah since the tearing of the realm in a northern ten tribes realm and a southern two tribes realm. By Ephraim is meant the northern ten tribes realm that has been separated from Judah since the days of the break-up under Rehoboam, the son of Solomon. Assyria will also invade Judah after the carrying away of the ten tribes. That will be in the days of Hezekiah. Although a restoration will be given in those days, it will only be of a temporary nature.

The Egyptians, “the fly”, and the Assyrians, “the bee”, have often fought their battle for world domination in the territory of Judah. These two superpowers, to whom Judah goes alternately for help, will destroy the land and thus fulfill Isaiah 7:18-19. In order to create heaven and earth, God only had to speak. To gather together the instruments of His judgment He only has to “whistle” (Isaiah 7:18).

“Fly” and “bee” are insects that penetrate every nook and cranny and cause irritation and pain to people. Flies bring dirt and destruction. Bees are aggressive and chase and surround fugitives (Psalms 118:12a). The inhabitants of Judah will try to escape from the enemy forces. To do so, they will hide in all sorts of places that are difficult to access (Isaiah 7:19). But no place is safe, because wherever they are, the enemies will find them.

The details of Isa 7:18-19 have been only partially fulfilled in the past. Only in the end time will they be fully fulfilled. It is remarkable that in Isaiah 7:18 first ‘the fly of Egypt’ and only then ‘the bee of Assyria’ is called. Daniel 11 makes that clear. We read there that first the king of the South (Daniel 11:40) takes the initiative to attack Israel and only then the king of the North.

They will both attack Israel. So far, the state of Israel has won every war, such as the liberation war in 1948, the six-day war in 1967, the Yom Kippur war in 1973. But they will lose this war, with all its disastrous consequences. In this war, the king of the North will be stronger and more dangerous than the king of the South, just as bees are more dangerous than flies. If Israel is destroyed, the king of the North will go on and go to destroy the king of the South (Daniel 11:42).

The king of Assyria is called “a razor” which was “hired” by “the Lord” (Adonai) (Isaiah 7:20). Ahaz has decided to hire Assyria to help him avert the imminent danger of Syria and Ephraim. The LORD will hire the same Assyria – there is a certain sarcasm in the use of the same words – to shave Judah with it.

Shaving off the “head” is a humiliation of the position of the people; shaving off “the hair of the legs” points to a great libel; “remove the beard” means inflicting a great humiliation on the masculinity. We can apply this in such a way that from Judah the royal authority (hair of the head), the national dignity (hair of the legs) and the masculine strength (the beard) will be taken away.

If a Nazirite has defiled himself in his dedication to the LORD, he must shave off his hair (Numbers 6:9). Israel had to be dedicated to the LORD, but defiled itself. The leper must also get rid of all hair (Leviticus 14:9). In the same way, Israel has defiled itself and has become leprous. The same applies to the Levite, the servant of the priest (Numbers 8:7). Israel is also no longer able to serve the LORD.

Isaiah 43:6

Prediction of the Assyrian Invasion

Isaiah has a good message and a bad message for Ahaz. The good message is that Israel and Syria will be defeated soon (Isaiah 7:16). This will happen through Assyria (2 Kings 16:9). Ahaz will have listened to that message with pleasure. But then the tone changes and he also hears bad news and that is that Assyria, on whom Judah put his trust, will also invade Judah afterward (Isaiah 7:17). Here too Isaiah connects the events of his time with those of the end time.

Here, for the first time Isaiah mentions Assyria, the enemy that will play such a significant role in the history of Israel. Within a few years Assyria will defeat Israel, the ten tribes realm. Then Isaiah speaks about Assyria also attacking Judah. What happens then overshadows everything that has already happened to Judah since the tearing of the realm in a northern ten tribes realm and a southern two tribes realm. By Ephraim is meant the northern ten tribes realm that has been separated from Judah since the days of the break-up under Rehoboam, the son of Solomon. Assyria will also invade Judah after the carrying away of the ten tribes. That will be in the days of Hezekiah. Although a restoration will be given in those days, it will only be of a temporary nature.

The Egyptians, “the fly”, and the Assyrians, “the bee”, have often fought their battle for world domination in the territory of Judah. These two superpowers, to whom Judah goes alternately for help, will destroy the land and thus fulfill Isaiah 7:18-19. In order to create heaven and earth, God only had to speak. To gather together the instruments of His judgment He only has to “whistle” (Isaiah 7:18).

“Fly” and “bee” are insects that penetrate every nook and cranny and cause irritation and pain to people. Flies bring dirt and destruction. Bees are aggressive and chase and surround fugitives (Psalms 118:12a). The inhabitants of Judah will try to escape from the enemy forces. To do so, they will hide in all sorts of places that are difficult to access (Isaiah 7:19). But no place is safe, because wherever they are, the enemies will find them.

The details of Isa 7:18-19 have been only partially fulfilled in the past. Only in the end time will they be fully fulfilled. It is remarkable that in Isaiah 7:18 first ‘the fly of Egypt’ and only then ‘the bee of Assyria’ is called. Daniel 11 makes that clear. We read there that first the king of the South (Daniel 11:40) takes the initiative to attack Israel and only then the king of the North.

They will both attack Israel. So far, the state of Israel has won every war, such as the liberation war in 1948, the six-day war in 1967, the Yom Kippur war in 1973. But they will lose this war, with all its disastrous consequences. In this war, the king of the North will be stronger and more dangerous than the king of the South, just as bees are more dangerous than flies. If Israel is destroyed, the king of the North will go on and go to destroy the king of the South (Daniel 11:42).

The king of Assyria is called “a razor” which was “hired” by “the Lord” (Adonai) (Isaiah 7:20). Ahaz has decided to hire Assyria to help him avert the imminent danger of Syria and Ephraim. The LORD will hire the same Assyria – there is a certain sarcasm in the use of the same words – to shave Judah with it.

Shaving off the “head” is a humiliation of the position of the people; shaving off “the hair of the legs” points to a great libel; “remove the beard” means inflicting a great humiliation on the masculinity. We can apply this in such a way that from Judah the royal authority (hair of the head), the national dignity (hair of the legs) and the masculine strength (the beard) will be taken away.

If a Nazirite has defiled himself in his dedication to the LORD, he must shave off his hair (Numbers 6:9). Israel had to be dedicated to the LORD, but defiled itself. The leper must also get rid of all hair (Leviticus 14:9). In the same way, Israel has defiled itself and has become leprous. The same applies to the Levite, the servant of the priest (Numbers 8:7). Israel is also no longer able to serve the LORD.

Isaiah 43:7

Prediction of the Assyrian Invasion

Isaiah has a good message and a bad message for Ahaz. The good message is that Israel and Syria will be defeated soon (Isaiah 7:16). This will happen through Assyria (2 Kings 16:9). Ahaz will have listened to that message with pleasure. But then the tone changes and he also hears bad news and that is that Assyria, on whom Judah put his trust, will also invade Judah afterward (Isaiah 7:17). Here too Isaiah connects the events of his time with those of the end time.

Here, for the first time Isaiah mentions Assyria, the enemy that will play such a significant role in the history of Israel. Within a few years Assyria will defeat Israel, the ten tribes realm. Then Isaiah speaks about Assyria also attacking Judah. What happens then overshadows everything that has already happened to Judah since the tearing of the realm in a northern ten tribes realm and a southern two tribes realm. By Ephraim is meant the northern ten tribes realm that has been separated from Judah since the days of the break-up under Rehoboam, the son of Solomon. Assyria will also invade Judah after the carrying away of the ten tribes. That will be in the days of Hezekiah. Although a restoration will be given in those days, it will only be of a temporary nature.

The Egyptians, “the fly”, and the Assyrians, “the bee”, have often fought their battle for world domination in the territory of Judah. These two superpowers, to whom Judah goes alternately for help, will destroy the land and thus fulfill Isaiah 7:18-19. In order to create heaven and earth, God only had to speak. To gather together the instruments of His judgment He only has to “whistle” (Isaiah 7:18).

“Fly” and “bee” are insects that penetrate every nook and cranny and cause irritation and pain to people. Flies bring dirt and destruction. Bees are aggressive and chase and surround fugitives (Psalms 118:12a). The inhabitants of Judah will try to escape from the enemy forces. To do so, they will hide in all sorts of places that are difficult to access (Isaiah 7:19). But no place is safe, because wherever they are, the enemies will find them.

The details of Isa 7:18-19 have been only partially fulfilled in the past. Only in the end time will they be fully fulfilled. It is remarkable that in Isaiah 7:18 first ‘the fly of Egypt’ and only then ‘the bee of Assyria’ is called. Daniel 11 makes that clear. We read there that first the king of the South (Daniel 11:40) takes the initiative to attack Israel and only then the king of the North.

They will both attack Israel. So far, the state of Israel has won every war, such as the liberation war in 1948, the six-day war in 1967, the Yom Kippur war in 1973. But they will lose this war, with all its disastrous consequences. In this war, the king of the North will be stronger and more dangerous than the king of the South, just as bees are more dangerous than flies. If Israel is destroyed, the king of the North will go on and go to destroy the king of the South (Daniel 11:42).

The king of Assyria is called “a razor” which was “hired” by “the Lord” (Adonai) (Isaiah 7:20). Ahaz has decided to hire Assyria to help him avert the imminent danger of Syria and Ephraim. The LORD will hire the same Assyria – there is a certain sarcasm in the use of the same words – to shave Judah with it.

Shaving off the “head” is a humiliation of the position of the people; shaving off “the hair of the legs” points to a great libel; “remove the beard” means inflicting a great humiliation on the masculinity. We can apply this in such a way that from Judah the royal authority (hair of the head), the national dignity (hair of the legs) and the masculine strength (the beard) will be taken away.

If a Nazirite has defiled himself in his dedication to the LORD, he must shave off his hair (Numbers 6:9). Israel had to be dedicated to the LORD, but defiled itself. The leper must also get rid of all hair (Leviticus 14:9). In the same way, Israel has defiled itself and has become leprous. The same applies to the Levite, the servant of the priest (Numbers 8:7). Israel is also no longer able to serve the LORD.

Isaiah 43:8

Prediction of the Assyrian Invasion

Isaiah has a good message and a bad message for Ahaz. The good message is that Israel and Syria will be defeated soon (Isaiah 7:16). This will happen through Assyria (2 Kings 16:9). Ahaz will have listened to that message with pleasure. But then the tone changes and he also hears bad news and that is that Assyria, on whom Judah put his trust, will also invade Judah afterward (Isaiah 7:17). Here too Isaiah connects the events of his time with those of the end time.

Here, for the first time Isaiah mentions Assyria, the enemy that will play such a significant role in the history of Israel. Within a few years Assyria will defeat Israel, the ten tribes realm. Then Isaiah speaks about Assyria also attacking Judah. What happens then overshadows everything that has already happened to Judah since the tearing of the realm in a northern ten tribes realm and a southern two tribes realm. By Ephraim is meant the northern ten tribes realm that has been separated from Judah since the days of the break-up under Rehoboam, the son of Solomon. Assyria will also invade Judah after the carrying away of the ten tribes. That will be in the days of Hezekiah. Although a restoration will be given in those days, it will only be of a temporary nature.

The Egyptians, “the fly”, and the Assyrians, “the bee”, have often fought their battle for world domination in the territory of Judah. These two superpowers, to whom Judah goes alternately for help, will destroy the land and thus fulfill Isaiah 7:18-19. In order to create heaven and earth, God only had to speak. To gather together the instruments of His judgment He only has to “whistle” (Isaiah 7:18).

“Fly” and “bee” are insects that penetrate every nook and cranny and cause irritation and pain to people. Flies bring dirt and destruction. Bees are aggressive and chase and surround fugitives (Psalms 118:12a). The inhabitants of Judah will try to escape from the enemy forces. To do so, they will hide in all sorts of places that are difficult to access (Isaiah 7:19). But no place is safe, because wherever they are, the enemies will find them.

The details of Isa 7:18-19 have been only partially fulfilled in the past. Only in the end time will they be fully fulfilled. It is remarkable that in Isaiah 7:18 first ‘the fly of Egypt’ and only then ‘the bee of Assyria’ is called. Daniel 11 makes that clear. We read there that first the king of the South (Daniel 11:40) takes the initiative to attack Israel and only then the king of the North.

They will both attack Israel. So far, the state of Israel has won every war, such as the liberation war in 1948, the six-day war in 1967, the Yom Kippur war in 1973. But they will lose this war, with all its disastrous consequences. In this war, the king of the North will be stronger and more dangerous than the king of the South, just as bees are more dangerous than flies. If Israel is destroyed, the king of the North will go on and go to destroy the king of the South (Daniel 11:42).

The king of Assyria is called “a razor” which was “hired” by “the Lord” (Adonai) (Isaiah 7:20). Ahaz has decided to hire Assyria to help him avert the imminent danger of Syria and Ephraim. The LORD will hire the same Assyria – there is a certain sarcasm in the use of the same words – to shave Judah with it.

Shaving off the “head” is a humiliation of the position of the people; shaving off “the hair of the legs” points to a great libel; “remove the beard” means inflicting a great humiliation on the masculinity. We can apply this in such a way that from Judah the royal authority (hair of the head), the national dignity (hair of the legs) and the masculine strength (the beard) will be taken away.

If a Nazirite has defiled himself in his dedication to the LORD, he must shave off his hair (Numbers 6:9). Israel had to be dedicated to the LORD, but defiled itself. The leper must also get rid of all hair (Leviticus 14:9). In the same way, Israel has defiled itself and has become leprous. The same applies to the Levite, the servant of the priest (Numbers 8:7). Israel is also no longer able to serve the LORD.

Isaiah 43:9

Consequences of the Assyrian Invasion

These verses describe the consequences of Assyria’s invasion, the condition that will come after Assyria has raged in Judah. This description will be fully fulfilled in the future when the king of the North will invade Israel (Daniel 11:40-44). Of the abundance of the land, only a miserable rest remains, no large flocks, only a heifer and a pair of sheep (Isaiah 7:21).

However, the remaining population is so small that the few cattle will give enough milk (Isaiah 7:22). A heifer gives about five liters of milk a day, small cattle give one liter of milk a day. From the remaining milk even curds can be made. There is also enough honey in the wild, because instead of a land of agriculture, the land will be a wilderness.

The food mentioned here is also the food of the Messiah (Isaiah 7:15). Here the deep meaning of it becomes clear. Here it appears that the Messiah identifies Himself with the poor and small remnant. Especially in the Gospel according to Luke we see how the Lord Jesus identifies Himself with the poor, like the poor Joseph and Mary and the poor shepherds in the field.

Where vineyards were abundant, now only briars and thorns grow (Isaiah 7:23). Here happens what Isaiah announced (Isaiah 5:6). Not only in vineyards grow briars and thorns. All the land is full of briars and thorns. Anyone who thinks that the land yields something, is ashamed. It is best to enter the land with bows and arrows, because then one can chase away the wild beasts that will be present in the resulting wilderness.

When a company of God’s people leaves the straight way of the Lord, fruitless and pernicious products of the human spirit will develop. This will result in spiritual dryness and painful experiences instead of fertility that glorifies God (John 15:8).

Isaiah 43:10

Consequences of the Assyrian Invasion

These verses describe the consequences of Assyria’s invasion, the condition that will come after Assyria has raged in Judah. This description will be fully fulfilled in the future when the king of the North will invade Israel (Daniel 11:40-44). Of the abundance of the land, only a miserable rest remains, no large flocks, only a heifer and a pair of sheep (Isaiah 7:21).

However, the remaining population is so small that the few cattle will give enough milk (Isaiah 7:22). A heifer gives about five liters of milk a day, small cattle give one liter of milk a day. From the remaining milk even curds can be made. There is also enough honey in the wild, because instead of a land of agriculture, the land will be a wilderness.

The food mentioned here is also the food of the Messiah (Isaiah 7:15). Here the deep meaning of it becomes clear. Here it appears that the Messiah identifies Himself with the poor and small remnant. Especially in the Gospel according to Luke we see how the Lord Jesus identifies Himself with the poor, like the poor Joseph and Mary and the poor shepherds in the field.

Where vineyards were abundant, now only briars and thorns grow (Isaiah 7:23). Here happens what Isaiah announced (Isaiah 5:6). Not only in vineyards grow briars and thorns. All the land is full of briars and thorns. Anyone who thinks that the land yields something, is ashamed. It is best to enter the land with bows and arrows, because then one can chase away the wild beasts that will be present in the resulting wilderness.

When a company of God’s people leaves the straight way of the Lord, fruitless and pernicious products of the human spirit will develop. This will result in spiritual dryness and painful experiences instead of fertility that glorifies God (John 15:8).

Isaiah 43:11

Consequences of the Assyrian Invasion

These verses describe the consequences of Assyria’s invasion, the condition that will come after Assyria has raged in Judah. This description will be fully fulfilled in the future when the king of the North will invade Israel (Daniel 11:40-44). Of the abundance of the land, only a miserable rest remains, no large flocks, only a heifer and a pair of sheep (Isaiah 7:21).

However, the remaining population is so small that the few cattle will give enough milk (Isaiah 7:22). A heifer gives about five liters of milk a day, small cattle give one liter of milk a day. From the remaining milk even curds can be made. There is also enough honey in the wild, because instead of a land of agriculture, the land will be a wilderness.

The food mentioned here is also the food of the Messiah (Isaiah 7:15). Here the deep meaning of it becomes clear. Here it appears that the Messiah identifies Himself with the poor and small remnant. Especially in the Gospel according to Luke we see how the Lord Jesus identifies Himself with the poor, like the poor Joseph and Mary and the poor shepherds in the field.

Where vineyards were abundant, now only briars and thorns grow (Isaiah 7:23). Here happens what Isaiah announced (Isaiah 5:6). Not only in vineyards grow briars and thorns. All the land is full of briars and thorns. Anyone who thinks that the land yields something, is ashamed. It is best to enter the land with bows and arrows, because then one can chase away the wild beasts that will be present in the resulting wilderness.

When a company of God’s people leaves the straight way of the Lord, fruitless and pernicious products of the human spirit will develop. This will result in spiritual dryness and painful experiences instead of fertility that glorifies God (John 15:8).

Isaiah 43:12

Consequences of the Assyrian Invasion

These verses describe the consequences of Assyria’s invasion, the condition that will come after Assyria has raged in Judah. This description will be fully fulfilled in the future when the king of the North will invade Israel (Daniel 11:40-44). Of the abundance of the land, only a miserable rest remains, no large flocks, only a heifer and a pair of sheep (Isaiah 7:21).

However, the remaining population is so small that the few cattle will give enough milk (Isaiah 7:22). A heifer gives about five liters of milk a day, small cattle give one liter of milk a day. From the remaining milk even curds can be made. There is also enough honey in the wild, because instead of a land of agriculture, the land will be a wilderness.

The food mentioned here is also the food of the Messiah (Isaiah 7:15). Here the deep meaning of it becomes clear. Here it appears that the Messiah identifies Himself with the poor and small remnant. Especially in the Gospel according to Luke we see how the Lord Jesus identifies Himself with the poor, like the poor Joseph and Mary and the poor shepherds in the field.

Where vineyards were abundant, now only briars and thorns grow (Isaiah 7:23). Here happens what Isaiah announced (Isaiah 5:6). Not only in vineyards grow briars and thorns. All the land is full of briars and thorns. Anyone who thinks that the land yields something, is ashamed. It is best to enter the land with bows and arrows, because then one can chase away the wild beasts that will be present in the resulting wilderness.

When a company of God’s people leaves the straight way of the Lord, fruitless and pernicious products of the human spirit will develop. This will result in spiritual dryness and painful experiences instead of fertility that glorifies God (John 15:8).

Isaiah 43:13

Consequences of the Assyrian Invasion

These verses describe the consequences of Assyria’s invasion, the condition that will come after Assyria has raged in Judah. This description will be fully fulfilled in the future when the king of the North will invade Israel (Daniel 11:40-44). Of the abundance of the land, only a miserable rest remains, no large flocks, only a heifer and a pair of sheep (Isaiah 7:21).

However, the remaining population is so small that the few cattle will give enough milk (Isaiah 7:22). A heifer gives about five liters of milk a day, small cattle give one liter of milk a day. From the remaining milk even curds can be made. There is also enough honey in the wild, because instead of a land of agriculture, the land will be a wilderness.

The food mentioned here is also the food of the Messiah (Isaiah 7:15). Here the deep meaning of it becomes clear. Here it appears that the Messiah identifies Himself with the poor and small remnant. Especially in the Gospel according to Luke we see how the Lord Jesus identifies Himself with the poor, like the poor Joseph and Mary and the poor shepherds in the field.

Where vineyards were abundant, now only briars and thorns grow (Isaiah 7:23). Here happens what Isaiah announced (Isaiah 5:6). Not only in vineyards grow briars and thorns. All the land is full of briars and thorns. Anyone who thinks that the land yields something, is ashamed. It is best to enter the land with bows and arrows, because then one can chase away the wild beasts that will be present in the resulting wilderness.

When a company of God’s people leaves the straight way of the Lord, fruitless and pernicious products of the human spirit will develop. This will result in spiritual dryness and painful experiences instead of fertility that glorifies God (John 15:8).

Isaiah 43:15

Swift Is the Booty, Speedy Is the Prey

The events in this chapter are closely related to those of the previous chapter. It is also about the deliverance of Judah from the threat of the Syrian-Israeli alliance and the subsequent Assyrian invasion that will finally also reach Judah. In view of this, Isaiah is given the task to write down a message and to do so in such a way that everyone can take note of it as he passes by (Isaiah 8:1; cf. Habakkuk 2:2). It must be easy to read. God’s warnings are always perceptible and understandable to everyone. The LORD tells him what he should write down: “Maher-shalal-hash-baz”, which means ‘swift is the booty, speedy is the prey’.

Isaiah also has to take two for the people “faithful witnesses for testimony, Uriah … and Zechariah” (Isaiah 8:2; cf. Deuteronomy 19:15). Uriah means ‘the LORD is my light’ and Zechariah ‘the LORD remembers’. The meaning of their names contains a hopeful message in the midst of spiritual darkness. The names testify that the LORD gives light on the path of the believer and that He never forgets His people.

We know of Uriah that he is an ungodly priest (2 Kings 16:10-16). He will therefore not be a faithful witness because of his personal credibility, but because of his ministry. Who Zechariah was is not known. With the people both witnesses will have had authority. Their testimony at the appointed time about what Isaiah preached will be a confirmation of what he wrote on the large tablet.

The LORD has the written message of Isaiah confirmed by a living message in the person of a son whom He promises to give him. He also tells him how the name of his son should be. To give him that son the LORD uses the natural relationship between Isaiah and his wife in sexual intercourse (Isaiah 8:3). The LORD blesses the intercourse with pregnancy and the birth of a son. When the child is born, He tells Isaiah to name his son “Maher-shalal-hash-baz”.

Isaiah’s wife is here called “the prophetess”. This means that she herself is a prophetess in the sense that she receives messages from God to pass on, like Hulda and Deborah. Isaiah and his wife are a beautiful couple who in unity in the midst of an apostate people pass on the words of God.

The LORD also tells Isaiah why he should give that name to his son. It has to do with the plans of Syria and Israel to invade Judah. Isaiah has already written about this on a tablet (Isaiah 8:1). Now it is said that it will not take long. The LORD says that He will give a solution and will do so soon. Before the child can say his first words, ‘daddy’ and ‘mommy’, the king of Assyria, Tiglath-Pileser, will have conquered the capitals of Syria and Israel, which are Damascus and Samaria (Isaiah 8:4). This means that this will happen shortly after the birth of this second child of Isaiah.

Isaiah 43:16

Swift Is the Booty, Speedy Is the Prey

The events in this chapter are closely related to those of the previous chapter. It is also about the deliverance of Judah from the threat of the Syrian-Israeli alliance and the subsequent Assyrian invasion that will finally also reach Judah. In view of this, Isaiah is given the task to write down a message and to do so in such a way that everyone can take note of it as he passes by (Isaiah 8:1; cf. Habakkuk 2:2). It must be easy to read. God’s warnings are always perceptible and understandable to everyone. The LORD tells him what he should write down: “Maher-shalal-hash-baz”, which means ‘swift is the booty, speedy is the prey’.

Isaiah also has to take two for the people “faithful witnesses for testimony, Uriah … and Zechariah” (Isaiah 8:2; cf. Deuteronomy 19:15). Uriah means ‘the LORD is my light’ and Zechariah ‘the LORD remembers’. The meaning of their names contains a hopeful message in the midst of spiritual darkness. The names testify that the LORD gives light on the path of the believer and that He never forgets His people.

We know of Uriah that he is an ungodly priest (2 Kings 16:10-16). He will therefore not be a faithful witness because of his personal credibility, but because of his ministry. Who Zechariah was is not known. With the people both witnesses will have had authority. Their testimony at the appointed time about what Isaiah preached will be a confirmation of what he wrote on the large tablet.

The LORD has the written message of Isaiah confirmed by a living message in the person of a son whom He promises to give him. He also tells him how the name of his son should be. To give him that son the LORD uses the natural relationship between Isaiah and his wife in sexual intercourse (Isaiah 8:3). The LORD blesses the intercourse with pregnancy and the birth of a son. When the child is born, He tells Isaiah to name his son “Maher-shalal-hash-baz”.

Isaiah’s wife is here called “the prophetess”. This means that she herself is a prophetess in the sense that she receives messages from God to pass on, like Hulda and Deborah. Isaiah and his wife are a beautiful couple who in unity in the midst of an apostate people pass on the words of God.

The LORD also tells Isaiah why he should give that name to his son. It has to do with the plans of Syria and Israel to invade Judah. Isaiah has already written about this on a tablet (Isaiah 8:1). Now it is said that it will not take long. The LORD says that He will give a solution and will do so soon. Before the child can say his first words, ‘daddy’ and ‘mommy’, the king of Assyria, Tiglath-Pileser, will have conquered the capitals of Syria and Israel, which are Damascus and Samaria (Isaiah 8:4). This means that this will happen shortly after the birth of this second child of Isaiah.

Isaiah 43:17

Swift Is the Booty, Speedy Is the Prey

The events in this chapter are closely related to those of the previous chapter. It is also about the deliverance of Judah from the threat of the Syrian-Israeli alliance and the subsequent Assyrian invasion that will finally also reach Judah. In view of this, Isaiah is given the task to write down a message and to do so in such a way that everyone can take note of it as he passes by (Isaiah 8:1; cf. Habakkuk 2:2). It must be easy to read. God’s warnings are always perceptible and understandable to everyone. The LORD tells him what he should write down: “Maher-shalal-hash-baz”, which means ‘swift is the booty, speedy is the prey’.

Isaiah also has to take two for the people “faithful witnesses for testimony, Uriah … and Zechariah” (Isaiah 8:2; cf. Deuteronomy 19:15). Uriah means ‘the LORD is my light’ and Zechariah ‘the LORD remembers’. The meaning of their names contains a hopeful message in the midst of spiritual darkness. The names testify that the LORD gives light on the path of the believer and that He never forgets His people.

We know of Uriah that he is an ungodly priest (2 Kings 16:10-16). He will therefore not be a faithful witness because of his personal credibility, but because of his ministry. Who Zechariah was is not known. With the people both witnesses will have had authority. Their testimony at the appointed time about what Isaiah preached will be a confirmation of what he wrote on the large tablet.

The LORD has the written message of Isaiah confirmed by a living message in the person of a son whom He promises to give him. He also tells him how the name of his son should be. To give him that son the LORD uses the natural relationship between Isaiah and his wife in sexual intercourse (Isaiah 8:3). The LORD blesses the intercourse with pregnancy and the birth of a son. When the child is born, He tells Isaiah to name his son “Maher-shalal-hash-baz”.

Isaiah’s wife is here called “the prophetess”. This means that she herself is a prophetess in the sense that she receives messages from God to pass on, like Hulda and Deborah. Isaiah and his wife are a beautiful couple who in unity in the midst of an apostate people pass on the words of God.

The LORD also tells Isaiah why he should give that name to his son. It has to do with the plans of Syria and Israel to invade Judah. Isaiah has already written about this on a tablet (Isaiah 8:1). Now it is said that it will not take long. The LORD says that He will give a solution and will do so soon. Before the child can say his first words, ‘daddy’ and ‘mommy’, the king of Assyria, Tiglath-Pileser, will have conquered the capitals of Syria and Israel, which are Damascus and Samaria (Isaiah 8:4). This means that this will happen shortly after the birth of this second child of Isaiah.

Isaiah 43:18

Swift Is the Booty, Speedy Is the Prey

The events in this chapter are closely related to those of the previous chapter. It is also about the deliverance of Judah from the threat of the Syrian-Israeli alliance and the subsequent Assyrian invasion that will finally also reach Judah. In view of this, Isaiah is given the task to write down a message and to do so in such a way that everyone can take note of it as he passes by (Isaiah 8:1; cf. Habakkuk 2:2). It must be easy to read. God’s warnings are always perceptible and understandable to everyone. The LORD tells him what he should write down: “Maher-shalal-hash-baz”, which means ‘swift is the booty, speedy is the prey’.

Isaiah also has to take two for the people “faithful witnesses for testimony, Uriah … and Zechariah” (Isaiah 8:2; cf. Deuteronomy 19:15). Uriah means ‘the LORD is my light’ and Zechariah ‘the LORD remembers’. The meaning of their names contains a hopeful message in the midst of spiritual darkness. The names testify that the LORD gives light on the path of the believer and that He never forgets His people.

We know of Uriah that he is an ungodly priest (2 Kings 16:10-16). He will therefore not be a faithful witness because of his personal credibility, but because of his ministry. Who Zechariah was is not known. With the people both witnesses will have had authority. Their testimony at the appointed time about what Isaiah preached will be a confirmation of what he wrote on the large tablet.

The LORD has the written message of Isaiah confirmed by a living message in the person of a son whom He promises to give him. He also tells him how the name of his son should be. To give him that son the LORD uses the natural relationship between Isaiah and his wife in sexual intercourse (Isaiah 8:3). The LORD blesses the intercourse with pregnancy and the birth of a son. When the child is born, He tells Isaiah to name his son “Maher-shalal-hash-baz”.

Isaiah’s wife is here called “the prophetess”. This means that she herself is a prophetess in the sense that she receives messages from God to pass on, like Hulda and Deborah. Isaiah and his wife are a beautiful couple who in unity in the midst of an apostate people pass on the words of God.

The LORD also tells Isaiah why he should give that name to his son. It has to do with the plans of Syria and Israel to invade Judah. Isaiah has already written about this on a tablet (Isaiah 8:1). Now it is said that it will not take long. The LORD says that He will give a solution and will do so soon. Before the child can say his first words, ‘daddy’ and ‘mommy’, the king of Assyria, Tiglath-Pileser, will have conquered the capitals of Syria and Israel, which are Damascus and Samaria (Isaiah 8:4). This means that this will happen shortly after the birth of this second child of Isaiah.

Isaiah 43:19

Assyria Invades Judah

What is written in Isaiah 8:1-4 is good news for Ahaz. There will soon be booty and prey for him from the enemies he is so afraid of. But the LORD continues to speak with a new and also surprising message (Isaiah 8:5). For the prophecy has another aspect, in which there is no immediate encouragement for Ahaz. He is told that the success of the king of Assyria will be the stepping stone to attack Judah.

The king of Assyria will do so, because “these people have rejected the gently flowing waters of Shiloah” (Isaiah 8:6). Shiloah is a stream that flows from the source Gihon of Mount Zion and supplies Jerusalem with water. The stream ends at the pool Siloam.

Isaiah uses symbolic language that contains a spiritual message. The people have rejected what God has sent to them in goodness and grace of refreshment – “Shiloah” means “Sent” (John 9:7). That refreshment is sent in the promises of God of the throne and offspring of David. Instead of counting on those promises, they have placed their hopes in earthly powers. After all, Israel relies on Syria, while Judah relies on Assyria.

Above all ‘Shiloah’ refers to the Son sent by the Father. How softly goodness and grace have flowed through Him into this world. Where this stream came, he brought life and healing. Yet this ‘gently flowing’ river of life and blessing was rejected. The cross is proof of this. Now the waters of Shiloah flow in the Scriptures and can be drunk by anyone who is thirsty (John 7:37-38). Sadly, these “waters of Shiloah”, the gospel of the grace of God, are also now despised and rejected.

Israel, with the son of Remalia at its head, entered into an alliance with Rezin, the king of Syria (Isaiah 7:1). They both rejoice in this. But they will not laugh for long. Judah trusts in the support of Assyria. By the way, it can also be translated that ‘there is joy about Rezin’ and so on. The meaning is then that Judah rejoices at the failure, announced by Isaiah, of the plan the allies plotted to conquer Judah. In any case it is a misplaced joy.

Both Judah and Israel with Syria will be overwhelmed by the king of Assyria through the hands of “the Lord” (Adonai), the sovereign Ruler (Isaiah 8:7; Isaiah 7:16-17). The king of Assyria is compared to “strong and abundant waters” that “will rise up over all its channels and go over all its banks”, which accentuates the contrast with the “gently flowing waters of Shiloah” mentioned in the previous verse. Now that they have despised the gently flowing waters of life and refreshment, they will come to know the devastating waters of death and destruction.

Yet there will be a difference between the overflowing of Israel and that of Judah. Judah will be “overflowed” for the most part, but not in its entirety. It is “even to the neck” (Isaiah 8:8). Isaiah sees it happening before his mind’s eye. He feels the tightness when the water comes to the neck. For him, the arrival of Assyria in the land is also like the arrival of a huge bird of prey spreading its wings over the land to make it its prey. Overwhelmed by distress, he suddenly turns to the LORD in his great distress and exclaims that it is “your land, O Immanuel”.

It is first and foremost “your land”, which is the land of the LORD. Immanuel is the LORD Himself. He is the reason why Jerusalem will be spared and that the city will be redeemed in the future. The exclamation of Isaiah is the call for the Messiah, for He alone can give a solution. He is Immanuel, God with us.

Isaiah 43:20

Assyria Invades Judah

What is written in Isaiah 8:1-4 is good news for Ahaz. There will soon be booty and prey for him from the enemies he is so afraid of. But the LORD continues to speak with a new and also surprising message (Isaiah 8:5). For the prophecy has another aspect, in which there is no immediate encouragement for Ahaz. He is told that the success of the king of Assyria will be the stepping stone to attack Judah.

The king of Assyria will do so, because “these people have rejected the gently flowing waters of Shiloah” (Isaiah 8:6). Shiloah is a stream that flows from the source Gihon of Mount Zion and supplies Jerusalem with water. The stream ends at the pool Siloam.

Isaiah uses symbolic language that contains a spiritual message. The people have rejected what God has sent to them in goodness and grace of refreshment – “Shiloah” means “Sent” (John 9:7). That refreshment is sent in the promises of God of the throne and offspring of David. Instead of counting on those promises, they have placed their hopes in earthly powers. After all, Israel relies on Syria, while Judah relies on Assyria.

Above all ‘Shiloah’ refers to the Son sent by the Father. How softly goodness and grace have flowed through Him into this world. Where this stream came, he brought life and healing. Yet this ‘gently flowing’ river of life and blessing was rejected. The cross is proof of this. Now the waters of Shiloah flow in the Scriptures and can be drunk by anyone who is thirsty (John 7:37-38). Sadly, these “waters of Shiloah”, the gospel of the grace of God, are also now despised and rejected.

Israel, with the son of Remalia at its head, entered into an alliance with Rezin, the king of Syria (Isaiah 7:1). They both rejoice in this. But they will not laugh for long. Judah trusts in the support of Assyria. By the way, it can also be translated that ‘there is joy about Rezin’ and so on. The meaning is then that Judah rejoices at the failure, announced by Isaiah, of the plan the allies plotted to conquer Judah. In any case it is a misplaced joy.

Both Judah and Israel with Syria will be overwhelmed by the king of Assyria through the hands of “the Lord” (Adonai), the sovereign Ruler (Isaiah 8:7; Isaiah 7:16-17). The king of Assyria is compared to “strong and abundant waters” that “will rise up over all its channels and go over all its banks”, which accentuates the contrast with the “gently flowing waters of Shiloah” mentioned in the previous verse. Now that they have despised the gently flowing waters of life and refreshment, they will come to know the devastating waters of death and destruction.

Yet there will be a difference between the overflowing of Israel and that of Judah. Judah will be “overflowed” for the most part, but not in its entirety. It is “even to the neck” (Isaiah 8:8). Isaiah sees it happening before his mind’s eye. He feels the tightness when the water comes to the neck. For him, the arrival of Assyria in the land is also like the arrival of a huge bird of prey spreading its wings over the land to make it its prey. Overwhelmed by distress, he suddenly turns to the LORD in his great distress and exclaims that it is “your land, O Immanuel”.

It is first and foremost “your land”, which is the land of the LORD. Immanuel is the LORD Himself. He is the reason why Jerusalem will be spared and that the city will be redeemed in the future. The exclamation of Isaiah is the call for the Messiah, for He alone can give a solution. He is Immanuel, God with us.

Isaiah 43:21

Assyria Invades Judah

What is written in Isaiah 8:1-4 is good news for Ahaz. There will soon be booty and prey for him from the enemies he is so afraid of. But the LORD continues to speak with a new and also surprising message (Isaiah 8:5). For the prophecy has another aspect, in which there is no immediate encouragement for Ahaz. He is told that the success of the king of Assyria will be the stepping stone to attack Judah.

The king of Assyria will do so, because “these people have rejected the gently flowing waters of Shiloah” (Isaiah 8:6). Shiloah is a stream that flows from the source Gihon of Mount Zion and supplies Jerusalem with water. The stream ends at the pool Siloam.

Isaiah uses symbolic language that contains a spiritual message. The people have rejected what God has sent to them in goodness and grace of refreshment – “Shiloah” means “Sent” (John 9:7). That refreshment is sent in the promises of God of the throne and offspring of David. Instead of counting on those promises, they have placed their hopes in earthly powers. After all, Israel relies on Syria, while Judah relies on Assyria.

Above all ‘Shiloah’ refers to the Son sent by the Father. How softly goodness and grace have flowed through Him into this world. Where this stream came, he brought life and healing. Yet this ‘gently flowing’ river of life and blessing was rejected. The cross is proof of this. Now the waters of Shiloah flow in the Scriptures and can be drunk by anyone who is thirsty (John 7:37-38). Sadly, these “waters of Shiloah”, the gospel of the grace of God, are also now despised and rejected.

Israel, with the son of Remalia at its head, entered into an alliance with Rezin, the king of Syria (Isaiah 7:1). They both rejoice in this. But they will not laugh for long. Judah trusts in the support of Assyria. By the way, it can also be translated that ‘there is joy about Rezin’ and so on. The meaning is then that Judah rejoices at the failure, announced by Isaiah, of the plan the allies plotted to conquer Judah. In any case it is a misplaced joy.

Both Judah and Israel with Syria will be overwhelmed by the king of Assyria through the hands of “the Lord” (Adonai), the sovereign Ruler (Isaiah 8:7; Isaiah 7:16-17). The king of Assyria is compared to “strong and abundant waters” that “will rise up over all its channels and go over all its banks”, which accentuates the contrast with the “gently flowing waters of Shiloah” mentioned in the previous verse. Now that they have despised the gently flowing waters of life and refreshment, they will come to know the devastating waters of death and destruction.

Yet there will be a difference between the overflowing of Israel and that of Judah. Judah will be “overflowed” for the most part, but not in its entirety. It is “even to the neck” (Isaiah 8:8). Isaiah sees it happening before his mind’s eye. He feels the tightness when the water comes to the neck. For him, the arrival of Assyria in the land is also like the arrival of a huge bird of prey spreading its wings over the land to make it its prey. Overwhelmed by distress, he suddenly turns to the LORD in his great distress and exclaims that it is “your land, O Immanuel”.

It is first and foremost “your land”, which is the land of the LORD. Immanuel is the LORD Himself. He is the reason why Jerusalem will be spared and that the city will be redeemed in the future. The exclamation of Isaiah is the call for the Messiah, for He alone can give a solution. He is Immanuel, God with us.

Isaiah 43:22

Assyria Invades Judah

What is written in Isaiah 8:1-4 is good news for Ahaz. There will soon be booty and prey for him from the enemies he is so afraid of. But the LORD continues to speak with a new and also surprising message (Isaiah 8:5). For the prophecy has another aspect, in which there is no immediate encouragement for Ahaz. He is told that the success of the king of Assyria will be the stepping stone to attack Judah.

The king of Assyria will do so, because “these people have rejected the gently flowing waters of Shiloah” (Isaiah 8:6). Shiloah is a stream that flows from the source Gihon of Mount Zion and supplies Jerusalem with water. The stream ends at the pool Siloam.

Isaiah uses symbolic language that contains a spiritual message. The people have rejected what God has sent to them in goodness and grace of refreshment – “Shiloah” means “Sent” (John 9:7). That refreshment is sent in the promises of God of the throne and offspring of David. Instead of counting on those promises, they have placed their hopes in earthly powers. After all, Israel relies on Syria, while Judah relies on Assyria.

Above all ‘Shiloah’ refers to the Son sent by the Father. How softly goodness and grace have flowed through Him into this world. Where this stream came, he brought life and healing. Yet this ‘gently flowing’ river of life and blessing was rejected. The cross is proof of this. Now the waters of Shiloah flow in the Scriptures and can be drunk by anyone who is thirsty (John 7:37-38). Sadly, these “waters of Shiloah”, the gospel of the grace of God, are also now despised and rejected.

Israel, with the son of Remalia at its head, entered into an alliance with Rezin, the king of Syria (Isaiah 7:1). They both rejoice in this. But they will not laugh for long. Judah trusts in the support of Assyria. By the way, it can also be translated that ‘there is joy about Rezin’ and so on. The meaning is then that Judah rejoices at the failure, announced by Isaiah, of the plan the allies plotted to conquer Judah. In any case it is a misplaced joy.

Both Judah and Israel with Syria will be overwhelmed by the king of Assyria through the hands of “the Lord” (Adonai), the sovereign Ruler (Isaiah 8:7; Isaiah 7:16-17). The king of Assyria is compared to “strong and abundant waters” that “will rise up over all its channels and go over all its banks”, which accentuates the contrast with the “gently flowing waters of Shiloah” mentioned in the previous verse. Now that they have despised the gently flowing waters of life and refreshment, they will come to know the devastating waters of death and destruction.

Yet there will be a difference between the overflowing of Israel and that of Judah. Judah will be “overflowed” for the most part, but not in its entirety. It is “even to the neck” (Isaiah 8:8). Isaiah sees it happening before his mind’s eye. He feels the tightness when the water comes to the neck. For him, the arrival of Assyria in the land is also like the arrival of a huge bird of prey spreading its wings over the land to make it its prey. Overwhelmed by distress, he suddenly turns to the LORD in his great distress and exclaims that it is “your land, O Immanuel”.

It is first and foremost “your land”, which is the land of the LORD. Immanuel is the LORD Himself. He is the reason why Jerusalem will be spared and that the city will be redeemed in the future. The exclamation of Isaiah is the call for the Messiah, for He alone can give a solution. He is Immanuel, God with us.

Isaiah 43:23

God Thwarts the Plans of the Peoples

When Isaiah – as a type of the faithful remnant – has his eye on the glory of Immanuel, he sees how things will go in the distant future. In the light of Immanuel, he sees the fate of all enemies of Israel as sealed. He mentions the raging or association of the peoples (Isaiah 8:9, Darby Translation; Psalms 2:1-5). In one breath he mentions the outcome. They gird themselves to fight, they associate themselves, but immediately thereafter they are shattered. Isaiah says as it were: ‘Associate yourselves, you will be shattered anyway.’

All their plans will come to nothing (Isaiah 8:10). The words of their propaganda have no effect. What is the cause of this? That God is with His people. The secret of the failure of all the peoples’ evil plans to destroy God’s people lies in the great name Immanuel, God with us. That Name means the judgment on all peoples that have been gone up against God’s people, resulting in the complete deliverance of Israel in the last days. Which way the remnant should follow until that moment has come, is mentioned from Isaiah 8:11 onward.

Isaiah 43:24

God Thwarts the Plans of the Peoples

When Isaiah – as a type of the faithful remnant – has his eye on the glory of Immanuel, he sees how things will go in the distant future. In the light of Immanuel, he sees the fate of all enemies of Israel as sealed. He mentions the raging or association of the peoples (Isaiah 8:9, Darby Translation; Psalms 2:1-5). In one breath he mentions the outcome. They gird themselves to fight, they associate themselves, but immediately thereafter they are shattered. Isaiah says as it were: ‘Associate yourselves, you will be shattered anyway.’

All their plans will come to nothing (Isaiah 8:10). The words of their propaganda have no effect. What is the cause of this? That God is with His people. The secret of the failure of all the peoples’ evil plans to destroy God’s people lies in the great name Immanuel, God with us. That Name means the judgment on all peoples that have been gone up against God’s people, resulting in the complete deliverance of Israel in the last days. Which way the remnant should follow until that moment has come, is mentioned from Isaiah 8:11 onward.

Isaiah 43:25

Do Not Walk in the Way of This People

These verses continue to denounce “the way of this people,” that is, the way of relying on Assyria rather than on God. The LORD has forcefully – literally: with strength of the hand – made it clear to Isaiah that he should not go in “the way of this people” (Isaiah 8:11). A prophet does not follow the way of the majority. The expression that the hand of the LORD is upon the prophet indicates that the LORD impels the prophet to service and gives him the power to do so (cf. 1 Kings 18:46; 2 Kings 3:15; Ezekiel 1:3; Ezekiel 3:14; Jeremiah 15:17). Perhaps Isaiah needed Divine insistence for his service because the people always reject his words and thereby he might become despondent.

It seems that Isaiah has been inclined to go along with the thinking of Ahaz and Judah who seek their strength in an alliance, here translated as “conspiracy”, with Assyria (Isaiah 8:12). The heart of the prophet is by nature no better than the heart of the people. He is not allowed to change or even stop his message. In the future, the remnant will also have to distance themselves from the conspiracy of the antichrist who connects Israel with the beast of the restored Western Roman Empire or Europe.

Those who constantly pay attention to the fact that ‘God is with us’ are not afraid of the things that people who do not have a living faith in ‘Immanuel’ are afraid of. God encourages everyone to trust in Him and not to put their trust in the power of human covenants.

Isaiah 43:26

Do Not Walk in the Way of This People

These verses continue to denounce “the way of this people,” that is, the way of relying on Assyria rather than on God. The LORD has forcefully – literally: with strength of the hand – made it clear to Isaiah that he should not go in “the way of this people” (Isaiah 8:11). A prophet does not follow the way of the majority. The expression that the hand of the LORD is upon the prophet indicates that the LORD impels the prophet to service and gives him the power to do so (cf. 1 Kings 18:46; 2 Kings 3:15; Ezekiel 1:3; Ezekiel 3:14; Jeremiah 15:17). Perhaps Isaiah needed Divine insistence for his service because the people always reject his words and thereby he might become despondent.

It seems that Isaiah has been inclined to go along with the thinking of Ahaz and Judah who seek their strength in an alliance, here translated as “conspiracy”, with Assyria (Isaiah 8:12). The heart of the prophet is by nature no better than the heart of the people. He is not allowed to change or even stop his message. In the future, the remnant will also have to distance themselves from the conspiracy of the antichrist who connects Israel with the beast of the restored Western Roman Empire or Europe.

Those who constantly pay attention to the fact that ‘God is with us’ are not afraid of the things that people who do not have a living faith in ‘Immanuel’ are afraid of. God encourages everyone to trust in Him and not to put their trust in the power of human covenants.

Isaiah 43:27

A Sanctuary and a Stone to Strike

The LORD points out to Isaiah that instead of being afraid of people and of things that people are afraid of (Isaiah 8:12), he should only have “the LORD of hosts” before his attention (Isaiah 8:13). The LORD of hosts is He Who possesses all the heavenly and also earthly powers, the good and also the evil. He is in control of everything.

To “regard” Him “as holy” means to live in the constant awareness that He has absolute authority and control over the heart and the will, so that they are completely separated for Him. Then we will not have to be afraid of anything or anyone. Whatever someone is planning or saying (Isaiah 8:10), he will not be able to do anything against us if we regard Him as holy.

Living in the fear of God means that every activity of life, the whole walk, contains nothing that is not pleasing to Him. It is the opposite of fearing people in general and not only the kings of the world. That He must be our “fear” and “dread” does not mean that we flee from Him, but that our attitude is one of reverence and awe.

It is about knowing ourselves in His presence and not in the presence of people. It is about a holy fear of God opposite an unholy fear of men. This is the only and fitting answer to the redeeming grace and love of Christ (1 Peter 3:14b-15; Isaiah 29:23; cf. Numbers 20:12). Peter’s reference to this verse in Isaiah shows that Christ, or the Messiah, is the same as “the LORD of hosts”.

The consequence of regarding the LORD as holy is that He will be “a sanctuary” for the remnant (Isaiah 8:14). “Sanctuary” here has the meaning of a refuge (cf. Ezekiel 11:16). Just as the temple to Israel is meant to be the center of their spiritual life, of their joy in worship and praise, as a place of holiness and peace, and also of protection, so is Christ for the believer. Christ not only has a holy place in our hearts, but He Himself is a holy place where we can take shelter.

But to the unbelievers of all Israel He will be “a stone to strike and a rock to stumble over” (Isaiah 8:15; Romans 9:32b-33; 1 Peter 2:7-8). In Romans 9:33, Paul, like Peter, applies what is said here of the LORD to the Lord Jesus. Faith in Christ is the dividing line that runs right through His people. “Both the houses of Israel” – the ten tribes realm of Ephraim and the two tribes realm of Judah – and “the inhabitants of Jerusalem” will reject Him. Not only the two tribes will reject Him, but also the ten tribes. In the course of time quite a few of them have come to live in Judah (2 Chronicles 15:9; 2 Chronicles 30:11; cf. Luke 2:36-38).

All twelve tribes will therefore reject Him because He does not meet what a Messiah should be in their eyes. They stumble over Him because of their unbelief. By their rejection of Him, many will “fall and be broken”. Those who do not fall and become broken will “be snared and caught”. A first fulfillment of this happens in the year 70 at the destruction of Jerusalem. At the time of the great tribulation, the majority of Israel will stumble, fall and be caught in the snare of the antichrist.

Isaiah 43:28

A Sanctuary and a Stone to Strike

The LORD points out to Isaiah that instead of being afraid of people and of things that people are afraid of (Isaiah 8:12), he should only have “the LORD of hosts” before his attention (Isaiah 8:13). The LORD of hosts is He Who possesses all the heavenly and also earthly powers, the good and also the evil. He is in control of everything.

To “regard” Him “as holy” means to live in the constant awareness that He has absolute authority and control over the heart and the will, so that they are completely separated for Him. Then we will not have to be afraid of anything or anyone. Whatever someone is planning or saying (Isaiah 8:10), he will not be able to do anything against us if we regard Him as holy.

Living in the fear of God means that every activity of life, the whole walk, contains nothing that is not pleasing to Him. It is the opposite of fearing people in general and not only the kings of the world. That He must be our “fear” and “dread” does not mean that we flee from Him, but that our attitude is one of reverence and awe.

It is about knowing ourselves in His presence and not in the presence of people. It is about a holy fear of God opposite an unholy fear of men. This is the only and fitting answer to the redeeming grace and love of Christ (1 Peter 3:14b-15; Isaiah 29:23; cf. Numbers 20:12). Peter’s reference to this verse in Isaiah shows that Christ, or the Messiah, is the same as “the LORD of hosts”.

The consequence of regarding the LORD as holy is that He will be “a sanctuary” for the remnant (Isaiah 8:14). “Sanctuary” here has the meaning of a refuge (cf. Ezekiel 11:16). Just as the temple to Israel is meant to be the center of their spiritual life, of their joy in worship and praise, as a place of holiness and peace, and also of protection, so is Christ for the believer. Christ not only has a holy place in our hearts, but He Himself is a holy place where we can take shelter.

But to the unbelievers of all Israel He will be “a stone to strike and a rock to stumble over” (Isaiah 8:15; Romans 9:32b-33; 1 Peter 2:7-8). In Romans 9:33, Paul, like Peter, applies what is said here of the LORD to the Lord Jesus. Faith in Christ is the dividing line that runs right through His people. “Both the houses of Israel” – the ten tribes realm of Ephraim and the two tribes realm of Judah – and “the inhabitants of Jerusalem” will reject Him. Not only the two tribes will reject Him, but also the ten tribes. In the course of time quite a few of them have come to live in Judah (2 Chronicles 15:9; 2 Chronicles 30:11; cf. Luke 2:36-38).

All twelve tribes will therefore reject Him because He does not meet what a Messiah should be in their eyes. They stumble over Him because of their unbelief. By their rejection of Him, many will “fall and be broken”. Those who do not fall and become broken will “be snared and caught”. A first fulfillment of this happens in the year 70 at the destruction of Jerusalem. At the time of the great tribulation, the majority of Israel will stumble, fall and be caught in the snare of the antichrist.