Apologist, Francis Schaeffer has made the point in his writings that ideas have consequences. This is shown to be true in the Scripture as well. Ideas and decisions based on those ideas have consequences. We witness this quite clearly in Isaiah 7-12 as Isaiah confronts Ahaz, king of Judah, and ultimately prophecies the destruction of Israel and chastisement of Judah.

In short, the chapters seem to break down as somewhat parallel events between Judah (the southern kingdom) and Israel (the northern kingdom). Therefore, as we look at the text, we will look at the situation happening in Judah and then jump forward a few chapters to look at a similar event happening in Israel. Thus, the text begins with Judah as Isaiah confronts Ahaz during a difficult time in the nation.

The crucial decision to seek security not in the Lord (7:1-17; 9:8-10:4)

In the opening verses of Isaiah 7, Ahaz is confronted with a decision. This is for him a moment of crisis. The kings of Syria and Israel have united against Assyria and are coming against Judah in hopes of strengthening their alliance. One possible solution, therefore, is for Ahaz to seek after Assyria to form an alliance there. That appears to be the only possible way for Judah to survive.

Here is where Isaiah comes into the picture, however. He points out to Ahaz that he must not fear Syria and Ephraim (the capital of Israel), for they will be judged. He points out that within sixty-five years Ephraim “will be broken to pieces so that it will no longer be a people” (7:8). Ahaz must choose, however, not to rely on Assyria for his security but to rely on the Lord. And the Lord’s promise was sure, for this was the Davidic dynasty, from which God had promised would come a king who would reign forever. Isaiah’s final charge was to stand firm in faith in the Lord, but “If you are not firm in faith, you will not be firm at all” (8:9). In short, Judah’s only hope for security was to trust God; otherwise they would be crushed.

Isaiah, in fact, tells Ahaz that the Lord will give him a sign to show that it is sure and instructs Ahaz to ask for a sign. Ahaz refuses, saying he does not want to test the Lord, but this is not because he is walking in faith. Rather, this was a moment of decision for Ahaz, and he refused to receive a sign, in essence, saying he did not want to believe. Therefore, Isaiah said the Lord would give him another sign. It seems that Isaiah uses “sign” now in a bit different manner. Before, Isaiah was saying the Lord would provide the sign as a marker that Ahaz could look to in order to know the promise was sure. Now, the sign would be a marker or confirmation to show that Ahaz had chosen poorly.

The sign, Isaiah says in 7:14-15 is that, “The virgin shall conceive and bear a son, and shall call his name Immanuel. He shall eat curds and honey when he knows how to refuse the evil and choose the good.”

Now, this sign is no doubt confusing at first, so we must establish a few things. First, this prophecy is fulfilled as Christ is born of a virgin in Bethlehem. Matthew makes this clear in Matthew 1:18-25. Therefore, this is a sign that is ultimately fulfilled much later in the birth of the Messiah. Second, the statement that he will eat curds and honey as he is growing up is a statement that he will eat the food of poverty (this is clear from 7:20-22) and that he will be born into a people of poverty. So, what is Isaiah saying here?

It seems that Isaiah’s prophecy should be understood as follows: Ahaz should have guarded the Davidic throne and sought to preserve it. After all, the Lord had promised that the Messiah was going to come from this line, the house of David. Therefore, those kings of Judah should have done whatever they could to ensure the continuation of the throne, for their Savior was going to arrive at some point as David’s promised Son. Ahaz, however, had chosen to disobey God’s command to trust him. Therefore, as judgment, even as Israel was going to be destroyed, so ultimately was Judah going to be destroyed. Thus, the land would become a land of poverty, and the throne would become meaningless. The land was going to be conquered. Therefore, when the virgin bore a Son (the Messiah), he would not be born into a thriving kingdom, ready to take the throne but he “would be born into poverty, heir to a meaningless throne in a conquered land.”¹ And Isaiah was saying that this reality (which showed itself in the birth of our Lord) could all be traced back to Ahaz. The situation of the Messiah’s birth, the kingdom, land, and no true throne at that time would be a sign to all that Ahaz had chosen foolishly. By choosing to trust in Assyria, he was going to put his trust in one who would turn against him. He had disobeyed the Lord, and the results would be disastrous, destruction for Judah and an end to the throne, until the one came to whom it truly belonged (cf. Genesis 49:10). Ahaz had refused to trust in the Lord, and the judgment that was coming to Judah and the destruction of the throne even at the Messiah’s birth was laid at his feet; it was the result of this obedience. That’s the sign that Isaiah was promising.

The odd thing about this situation is that Ahaz’s decision to rely on Assyria did provide temporary protection. We read this in 2 Kings 16. Assyria actually went on to destroy the northern kingdom. However, Ahaz had disobeyed and the results would be terrible.

Is this not a lesson to us that we must trust in the Lord and his promises no matter how things look. We cannot merely walk by what stands to reason. Again, let this be a reminder to us that it is always more risky to disobey the Lord than to obey him, no matter how risky obedience looks. Simply trusting in something in the place of trusting in the Lord will end in destruction. This is what Isaiah tells him eventually will happen with Judah.

Today (though not unlike prior generations) we are a people where reason rules. We do what seems right to us, believe what seems reasonable to us, and think along the lines that those around us dictate. Yet, God calls us to trust in him and his promises. God calls us to trust that there is life after this world ends, that trusting in his Son Jesus is the only way to come to him, and that we should fight sin for there will be greater joy and reward in obedience to him. With all these things, we will be tempted to throw them off as foolish, and trust in other things and other people throughout life. Don’t do it. It may seem like everything’s fine in following such a path, but in the end when we refuse to trust and follow the Lord, there is destruction. This is what this decision of Ahaz teaches us. At the time it seemed like such a simple and reasonable turn. In the end, the Messiah being born to a meaningless throne because the kingdom had been destroyed was the result. Schaeffer was indeed right; ideas have consequences.

Meanwhile, Isaiah tells us, as has been mentioned, Israel (the northern kingdom) was about to be destroyed under the Lord’s judgment as well. Isaiah begins the section of 9:8-10:4 saying, “The Lord has sent word against Jacob, and it will fall on Israel.” Then he goes on to describe the Lord’s judgment coming upon them, grouping the judgment in different sections, each ending with the words, “For all this his anger has not turned away, and his hand is stretched out still” (9:12, 17, 21; 10:4). He points out in verses 8-12 that the judgment will be on the whole nation, in verses 14-17 that the leadership will be removed since they have not led correctly, in verses 18-21 that those in the nation will end up turning against one another and devouring one another, and in 10:1-4 that there will be no justice in the society and no escape from God’s judgment.

But why is such judgment coming? Again, the answer is similar to that regarding Ahaz and Judah. Isaiah says in 9:13, “The people did not turn to him who struck them, nor inquire of the Lord of hosts.” Israel had turned away from the Lord and refused to seek him. Just like Ahaz and Judah, Israel had refused to have faith in God and his promises, and it was going to end in their destruction. As this verse suggests, the Lord had chastised them so that they might turn to him, but they had chosen to turn away from him.

This, again, is a good message for us. God chastises us on occasion so that we might flee to him, so that we might trust in him and seek our security in him. As Alec Motyer rightly suggest, “The only way to flee from God is to flee to him.”² Therefore, if right now life seems a bit difficult, challenges are around, and it feels as if maybe the Lord’s disciplining hand might be upon you, turn to him. Do not turn away from him. Flee from his discipline by fleeing to him. Again, with both of these kingdoms, they were given the option to trust in the Lord and follow him instead of following what others might have said and what seemed “reasonable,” and they refused and were going to know judgment. My prayer is that we would be a people who would constantly be driven in all of life to seek and follow the Lord as our great hope, to throw all of our life into following and obeying him, and to burn ourselves out in this life by dedicating every aspect of our being to honoring Christ. This text reminds us that such was the call to God’s people nearly 3,000 years ago and to us today.

Assyrian destruction of Israel and chastisement of Judah (7:18-8:8; 10:5-15)

In the second scene of Isaiah’s parallel accounts of Judah and Israel, we read of Assyria coming against the kingdoms. As Ahaz decides to put his hope in the king of Assyria instead of the Lord, Isaiah makes clear to him that he has chosen a path of self-destruction, of destruction for the nation. Therefore, in the rest of chapter 7 we read of the destruction that is coming. Isaiah pictures Assyria as a destructive river crashing over Israel whose sweeping power will affect Judah as well. Isaiah writes in 8:6-8, “Because this people have refused the waters of Shiloah that flow gently, and rejoice over Rezin and the son of Remaliah, therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks, and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel.” Therefore, even though Judah will survive and the threat will be relieved Isaiah makes clear that this decision will bring chastisement to them and is that which will lead to Judah’s ultimate destruction.

In 10:5-15 God makes clear that his judgment is sure. It is coming to Israel, and it is coming through Assyria. For Judah, Assyria was the chastiser, but for Israel it will be the conqueror. In addition, Isaiah makes clear that the picture is not the Lord reacting to what Assyria is doing, but his wrath against Israel is actually that which fuels Assyria. Isaiah writes, “Ah, Assyria, the rod of my anger; the staff in their hands is my fury! Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder an to tread them down like the mire of the streets” (10:5-6).

God says that Assyria is like an axe in his hand. But this text again shows us the reality of divine sovereignty and human responsibility, for Assyria is indeed doing that which God demands, yet their motives and thoughts are purely sinful and not to obey God. Thus, Isaiah notes of Assyria that though they are a pond in the Lord’s hand to carry out his decrees, “But he does not so intend, and his heart does not so think” (10:7). Therefore, though God will send Assyria against Israel to destroy them, he will also then turn against Assyria, for they have boasted of their own abilities, which is as absurd as the axe boasting over the one who swings it (10:15). Therefore, even though Assyria will be used by God to judge Israel, this will mark the height of their power, for from this point on the wrath of God will be against them.

Therefore, this second scene reminds us that God’s threat of judgment is no idle threat. We live in a time when speaking of judgment is not popular and is outright dismissed. As Don Carson says in his book, The Gagging of God, it seems that in our day we are intent of banishing the lake of fire, chalking up hell to some wild thought in some people’s minds but definitely not a reality. This text is a reminder that God’s judgment is coming. I know that there are many theories of life and truth going around, but the truth is that we have a Creator who is our Judge, and if you are found to be an enemy of his Son, you will be judged in such a severe way that it would have been better if you had not been born. This text reminds us that God’s judgment is sure. It is coming, and we need to be found among those trusting in him.

God’s preserving of a remnant and his charge to them (8:9-22; 10:16-34)

Though the second scene in each section is judgment, the third scene is a scene of hope. Isaiah points out in 8:9-22 that the nations against the Lord will ultimately be destroyed while those who are true followers of Christ will be preserved. Isaiah says to the nations that they will soon be destroyed, and even if the nations should gather and counsel against God’s people, it will come to nothing, “for God is with us” (8:10). He speaks this realizing that God has a people within the nation whom he will protect, whom he will preserve. Thus, if the nations turn against God’s true people, the nations themselves will be destroyed.

Therefore, God instructs Isaiah and the rest of his true people not to get caught up in looking for conspiracies and in fearing what others fear. They are to fear the holy Lord. This is quite a statement in light of the statements of Israel and Judah’s future, for Isaiah and those like him were going to reap the consequences of Ahaz and others. And they would be tempted by those in this desperate circumstance as they saw only darkness and gloom in the land (19-20), but they could trust the Lord.

Then, in 10:16-34, Isaiah pictures Assyria as getting into more than they ever imagined. Their triumph will result in their death, for the light of Israel will become as a fire that burns the trees of the forest that is Assyria. In fact, they will become so few that even a child could conduct a census of the nation. And though destruction will be great for Israel, God will preserve a small remnant of his people. On that day they will no longer be tempted to rely on those who struck them but on the Lord himself.

In verse 24, Isaiah turns his focus back to Judah. He instructs those who know the Lord not to fear the Assyrians when they strike the nation, for God’s anger will soon come to an end against his people and be directed against the very people who struck them. They will be spared destruction, and the Assyrians will be cut down as the lofty are brought low.

But what is the basis of their trust? When everything is dark and destruction is all around, how could they hope? They could trust the Lord because out of the darkness is coming a great light. We read of this great hope in 9:1-7 and 11:1-16.

The coming Messiah – the reason why God’s people can hope (9:1-7; 11:1-16)

According to 9:1-7, the reason God’s people can be hopeful is because the Davidic king is coming. Isaiah announces, “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this” (9:6-7).

In desperate times such as the coming one, the nation would probably seek a far more inferior king than the one who is coming. Isaiah’s proclamation of hope is that this king will be born, and when he is born it will be a sure sign that he will fulfill everything that is promised. “In his coming all that results from his coming is at once secure.”^<3 In short, Isaiah’s announcement is that the promises which Ahaz failed to believe will be fulfilled. David’s great son will come, and he will be called Mighty God.’ God is going to accomplish this. And God’s people should see this as such a sure thing that it inspires hope in them even while in their present, desperate circumstances.

Then, in 11:1-16, God points out that though the Davidic throne will come to an end, like a tree cut down to the stump, the stump of Jesse will produce a sprout, and it will be the Messiah. In fact, the Messiah is also the root of the stump. He sustains his family tree and will be its greatest offspring. And when he comes to reign, he will rein over a new creation. The curse will be reversed. It will be like a new Eden, only greater, for it will cover the whole earth. And God will bring his people to himself from every corner of the earth, Jews and Gentiles, and they will reign with him forever.

Living now, 3,000 years later, this promise has not yet occurred fully. However, the beginnings of this promise have already begun because when Christ came, so did (in some partial way) the kingdom. And though it is like leaven or a mustard seed, do not pretend as if nothing has occurred. In fact, right now God is gathering his people from every corner of the earth, and no one will stop his mission (Matt 28:18-20).

Therefore, let this be a two-fold reminder to us. First, a reminder that we can have hope in this life because we know how all of this will end. It may be that you are trusting in Christ and yet everything seems difficult around you. It may even see that you should simply walk away, after the world. This text reminds us that the end is coming when our King will return and reign over all things with us as his people. It is a reminder to us that that which we are waiting for is sure. And, second, it is a reminder to us to be a part of God’s gathering his people from every part of the earth. In short, this text is a reminder that we can be a part of God’s great redemptive mission prophesied for hundreds and hundreds of years. Therefore, may we be found taking the gospel to all the ends of the earth.

An invitation to believe (12:1-6)

Finally, our section ends with 12:1-6. It seems that in some sense the forgiveness and relief that Isaiah knew after thinking he was going to die in chapter 6, he now sees in light of all of God’s people and celebrates the reality of them by celebrating as on that day when they will turn to look at their Judge and know that he is their Redeemer. He ends saying, “Give thanks to the LORD, call upon his name, make known his deeds among the peoples, proclaim that his name is exalted. Sing praises to the LORD, for he has done gloriously; let this be made known in all the earth. Shout, and sing for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel” (12:4-6). In short, this is a call to be among the redeemed.

Overall, I think the central call of Isaiah 7-12 is to be one who trusts and follows the Lord. Let us learn from Judah and Israel’s mistake and not turn away from seeking our security in following the Lord. May we be a people who, instead of imitating the lack of faith of Ahaz, know the experience of Isaiah who sough the Lord, trusted in dark times, and knew that one that great day of judgment the Judge would also be his Redeemer. Amen.

¹ J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary (Downers Grove: InterVarsity Press, 1993), 87. Motyer does an excellent job in thinking through this prophecy and its fulfillment in 82-88. I have found him most helpful in thinking through the meaning of this text.
² J. Alec Motyer, 108.
³ J. Alec Motyer, 101.

A CRUCIAL DECISION AND THE COMING MESSIAH