The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary

} “from the LORD your God” It is interesting to note the play between “your God” vs. “My God.”However, many OT persons of faith use the term “your God” in conversations with others. It is anidiom with no theological intent.} “make it as deep as Sheol or as high as heaven” The Prophet is asserting that Ahaz can ask for anysign on the earth, under the earth, or in the sky above to verify God’s truthfulness. God is willing toclearly reveal His will to Ahaz.For a discussion of Sheol see Special Topic: Where Are the Dead? at 5:14.7:12 “But Ahaz said, ‘I will not ask, nor will I test the Lord’” This sounds like a worthy statementbecause God’s people are told not to “test” (BDB 650, KB 702) God (cf. Exod. 17:2,7; Num. 14:22;Deut. 6:16; Ps. 78:18,41,56; 95:9; 106:14). However, the motive of this king is that he has already madeup his mind to consult with Assyria, not with God, for help. It was not respect for God. God Himselfgave the Davidic king this opportunity to confirm his trust in His word, protection, and provision, but hewould not!7:13 “Listen now” This VERB (BDB 1033, KB 1570, Qal IMPERATIVE, PLURAL) is used so often inIsaiah, but only here in “Immanuel’s book” (i.e., chapters 7-12). God wants to be heard and obeyed!} “house of David” In this context this phrase, which could be corporate, is referring to Ahaz as arepresentative of Davidic kingship (cf. II Samuel 7).} “Is it too slight a thing” This is a Hebrew idiom (BDB 589, cf. Num. 16:13; Josh. 22:17; Ezek.16:20; 34:18). The people were treating God and His revealed will (the Mosaic law) as a small thing, anunimportant thing.} “try the patience” This VERB (BDB 521, KB 512) is used twice.1. once referring to humans (Hiphil INFINITIVE CONSTRUCT)2. once referring to God (Hiphil IMPERFECT)Ahaz has not performed his duties as YHWH’s representative (cf.. II Sam. 7) among the people well!7:14 “Therefore the Lord Himself will give you a sign” This sign (BDB 16) must initially apply toAhaz’s day (esp. vv. 15-16)!} “virgin” The Hebrew term here is almah (BDB 761). This term is used for a young woman ofmarriageable age (cf. Gen. 43:24; Exod. 2:8; Pro. 30:19). It designates a woman who is sexuallymature. There is another Hebrew term for virgin, bethulah (BDB 143), which is used by Isaiah in 23:4,12; 37:22; 47:1; 62:5. The Septuagint translates this verse with the Greek term “virgin.” These termsare semantically overlapping and all of the young girls in Israeli culture were considered to be virgins.However, I do not believe in two virgin births, but one. There was a normal conception in Ahaz’s dayas a sign and a (“the,” MT) virgin conception in Jesus’ day (cf. Matt. 1:18-23; Luke 1:26-38). This is amulti-fulfillment prophecy!I think the reason that the NT does not emphasize this more (only appears in the two birthnarratives [i.e., Matt. 1:23; Luke 1:31,34] and never in a sermon in Acts or an Epistle by any Apostle) isbecause of the possible misunderstanding of Greco-Roman religion where the cohabitation of gods andhumans, resulting in offspring, was common.To try to base a doctrine of sin as transmitted through male sperm and, therefore, show the reasonfor a virgin birth is, in my opinion, folly! In reality it is similar to the barren wives of the Patriarchshaving children only at God’s instigation. God is in control of the Messiah! An even greater truth is103