Isaiah 7:14
Verse
Context
The Sign of Immanuel
13Then Isaiah said, “Hear now, O house of David! Is it not enough to try the patience of men? Will you try the patience of my God as well? 14Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.15By the time He knows enough to reject evil and choose good, He will be eating curds and honey.
Sermons
Major Ian ThomasMajor Ian Thomas
Keith Daniel
J. Vernon McGee
Jacob PraschKeith Daniel
Jim CymbalaSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Lord "Jehovah" - For אדני Adonai, twenty-five of Kennicott's MSS., nine ancient, and fourteen of De Rossi's, read יהוה Jehovah. And so Isa 7:20, eighteen MSS. Immanuel - For עמנואל Immanuel, many MSS. and editions have עמנו אל immanu El, God with us.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good." In its form the prophecy reminds one of Gen 16:11, "Behold, thou art with child, and wilt bear a son, and call his name Ishmael." Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy; (Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi.) for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. 74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deu 31:29, and Psa 118:23. (Note: The pointing makes a distinction between קראת (she calls) and קרא ת, as Gen 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.) Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., Sa2 11:5), was not an already existing one in this instance, but (as in all probability also in Jdg 13:5, cf., Jdg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ‛almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not much rather have said אשׁתּי or הנּביאה, to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been one of a very precarious nature. And the meaning and use of the word ‛almâh are also at variance with this. For whilst bethulâh (from bâtthal, related to bâdal, to separate, sejungere) signifies a maiden living in seclusion in her parents' house and still a long way from matrimony, ‛almâh (from ‛âlam, related to Châlam, and possibly also to אלם, to be strong, full of vigour, or arrived at the age of puberty) is applied to one fully mature, and approaching the time of her marriage. (Note: On the development of the meanings of ‛âlam and Châlam, see Ges. Thes., and my Psychol. p. 282 (see also the commentary on Job 39:4). According to Jerome, alma was Punic also. In Arabic and Aramaean the diminutive form guleime, ‛alleimtah, was the favourite one, but in Syriac ‛alı̄mto (the ripened).) The two terms could both be applied to persons who were betrothed, and even to such as were married (Joe 2:16; Pro 30:19 : see Hitzig on these passages). It is also admitted that the idea of spotless virginity was not necessarily connected with ‛almâh (as in Gen 24:43, cf., Gen 24:16), since there are passages - such, for example, as Sol 6:8 - where it can hardly be distinguished from the Arabic surrı̄je; and a person who had a very young-looking wife might be said to have an ‛almah for his wife. But it is inconceivable that in a well-considered style, and one of religious earnestness, a woman who had been long married, like the prophet's own wife, could be called hâ‛almâh without any reserve. (Note: A young and newly-married wife might be called Callâh (as in Homer νύμφη = nubilis and nupta; Eng. bride); and even in Homer a married woman, if young, is sometimes called κουριδίη ἄλοχος, but neither κούρη nor νεῆνις.) On the other hand, the expression itself warrants the assumption that by hâ‛almâh the prophet meant one of the ‛alâmoth of the king's harem (Luzzatto); and if we consider that the birth of the child was to take place, as the prophet foresaw, in the immediate future, his thoughts might very well have been fixed upon Abijah (Abi) bath-Zechariah (Kg2 18:2; Ch2 29:1), who became the mother of king Hezekiah, to whom apparently the virtues of the mother descended, in marked contrast with the vices of his father. This is certainly possible. At the same time, it is also certain that the child who was to be born was the Messiah, and not a new Israel (Hofmann, Schriftbeweis, ii. 1, 87, 88); that is to say, that he was no other than that "wonderful" heir of the throne of David, whose birth is hailed with joy in chapter 9, where even commentators like Knobel are obliged to admit that the Messiah is meant. It was the Messiah whom the prophet saw here as about to be born, then again in chapter 9 as actually born, and again in chapter 11 as reigning - an indivisible triad of consolatory images in three distinct states, interwoven with the three stages into which the future history of the nation unfolded itself in the prophet's view. If, therefore, his eye was directed towards the Abijah mentioned, he must have regarded her as the future mother of the Messiah, and her son as the future Messiah. Now it is no doubt true, that in the course of the sacred history Messianic expectations were often associated with individuals who did not answer to them, so that the Messianic prospect was moved further into the future; and it is not only possible, but even probable, and according to many indications an actual fact, that the believing portion of the nation did concentrate their Messianic wishes and hopes for a long time upon Hezekiah; but even if Isaiah's prophecy may have evoked such human conjectures and expectations, through the measure of time which it laid down, it would not be a prophecy at all, if it rested upon no better foundation than this, which would be the case if Isaiah had a particular maiden of his own day in his mind at the time. Are we to conclude, then, that the prophet did not refer to any one individual, but that the "virgin" was a personification of the house of David? This view, which Hofmann propounded, and Stier appropriated, and which Ebrard has revived, notwithstanding the fact that Hofmann relinquished it, does not help us over the difficulty; for we should expect in that case to find "daughter of Zion," or something of the kind, since the term "virgin" is altogether unknown in a personification of this kind, and the house of David, as the prophet knew it, was by no means worthy of such an epithet. No other course is left, therefore, than to assume that whilst, on the one hand, the prophet meant by "the virgin" a maiden belonging to the house of David, which the Messianic character of the prophecy requires; on the other hand, he neither thought of any particular maiden, nor associated the promised conception with any human father, who could not have been any other than Ahaz. The reference is the same as in Mic 5:3 ("she which travaileth," yōlēdah). The objection that hâ‛almâh (the virgin) cannot be a person belonging to the future, on account of the article (Hofmann, p. 86), does not affect the true explanation: it was the virgin whom the spirit of prophecy brought before the prophet's mind, and who, although he could not give her name, stood before him as singled out for an extraordinary end (compare the article in hanna‛ar in Num 11:27 etc.). With what exalted dignity this mother appeared to him to be invested, is evident from the fact that it is she who gives the name to her son, and that the name Immanuel. This name sounds full of promise. But if we look at the expression "therefore," and the circumstance which occasioned it, the sign cannot have been intended as a pure or simple promise. We naturally expect, first, that it will be an extraordinary fact which the prophet foretells; and secondly, that it will be a fact with a threatening front. Now a humiliation of the house of David was indeed involved in the fact that the God of whom it would know nothing would nevertheless mould its future history, as the emphatic הוּא implies, He (αὐτός, the Lord Himself), by His own impulse and unfettered choice. Moreover, this moulding of the future could not possibly be such an one as was desired, but would of necessity be as full of threatening to the unbelieving house of David as it was full of promise to the believers in Israel. And the threatening character of the "sign" is not to be sought for exclusively in Isa 7:15, since both the expressions "therefore" (lâcēn) and "behold" (hinnēh) place the main point of the sign in Isa 7:14, whilst the introduction of Isa 7:15 without any external connection is a clear proof that what is stated in Isa 7:14 is the chief thing, and not the reverse. But the only thing in Isa 7:14 which indicated any threatening element in the sign in question, must have been the fact that it would not be by Ahaz, or by a son of Ahaz, or by the house of David generally, which at that time had hardened itself against God, that God would save His people, but that a nameless maiden of low rank, whom God had singled out and now showed to the prophet in the mirror of His counsel, would give birth to the divine deliverer of His people in the midst of the approaching tribulations, which was a sufficient intimation that He who was to be the pledge of Judah's continuance would not arrive without the present degenerate house of David, which had brought Judah to the brink of ruin, being altogether set aside. But the further question arises here, What constituted the extraordinary character of the fact here announced? It consisted in the fact, that, according to Isa 9:5, Immanuel Himself was to be a פּלא (wonder or wonderful). He would be God in corporeal self-manifestation, and therefore a "wonder" as being a superhuman person. We should not venture to assert this if it went beyond the line of Old Testament revelation, but the prophet asserts it himself in Isa 9:5 (cf., Isa 10:21): his words are as clear as possible; and we must not make them obscure, to favour any preconceived notions as to the development of history. The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Immanuel. But if the Messiah was to be Immanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one. The prophet does not affirm, indeed, that the "‛almâh," who had as yet known no man, would give birth to Immanuel without this taking place, so that he could not be born of the house of David as well as into it, but be a gift of Heaven itself; but this "‛almâh" or virgin continued throughout an enigma in the Old Testament, stimulating "inquiry" (Pe1 1:10-12), and waiting for the historical solution. Thus the sign in question was, on the one hand, a mystery glaring in the most threatening manner upon the house of David; and, on the other hand, a mystery smiling with which consolation upon the prophet and all believers, and couched in these enigmatical terms, in order that those who hardened themselves might not understand it, and that believers might increasingly long to comprehend its meaning. In Isa 7:15 the threatening element of Isa 7:14 becomes the predominant one. It would not be so, indeed, if "butter (thickened milk) and honey" were mentioned here as the ordinary food of the tenderest age of childhood (as Gesenius, Hengstenberg, and others suppose). But the reason afterwards assigned in Isa 7:16, Isa 7:17, teaches the very opposite. Thickened milk and honey, the food of the desert, would be the only provisions furnished by the land at the time in which the ripening youth of Immanuel would fall. חמאה (from המא, to be thick) is a kind of butter which is still prepared by nomads by shaking milk in skins. It may probably include the cream, as the Arabic semen signifies both, but not the curds or cheese, the name of which (at least the more accurate name) if gebı̄nâh. The object to ידע is expressed in Isa 7:15, Isa 7:16 by infinitive absolutes (compare the more usual mode of expression in Isa 8:4). The Lamed prefixed to the verb does not mean "until" (Ges. 131, 1), for Lamed is never used as so definite an indication of the terminus ad quem; the meaning is either "towards the time when he understands" (Amo 4:7, cf., Lev 24:12, "to the end that"), or about the time, at the time when he understands (Isa 10:3; Gen 8:11; Job 24:14). This kind of food would coincide in time with his understanding, that is to say, would run parallel to it. Incapacity to distinguish between good and bad is characteristic of early childhood (Deu 1:39, etc.), and also of old age when it relapses into childish ways (Sa2 19:36). The commencement of the capacity to understand is equivalent to entering into the so-called years of discretion - the riper age of free and conscious self-determination. By the time that Immanuel reached this age, all the blessings of the land would have been so far reduced, that from a land full of luxuriant corn-fields and vineyards, it would have become a large wooded pasture-ground, supplying milk and honey, and nothing more. A thorough devastation of the land is therefore the reason for this limitation to the simplest, and, when compared with the fat of wheat and the cheering influence of wine, most meagre and miserable food. And this is the ground assigned in Isa 7:16, Isa 7:17. Two successive and closely connected events would occasion this universal desolation.
Jamieson-Fausset-Brown Bible Commentary
himself--since thou wilt not ask a sign, nay, rejectest the offer of one. you--for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. Behold--arresting attention to the extraordinary prophecy. virgin--from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty God." Local and temporary features (as in Isa 7:15-16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. call--that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Gen 4:1, Gen 4:25; Gen 19:37; Gen 29:32). In Mat 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (Ti1 3:16; Col 2:9). name--not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Isa 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [OLSHAUSEN].
John Gill Bible Commentary
Therefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety. Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a "virgin": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Isa 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a "virgin", who had bore him children, one of which was now with him; nor indeed a "young woman", but rather "the prophetess", as in Isa 8:3 nor was any son of his king of Judah, as this appears to be, in the place before cited: but the Messiah is here meant, who was to be born of a pure virgin; as the word here used signifies in all places where it is mentioned, as Gen 24:43 and even in Pro 30:19 which is the instance the Jews give of the word being used of a woman corrupted; since it does not appear that the maid and the adulterous woman are one and the same person; and if they were, she might, though vitiated, be called a maid or virgin, from her own profession of herself, or as she appeared to others who knew her not, or as she was antecedent to her defilement; which is no unusual thing in Scripture, see Deu 22:28 to which may be added, that not only the Evangelist Matthew renders the word by "a virgin"; but the Septuagint interpreters, who were Jews, so rendered the word hundreds of years before him; and best agrees with the Hebrew word, which comes from the root which signifies to "hide" or "cover"; virgins being covered and unknown to men; and in the eastern country were usually kept recluse, and were shut up from the public company and conversation of men: and now this was the sign that was to be given, and a miraculous one it was, that the Messiah should be born of a pure and incorrupt virgin; and therefore a "behold" is prefixed to it, as a note of admiration; and what else could be this sign or wonder? not surely that a young married woman, either Ahaz's or Isaiah's wife, should be with child, which is nothing surprising, and of which there are repeated instances every day; nor was it that the young woman was unfit for conception at the time of the prophecy, which was the fancy of some, as Jarchi reports, since no such intimation is given either in the text or context; nor did it lie in this, that it was a male child, and not a female, which was predicted, as R. Saadiah Gaon, in Aben Ezra, would have it; for the sign or wonder does not lie in the truth of the prophet's prediction, but in the greatness of the thing predicted; besides, the verification of this would not have given the prophet much credit, nor Ahaz and the house of David much comfort, since this might have been ascribed rather to a happy conjecture than to a spirit of prophecy; much less can the wonder be, that this child should eat butter and honey, as soon as it was born, as Aben Ezra and Kimchi suggest; since nothing is more natural to, and common with young children, than to take down any kind of liquids which are sweet and pleasant. And shall call his name Immanuel; which is, by interpretation, "God with us", Mat 1:23 whence it appears that the Messiah is truly God, as well as truly man: the name is expressive of the union of the two natures, human and divine, in him; of his office as Mediator, who, being both God and man, is a middle person between both; of his converse with men on earth, and of his spiritual presence with his people. See Joh 1:14.
Tyndale Open Study Notes
7:14 This prophecy received its ultimate fulfillment in the birth of Jesus Christ (Matt 1:18-24). Yet it is likely that it also had a partial fulfillment in Isaiah’s day, either with the birth of godly king Hezekiah, Ahaz’s son, or with the birth of one of Isaiah’s children. The similar sequence of the verbs in Isa 7:14 and 8:3 (conceive . . . give birth . . . call) and the link between Immanuel and Maher-shalal-hash-baz in 8:5-10 suggest that Immanuel and Maher-shalal-hash-baz were the same person. • The name Immanuel (which means ‘God is with us’) symbolized God’s presence and protection. God was with Judah during the attack by the alliance of Syria and Israel (734 BC), in the Assyrian crisis (701 BC), and throughout their prolonged existence until their fall in 586 BC. The kingdom of Israel fell during the time of Isaiah (722 BC). The assurance “I am with you” remained significant even in the exilic and postexilic periods (41:10; 43:2, 5). The greatest assurance ultimately came in Jesus Christ, the incarnate Son of God (Matt 1:23; see also Rev 12:5).
Isaiah 7:14
The Sign of Immanuel
13Then Isaiah said, “Hear now, O house of David! Is it not enough to try the patience of men? Will you try the patience of my God as well? 14Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.15By the time He knows enough to reject evil and choose good, He will be eating curds and honey.
- Scripture
- Sermons
- Commentary
Let God Be in You
By Major Ian Thomas11K42:34Christ In UsGEN 3:15PSA 107:9ISA 7:14ISA 9:6LUK 1:30GAL 4:4PHP 2:12In this sermon, the preacher emphasizes that God has chosen individuals from seemingly ordinary and unpromising backgrounds to serve Him. He encourages the audience, whether they are teaching a Sunday school class or preaching from a pulpit, to have confidence in the power of God's Word and the Holy Spirit to transform lives. The preacher uses the example of David facing a lion, highlighting how David's perspective shifted from feeling small to seeing God as bigger than the lion, leading him to defeat it. The sermon also references the story of Mary, the mother of Jesus, as an example of someone with a perfect heart towards God, whom God chose to show His strength through.
Christ the Man #1
By Major Ian Thomas7.1K56:51ChristGEN 3:15ISA 7:14ISA 9:6GAL 4:22GAL 4:26GAL 4:28In this sermon, the speaker emphasizes the importance of learning and remembering spiritual principles. He highlights the story of a man who relied on the Lord and experienced divine deliverance. The speaker emphasizes that God is looking for people with faith and a perfect heart towards Him. He also discusses the story of Abraham and how his faith in God's supernatural power led to the birth of Isaac. The speaker encourages listeners to trust in God's strength and not rely on their own abilities.
God's Four Warnings
By Keith Daniel3.5K56:59WarningISA 7:14MAT 2:13MAT 4:12LUK 9:51ROM 1:16ROM 1:20In this sermon, the preacher highlights four significant moments in the Bible where God looked and warned humanity. The first moment is when God created the lights in the heavens to divide the day from the night and give light upon the earth. The second moment is when Satan tempted mankind to disobey God, resulting in the fall of humanity and their vulnerability to evil. The third moment is in Genesis 6, where God sees the wickedness of man and regrets creating them. The fourth moment is when God creates the creatures of the sea and the earth. Throughout these moments, God's judgment and sorrow are evident. The sermon emphasizes the consequences of disobedience and the importance of heeding God's warnings.
(Guidelines) Fulfilled Prophecy
By J. Vernon McGee3.0K08:52ISA 7:14MAT 27:34In this sermon, the speaker presents fulfilled prophecy as the conclusive proof that the Bible is the Word of God. He explains that one fourth of the Bible is prophetic, denouncing things that would happen in the future. The speaker gives examples of fulfilled prophecies, such as Micaiah's prophecy about Ahab's defeat in battle. He emphasizes that the accuracy of these prophecies, even when dealing with multiple uncertain elements, is impossible for man to achieve, highlighting the uniqueness and reliability of the Word of God.
Midrash - Rabbi Jesus of Nazareth
By Jacob Prasch2.8K13:22MidrashPRO 30:4ISA 7:14MIC 5:2In this sermon, the speaker discusses the belief that God has a son. While acknowledging that God does not have a son in the sense of human procreation, the speaker argues that it is not accurate to say that God has no son. They refer to Hebrew scripture, specifically Proverbs 30:4, which mentions God and His Son. The speaker then goes on to discuss the hope of the Jewish people, which is the Messiah. They reference Micah 5:2, which prophesies the birth of the Messiah in Bethlehem. The speaker concludes by stating that the name of God's son is Yeshua, the Jewish Messiah, and encourages listeners to accept Him into their hearts.
First Epistle of John - Part 1
By Keith Daniel2.7K50:57Bible ReadingISA 7:14MAT 6:33JHN 1:1JHN 1:14ROM 6:161TI 3:161JN 1:7In this sermon, the preacher emphasizes the importance of repentance and turning away from a life of sin. He highlights the power of God's forgiveness and the ability to overcome failures through the atoning sacrifice of Jesus Christ. The preacher references various Bible verses, including Isaiah 7:14, which prophesies the birth of Jesus as Emmanuel, meaning "God with us." The sermon concludes with the apostle John's reflection on the manifestation of God in the flesh and the assurance that believers are called the sons of God, with the promise of being transformed to be like Him when He appears.
The Power of Fire
By Jim Cymbala1.8K24:41Christian LifeGEN 1:1ISA 7:14MAT 3:11MAT 6:33LUK 5:1ROM 6:23In this sermon, the speaker emphasizes the need for a revival of the fire of the Holy Spirit in Christianity. He criticizes the intellectualization and marketing techniques that have infiltrated the church, leading to a lack of true consecration and passion for God. The speaker shares his experiences in Poland and New England, where he witnessed the same need for revival among pastors and churches. He references Matthew 3:11, highlighting the power of Jesus to baptize believers with the Holy Spirit and fire, and urges the congregation to pray for the fire of God to fall upon them.
Walking Into Your God Given Destiney by Aaron Lapp Jr
By Aaron Lapp Jr.1.6K59:15GEN 1:26ISA 7:14LUK 17:1ACT 2:1EPH 3:20
This sermon emphasizes the importance of faith, forgiveness, and prayer in fulfilling God's calling and destiny for individuals. It uses powerful illustrations like the story of lions attacking an elephant to symbolize unity and strength in the body of Christ. The message urges believers to rise up, speak God's Word boldly, and walk in the fullness of God's power and authority to bring transformation to their communities and beyond.
(The Word for Today) Isaiah 7:14 - Part 1
By Chuck Smith1.5K25:59ExpositionalJDG 6:36ISA 7:14In this sermon, Pastor Chuck emphasizes the destructive power of sin and its impact on relationships and society. He highlights the historical lesson that a nation must be spiritually and morally strong to thrive, and when they turn away from God, they face destruction. Isaiah prophesied to the king of Judah about an impending national peril, assuring him that God would deliver them. To confirm the credibility of his message, Isaiah encourages the king to ask God for a sign, just as Gideon did in the Bible.
(The Word for Today) Isaiah 7:1 - Part 1
By Chuck Smith1.5K25:59ExpositionalISA 7:1ISA 7:14MAT 1:21MAT 4:7MAT 22:37JHN 1:1JHN 1:14In this sermon, Pastor Chuck Smith teaches about the significance of the word of God and the identity of Jesus Christ. He emphasizes that Jesus is Emmanuel, God dwelling among man, and that his name Yahshua signifies his purpose to save the world from death. Pastor Chuck also discusses the power and control that God has over our lives, including our breath and bodily functions. He encourages listeners to obey God's word and follow after truth, praying for God's kingdom to come. The sermon is part of The Word For Today radio ministry, taught by Pastor Chuck Smith of Calvary Chapel, Costa Mesa, California.
The Name of Jehovah
By Chuck Smith1.3K37:16GEN 22:14EXO 17:15JDG 6:24PRO 18:10ISA 7:14JER 23:6EZK 48:35MAT 1:21
This sermon focuses on the significance of the name Jehovah as a strong tower where the righteous can find safety and refuge. It delves into various compound names of Jehovah found in the Bible, such as Jehovah Jireh, Jehovah Nissi, Jehovah Shalom, and Jehovah Tsidkenu, highlighting God's provision, protection, peace, and righteousness. The message emphasizes the importance of seeking refuge in Jesus, whose name means Jehovah is salvation, and finding strength and help in times of trouble by running into the strong tower of Jehovah.
The Incarnation of Christ
By John Wright1.1K48:37The IncarnationIncarnationThe Mystery of GodlinessGEN 16:7GEN 18:1GEN 22:11EXO 3:2ISA 7:14ISA 9:6MIC 5:2JHN 1:14PHP 2:71TI 3:16John Wright emphasizes the significance of the Incarnation of Christ, explaining how it is foundational to the Christian faith. He reflects on the pre-incarnate manifestations of Christ in the Old Testament, such as the angel of the Lord appearing to figures like Hagar, Abraham, and Jacob, illustrating God's continuous presence and interest in humanity. Wright highlights the mystery of godliness as expressed in 1 Timothy 3:16, affirming that God was manifest in the flesh through Jesus Christ. He connects Old Testament prophecies to their fulfillment in the New Testament, particularly focusing on the virgin birth and the divine nature of Christ. The sermon concludes with a call to recognize the profound mystery of God becoming man and the implications for believers today.
The True God
By Brian Brodersen1.1K37:04ISA 7:14JER 31:3JHN 3:16JHN 5:18JHN 14:9JHN 17:3COL 1:15HEB 1:31JN 5:20
This sermon delves into the revelation of God through Jesus Christ, emphasizing how Jesus clarified misunderstandings about God, demonstrated God's mercy, grace, compassion, and love, and revealed the triune nature of God. It highlights the importance of knowing God personally through Jesus for eternal life and the necessity of acknowledging God's holiness. The message invites individuals to receive Christ for a personal relationship with the true and living God.
The Purity of Mary
By Joshua Daniel1.1K25:18ISA 7:14MAT 1:18
This sermon delves into the significance of Mary's virginity and the purity it represents, emphasizing the importance of trust, love, and constancy in relationships. It challenges the erosion of values in society and the need to uphold purity and trust, drawing parallels to the current questioning of Christian principles. The message highlights the call to trust in Jesus for purity and love, despite societal challenges and moral decay, and encourages obedience to God's commands, as exemplified by Mary's response to Jesus' instructions.
Revival Amidst (Islamic & Communistic) Persecution
By Peter Hammond1.0K58:07PersecutionPSA 16:10PSA 68:18ISA 7:14MAT 6:33In this video, Peter Hammond from Frontline Fellowship in Cape Town, South Africa, discusses their work in Sudan. They focus on three main areas: Love and Action, which includes medical assistance, literature distribution, and providing Bibles in multiple languages to different regions, even in enemy territory. They also emphasize leadership training, having trained hundreds of pastors and conducted Muslim evangelism workshops. The video highlights the testimonies of Sudanese Christians who have endured persecution and suffering but remain joyful and steadfast in their faith. The ultimate goal is to see Sudan become a strong Christian nation once again, with the church growing rapidly and the potential for even northern Sudan to be won to Christ.
Behold 05-Virgin Shall Concieve
By Neil Dougal99244:45EXO 2:8ISA 7:14MAT 1:23MAT 2:11MAT 6:33JHN 19:36In this sermon, the preacher emphasizes the importance of the four chains that should be present in our understanding of God's grace. He highlights the significance of the virgin birth of Jesus and how it is being attacked by certain liberal elements in the Roman Catholic hierarchy. The preacher warns against allowing the reasoning or philosophy of men to change our belief in this vital doctrine. He also mentions the inclusion of four women in the genealogy of Christ, emphasizing how God's grace and righteousness are demonstrated even in their presence. The sermon references various scriptures, including Isaiah 7:14 and the Gospel of Matthew, to support these teachings.
Anchored or Adrift
By John Ridley93251:10PSA 22:1ISA 7:14ISA 53:5MIC 5:2JHN 3:14In this sermon, the preacher begins by discussing the importance of passing on the truth of God's word. He emphasizes the need for faith and confession in order to anchor one's soul in the faithfulness of God. The preacher then shares a story about Captain Davis, an explorer who returned home after years away and was filled with joy. The preacher relates this story to the faith journey of believers, highlighting the importance of being witnesses and confessors of Christ in a world that may despise His name.
Mormonism 05
By Gordon Fraser70840:16ISA 3:14ISA 7:14JER 1:5MAT 6:331CO 8:51CO 15:35In this sermon, the speaker recounts a conversation with a student who had been given a challenge to answer a question. The student describes a vision he had where he saw a book made of golden bricks. The speaker questions the practicality of such a heavy book and challenges the student's belief that salvation comes from one's own efforts. The speaker then discusses another vision the student had three years later, where he saw an angel named Moroni. The sermon ends with a mention of the angel Moroni being depicted on top of temples.
Isaiah 40 - Behold Your God
By Mariano Di Gangi65119:13GodISA 7:14ISA 9:6ISA 40:3In this sermon, the emphasis is on the message of God rather than the messengers. The preacher highlights the description of God as a sovereign, coming with power and ruling with his arm. The Prophet urges the people to behold their God and not be afraid, as he tends to his flock like a shepherd, gathering the lambs in his arms and leading them gently. The sermon emphasizes the importance of feeding our minds with the word of God and not being influenced by the negative influences of the world.
The Tabernacle of God With Us
By Joshua Daniel54351:56EXO 40:34LEV 26:11LEV 26:15PSA 43:3PSA 118:15ISA 7:14MIC 6:8LUK 23:34JAS 4:10
This sermon emphasizes the importance of God's presence in our lives, highlighting the need for humility, truth, and righteousness. It discusses the consequences of breaking God's commandments and the blessings of obedience, urging listeners to seek God's tabernacle in their homes and hearts. The speaker challenges the audience to overcome pride, embrace brokenness, and carry God's peace and victory to others, emphasizing the transformative power of the cross and the humility exemplified by Jesus.
The First Epistle of John
By Keith Daniel5391:36:00ISA 7:14MAT 7:21JHN 1:11TI 3:162PE 2:11JN 2:181JN 4:11JN 4:6
This sermon focuses on the profound mystery and significance of God manifesting in the flesh as Immanuel, meaning 'God with us,' as foretold in Isaiah 7:14. It delves into the revelation of God's manifestation in human form, emphasizing the importance of recognizing Jesus Christ as God incarnate, as highlighted in 1 Timothy 3:16 and John 1:1. The sermon also addresses the essence of true prophecy in the context of anointed preaching and teaching of God's Word, cautioning against false prophets and emphasizing the need to discern spirits to uphold the purity of the church, echoing the teachings of John in his epistle.
Sunday Night Meditations 26 Message and Song - 1950's
By Welcome Detweiler40530:49ISA 7:14ISA 9:6MAT 2:11LUK 2:10ROM 12:1In this video sermon, the speaker begins by greeting the audience and emphasizing the significance of the Christmas season. They highlight the greatest gift that God sent to earth, His only begotten Son, who was born in Bethlehem. The speaker emphasizes that Jesus came to fulfill the Father's will and bring joy to the world through salvation. They explain that Jesus, being fully God and fully human, took on a body through the virgin birth in order to suffer, bleed, and die for the sins of humanity. The speaker also emphasizes the importance of understanding Jesus as the Word, who came to proclaim the knowledge of God. They contrast the limited understanding of the world with the true meaning of Christ's coming.
God Gives Us a Heads Up
By Shane Idleman30249:07GEN 22:18NUM 24:17PSA 72:9ISA 7:14ISA 11:1JER 23:5HOS 11:1MIC 5:2PHP 1:6This sermon emphasizes the importance of God giving us a heads up about His plans, focusing on the need for practical application of spiritual principles in our daily lives. It highlights the significance of drawing closer to God and deepening our relationship with Him. The sermon delves into the power of surrender and obedience, showcasing how God can resurrect and bring greatness out of small beginnings. It also underscores the living and powerful nature of the Bible, encouraging listeners to engage with it for re-energizing and motivation. Lastly, it calls for preparation as God gives us heads up to align with His will and be ready for His plans.
The Word Made Flesh
By Aaron Hurst20151:15IncarnationISA 7:14LUK 2:1JHN 1:1JHN 1:14In this sermon, the speaker reflects on the 400 years of silence between the closing of the prophet Malachi and the coming of Jesus Christ. The speaker emphasizes God's love for humanity and His decision to send His Son to save the world. The sermon highlights the humility and obedience of Jesus, who came in the likeness of sinful flesh and willingly died on the cross. The speaker also discusses the fulfillment of prophecy and the significance of Jesus experiencing the same temptations and struggles as humanity.
The Birth of Christ
By Leonard Ravenhill6553:51Humility in ServiceIncarnationChristISA 7:14JHN 1:14PHP 2:7Leonard Ravenhill emphasizes the miraculous nature of Christ's birth, highlighting the significance of the virgin birth and the incarnation as central to Christian faith. He reflects on the humility of Jesus, who came into the world not with pomp but as a servant, and stresses that the true essence of Christianity is not in philosophy but in the life of Christ living within believers. Ravenhill challenges the church to embrace the supernatural and to recognize that Jesus' coming was a divine gift meant to restore God's image in humanity, rather than merely to save from hell. He calls for a deeper understanding of what it means to follow Christ, urging believers to live in humility and service, just as Jesus did.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Lord "Jehovah" - For אדני Adonai, twenty-five of Kennicott's MSS., nine ancient, and fourteen of De Rossi's, read יהוה Jehovah. And so Isa 7:20, eighteen MSS. Immanuel - For עמנואל Immanuel, many MSS. and editions have עמנו אל immanu El, God with us.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good." In its form the prophecy reminds one of Gen 16:11, "Behold, thou art with child, and wilt bear a son, and call his name Ishmael." Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy; (Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi.) for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. 74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deu 31:29, and Psa 118:23. (Note: The pointing makes a distinction between קראת (she calls) and קראת, as Gen 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.) Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., Sa2 11:5), was not an already existing one in this instance, but (as in all probability also in Jdg 13:5, cf., Jdg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ‛almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not much rather have said אשׁתּי or הנּביאה, to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been one of a very precarious nature. And the meaning and use of the word ‛almâh are also at variance with this. For whilst bethulâh (from bâtthal, related to bâdal, to separate, sejungere) signifies a maiden living in seclusion in her parents' house and still a long way from matrimony, ‛almâh (from ‛âlam, related to Châlam, and possibly also to אלם, to be strong, full of vigour, or arrived at the age of puberty) is applied to one fully mature, and approaching the time of her marriage. (Note: On the development of the meanings of ‛âlam and Châlam, see Ges. Thes., and my Psychol. p. 282 (see also the commentary on Job 39:4). According to Jerome, alma was Punic also. In Arabic and Aramaean the diminutive form guleime, ‛alleimtah, was the favourite one, but in Syriac ‛alı̄mto (the ripened).) The two terms could both be applied to persons who were betrothed, and even to such as were married (Joe 2:16; Pro 30:19 : see Hitzig on these passages). It is also admitted that the idea of spotless virginity was not necessarily connected with ‛almâh (as in Gen 24:43, cf., Gen 24:16), since there are passages - such, for example, as Sol 6:8 - where it can hardly be distinguished from the Arabic surrı̄je; and a person who had a very young-looking wife might be said to have an ‛almah for his wife. But it is inconceivable that in a well-considered style, and one of religious earnestness, a woman who had been long married, like the prophet's own wife, could be called hâ‛almâh without any reserve. (Note: A young and newly-married wife might be called Callâh (as in Homer νύμφη = nubilis and nupta; Eng. bride); and even in Homer a married woman, if young, is sometimes called κουριδίη ἄλοχος, but neither κούρη nor νεῆνις.) On the other hand, the expression itself warrants the assumption that by hâ‛almâh the prophet meant one of the ‛alâmoth of the king's harem (Luzzatto); and if we consider that the birth of the child was to take place, as the prophet foresaw, in the immediate future, his thoughts might very well have been fixed upon Abijah (Abi) bath-Zechariah (Kg2 18:2; Ch2 29:1), who became the mother of king Hezekiah, to whom apparently the virtues of the mother descended, in marked contrast with the vices of his father. This is certainly possible. At the same time, it is also certain that the child who was to be born was the Messiah, and not a new Israel (Hofmann, Schriftbeweis, ii. 1, 87, 88); that is to say, that he was no other than that "wonderful" heir of the throne of David, whose birth is hailed with joy in chapter 9, where even commentators like Knobel are obliged to admit that the Messiah is meant. It was the Messiah whom the prophet saw here as about to be born, then again in chapter 9 as actually born, and again in chapter 11 as reigning - an indivisible triad of consolatory images in three distinct states, interwoven with the three stages into which the future history of the nation unfolded itself in the prophet's view. If, therefore, his eye was directed towards the Abijah mentioned, he must have regarded her as the future mother of the Messiah, and her son as the future Messiah. Now it is no doubt true, that in the course of the sacred history Messianic expectations were often associated with individuals who did not answer to them, so that the Messianic prospect was moved further into the future; and it is not only possible, but even probable, and according to many indications an actual fact, that the believing portion of the nation did concentrate their Messianic wishes and hopes for a long time upon Hezekiah; but even if Isaiah's prophecy may have evoked such human conjectures and expectations, through the measure of time which it laid down, it would not be a prophecy at all, if it rested upon no better foundation than this, which would be the case if Isaiah had a particular maiden of his own day in his mind at the time. Are we to conclude, then, that the prophet did not refer to any one individual, but that the "virgin" was a personification of the house of David? This view, which Hofmann propounded, and Stier appropriated, and which Ebrard has revived, notwithstanding the fact that Hofmann relinquished it, does not help us over the difficulty; for we should expect in that case to find "daughter of Zion," or something of the kind, since the term "virgin" is altogether unknown in a personification of this kind, and the house of David, as the prophet knew it, was by no means worthy of such an epithet. No other course is left, therefore, than to assume that whilst, on the one hand, the prophet meant by "the virgin" a maiden belonging to the house of David, which the Messianic character of the prophecy requires; on the other hand, he neither thought of any particular maiden, nor associated the promised conception with any human father, who could not have been any other than Ahaz. The reference is the same as in Mic 5:3 ("she which travaileth," yōlēdah). The objection that hâ‛almâh (the virgin) cannot be a person belonging to the future, on account of the article (Hofmann, p. 86), does not affect the true explanation: it was the virgin whom the spirit of prophecy brought before the prophet's mind, and who, although he could not give her name, stood before him as singled out for an extraordinary end (compare the article in hanna‛ar in Num 11:27 etc.). With what exalted dignity this mother appeared to him to be invested, is evident from the fact that it is she who gives the name to her son, and that the name Immanuel. This name sounds full of promise. But if we look at the expression "therefore," and the circumstance which occasioned it, the sign cannot have been intended as a pure or simple promise. We naturally expect, first, that it will be an extraordinary fact which the prophet foretells; and secondly, that it will be a fact with a threatening front. Now a humiliation of the house of David was indeed involved in the fact that the God of whom it would know nothing would nevertheless mould its future history, as the emphatic הוּא implies, He (αὐτός, the Lord Himself), by His own impulse and unfettered choice. Moreover, this moulding of the future could not possibly be such an one as was desired, but would of necessity be as full of threatening to the unbelieving house of David as it was full of promise to the believers in Israel. And the threatening character of the "sign" is not to be sought for exclusively in Isa 7:15, since both the expressions "therefore" (lâcēn) and "behold" (hinnēh) place the main point of the sign in Isa 7:14, whilst the introduction of Isa 7:15 without any external connection is a clear proof that what is stated in Isa 7:14 is the chief thing, and not the reverse. But the only thing in Isa 7:14 which indicated any threatening element in the sign in question, must have been the fact that it would not be by Ahaz, or by a son of Ahaz, or by the house of David generally, which at that time had hardened itself against God, that God would save His people, but that a nameless maiden of low rank, whom God had singled out and now showed to the prophet in the mirror of His counsel, would give birth to the divine deliverer of His people in the midst of the approaching tribulations, which was a sufficient intimation that He who was to be the pledge of Judah's continuance would not arrive without the present degenerate house of David, which had brought Judah to the brink of ruin, being altogether set aside. But the further question arises here, What constituted the extraordinary character of the fact here announced? It consisted in the fact, that, according to Isa 9:5, Immanuel Himself was to be a פּלא (wonder or wonderful). He would be God in corporeal self-manifestation, and therefore a "wonder" as being a superhuman person. We should not venture to assert this if it went beyond the line of Old Testament revelation, but the prophet asserts it himself in Isa 9:5 (cf., Isa 10:21): his words are as clear as possible; and we must not make them obscure, to favour any preconceived notions as to the development of history. The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Immanuel. But if the Messiah was to be Immanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one. The prophet does not affirm, indeed, that the "‛almâh," who had as yet known no man, would give birth to Immanuel without this taking place, so that he could not be born of the house of David as well as into it, but be a gift of Heaven itself; but this "‛almâh" or virgin continued throughout an enigma in the Old Testament, stimulating "inquiry" (Pe1 1:10-12), and waiting for the historical solution. Thus the sign in question was, on the one hand, a mystery glaring in the most threatening manner upon the house of David; and, on the other hand, a mystery smiling with which consolation upon the prophet and all believers, and couched in these enigmatical terms, in order that those who hardened themselves might not understand it, and that believers might increasingly long to comprehend its meaning. In Isa 7:15 the threatening element of Isa 7:14 becomes the predominant one. It would not be so, indeed, if "butter (thickened milk) and honey" were mentioned here as the ordinary food of the tenderest age of childhood (as Gesenius, Hengstenberg, and others suppose). But the reason afterwards assigned in Isa 7:16, Isa 7:17, teaches the very opposite. Thickened milk and honey, the food of the desert, would be the only provisions furnished by the land at the time in which the ripening youth of Immanuel would fall. חמאה (from המא, to be thick) is a kind of butter which is still prepared by nomads by shaking milk in skins. It may probably include the cream, as the Arabic semen signifies both, but not the curds or cheese, the name of which (at least the more accurate name) if gebı̄nâh. The object to ידע is expressed in Isa 7:15, Isa 7:16 by infinitive absolutes (compare the more usual mode of expression in Isa 8:4). The Lamed prefixed to the verb does not mean "until" (Ges. 131, 1), for Lamed is never used as so definite an indication of the terminus ad quem; the meaning is either "towards the time when he understands" (Amo 4:7, cf., Lev 24:12, "to the end that"), or about the time, at the time when he understands (Isa 10:3; Gen 8:11; Job 24:14). This kind of food would coincide in time with his understanding, that is to say, would run parallel to it. Incapacity to distinguish between good and bad is characteristic of early childhood (Deu 1:39, etc.), and also of old age when it relapses into childish ways (Sa2 19:36). The commencement of the capacity to understand is equivalent to entering into the so-called years of discretion - the riper age of free and conscious self-determination. By the time that Immanuel reached this age, all the blessings of the land would have been so far reduced, that from a land full of luxuriant corn-fields and vineyards, it would have become a large wooded pasture-ground, supplying milk and honey, and nothing more. A thorough devastation of the land is therefore the reason for this limitation to the simplest, and, when compared with the fat of wheat and the cheering influence of wine, most meagre and miserable food. And this is the ground assigned in Isa 7:16, Isa 7:17. Two successive and closely connected events would occasion this universal desolation.
Jamieson-Fausset-Brown Bible Commentary
himself--since thou wilt not ask a sign, nay, rejectest the offer of one. you--for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. Behold--arresting attention to the extraordinary prophecy. virgin--from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty God." Local and temporary features (as in Isa 7:15-16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. call--that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Gen 4:1, Gen 4:25; Gen 19:37; Gen 29:32). In Mat 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (Ti1 3:16; Col 2:9). name--not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Isa 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [OLSHAUSEN].
John Gill Bible Commentary
Therefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety. Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a "virgin": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Isa 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a "virgin", who had bore him children, one of which was now with him; nor indeed a "young woman", but rather "the prophetess", as in Isa 8:3 nor was any son of his king of Judah, as this appears to be, in the place before cited: but the Messiah is here meant, who was to be born of a pure virgin; as the word here used signifies in all places where it is mentioned, as Gen 24:43 and even in Pro 30:19 which is the instance the Jews give of the word being used of a woman corrupted; since it does not appear that the maid and the adulterous woman are one and the same person; and if they were, she might, though vitiated, be called a maid or virgin, from her own profession of herself, or as she appeared to others who knew her not, or as she was antecedent to her defilement; which is no unusual thing in Scripture, see Deu 22:28 to which may be added, that not only the Evangelist Matthew renders the word by "a virgin"; but the Septuagint interpreters, who were Jews, so rendered the word hundreds of years before him; and best agrees with the Hebrew word, which comes from the root which signifies to "hide" or "cover"; virgins being covered and unknown to men; and in the eastern country were usually kept recluse, and were shut up from the public company and conversation of men: and now this was the sign that was to be given, and a miraculous one it was, that the Messiah should be born of a pure and incorrupt virgin; and therefore a "behold" is prefixed to it, as a note of admiration; and what else could be this sign or wonder? not surely that a young married woman, either Ahaz's or Isaiah's wife, should be with child, which is nothing surprising, and of which there are repeated instances every day; nor was it that the young woman was unfit for conception at the time of the prophecy, which was the fancy of some, as Jarchi reports, since no such intimation is given either in the text or context; nor did it lie in this, that it was a male child, and not a female, which was predicted, as R. Saadiah Gaon, in Aben Ezra, would have it; for the sign or wonder does not lie in the truth of the prophet's prediction, but in the greatness of the thing predicted; besides, the verification of this would not have given the prophet much credit, nor Ahaz and the house of David much comfort, since this might have been ascribed rather to a happy conjecture than to a spirit of prophecy; much less can the wonder be, that this child should eat butter and honey, as soon as it was born, as Aben Ezra and Kimchi suggest; since nothing is more natural to, and common with young children, than to take down any kind of liquids which are sweet and pleasant. And shall call his name Immanuel; which is, by interpretation, "God with us", Mat 1:23 whence it appears that the Messiah is truly God, as well as truly man: the name is expressive of the union of the two natures, human and divine, in him; of his office as Mediator, who, being both God and man, is a middle person between both; of his converse with men on earth, and of his spiritual presence with his people. See Joh 1:14.
Tyndale Open Study Notes
7:14 This prophecy received its ultimate fulfillment in the birth of Jesus Christ (Matt 1:18-24). Yet it is likely that it also had a partial fulfillment in Isaiah’s day, either with the birth of godly king Hezekiah, Ahaz’s son, or with the birth of one of Isaiah’s children. The similar sequence of the verbs in Isa 7:14 and 8:3 (conceive . . . give birth . . . call) and the link between Immanuel and Maher-shalal-hash-baz in 8:5-10 suggest that Immanuel and Maher-shalal-hash-baz were the same person. • The name Immanuel (which means ‘God is with us’) symbolized God’s presence and protection. God was with Judah during the attack by the alliance of Syria and Israel (734 BC), in the Assyrian crisis (701 BC), and throughout their prolonged existence until their fall in 586 BC. The kingdom of Israel fell during the time of Isaiah (722 BC). The assurance “I am with you” remained significant even in the exilic and postexilic periods (41:10; 43:2, 5). The greatest assurance ultimately came in Jesus Christ, the incarnate Son of God (Matt 1:23; see also Rev 12:5).