Verse-by-Verse Bible Commentary
Isaiah 7:12

Bridgeway Bible Commentary

7:1-12:6 JUDAH IN THE REIGN OF AHAZ

Chapters 7-12 belong to the reign of Ahaz, when Pekah the king of Israel and Rezin the king of Syria (Aram) joined forces to attack Ahaz, with the aim of forcing Judah into their anti-Assyrian alliance. Before reading these chapters, readers should be familiar with the historical background given in the introduction under the heading ‘Israel and Syria attack Judah’.

Isaiah’s message for Ahaz (7:1-25)

When the Judean king Ahaz hears of the approach of the Israelite-Syrian army, he and all his people are terrified (7:1-2). While Ahaz is inspecting Jerusalem’s water supply in preparation for the siege, Isaiah meets him and points out that he need not fear Israel or Syria, nor need he ask Assyria for help. God is on the side of Judah. Pekah and Rezin plan to conquer Judah and put their own king on Judah’s throne, but they will not succeed. They think they can overthrow Judah in a fiery conquest, but they are no more dangerous than the smoke from two smouldering sticks (3-6). Israel and Syria, along with their kings, are nearing the end of their existence. If Ahaz believes God he has nothing to fear; but if he does not, nothing will save him (7-9).
(Only three years after this prophecy, Syria fell to Assyria, and ten years later so did Israel. Within 65 years of Isaiah’s prophecy, people of the former northern kingdom had become so scattered that they no longer had any national identity; see v. 8b.)
God then invites Ahaz to ask for a sign as an assurance of God’s help. Ahaz responds with an attempt to appear religious, by saying that he will not put God to the test (10-12).
Whether Ahaz asks for a sign or not, God promises to give one. Ahaz will have reassurance that God is with Judah when he hears of the birth of a child whose mother has named him Immanuel (meaning ‘God with us’). By the time this child is two or three years old, Israel and Syria will be powerless to trouble Judah further. But at the same time Judah will be troubled by a different enemy, the nation Assyria. There will be extensive damage, particularly to the farmlands. Crops will be ruined and the people will have to rely on animals and insects for their food (13-17; see also notes on 9:1-7 below).
Armies from Egypt and Assyria will invade Judah, covering the the land like insects and leaving it bare and fruitless (18-20). With all the crops destroyed, cultivated land will become wild again. The scattered inhabitants who remain will wander from place to place with their few animals, living off the products of these animals and any other wild food they can find (21-25).

Coffman's Commentaries on the Bible

"And Jehovah spake again unto Ahaz, saying, Ask thee a sign of Jehovah thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt Jehovah. And he said, Hear ye now, O house of David; is it a small thing for you to weary men, that ye will weary my God also? Therefore the Lord himself shall give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, when he knoweth to refuse the evil, and choose the good, For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken. Jehovah will bring upon thee, and upon thy people, and upon thy fathers house, days that have not come, from the day that Ephraim departed from Judah - even the king of Assyria."

The first two verses of this paragraph record God's offer to provide a sign (presumably a miraculous sign) to strengthen the faith of Ahaz, even offering him the choice of what it might be; but hypocritical Ahaz, having already made up his mind to reject God's counsel, refused to ask, pretending that he did not wish to tempt Jehovah. Of course, he referred to such passages in the Law as that found in Deuteronomy 6:6; but it would not have been `tempting God' for him to accept God's offer.

Some believe that, in spite of Ahaz' unbelieving and hypocritical refusal to cooperate with God in the matter of a miraculous sign, God went ahead and gave him the sign of The Virgin anyway; but we shall explore that possibility later in our special notes on The Virgin. Notice the dramatic shift from "thy" God (Isaiah 7:11) to "my" God (Isaiah 7:13). Notice also that the same Isaiah 7:13 is the place where the prophet ceased from addressing King Ahaz and addressed, instead, the whole House of David. Notice also that the pronoun "he" in Isaiah 7:13 is a reference to Isaiah, not Ahaz.

BEHOLD, THE VIRGIN SHALL CONCEIVE AND BEAR A SON - Isaiah 7:10.

This extremely important prophecy is one of the most discussed and debated in the entire Old Testament.; and we wish to begin by our confident allegation that here indeed is a true prophecy of the Virgin Birth of Jesus Christ our Lord, who in the only true sense, must be hailed as the unique example of one truly entitled to be called "God with us." We are familiar with all the objections that evil and unbelieving men have made against this view, and these shall be noted later in this discussion. Here are the reasons for our own confidence in the true meaning of the prophecy.

1.    Note that the prophecy does not say "a virgin," but "The Virgin" (consult marginal notes on this), a title that could hardly belong to anyone ever born except the Virgin Mary, the mother of Jesus. The silly objection that the ultimate fulfillment of this was too far removed to do Ahaz any good is worthless, because it was not designed to do Ahaz any good. That evil man had already refused to see a sign from God; and the notion that God forced the issue and gave him a sign anyway is ridiculous. This sign was for "the House of David," not for Ahaz.

2.    The Virgin Birth of Jesus Christ the Son of God is the unique and only authenticated example of such an occurrence in the history of the human race; and it was verified by medical testimony and by the unanimous testimony of the first century of the Christian era, the gospels themselves being just about the most historical documents known to mankind; and the apostle Matthew cited this prophecy as a predictive announcement of Christ's birth. No arrogant and conceited modern seminarian has any right or ability whatever to contradict the testimony of an inspired apostle of Jesus Christ on a subject like this.

3.    But, how about the word [~`almah]? Does it not have a possible meaning of "young woman"; and could the allegation of unbelievers such as Peake be true? He wrote that, "The rendering `virgin' here is unjustifiable; the Hebrew word employed here means a young woman of marriageable age, without any suggestion that she is not married."Arthur S. Peake, A Commentary on the Bible, Isaiah (London: T. C. and E. C. Jack, Ltd., 1924), p. 442.

To begin with, this alleged meaning of "[~`almah]" is a disputed matter; but even if the critical rendition of it should be allowed, it could not possibly obscure the true meaning of the word which is "virgin."

A fact apparently unknown to critical enemies of God's Word is that the true meaning of any word must finally be determined, not by any etymological data, but by the USAGE of it. Look at the following: hamburgers are not made out of ham; trotlines do not trot; catheads have nothing to do with cats, and a horse-cock reamer has nothing to do with horses! Ask anybody in the oil business!

All right, now let us take a look at the usage of [~`almah]. We are indebted to Homer Hailey for the following summary on the usage of [~`almah] in God's Word:

"This word was never used of a married woman, nor of an immoral woman. This word occurs six times in Biblical passages in addition to the one before us. In every instance, the word refers to an unmarried, chaste woman. (1) In Genesis 24:43, Rebekah is called [~`almah], and also [~bethuwlah], a woman whom no man had known (Genesis 24:16). (2) In Exodus 2:8, Moses' sister, Miriam, in her childhood is called [~`almah]. (3) and (4) Twice in the Song of Solomon it refers to a chorus of young women (Song of Solomon 1:3) distinguished from Solomon's queens and concubines (Song of Solomon 6:8). (5) And in Proverbs 30:19 it refers to a maiden in contrast to an adulterous woman. (6) In Psalms 68:25 the word describes the damsels who played timbrels in the sanctuary; and any assumption that those damsels were anything but virgins is impossible."Homer Hailey, A Commentary on Isaiah (Grand Rapids: Baker Book House, 1985), p. 84.

Remember that there are no Biblical examples of where the word [~`almah] ever referred to anyone except a virgin in the usual sense of the word. That accounts for the existence of the next argument we shall cite, that is, No. 4. below.

4.    Two hundred fifty years before Christ was born, the Septuagint (LXX) version of the Hebrew Scriptures was translated into the Greek language by seventy of the most renowned scholars on earth, their number being reflected in the symbol for that version. A copy of the LXX is before this writer as this paragraph is written. How did they translate this verse 14? Here it is:

"O house of David… Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive in the womb, and shall bring forth a son, and thou shalt call his name Immanuel."Sir Launcelot, C. L. Brenton, The Septuagint (LXX) Version: Greek and English (Grand Rapids: Zondervan Publishing House, 1970), p. 842.

Thus the great scholars who gave us the Hebrew Bible in the Greek language translated the Hebrew [~`almah] with a word that evil men could not possibly misunderstand; and we believe that no group of scholars has yet appeared in human history that outranks the ability and quality of the famed "seventy" who authored the LXX. No Dr. Conceit, or Dr. Smart, or Dr. Anybody else has learned any more about the Hebrew tongue than was most certainly known to the translators of the Septuagint Version of the Bible. In this light we are absolutely certain that the current translators of the Revised Standard Version betrayed the faith when they translated [~`almah] with what is most surely a corrupt rendition, namely," a young woman." There is no reason whatever to respect such an erroneous translation. The 20th Century A.D. is not the era in which anyone may expect to find any new information about the meaning of Hebrew words used 2,800 years earlier.

5.    The introduction to this prophecy makes it impossible of misunderstanding. Look at these words: THEREFORE, THE LORD HIMSELF SHALL GIVE YOU A SIGN; BEHOLD, A VIRGIN SHALL CONCEIVE! Can it be imagined for a single moment that such a prelude could appropriately introduce such commonplace information as the fact that some young woman would get pregnant! Ridiculous! Preposterous! Impossible! The information that this would be a tremendous sign from God Himself and which is here preceded by the heavenly order to "Behold!" the marvelous event, has no meaning at all, unless it indicates that an event of world-shaking importance would be indicated by the forthcoming announcement, as indeed it proved to be!

WERE THERE TWO FULFILLMENTS?

The erroneous supposition that there was first an immediate fulfillment of this prophecy given as a sign to Ahaz and that the ultimate remote fulfillment was realized in the birth of Christ is attractive, because many of the prophetic promises of that era were indeed fulfilled twice, a number of which are cited in the New Testament, as in "Rachel weeping for her children" (Matthew 2:18); "Out of Egypt did I call my son" (Matthew 2:15).

Some very respected commentators have accepted this view. For example, Dummelow has this:

"In the first place, the sign must have been intended by Isaiah as a sign of encouragement to Ahaz - meaning that before a child shortly to be born could arrive at the years of observation, the enemies of Judah would be brought to naught."J.R. Dummelow, J. R. Dummelow's Commentary, p. 418

There are several considerations that are contrary to this interpretation. First, the child to be born who is referred to here was not just "a child," but a very special person named IMMANUEL even before he was born! Moreover, the mother was designated as The Virgin, not in any sense, merely "some young woman." Furthermore, the text indicates that the prophecy was not to Ahaz at all, but to the "House of David." Ahaz had already refused any sign from God. Dummelow himself admitted the essential truth here as follows:

"At the same time, it is evident that the child is no ordinary one, from the way in which the prophet refers to him as Lord of the land (Isaiah 8:8), and from the titles given to him in Isaiah 9:6. The child is in fact the Messiah."Ibid.

The notion that this prophecy occurred at this place because of Isaiah's expectation of the advent of the Messiah in the very near future is quite gratuitous, because the text indicates no such thing. Besides that, let it be remembered that God Himself here spoke through Isaiah, and that it is immaterial what Isaiah might have thought.

THE NECESSITY FOR THE VIRGIN BIRTH

Observe the word Immanuel. It means God with us; and right here is the citadel and fortress of the Christian faith. God entered the ranks of humanity, became a man in the person of his son Jesus Christ, and paid the penalty for human sin, laying upon himself in the person of his Son the iniquity of us all. f All of the nonsense one encounters in such studies as "Comparative Religions" runs completely out of "comparisons" in this very event. In all of the ethnic cults, it is man who always pays. The most valiant young man goes out to fight the dragon, or it is the fairest daughter in the tribe that becomes the sacrifice. It is some Prometheus who is forever chained to the rocks where the vultures eat out his liver; but in the Christian religion, God Himself pays the penalty of redemption.

But consider what this entails. God will become a man? How? Would God kill a man and take his body? All of the unbelievers on earth have never come up with a better suggestion as to how God could become a human being than the plan prophesied and executed in the Holy Bible. Human procreation always produces a new person; but Christ was not a new person! He was present even in Creation (John 1:1 ff). Here in this word Immanuel we have the prophecy of what took place when Christ was born, the same prophecy repeated by Zacharias at a time much closer to the event itself, namely, The Dayspring from on High shall visit us (Luke 1:78)!

Barnes' Notes on the Whole Bible

I will not ask - In this case Ahaz assumed the appearance of piety, or respect for the command of God. In Deuteronomy 6:16, it is written, ‘Thou shalt not tempt the Lord thy God;’ and Ahaz perhaps had this command in his eye. It was a professed reverence for God. But the true reason why he did not seek this sign was, that he had already entered into a negotiation with the king of Assyria to come and defend him; and that he was even stripping the temple of God of its silver and gold, to secure this assistance; 2 Kings 16:7-8. When people are depending on their own devices and resources, they are unwilling to seek aid from God; and it is not uncommon if they excuse their want of trust in him by some appearance of respect for religion.

Tempt - Try, or do a thing that shall provoke his displeasure, or seek his interposition in a case where he has not promised it. To tempt God is the same as to put him to the proof; to see whether he is able to perform what he proposed. It is evident, however, that here there would have been no “temptation” of God, since a sign had been offered him by the prophet in the name of God. ‘The answer of Ahaz can be regarded either as one of bitter scorn, as if he had said, “I will not put thy God to the proof, in which he will be found lacking. I will not embarrass thee by taking thee at thy word;” or as the language of a hypocrite who assumes the mask of reverence for God and his command.’ - “Hengstenberg.” Chrysostom and Calvin regard the latter as the correct interpretation. If it be asked here “why” Ahaz did not put Isaiah to the test, and “secure,” if possible, the divine confirmation to the assurance that Jerusalem would be safe, the following may be regarded as the probable reasons:

(1) He was secretly relying on the aid of Assyria. He believed that he could fortify the city, and distress the enemy by turning away the supply of water, so that they could not carry on a siege, and that all the further aid which he needed could be derived from the Assyrians.

(2) If the miracle had been “really performed,” it would have been a proof that Yahweh was the true God a proof which Ahaz had no desire of witnessing. He was a gross idolater; and he was not anxious to witness a demonstration which would have convinced him of the folly and sin of his own course of life.

(3) If the miracle could not be performed, as Ahaz seems to have supposed would be the case, then it would have done much to unsettle the confidence of the people, and to have produced agitation and alarm. It is probable that a considerable portion of the people were worshippers of Yahweh, and were looking to him for aid. The pious, and the great mass of those who conformed to the religion of their fathers, would have been totally disheartened; and this was a result which Ahaz had no desire to produce.

(4) Michaelis has suggested another reason, drawn from the character of idolatry. According to the prevailing notions at that period, every nation had its own gods. Those of one people were more, and those of another less powerful; see Isaiah 10:10-11; Isaiah 36:18-20; Isaiah 37:10-13. If a miracle had been performed, Ahaz might have believed that it was performed by the god of the country, who might have had the disposition, but not the power, to defend him. It would have been to the mind of the idolater no proof that the god of Syria or Samaria was not more powerful, and might not have easily overcome him. Ahaz seems to have regarded Yahweh as such a God - as one of the numerous gods which were to be worshipped, and perhaps as not the most powerful of the tutelary divinities of the nations. This was certainly the view of the surrounding idolaters Isaiah 10:10-11; Isaiah 36:18-20; and it is highly probable that this view prevailed among the idolatrous Israelites.

Calvin's Commentary on the Bible

12.And Ahaz said. By a plausible excuse he refuses the sign which the Lord offered to him. That excuse is, that he is unwilling to tempt the LORD; for he pretends to believe the words of the Prophet, and to ask nothing more from God than his word. Ungodliness is certainly detestable in the sight of God, and in like manner God unquestionably sets a high value on faith. Accordingly, if a man rely on his word alone, and disregard everything else, it might be thought that he deserves the highest praise; for there can be no greater perfection than to yield full submission and obedience to God.

But a question arises. Do we tempt God, when we accept what he offers to us? Certainly not. Ahaz therefore speaks falsehood, when he pretends that he refuses the sign, because he is unwilling to tempt God; for there can be nothing fitter or more excellent than to obey God, and indeed it is the highest virtue to ask nothing beyond the word of God; and yet if God choose to add anything to his word, it ought not to be regarded as a virtue to reject this addition as superfluous. It is no small insult offered to God, when his goodness is despised in such a manner as if his proceedings towards us were of no advantage, and as if he did not know what it is that we chiefly need. We know that faith is chiefly commended on this ground, that it maintains obedience to him; but when we wish to be too wise, and despise anything that belongs to God, we are undoubtedly abominable before God, whatever excuse we may plead before men. While we believe the word of God, we ought not to despise the aids which he has been pleased to add for the purpose of strengthening our faith.

For instance, the Lord offers to us in the gospel everything necessary for salvation; for when he brings us into a state of fellowship with Christ, the sum of all blessings is truly contained in him. What then is the use of Baptism and the Lord’s Supper? Must they be regarded as superfluous? Not at all; for any one who shall actually, and without flattery, acknowledge his weakness, of which all from the least to the greatest are conscious, will gladly avail himself of those aids for his support. We ought indeed to grieve and lament, that the sacred truth of God needs assistance on account of the defect of our flesh; but since we cannot all at once remove this defect, any one who, according to his capacity shall believe the word, will immediately render full obedience to God. Let us therefore learn to embrace the signs along with the word, since it is not in the power of man to separate them.

When Ahaz refuses the sign offered to him, by doing so he displays both his obstinacy and his ingratitude; for he despises what God had offered for the highest advantage. Hence also it is evident how far we ought to ask signs, namely, when God offers them to us; and therefore he who shall reject them when offered, must also reject the grace of God. In like manner fanatics of the present day disregard Baptism and the Lord’s Supper, and consider them to be childish elements. They cannot do this without at the same time rejecting the whole gospel; for we must not separate those things which the Lord has commanded us to join.

But a question may be asked, Is it not sometimes lawful to ask signs from the Lord? For we have an instance of this in Gideon, who wished to have his calling confirmed by some sign. (Judges 6:17.) The Lord granted his prayer, and did not disapprove of such a desire. I answer, though Gideon was not commanded by God to ask a sign, yet he did so, not at his own suggestion, but by an operation of the Holy Spirit. We must not abuse his example, therefore, so that each of us may freely allow himself that liberty; for so great is the forwardness of men that they do not hesitate to ask innumerable signs from God without any proper reason. Such effrontery ought therefore to be restrained, that we may be satisfied with those signs which the Lord offers to us.

Now, there are two kinds of signs; for some are extraordinary, and may be called supernatural; such as that which the Prophet will immediately add, and that which, we shall afterwards see, was offered to Hezekiah. (Isaiah 38:7.) Some are ordinary, and in daily use among believers, such as Baptism and the Lord’s Supper, which contain no miracle, or at least may be perceived by the eye or by some of the senses. What the Lord miraculously performs by his Spirit is unseen, but in those which are extraordinary the miracle itself is seen. Such is also the end and use of all signs; for as Gideon was confirmed by an astonishing miracle, so we are confirmed by Baptism and the Lord’s Supper, though our eyes behold no miracle.

Smith's Bible Commentary

Chapter 7

Now Uzziah is dead and his grandson Ahaz is reigning.

It came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, the king of Judah, that Rezin was the king of Syria, and Pekah was the son of Remaliah, the king of Israel ( Isaiah 7:1 ),

So Pekah was ruling in Israel. He had assassinated the previous king. And Syria and Israel, the Northern Kingdom, had confederated together to attack Judah, the Southern Kingdom. And so they

came up toward Jerusalem to war against it, but they could not prevail against it. And it was told the house of David, saying, Syria has confederated with Ephraim. And his heart was moved, and the heart of the people, as the trees of the wood are moved with the wind ( Isaiah 7:1-2 ).

In other words, they began to tremble because they said, "Oh, there's a confederacy. Those two nations are coming against us, you know. What are we going to do?"

Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub ( Isaiah 7:3 )

Now Shearjashub means a remnant shall return. That was the name of his son, Shearjashub. Quite a name for a boy, but he's got one with a better name-Mahershalalhashbaz. That's quite a tag to put on a kid, isn't it? And meet them.

[at the conduit,] the end of the conduit of the upper pool in the highway that is the fuller's field; And say unto him, Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin, and because of the son of Remaliah [or Pekah]. Because ( Isaiah 7:3-4 )

Don't be afraid, don't be fainthearted. Just be quiet before God.

Because Syria and Ephraim have taken evil counsel against thee, saying, Let us go up to Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord GOD, It shall not stand ( Isaiah 7:5-7 ),

Their confederacy isn't going to stand.

neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin [who was the king]; and within sixty-five years Ephraim will be broken, that it be not a people ( Isaiah 7:7-8 ).

So the Northern Kingdom of Israel, of which Ephraim was the chief tribe, in sixty-five years they're not going to exist any longer. And sure enough, within sixty-five years the Assyrians destroyed them.

The head of Ephraim is Samaria ( Isaiah 7:9 ),

That was the capital city of the Northern Kingdom.

and the head of Samaria is Remaliah's son ( Isaiah 7:9 ).

Which was Pekah.

If ye will not believe, surely ye shall not be established ( Isaiah 7:9 ).

Now don't be afraid, don't be fainthearted, God's going to take care of it. The confederacy that they've made against you isn't going to stand. God's going to break it.

Moreover the LORD spake again unto Ahaz, saying, Ask a sign of the LORD thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the LORD. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that you abhor shall be forsaken of both of her kings ( Isaiah 7:10-16 ).

So these kings, Rezin and Pekah, are going to be wiped out.

Now herein is where the prophets wrote as they were inspired of the Holy Spirit, but did not understand the things that they were writing about, and how that he was writing of a local instance, but yet it had a prophetic aspect towards the future. And much of prophecy has a two-fold interpretation. They call it the near and the far. And this is true of much prophecy. In fact, it says that these men wrote of things that they did not understand. Earnestly they desired to know these things of which they wrote. But they really didn't understand but they were writing, inspired of the Holy Spirit.

And in the near prophecy, a child was to be born. Or, before a child born at that period was old enough to know evil, to choose good, or the age of accountability, twelve, thirteen years old, or what he is saying, within twelve or thirteen years, both Pekah and Rezin are going to get wiped out. They'll no longer be reigning over Syria and over Samaria within twelve or thirteen years.

But the prophecy in its long-term was a prophecy of the birth of Jesus Christ in that, "The Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." We know that that is a prophecy of Jesus Christ, because it is interpreted by the Holy Spirit in Matthew's gospel, chapter 1, verse Isaiah 7:23 as a prophecy. When it speaks there of how Mary and Joseph were engaged; before they had had relations, Mary was found to be with child by the Holy Spirit, that it might be fulfilled according to the word of the prophet saying, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." So Matthew's gospel, as Matthew writing by the Holy Spirit interprets this passage of scripture. He interprets it to be a prophecy of the virgin birth of Jesus Christ.

Now the Hebrew scholar Gesenius who has written a Hebrew lexicon and is recognized as one of the outstanding Hebrew scholars has suggested that the Hebrew word here translated virgin should be translated "a young maiden." You know why he suggests that? Because he said he doesn't believe in miracles and it will be a miracle for a virgin to have a child. And so that's why he said, and that's why he translates this young maiden. And of course, Revised Standard and a lot of the new translations pick up the unbelief of Gesenius and translate this, "a young maiden shall conceive."

Well, what so much of a sign about that? That happens every day. It takes away the whole thrust of the scripture. But a virgin shall conceive. The Greek word that was translated by these seventy scholars who translated the Septuagint, the Greek version of the Old Testament 200 years before Christ, they chose to translate this Hebrew word with a Greek word that can only mean virgin. And that God intended virgin is obvious because of Mary. "Therefore, the Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." Which means, "God is with us." Beautiful name. God is with us.

So that is the far interpretation of this prophecy. The near was that within twelve years a child born now within twelve years, by the time he's age of accountability, knows good from evil, both these kings that have conspired against you will be wiped out, and that was true.

Now he does predict the impending invasion of Judah.

The LORD shall bring upon thee, and upon thy people, and upon thy father's house ( Isaiah 7:17 ),

Remember he's talking to Ahaz the king.

days that have not come, upon the day that Ephraim departed from Judah; even the king of Assyria. And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. In the same day shall the Lord shave with a razor that is hired, namely, those that are beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard ( Isaiah 7:17-20 ).

Now what God is talking about is that God is going to raise up another kingdom, and that is the kingdom of Assyria. And Assyria is going to invade and wipe out Syria. Assyria was over a little further north and east from Syria, and so sometimes people get confused with Syria and Assyria. Syria is going to be destroyed. Here they're planning an invasion, but Syria will be destroyed by Assyria. And God is going to bring Egypt up in an invasion within the land.

And it shall come to pass in that day, that a man shall nourish a young cow and two sheep ( Isaiah 7:21 );

And he speaks of

the abundance of milk that they shall give ( Isaiah 7:22 ),

Actually, because there's not very many people left around, the land, the tilled land is turned into briers and thorns.

And all of the hills will be digged with the mattock, and there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle ( Isaiah 7:25 ). "

Dr. Constable's Expository Notes

The sign of Immanuel 7:10-17

Isaiah next tried to move Ahaz to faith (Isaiah 7:10-12), then denounced the king for his failure to trust Yahweh (Isaiah 7:13-15), and finally forecast a calamity worse than the division of Israel’s United Kingdom (Isaiah 7:16-17).

Dr. Constable's Expository Notes

Ahaz refused to ask for a sign. He did not want God to confirm that He would protect Judah because he had already decided not to trust God but to make other arrangements. He tried to justify his disobedience and his lack of faith with a pious statement that he did not want to test Yahweh (cf. Deuteronomy 6:16). Testing the Lord got Israel into big trouble in the wilderness and at other times, but asking for a sign was not testing God when He commanded it. God prohibited testing Him (demanding proof) when His people doubted or rebelled against Him (cf. Psalms 95:9; Matthew 16:4; Mark 8:12; Luke 11:29), not when they wanted a sign to strengthen their faith (cf. Judges 6:36-40; 2 Kings 20:8-11; Psalms 34:6; Malachi 3:10). Ahaz wanted to appear to have great faith in God, but he had already decided to make an alliance with Assyria.

"This was like a mouse sending for the cat to help him against two rats!" [Note: Alfred Martin, Isaiah: "The Salvation of Jehovah," p. 39.]

Ahaz may even have convinced himself that this alliance was the means God would use to deliver Judah. A sign from God would only prove that Ahaz’s plan was contrary to God’s will. Compare King Saul’s refusal to obey God and its consequences.

Gill's Exposition of the Whole Bible

But Ahaz said, I will not ask,.... That is, a sign or miracle to be wrought; being unwilling to take the advice to be still and quiet, and make no preparation for war, or seek out for help from the Assyrians, and to rely upon the promise and power of God, and therefore chose not to have it confirmed by a sign; adding as an excuse,

neither will I tempt the Lord, by asking a sign; suggesting that this was contrary to the command of God, Deuteronomy 6:16 so pretending religion and reverence of God; whereas, to ask a sign of God, when it was offered, could not be reckoned a tempting him; but, on the contrary, to refuse one; when offered, argued great stubbornness and ingratitude, as Calvin well observes.

Henry's Complete Commentary on the Bible

      10 Moreover the LORD spake again unto Ahaz, saying,   11 Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.   12 But Ahaz said, I will not ask, neither will I tempt the LORD.   13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?   14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.   15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.   16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

      Here, I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose (Isaiah 7:10; Isaiah 7:11): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel,Hebrews 6:17. He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece (Judges 6:37); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.

      II. Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it (Isaiah 7:12; Isaiah 7:12): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.

      III. The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation (Isaiah 7:13; Isaiah 7:13) "Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?" As the unjust judge that neither feared God nor regarded man,Luke 18:2. You have wearied the Lord with your words,Malachi 2:17. Nothing is more grievous to the God of heaven than to be distrusted. "Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary." Isaiah 40:28-31; Isaiah 40:28-31. Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly." The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so (Isaiah 7:11; Isaiah 7:11): The Lord thy God; but Isaiah will say, "He is mine." Note, Whatever others do, we must avouch the Lord for ours and abide by him.

      IV. The prophet, in God's name, gives them a sign: "You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign (Isaiah 7:14; Isaiah 7:14), a double sign."

      1. "A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced," (1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world,--that he shall be a extraordinary person, for he shall not be born by ordinary generation,--and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him." Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, Isaiah 7:13; Isaiah 7:13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (Isaiah 11:13; Isaiah 11:13) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Genesis 49:10. Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel--God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus--a Saviour (Matthew 1:21-25), for, if he had not been Immanuel--God with us, he could not have been Jesus--a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you (Isaiah 8:10; Isaiah 8:10), that God is with us, and (Isaiah 7:8; Isaiah 7:8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (Isaiah 7:2; Isaiah 7:2), nor let Judah fear the setting up of the son of Tabeal (Isaiah 7:6; Isaiah 7:6), for nothing can cut off the entail on the Son of David that shall be Immanuel." Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold (Isaiah 7:15; Isaiah 7:15) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren,Hebrews 2:17. Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luke 2:40; Luke 2:52. Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.

      2. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah, Isaiah 7:16; Isaiah 7:16. "Before this child (so it should be read), this child which I have now in my arms" (he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, Isaiah 7:3; Isaiah 7:3), "before this child shall know how to refuse the evil and choose the good" (and those who saw what his present stature and forwardness were would easily conjecture how long that would be), "before this child be three or four years older, the land that thou abhorrest, these confederate forces of Israelites and Syrians, which thou hast such an enmity to and standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin," who were in so close an alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two or three years after this, Hoshea conspired against Pekah, and slew him (2 Kings 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2 Kings 16:9. Nay, there was a present event, which happened immediately, and when this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shear-jashub signifies The remnant shall return, which doubtless points at the wonderful return of those 200,000 captives whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Spirit of the Lord of hosts. Read the story, 2 Chronicles 28:8-15. The prophetical naming of this child having thus had its accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, that Syria and Israel should be deprived of both their kings. One mercy from God encourages us to hope for another, if it engages us to prepare for another.