Isaiah 7:14 - Exposition

Note on the general purport of the Immanuel prophecy . Few prophecies have been the subject of so much controversy, or called forth such a variety of exegesis, as this prophecy of Immanuel. Rosenmüller gives a list of twenty-eight authors who have written dissertations upon it, and himself adds a twenty-ninth. Yet the subject is far from being exhausted. It is still asked:

I. The first theory is that of the Jewish commentators. Originally, they suggested that the mother was Abi, the wife of Ahaz ( 2 Kings 18:2 ), and the son Hezekiah, who delivered Judah from the Assyrian power. But this was early disproved by showing that, according to the numbers of Kings ( 2 Kings 16:2 ; 2 Kings 18:2 ), Hezekiah was at least nine years old in the first year of Ahaz, before which this prophecy could not have been delivered ( Isaiah 7:1 ). The second suggestion made identified the mother with Isaiah's wife, the "prophetess" of Isaiah 8:3 , and made the son a child of his, called actually Immanuel, or else his son Maher-shalal-hash-baz ( Isaiah 8:1 ) under a symbolical designation. But ha-'almah , "the virgin," would be a very strange title for Isaiah to have given his wife, and the rank assigned to Immanuel in Isaiah 8:8 would not suit any son of Isaiah's. It remains to regard the 'almah as "some young woman actually present," name, rank, and position unknown, and Immanuel as her son, also otherwise unknown (Cheyne). But the grand exordium, "The Lord himself shall give you a sign—Behold!" and the rank of Immanuel ( Isaiah 8:8 ), are alike against this.

II. The purely Messianic theory is maintained by Rosenmüller and Dr. Kay, but without any consideration of its difficulties. The birth of Christ was an event more than seven hundred years distant. In what sense and to what persons could it be a "sign" of the coming deliverance of the land from Rezin and Pekah? And, upon the purely Messianic theory, what is the meaning of verse 16? Syria and Samaria were, in fact, crushed within a few years of the delivery of the prophecy. Why is their desolation put off, apparently, till the coming of the Messiah, and even till he has reached a certain age? Mr. Cheyne meets these difficulties by the startling statement that Isaiah expected the advent of the Messiah to synchronize with the Assyrian invasion, and consequently thought that before Rezin and Pekah were crushed he would have reached the age of discernment. But he does not seem to see that in this case the sigma was altogether disappointing and illusory. Time is an essential element of a prophecy which turns upon the word "before" (verse 16). If this faith of Isaiah's disciples was aroused and their hopes raised by the announcement that Immanuel was just about to be born (Mr. Cheyne translates, "A virgin is with child"), what would be the revulsion of feeling when no Immanuel appeared?

III. May not the true account of the matter be that suggested by Bishop Lowth—that the prophecy had a double bearing and a double fulfillment? "The obvious and literal meaning of the prophecy is this," he says: "that within the time that a young woman, now a virgin, should conceive and bring forth a child, and that child should arrive at such an age as to distinguish between good and evil, that is, within a few years, the enemies of Judah should be destroyed." But the prophecy was so worded, he adds, as to have a further meaning, which wan even "the original design and principal intention of the prophet," viz. the Messianic one. All the expressions of the prophecy do not suit both its intentions—some are selected with reference to the first, others with reference to the second fulfillment—but all suit one or the other, and some suit both. The first child may have received the name Immanuel (comp. Ittiel) from a faithful Jewish mother, who believed that God was with his people, whatever dangers threatened, and may have reached years of discretion about the time that Samaria was carried away captive. The second child is the true "Immanuel," "God with us," the king of Isaiah 8:8 ; it is his mother who is pointed at in the expression, "the virgin," and on his account is the grand preamble; through him the people of God, the true Israel, is delivered from its spiritual enemies, sin and Satan—two kings who continually threaten it.