TRV
“The Sign of Immanuel”· Isaiah 7:10–14
Translation
King James Version
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Complete Jewish Bible
Therefore Adonai himself will give you people a sign: the young woman will become pregnant, bear a son and name him 'Immanu El [God is with us].
Berean Standard Bible
Therefore 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.
American Standard Version
Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
World English Bible Messianic
Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel.
Geneva Bible (1599)
Therefore the Lord himselfe will giue you a signe. Beholde, the virgine shall conceiue and beare a sonne, and she shall call his name Immanu-el.
Young's Literal Translation
Therefore the Lord Himself giveth to you a sign, Lo, the Virgin is conceiving, And is bringing forth a son, And hath called his name Immanuel,
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 7:10–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentIsaiah 7:10–16
10¶ Moreover the LORD spake again unto Ahaz, saying,
11Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.
12But Ahaz said, I will not ask, neither will I tempt the LORD.
13And 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?
14Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
15Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
16For 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.
I. II. Main points1. 2. Sub-points
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 (Isa 7:10, Isa 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, Heb 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 (Jdg 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 (Isa 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 (Isa 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, Luk 18:2. You have wearied the Lord with your words, Mal 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." Isa 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 (Isa 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 (Isa 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, Isa 7:13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (Isa 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, Gen 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 (Mat 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 (Isa 8:10), that God is with us, and (v. 8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (Isa 7:2), nor let Judah fear the setting up of the son of Tabeal (Isa 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 (Isa 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, Heb 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 Luk 2:40, Luk 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, Isa 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, Isa 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 (Kg2 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, Kg2 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, Ch2 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.
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Historical interpretation
Ten Centuries of Reception
24 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. [Isaiah 7:14]
And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,"--as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Saviour in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.
Moreover, the prophecy, "Behold, the virgin shall conceive, and bear a son," was uttered respecting Him. For if He to whom Isaiah referred was not to be begotten of a virgin, of whom did the Holy Spirit declare, "Behold, the Lord Himself shall give us a sign: behold, the virgin shall conceive, and bear a son?" For if He also were to be begotten of sexual intercourse, like all other first-born sons, why did God say that He would give a sign which is not common to all the first-born sons? But that which is truly a sign, and which was to be made trustworthy to mankind,--namely, that the first-begotten of all creation should become incarnate by the Virgin's womb, and be a child,--this he anticipated by the Spirit of prophecy, and predicted it, as I have repeated to you, in various ways.
For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [Matthew 1:18] and that the angel Gabriel said to her, "The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God;" [Luke 1:35] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [Matthew 1:23] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said to Ahaz, Ask for yourself a sign from the Lord your God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.
And when He says, "Hear, O house of David," [Isaiah 7:13] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed are you among women, and blessed is the fruit of your belly;" [Luke 1:42] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.
What is the sign? “Behold, a virgin shall conceive and bear a son.” In fact, a virgin did conceive and gave birth to “Emmanuel, God with us.” This is the new birth: a man born from God. God was born in the man, taking the flesh of the old human race without the help of the old human seed. God took the flesh in order to reform the old human race with a new seed. In other words, he spiritually cleansed the old human race by removing its old stains.
He [God] was with us on the earth, when he assumed flesh; and he was no less God in man, and man in God. That he was both God and man was declared before by the prophets.
House of David, from this time on when you encounter your enemies, call upon the one who is named Immanuel. The meaning of the title, which is “God with us,” reveals the power of the Word. Believe this sign, be courageous, and do not call upon the gods of Damascus. Do not enlist those who have no assistance to offer. Rather, call upon Immanuel, the God who will “be with” people at the appropriate time. Take heart with confidence, trusting in the power of the title.… If the prophet had said, “They will call his name Immanuel,” he would have been speaking only of a future time. This would have caused doubt for some, because when the Savior was born of the virgin his name was not Immanuel but Jesus, as the angel had instructed Joseph, saying, “Do not fear to take Mary as your wife, for that which is conceived in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” If the prophecy was “they will call his name Immanuel,” then how would the Savior had fulfilled it, when his name was Jesus and not Immanuel? But this is not how it was written, because not everyone would call him by this title. The prophetic word says accurately, “You shall call.” … Some scribes, because they did not understand this, wrote, “they will call” rather than “you shall call” in the Gospel of Matthew, even though the prophecy does not read this way. The Hebrew word translated in the passage is “you shall call,” as is used by all the translations. Some translators translate the word for “virgin” as “young woman.” There is no reason to think that the virgin was not also a young woman; in fact it is likely that the virgin who conceived the Savior was not fully grown but a young maiden.
But what does this passage mean, if not that God has come in the flesh?
Humanity was blended with God, and he was one. The more powerful predominated in order that I might become god just as he became human. Although he was already begotten, he was born of a woman, who was a virgin. Because his birth was from a woman, it was human. Because she was a virgin, it was divine. He had neither a human father nor a divine mother.
What precedes this passage also gives us its meaning. He does not simply say, “Behold, the virgin will conceive.” First he said, “Behold, the Lord will give you a sign,” and then he adds to it, “Behold, the virgin will conceive.” If the one who was to give birth was not a virgin but the conception occurred in the natural manner, then what sort of sign would this be? A sign must be extraordinary and strange, or how else could it be a sign?
Were she not to be a virgin, the birth would not have been a sign. A sign is something that differs from the normal way things happen, that is outside the natural manner. A sign is so unusual and unexpected that someone who sees it or hears of it sees that it is out of the ordinary. It is called a “sign” because it is significant. Were the birth to be like normal births, it would not have been significant. If the prophecy is about a woman giving birth in the normal manner, like what happens every day, then why call it a sign?
You have heard, therefore, that the Father is called Lord. Come now, and let me show you that the Son is called God. “Behold, the virgin shall be with child, and shall give birth to a son, and they shall call his name Immanuel, which means, ‘God is with us.’ ” Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, “Let them know that Lord is your name.” Here Isaiah says, “They shall call his name Immanuel.”
To prevent you from thinking that his coming to earth was an accommodation, as those others were, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before a throng of people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but also that he would be conceived, born and nurtured as any child would be. Isaiah proclaimed this when he said, “Behold, the virgin will conceive and bear a son, and they will call his name Immanuel.” He eats butter and honey. And again, the same prophet said, “A child is born to us, a son is given to us.” Do you see how these prophecies foretold his infancy?
By no means will God speak in many and various ways, according to the apostle Paul, nor according to another prophet will he be represented through the hands of the prophets, but he who previously spoke through others will himself say “Here I am.” The bride in the Song of Songs also asked in this regard: “O that you would kiss me with the kisses of your mouth!” For “the Lord of hosts is himself the King of glory.” He will descend to a virginal womb and will enter and exit through the eastern gate that always remains closed, concerning which Gabriel said to the virgin: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the one who will be born to you is holy and will be called the Son of God.” And Proverbs writes, “Wisdom built itself a home.” Thus when it is said, “The Lord himself will give you a sign,” this should refer to something new and marvelous.
(Verse 14) Therefore the Lord himself will give you a sign. Behold, a Virgin shall conceive and bear a Son, and you shall call His name Emmanuel. In no way does God speak in various ways according to the Apostle Paul (Hebrews 1), nor according to any other prophet (Hosea 12), nor is He likened to the hands of prophets, but He who formerly spoke through others will say Himself, 'I am present' (Isaiah 58). This is the One whom the Bride was asking for in the Song of Solomon: 'Let him kiss me with the kiss of his mouth' (Song of Solomon 1:2). For the Lord of hosts, he is the king of glory (Ps. 23:10): He himself shall descend into the virgin's womb, and shall enter and depart from the Eastern gate, which is always closed (Ezek. 44); of which Gabriel says to the Virgin: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore the holy one who shall be born of you shall be called the Son of God (Luke 1:35). And in Proverbs: Wisdom has built herself a house (Prov. 9:1). But when it is said, 'The Lord himself will give you a sign,' it must be new and marvelous. But if a young woman, as the Jews want, and not a virgin, were to give birth, what sign could it be called, since this name refers to age, not integrity? And indeed, so that we may compare our understanding with that of the Jews and not offer them the mockery of our ignorance, the Hebrew word for 'virgin' is 'Bethula' (), which is not written here in the present passage: instead, the word used is 'Alma' (), which all except the Septuagint translated as 'young woman.' Furthermore, the word 'alma' is ambiguous among them: for it is said both 'adolescentula' (young girl) and 'abscondita' (hidden), that is, 'ἀπόκρυφος' (secret).... Hence, in the title of the ninth psalm, where it is written in Hebrew as 'Alamoth' (), other translators have rendered it as 'adolescence', which the LXX interpreted as 'absconditis' (hidden things). And in Genesis we read: when Rebecca is said to be 'alma' (Gen. XXIV), Aquila did not translate it as 'adolescentula' or 'puella', but as 'abscondita' (hidden). Moreover, the Shunammite woman, having lost her son, fell at the feet of Elisha, and Jezi forbade her, but she heard from the Prophet: Let her go, for she is in pain, and the Lord hides from me (2 Kings 4:27). Because in Latin it is said 'hides from me', in Hebrew it is written 'Eelim Memmenni'. Therefore, a chaste woman, not only a girl or a virgin, but with great care is said to be hidden and secret, which has never been exposed to the gaze of men; but she has been guarded with great diligence by her parents. The Punic language, which is said to originate (or derive) from Hebrew sources, is properly called alma virgo. And to make the Jews laugh, alma is also called sancta in our language. And the Hebrews use the words of almost all languages: as in the Song of Songs (Song 3:9) where the Greek word φορεῖον, meaning litter, is used and it is also found in Hebrew. The Hebrews also use the words nugas (trifles) and mensuram (measure) in the same way and with the same meanings. And as far as my memory serves me, I never think I have read of a married woman having nourished men. but of a woman who is a virgin: not only a virgin, but a virgin of youthful age, and in the years of adolescence. For it is possible that an old woman may be a virgin, but this woman was a virgin in her girlhood. Or certainly a virgin, not a little girl, and one who could not yet know a man: but already marriageable. Finally, in Deuteronomy (Deut. XXII, 25 et seqq.) a virgin is understood under the name of a girl and a young girl. If, he said, a man finds a betrothed girl in the field and forces her, and lies with her, you shall kill only the man who lay with her, and the girl shall not be put to death. For just as when someone rises up against his neighbor in ambush and kills him, so this matter happened. In the field he found her: the betrothed girl cried out, and there was no one to save her. And in the volume of Kings (3 Kings 1), we read that they sought a virgin girl named Abishag, and they brought her to the king, who slept with her, and she cared for him, and the girl was very beautiful, and she served him, and the king did not know her. And what follows: And you shall call his name Emmanuel, and the seventy and three likewise translated it, for which it is written in Matthew, they shall call: which is not found in Hebrew. Therefore, this child who will be born of a Virgin, O house of David, shall now be called Emmanuel, which means, God with us, because you will prove to have God present by the very fact that you are freed from two enemy kings: and he who will be called Jesus afterwards, which means, Savior, because he will save the entire human race, shall now be called by you the name of Emmanuel. The Word of God, which all the interpreters have translated, you can understand and name: which is namely that the Virgin herself who will conceive and give birth, shall be called by this name, Christ. In many testimonies that the Evangelists or Apostles took from the ancient books, it should be carefully observed that they did not follow the order of the words, but the meaning. Hence, in the present passage, Matthew used 'in utero habebit' instead of 'concipiet in utero' (Matthew 1:13) and 'vocabunt' instead of 'vocabis'. The Hebrews believe that this is prophesied about the son of Hezekiah, Ahaz's son, that Samaria will be captured during his reign, which cannot be proven at all. Indeed, Ahaz, the son of Jotham, reigned over Judah and Jerusalem for sixteen years (2 Kings 16): and his son Hezekiah succeeded him as king, being twenty-five years old, and reigned over Judah and Jerusalem for twenty-nine years. So, how is it that in the first year of Ahaz, this prophecy about Hezekiah's conception and birth is said to have been given to him, when at that time when Ahaz began to reign, Hezekiah was already nine years old, unless perhaps they say that his infancy, not his age, is being referred to in the sixth year of Hezekiah's reign, when Samaria was captured? That it is forced and violent is evident even to fools. Some of us argue that the prophet Isaiah had two sons, Jasub and Emmanuel, and that Emmanuel was generated from his prophetess wife, as a symbol of the Lord Savior, so that the first son Jasub, which means abandoned or converted, signifies the Jewish people who were abandoned and will later return. And the second son, that is, Emmanuel, meaning God with us, signifies the calling of the Gentiles after the Word became flesh and dwelt among us.
Isaiah tells of the mystery of our faith and hope: “Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel.” I know that the Jews are accustomed to meet us with the objection that in Hebrew the word almah does not mean a virgin but “a young woman.” And, to speak truth, a virgin is properly called bethulah, but a young woman, or a girl, is not almah but naarah! What then is the meaning of almah? A hidden virgin, that is, not merely virgin, but a virgin and something more, because not every virgin is hidden, shut off from the occasional sight of men.
But who shall say that Christ and Christians have no connection with Israel, seeing that Israel was the grandson of Abraham, to whom first, as afterwards to his son Isaac, and then to his grandson Israel himself, that promise was given, which I have already mentioned, namely: “In your seed shall all nations be blessed”? That prediction we see now in its fulfillment in Christ. For it was of this line that the Virgin was born, concerning whom a prophet of the people of Israel and of the God of Israel sang in these terms: “Behold, a virgin shall conceive, and bear a son; and they shall call his name Emmanuel.” For by interpretation, Emmanuel means “God with us.” This God of Israel … has forbidden the worship of other gods, … has forbidden the making of idols, … has commanded their destruction, … has by his prophet predicted that the Gentiles from the ends of the earth would say, “Surely our fathers have worshiped lying idols, in which there is no profit.” This same God is he who, by the name of Christ and by the faith of Christians, has ordered, promised and exhibited the overthrow of all these superstitions.
You must appreciate, brothers and sisters, what a tremendous desire possessed the saints of old to see the Christ. They knew he was going to come, and all those who were living devout and blameless lives would say, “Oh, if only that birth may find me still here! Oh, if only I may see with my own eyes what I believe from God’s Scriptures!” The saints who knew from the holy Scripture that a virgin was going to give birth as you heard when Isaiah was read: “Behold, a virgin shall conceive in the womb and shall bear a son, and his name shall be called Emmanuel.” What Emmanuel means the Gospel declares to us, saying, “which is interpreted, God with us.” So do not let it surprise you, unbelieving soul, whoever you are, do not let it strike you as impossible that a virgin should give birth, and in giving birth remain a virgin. Realize that it was God who was born, and you will not be surprised at a virgin giving birth. So then, to prove to you how the saints and just men and women of old longed to see what was granted to this old man Simeon, our Lord Jesus Christ said, when speaking to his disciples, “Many just men and prophets have wished to see what you see and have not seen it; and to hear what you hear and have not heard it.”
Do you hesitate or refuse to believe his birth of a virgin, when you ought rather to believe that thus it was fitting for God to be born man? Learn that this, too, was foretold by the prophet: “Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel, which is interpreted, God with us.” You will not doubt, therefore, the motherhood of a virgin if you want to believe the nativity of a God who does not relinquish the government of the universe and comes in flesh among human beings; who bestows fecundity on his mother yet does not diminish her integrity.
Christ was born a visible man of a human virgin mother, but he was a hidden God because God was his Father. So the prophet had foretold: “Behold, the virgin shall be with child and shall bring forth a son; and they shall call his name Emmanuel, which is interpreted, God with us.” To prove that he was God, Christ worked many miracles, some of which—as many as seemed necessary to establish his claim—are recorded in the Gospels. Of these miracles the very first was the marvelous manner of his birth; the very last, his ascension into heaven in his body risen from the dead.
The manner of his birth proves the truth about the Lord: a virgin conceived without knowing a man; her belly was filled, having been touched by no embrace; and her chaste womb received the Holy Spirit, whom her pure members preserved and her unsullied body carried. Behold the miracle of the mother of the Lord! She is a virgin when she conceives, a virgin when she brings forth, a virgin after birth. What glorious virginity! What splendid fruitfulness! The world’s goodness is born, and there is no pain of childbirth. The womb is emptied, a child is brought forth, and still virginity is not violated. For it was fitting that when God was born, the value of chastity should increase, and that one who was untouched should not be violated by his coming—he who came to heal what was injured—and that bodily purity should not be harmed by him who bestows virginity on those who have been baptized and had formerly been unchaste. The child who has been born, then, is placed in a crib. This is God’s first dwelling place, and the ruler of heaven does not disdain these straitened circumstances—he whose home was the virginal womb. Clearly Mary was a fit habitation for Christ not because of the nature of her body but because of the grace of her virginity.
The Savior’s name, because of which he is called “God with us” by the prophet, signifies both natures of his one person. For he who, born before time from the Father, is God himself in the fullness of time, became Emmanuel (that is, “God with us”) in his mother’s womb, because he deigned to take the weakness of our nature into the unity of his person when “the Word was made flesh and dwelt among us.” In a wonderful manner he began to be what we are, while not ceasing to be what he had been, assuming our nature in such a way that he himself would not lose what he had been.
The Jews say that it is not written in the prophecy “virgin” but “young woman.” To which it may be answered that “young woman” and “virgin” mean the same thing in Scripture, for in Scripture “young woman” refers to one who is still a virgin. Furthermore, if it was not a virgin that gave birth, how would it be a sign, something extraordinary? Listen to Isaiah, who says, “For this reason the Lord himself shall give you a sign,” and immediately he adds, “Behold, the virgin.” So if it were not a virgin that would give birth, it would not be a sign. The Jews, then, alter the text of Scripture in their malice, putting “young woman” instead of “virgin.” But whether the text reads “young woman” or “virgin,” it should be understood in either case that it is a virgin who will give birth so that the event may be a miraculous sign.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Isaiah 7:14 is a pivotal prophetic declaration delivered by the prophet Isaiah to the wavering King Ahaz, promising a divine sign: a young woman, specifically a virgin, would conceive and bear a son, whose name would be Immanuel, meaning "God with us." This verse stands as a profound testament to God's unwavering faithfulness, sovereign initiative, and intimate presence, assuring His people of ultimate deliverance even amidst human doubt and national crisis, while simultaneously laying a foundational stone for the future revelation of God incarnate in Jesus Christ.
Context
Literary Context
Isaiah 7:14 is situated at the dramatic climax of a critical encounter between God's prophet and an unfaithful king during the Syro-Ephraimite War (circa 735-732 BC). The preceding verses vividly portray the panic gripping King Ahaz of Judah as a formidable coalition of Aram (Syria) and Israel (Ephraim) threatens Jerusalem, intending to depose him and install a puppet king (Isaiah 7:1-2). In this moment of national peril, God, through Isaiah, extends an extraordinary offer to Ahaz, urging him to ask for any sign, no matter how grand, "either in the depth, or in the height above" (Isaiah 7:11). However, Ahaz, masking his lack of faith with a feigned piety, refuses to test the Lord. It is precisely in response to Ahaz's stubborn unbelief and refusal to engage with God's offer that the Lord declares He will provide the sign Himself, culminating in the powerful pronouncement of verse 14. The immediate context thus underscores God's sovereign initiative and His determination to reveal His plan despite human resistance and spiritual apathy.
Historical & Cultural Context
The historical backdrop is the tumultuous reign of King Ahaz in Judah, a period of significant political instability and moral decline. Faced with the immediate and existential threat from the northern coalition, Ahaz was contemplating a desperate alliance with the powerful Assyrian Empire, a move that would compromise Judah's independence and spiritual fidelity to Yahweh. In the ancient Near East, signs, omens, and prophetic declarations were integral to understanding divine will and foretelling future events. Prophets served as authoritative spokespersons for their deities, and their messages were often authenticated by accompanying signs or wonders. The birth of a child, particularly one with a significant name, was a common prophetic device, as the child's name or age could signify a specific message or a timeline for the fulfillment of a prophecy. Culturally, the term ʻalmâh (young woman) typically referred to a young woman of marriageable age, often implying virginity in a society where premarital chastity was expected, though the term itself does not exclusively denote virginity. This cultural nuance becomes crucial for understanding the later theological interpretation.
Key Themes
Isaiah 7:14 is a theological lynchpin, contributing significantly to several overarching themes within Isaiah and the broader biblical narrative. Firstly, it powerfully illustrates Divine Sovereignty and Initiative. Even when King Ahaz, the human recipient of the message, demonstrates profound unbelief and refuses to participate, God's plan is not thwarted. Instead, God, in His absolute sovereignty, takes the initiative to provide an even more profound sign, demonstrating that His purposes will unfold regardless of human faith or failure. Secondly, the theme of God's Presence (Immanuel) is central and transformative. The name "Immanuel" encapsulates the profound truth that God is actively "with us" – not a distant, detached deity, but intimately involved in the affairs of His people, offering protection, guidance, and ultimate salvation. This theme resonates throughout Scripture, finding its ultimate and most complete expression in the incarnation of Christ, where God literally "dwelt among us" (John 1:14). Thirdly, the verse is a cornerstone of Messianic Prophecy, foreshadowing a unique birth that transcends natural means and points to a future divine intervention. While some scholars identify a near-term fulfillment in Isaiah's contemporary context, its profound and ultimate meaning undeniably points to the miraculous virgin birth of Jesus Christ, as explicitly affirmed in the New Testament (Matthew 1:22-23). This dual fulfillment highlights the layered nature of biblical prophecy, often having both an immediate and a distant, ultimate realization.
Exposition and Analysis
Key Word Analysis
This term (H136) is an emphatic form of ʼâdôn, meaning "master" or "lord." When used as ʼĂdônây, it functions as a proper name for God, emphasizing His absolute sovereignty, authority, and ownership. In Isaiah 7:14, the use of "the Lord himself" underscores that this sign is not merely from a prophet or an earthly king, but from the supreme, covenant-keeping God who acts decisively and powerfully, asserting His will despite human resistance.
The Hebrew word (H5959) refers to a "lass (as veiled or private); damsel, maid, virgin." While it broadly means a young woman of marriageable age, its use in contexts often implies virginity, especially in the absence of any indication to the contrary. Crucially, centuries later, when the Old Testament was translated into Greek (the Septuagint), ʻalmâh in this verse was rendered as parthenos (παρθένος), a word that unequivocally means "virgin." This precise translation choice became highly significant for the New Testament understanding and fulfillment of the prophecy.
This name (H6005), derived from ʻim (with) and ʼêl (H410, God), literally translates to "God with us." It is far more than a mere appellation; it is a profound theological statement. It signifies God's personal, active, and saving presence among His people. It speaks to His commitment to deliver, protect, and dwell with humanity, a promise that finds its ultimate and most complete fulfillment in the person of Jesus Christ, who is God incarnate.
Verse Breakdown
"Therefore the Lord himself shall give you a sign;"
This opening clause highlights God's divine initiative and sovereignty. Despite King Ahaz's stubborn refusal to ask for a sign, God, in His unyielding faithfulness and determination, takes it upon Himself to provide one. The "sign" (ʼôwth, H226) is not merely a wonder or a miracle, but a powerful indicator, a prophetic token of God's active involvement and impending action. It serves as both a promise of deliverance for Judah and a profound rebuke for Ahaz's profound lack of faith and spiritual apathy.
"Behold, a virgin shall conceive, and bear a son,"
This is the core of the prophetic sign. The emphatic "Behold" (hinnēh) draws immediate attention to the miraculous and extraordinary nature of the event being foretold. The pivotal phrase "a virgin (ʻalmâh, H5959) shall conceive (hâreh, H2030), and bear (yâlad, H3205) a son (bên, H1121)" describes an unprecedented birth. While ʻalmâh can mean "young woman," the Septuagint's translation as parthenos (virgin) and the subsequent fulfillment in the New Testament strongly point to a miraculous, virgin conception, emphasizing God's ability to work outside natural human limitations to accomplish His divine purposes and demonstrate His omnipotence.
"and shall call his name Immanuel."
The naming of the son is integral to the sign's profound meaning and theological significance. The name "Immanuel" (ʻImmânûwʼêl, H6005) is not merely a label but a powerful theological declaration: "God with us." This name encapsulates the essence of the prophecy, promising God's tangible, active, and saving presence in the midst of His people's distress. It assures Judah that despite the immediate military threats and King Ahaz's unbelief, God has not abandoned them; He is intimately involved in their circumstances and will ultimately bring deliverance and salvation, a promise ultimately fulfilled in the incarnation of Jesus Christ.
Literary Devices
Isaiah 7:14 is rich with literary artistry, masterfully employing several devices to convey its profound and layered message. The most prominent is Prophecy, as the verse clearly foretells a future event—the miraculous birth of a son—that serves as a divine sign. This prophecy functions on both an immediate, historical level (potentially a child born in Isaiah's contemporary context) and a far-reaching, ultimate level (the virgin birth of Jesus Christ), demonstrating the multi-faceted nature of biblical prophecy. Symbolism is deeply embedded in the "sign" itself, which is not just a literal event but a powerful symbol of God's unwavering presence, faithfulness, and sovereign control over history. The name Immanuel is a potent theological symbol, embodying the profound truth of God's dwelling among humanity and His active involvement in their redemption. There is also an element of Dramatic Irony, as King Ahaz, in his profound lack of faith, refuses to ask for a sign, yet God, in His sovereign grace and determined will, provides an even more astonishing and eternally significant sign than Ahaz could have imagined or requested. The declarative and authoritative nature of the verse ("the Lord himself shall give... a virgin shall conceive...") also suggests Divine Fiat, emphasizing God's absolute authority and power to bring His will to pass, regardless of human agency or resistance.
Theological and Thematic Connections
Isaiah 7:14 stands as a cornerstone of biblical theology, anchoring the enduring themes of divine faithfulness, the nature of prophetic revelation, and the profound promise of God's tangible presence among His people. It reveals a God who is not distant or aloof but intimately involved in human history, orchestrating events to fulfill His redemptive purposes with meticulous precision. The "sign" underscores God's unwavering commitment to His covenant people, even when their leaders falter or their faith wanes, demonstrating His resolute determination to save. The concept of "Immanuel" is a profound theological truth, signifying that God's ultimate solution to humanity's deepest needs is His own personal presence among us. This verse points forward to the ultimate manifestation of God's "being with us" in the incarnation of Jesus Christ, where the divine and human natures are perfectly united in one person. It highlights the mystery and wonder of God's meticulously unfolding plan, where a seemingly simple birth in a time of crisis becomes the pivotal moment in salvation history, revealing God's character as both sovereign and intimately present.
Reflection and Application
Isaiah 7:14 offers profound comfort, unwavering hope, and significant challenges for contemporary believers navigating a world often marked by uncertainty, fear, and human failures. This verse powerfully reminds us that God remains sovereign and faithful, actively working His purposes even when we doubt, resist, or face overwhelming odds. King Ahaz's unbelief did not thwart God's ultimate plan; rather, it occasioned an even greater revelation of His power and grace, demonstrating that God's will prevails. This truth encourages us to cultivate a steadfast trust in God's unfailing promises, knowing that His plans will ultimately triumph regardless of our immediate circumstances or the world's chaos. The name "Immanuel" serves as a perpetual, living assurance of God's intimate and abiding presence. In moments of anxiety, loneliness, or overwhelming challenge, we are reminded that "God is with us" – not just a theological concept, but a living reality through the indwelling Holy Spirit, who empowers, guides, and sustains us. This divine presence provides profound comfort, unbreakable strength, and an eternal hope. Furthermore, the miraculous nature of the virgin conception inspires and deepens our faith in God's boundless ability to do the impossible, inviting us to surrender our human limitations and expectations to His infinite power. It also deepens our appreciation for the intricate tapestry of biblical prophecy, revealing a God who meticulously unfolds His redemptive story across millennia, culminating in the person and work of Jesus Christ, the ultimate "God with us."
Questions for Reflection
FAQ
Who is the "virgin" (ʻalmâh) referring to in Isaiah's immediate context, and how does this relate to the New Testament?
The Hebrew word ʻalmâh (H5959) in Isaiah 7:14 means "young woman of marriageable age." In the immediate historical context of Isaiah's original audience, some scholars believe it could have referred to a young woman known to Ahaz, perhaps Isaiah's own wife, whose child's birth and naming would serve as a near-term sign to Ahaz that deliverance from the Syro-Ephraimite threat was imminent within a child's lifetime. However, the definitive understanding for Christians comes from the Septuagint (LXX), the Greek translation of the Old Testament, which rendered ʻalmâh as parthenos (παρθένος), a word that unequivocally means "virgin." This precise translation choice, made centuries before the birth of Christ, profoundly influenced the New Testament writers. Matthew's Gospel explicitly cites Isaiah 7:14 as a prophecy fulfilled by the miraculous virgin birth of Jesus Christ to Mary (Matthew 1:22-23). Thus, while there may have been an immediate historical referent, the ultimate and complete fulfillment, as revealed in the New Testament, is the supernatural virgin birth of Jesus, demonstrating God's unique intervention.
What is the profound significance of the name "Immanuel"?
The name "Immanuel" (ʻImmânûwʼêl, H6005) literally means "God with us." This is far more than a simple name; it is a powerful theological declaration of God's active, personal, and saving presence among His people. In the context of Isaiah 7, it assured Judah that despite the immediate military threat and King Ahaz's profound lack of faith, God had not abandoned them; He was intimately involved in their situation and would bring about deliverance. Ultimately, this name finds its perfect and complete fulfillment in Jesus Christ. When Jesus was born, God truly became "with us" in human flesh (John 1:14), dwelling among humanity, experiencing our joys and sorrows, and ultimately providing salvation through His life, death, and resurrection. The name Immanuel speaks to God's unwavering commitment to draw near to His creation, to redeem it, and to establish an eternal fellowship with His people, making His presence accessible to all who believe.
How does Matthew's Gospel specifically utilize Isaiah 7:14?
Matthew's Gospel explicitly presents Isaiah 7:14 as a direct and definitive prophecy fulfilled by the birth of Jesus Christ. In Matthew 1:22-23, after recounting Mary's miraculous conception by the Holy Spirit and Joseph's initial distress regarding her pregnancy, Matthew states, "All this took place to fulfill what the Lord had spoken by the prophet: 'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us)." Matthew's inspired use of parthenos (virgin) for ʻalmâh confirms the miraculous nature of Jesus' birth, emphasizing that it was a supernatural event. By linking Isaiah's ancient prophecy directly to Jesus' birth, Matthew affirms Jesus' divine identity as "God with us" and establishes His birth as the culmination of God's long-foretold redemptive plan, demonstrating His unique role as the promised Messiah and the ultimate embodiment of God's presence among humanity.
Christ-Centered Fulfillment
Isaiah 7:14 finds its most profound, complete, and glorious fulfillment in the person and redemptive work of Jesus Christ, serving as a foundational messianic prophecy that bridges the Old and New Testaments. The promise that "a virgin shall conceive, and bear a son, and shall call his name Immanuel" is perfectly and miraculously realized in the birth of Jesus to Mary, as explicitly affirmed by the Gospel of Matthew 1:22-23. Mary's conception by the Holy Spirit, without human intervention (Luke 1:34-35), unequivocally fulfills the prophecy of a virgin conceiving, demonstrating God's supernatural power to intervene in human history. More significantly, Jesus truly embodies the name "Immanuel," meaning "God with us." He is not merely a prophet, a king, or a wise teacher, but God incarnate, the eternal Word made flesh, who "dwelt among us" (John 1:14). Through Jesus, God's presence is no longer confined to a temple, a tabernacle, or a cloud, but is personally, tangibly, and eternally experienced in human form. He is the ultimate sign of God's unwavering faithfulness, demonstrating God's commitment to enter into humanity's brokenness, to suffer with us, and ultimately to save us from the bondage of sin and the power of death. Jesus, as Immanuel, bridges the infinite chasm between a holy God and sinful humanity, offering reconciliation, redemption, and eternal fellowship. He is the living proof that God is indeed "with us" in every circumstance, from His miraculous birth to His sacrificial death, glorious resurrection, and promised return, assuring His abiding presence with His followers until the very end of the age (Matthew 28:20).