Isaiah 7:10-19 - Turning Down God 101 - Lessons from Ahaz - 318

God offered King Ahaz an open-ended invitation that most of us would beg for: “Ask for a sign… deep as Sheol or high as heaven.” And Ahaz said no. That single refusal in Isaiah 7:10-19 exposes something uncomfortably familiar: the way fear and control can hide behind spiritually sounding words while our real trust is placed elsewhere.

We walk verse by verse through the Immanuel prophecy and the moment God gives a sign anyway. We discuss why Isaiah shifts from addressing Ahaz to the house of David, how “God with us” can be both reassurance and warning, and why the Hebrew terms almah and bethulah matter in the ongoing discussion of Isaiah 7:14 and the virgin birth. We also connect the near-term historical fulfillment to the New Testament use in Matthew 1:23, showing how this passage reaches beyond ancient politics into the hope Christians find in Jesus Christ.

Then the tone shifts: the alliance Ahaz wants with Assyria becomes the very instrument of judgment. Using vivid images like the fly and the bee, Isaiah shows God’s sovereignty over nations and consequences, and we bring it home with practical application on fake humility, real faith, and the question that keeps pressing us: What do you run to for security when God is inviting you to trust him?

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Transcript

Ahaz Rejects Help For Assyria

Daniel Moore 0:07

So Ahaz and Judah won't ask God for help, but they're totally fine running to Assyria like they're the neighborhood security system? That doesn't sound like a very bold strategy to me. And then God offered a custom anything you want sign, and the response is basically, nah, I'm good. Who turns down divine confirmation like it's a free sample of Costco? Well in this week's episode, King Ahaz is given an unbelievable opportunity. God himself invites him to ask for a sign, any sign. We're talking sky's the limit, faith-building moment. But instead of stepping into that invitation, Ahaz pulls out the classic religious sounding excuse. I will not ask, nor will I test the Lord. Sounds noble until you realize it's just a polished way of saying, I've already made up my mind, God. And isn't that just like us sometimes? We dress up our fear, control, and stubbornness in spiritual language so it looks good on the outside. But underneath, we're trusting everything except God. The irony here is thick. While Ahaz refuses to ask for a sign, God gives one anyway. The prophecy of Emmanuel, God with us. But instead of comfort, it comes with a warning. Trust in the wrong things, and you'll live with the consequences. This week we're going to unpack what real faith looks like, how fake humility can quietly sabotage us, and why God's presence is either our greatest peace or our greatest conviction. Let's get to it. Welcome to Connecting the Gaps. This is a podcast about marriage, Bible, and book studies, the way to read people to have a story. I'm Daniel Moore, your host. Thank you guys for joining us this week. If you're not familiar with our show, check out our website at connectingtheegaps.net for our platform. Our YouTube and Rumble links are there. We're also in the Christian Podcasting App Edifi. And we're also on your Alexa and Google Smart Devices. You can also visit us on social on Facebook, Instagram, and X at CTGapOnline. If you're a fan of our show, please subscribe. Free to leave a comment on our platforms. Give us a thumbs up for a five-star review on Apple Podcasts. And we thank you in advance for doing that. We do have several books available, and you can check those out on our website at connectingtheGap.net. So go check that out today. Some good marriage books. And I'm also working on putting this verse-by-verse study for Isaiah into a book as well. I'm in the editing portion and the formatting portion right at the moment. So we're probably looking at a fall release, maybe might even be spring. It's going to be a pretty big project, but uh working on it. So hopefully we'll have that soon uh for you guys as well. That's something to look forward to. And if you live in the local area here, on May the 9th, I'm going to be doing a book signing at Somewhere in Time Bookstore in Web City, Missouri. So if you're a local listener and you'd like to come by and meet me and maybe check out my books and buy one or just stop and say hi. I'm even okay with just that. Just to get to meet some of my listeners, you can do that. It's the Somewhere in Time Bookstore in Web City, Missouri on May the 9th. Well, this week we're going to pick up where we left off last week. And last week we made it to verse 10 in chapter 7. And we got into the Emmanuel prophecy. So this week we're going to pick that back up here as we get back into our study of Isaiah verse by verse. We'll see how we can do. Verse 10 of chapter 7. Again the Lord spoke to Ahaz, ask a sign of the Lord, your God, and let it be deep as Sheol or high as heaven. But Ahaz said, I will not ask, and I will not put the Lord to the test. And he said, Hear then, O house of David, is it too little for you to weary men that you weary my God also? Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bury son, and shall call his name Emmanuel. He shall eat curds and honey, when he knows how to refuse the evil and choose the good. For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. The Lord will bring upon you and upon your people and upon your father's house such days as have not come since the day of Ephraim departed from Judah, the king of Assyria. In that day the Lord will whistle in the fly that is at the end of the streams of Egypt, and for the bee that is in the land of Assyria. And they will all come and settle in the steep ravines and in the clefts of the rocks, and on all the thorn bushes, and on all the pastures. So as we get started here with this week's passage, as you can tell, this is a very popular scripture that we're going to be coming up on here in just a few moments. It's one that's preached on quite often, especially around Christmas time. And let's go ahead and dig into the scriptures this week and see what they hold for us. As we start here with verse 10, it's the little short verse. Again the Lord spoke to Ahaz. Well, the short verse here transitions into the next significant moment from where we were at last week. Even though Ahaz had not responded in faith, according to verse 9, which went over last week, God in his mercy reaches out again. Through the prophet Isaiah, the Lord graciously provides another opportunity for Ahaz to trust him rather than relying on Assyria. This underlines God's patient pursuit and grace. The initiative remains with God, showing divine sovereignty in the unfolding events. Verse eleven. Ask for a sign of the Lord your God, let it be deep as Sheol or high as heaven. So here, God through Isaiah, invites Ahaz to request a sign. That's an extraordinary quest in biblical narratives. The language deep as Sheol or high as heaven shows that the scope of the sign could be cosmic, beyond the natural, indicating God's willingness to confirm his promises in a spectacular way. This invitation reflects God's deep desire for Ahaz to trust him amid his fear. Historically, Judah was small among mighty nations, and Ahaz was strongly tempted to make an alliance with Assyria for security. However, this would be an act of unbelief. As noted by Barry Webb in the message of Isaiah, God is willing to accommodate a human request or ask for a sign, showing his commitment and patience. But Ahaz is too entrenched in fear and political scheming. This sign would be a divine assurance that the threat from Israel and Syria would not stand. So in verse twelve, Ahaz responds and says, I will not ask, and I will not put the Lord to the test. Well on the surface here, Ahaz appears pious, quoting Deuteronomy 616, where it says, You shall not put the Lord your God to the test. But his refusal is disingenuous. He cloaks his unbelief in religious language, avoiding the sign because accepting it would require him to commit to trust in God rather than alliances with Assyria. Many commentators point out this ironic tone. For example, Alec Mother in the prophecy of Isaiah writes that Ahaz's refusal is an act of rebellion masquerading his humility. In denying the offer of a sign, Ahaz was in effect rejecting God's help and leaning on his own political strategy. This refusal leads into verse 13, where Isaiah rebukes Ahaz and declares that God himself will give a sign, the famous prophecy of the virgin birth. So in context, these verses expose Ahaz's lack of faith and set the stage for a messianic prophecy that transcends the immediate historical setting. As we move on here to verse 13, it says, And he said, Hear then, O house of David, is it too little for you to weary men that you weary my God also? So here Isaiah now turns from addressing Ahaz personally to addressing the whole Davidic dynasty, such as O House of David. This indicates that while the prophecy is directed in the immediate context at Ahaz, it has a broader dynastic and messianic implication. The phrase in this scripture is it too little for you to weary men that you worry my God also, speaks of the hypocrisy and unbelief of Ahaz. He had refused God's offer of a sign, with mock piety. Isaiah now shows that this is not merely an insult to people, as he is frustrating the prophet, but is ultimately an offense against God himself. The word weary implies burdening or testing God. As Barry Webb comments in the message of Isaiah, Ahaz is not just making a poor choice, he is aggravating God by his obstinate refusal to trust him. John Oswald also notes that Isaiah's switch from your God in earlier verses to my God here indicates that Ahaz had effectively rejected Yahweh, the covenant God of Judah, and that Isaiah is distancing God from Ahaz's unbelief. And then we come to verse 14. It says, Therefore the Lord Himself will give you a sign. Behold, the virgin shall conceive and bury son, and shall call his name Emmanuel. And of course, this is perhaps probably the most famous verse in Isaiah 7, and one of the most debated. God now takes the initiative. It says, Therefore, the Lord Himself will give you a sign. Because Ahaz refused to ask for a sign, God will give one anyway, bypassing Ahaz's unbelief. Behold the virgin shall conceive and bear a son and shall call his name Emmanuel. So the Hebrew word for virgin here is Alma. It denotes a young woman of marriageable age, and many conservative commentators hold that the word implies virginity, even if it is not the technical term Bethula. The term Bathula in Hebrew is a Hebrew noun that generally means virgin or a young woman who has not had sexual relations. It is the more specific Hebrew word for a virgin in the strictest sense, often used in legal, social, and religious context in the Old Testament. Bathula is used approximately 50 times in the Hebrew Bible, and in almost every case, it clearly refers to a young woman who is sexually pure. For example, in Leviticus 21, verse 13 to 14, the high priest is instructed to marry a Bethula, meaning a true virgin. In Deuteronomy 22, 23 to 29, laws concerning sexual morality use bethula to denote a woman who is expected to be a virgin and whose virginity is protected by law. In Joel chapter 1, verse 8 and Lamentations 1.15, poetic uses of Bathula depict young unmarried women, again implying virginity. However, there is a scholarly debate about absolute consistency. For instance, in Genesis 24, verse 16, Rebecca is described using both Bethula and an explicit statement that no man had known her, suggesting that Bethula might sometimes have broader connotations as simply a young unmarried woman and not always with a firm emphasis on virginity. This term stands in contrast to the word Alma, another Hebrew term used, such as here in Isaiah 7.14. Alma refers to a young woman of marriageable age and is often presumed to be a virgin, but without the strict technical implication. This difference has been the subject of much theological and prophetic discussion, especially regarding the prophecy of the virgin birth here in Isaiah 7. So Bethula typically denotes a literal virgin, especially in legal codes or ceremonial context, and is the most precise Hebrew word to indicate physical virginity. The significance of the sign lies in its miraculous nature and in its ultimate fulfillment. In the immediate context, it is likely that Isaiah referred to a young woman about to conceive, perhaps Isaiah's own wife or someone in the royal household. However, Matthew 123 quotes this verse in reference to the virgin birth of Jesus, showing that Christians have historically understood this as a messianic prophecy with dual fulfillment, one immediate and one in the distant future. The name Emmanuel means God with us. This is both a reassurance in Isaiah's time that God is still present with his people, even in the face of threats, and theologically significant in the New Testament, where Jesus Christ embodies the literal presence of God with mankind. Alec Mocher comments that the giving of a son is a key sign throughout Isaiah. You can see Isaiah's chapter 8 and 9. Here the birth of the child represents both judgment and hope. God is with his people, but the rejection of him leads to judgment. As we move on to verse 15, it says he shall eat curds and honey when he knows how to refuse the evil and choose the good. This verse describes the child's environment. Curds, which is a dairy product like yogurt or cheese, and honey, or wild honey not cultivated, suggest a subsistence diet indicative of a devastated land without agriculture. By the time the child is old enough to make moral decisions, a benchmark age perhaps around twelve or less, the land will still be in such a state that people will be surviving on what is naturally available rather than cultivated. In the historical context of this verse, Judah, as a result of its choices, and because of the coming Assyrian invasion, partially invited by Ahaz, would be left impoverished. The diet is not symbolic of luxury, but of scarcity. Gary Smith in the New American Commentary explains that this kind of diet is symbolizing that the child will grow up in the midst of national devastation post-invasion, which matches the near-term context of Isaiah's prophecy. Theologically, some see this as a reminder that Emmanuel would fully share in the experience of the people partaking of their hardships, again pointing forward to how Jesus would identify with human suffering. In verse 16, it says, But for before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. So here Isaiah provides the time frame for the sign's local fulfillment. Before the child of verse 14 reaches maturity, which again is possibly around the age of twelve, the kings of Syria, Rezan, and Israel, Peccah, those Ahaz is terrified of, will be gone. This was fulfilled within a few years. According to historical records, within two or three years actually, of this prophecy, Rezan of Syria was killed by the Assyrians in 732 BC, Pecah of Israel was assassinated by Hosheah around 732-730 BC, and Israel was fully conquered by Assyria in 722 BC. This rapid turn of events affirms Isaiah's message that Ahaz should trust in God rather than fear men. If he had trusted, he would have been delivered from his enemies. This verse showcases the dual nature of prophecy in Isaiah, immediate historical fulfillment and distant ecatological application. As many commentators note, such dual fulfillment prophecies are common in Isaiah, with a local sign foreshadowing a future messianic hope. As we move on to chapter seven, verse seventeen, it says the Lord will bring upon you and upon your people and upon your father's house such days as have not come since the day that Ephraim departed from Judah, the king of Assyria. This verse marks a turning point. Up to this point in chapter seven, Isaiah has been speaking of the immediate threat from the alliance of Syria and Israel and offering reassurance through the Emanuel sign. Now, because of Ahaz's unbelief and decision to rely on Assyria, God declares a coming judgment. The Lord will bring upon you and upon your people and upon your father's house. This refers specifically to King Ahaz, the people of Judah, and the Davidic dynasty. Such days as have not come since the day that Ephraim departed from Judah. This refers to the division of the kingdom after Solomon, when the northern tribes under Jeroboam separated from Judah, forming Israel. It was a time of political disruption and spiritual rebellion. And the final line in that verse, the king of Assyria. Ironically, Ahaz had trusted Assyria to rescue him from his enemies, in 2 Kings chapter 16, verses 7 through 9. But now God declares that Assyria will be the instrument of discipline and judgment. Second Kings 16, 7 through 9 says, So Ahaz sent messengers to Tiglath Pelezer, king of Assyria, saying, I am your servant and your son. Come up and rescue me from the hand of the king of Syria and from the hand of the king of Israel who are attacking me. Ahaz also took the silver and gold that was found in the house of the Lord and in the treasures of the king's house, and sent a present to the king of Assyria. And the king of Assyria listened to him. The king of Assyria marched up against Damascus and took it, carrying his people captive to Kerr, and he killed Rezin. So most commentators, including John Oswald and Alakmocher, note that this is a classic example of how human political calculations often backfire when they are made in unbelief. Assyria would not be a savior, but a scourge. Historically, Assyria under Tiglath Pelezer III and later kings would devastate Syria and Israel, specifically in 732 BC and 722 BC, and then turn on Judah demanding tribute, attacking cities, and eventually threatening Jerusalem itself, as in Isaiah chapter 36 and 37. As we move on to Isaiah 7, verse 18, it says, And in that day the Lord will whistle for the fly that is at the end of the streams of Egypt, and for the bee that is in the land of Assyria. So this verse uses symbolic imagery to describe God summoning armies from Egypt and Assyria as judgments. The whistle image conveys divine control. God merely needs to signal, and these foreign nations come like obedient creatures. The fly from Egypt suggests something numerous, pesky, and possibly disease-bearing. Egypt's delta was swampy and fly infested, making the metaphor fitting. The bee from Assyria speaks to something more dangerous and aggressive, since bees are fast and trained in a metaphorical sense and can sting in organized swarms. So commentators like Barry Webb and Gary Smith agree that this is symbolic of military invasions or threats from both Egypt and Assyria, possibly depicting both sides of Judah's geopolitical entanglements. Though Ahaz turned to Assyria for help, both nations will be instruments in God's grand plan of judgment. It says, And they will all come and settle in the steep ravines and in the clefts of the rocks, and on all the thorn bushes, and on all the pastures. So this verse here describes how pervasive and overwhelming the presence of these foreign forces will be. The idea is that no part of the land will be untouched. Steep ravines, rocky crevices, thorny thickets, and fertile pastures, from the most desolate to the most productive places, all will be invaded or occupied. In a sense, it illustrates total military infestation. The once protected Protected land of Judah would now have foreign soldiers in places once untouched. Alec Mocher notes that this is consistent with covenant curses, such as you see in Leviticus 26 and Deuteronomy 28, where occupying armies from foreign nations are a form of divine judgment upon a disobedient people. Don't forget to subscribe and share this podcast to anyone that might be interested in doing a Bible study. We'd appreciate you to do that. That helps this podcast to grow. And of course, you want to know about more about our ministry, you can do that by going to connectingthegap.net and check out our website. And there's a way there that you can reach out to us as well, and we'd love to hear from you as we continue this study in Isaiah. So as we wrap up this week, as we've worked our way through Isaiah chapter 7, verses 10 through 19, this passage of scripture is a striking moment where God's grace meets human resistance. God through Isaiah invites King Ahaz to ask for a sign, any sign, to confirm his promise of deliverance. This wasn't a test of God, it was an invitation to trust him. But Ahaz refuses, cloaking his unbelief in what sounds like spiritual language when he says, I will not ask, nor will I test the Lord. Well on the surface it appears reverent, but in reality it's rebellion disguised as humility. Ahaz had already decided to trust Assyria instead of God, and no sign, no matter how miraculous, was going to change his mind. Yet here's what makes this passage so powerful. God responds to human faithlessness with divine faithfulness. Even though Ahaz refuses to ask for a sign, God gives one anyway. The promise of Emmanuel, God with us. This prophecy reaches beyond the immediate situation and points forward to Christ, reminding us that God's ultimate answer to fear, uncertainty, and rebellion isn't just deliverance from circumstances, it's his presence. However, that same presence carries a dull reality. For those who trust him, it is comfort and salvation. For those who reject him, it becomes a witness against their misplaced trust. The latter half of this passage this week shifts tone dramatically. What could have been a moment of peace becomes a prophecy of judgment. Because Ahaz chooses Assyria over God, the very nation that he trusts will become the instrument of Judah's suffering. The land will be stripped down, survival will replace abundance, and what once symbolized blessing will now reflect desolation. It's a sombering reminder. When we place our trust in worldly solutions instead of God, those very things often become the source of our trouble. Now, how can we apply this to our lives today? Well, first of all, don't confuse fake humility with real faith. It's easy to sound spiritual without actually being surrendered. You know, Ahaz, he said the quote unquote right thing, refusing to test God, but his heart was already set on doing things his own way. We can do the same when we mask fear, control, or disobedience with religious language like, I'm just waiting, or I need more confirmation, when in reality God has already made his direction clear. Real faith doesn't hide behind excuses, it responds to God's invitation with trust and obedience, even when it feels uncomfortable. Secondly, God invites us to trust him, but he's not going to force you. God gave Ahaz a wide open invitation to ask for a sign, but he didn't override his refusal. That same pattern exists in our lives. God nudges, leads, and open doors, but he allows us to choose whether we'll trust him or not. Every day we're faced with moments where we can lean into faith or retreat into self-reliance. Ignoring God doesn't stop his plans, but it can cause us to miss out on the peace, clarity, and blessing that come from walking in step with him. And thirdly, what you trust will shape your future. Ahaz trusted Assyria to save him, but that very alliance become the source of Judah's hardship. The same principle applies today. Whatever we run to for security will ultimately influence the direction of our lives. Whether if it's money, control, relationships, or own understanding, misplaced trust always comes with consequences. The question we have to ask ourselves is Am I building my future on something that can actually sustain me or something that will eventually fail me? And number four, God's presence is either your comfort or your conviction. The promise of Emmanuel, or God with us, is one of the most beautiful truths in Scripture. But it carries weight. For those who trust him, God's presence brings peace, guidance, and assurance. But for those resisting him, that same presence exposes what's out of alignment. It's not that God changes, it's that our posture toward him determines how we experience him. When we walk closely with him, his presence comforts us. And when we drift, it corrects us. And the final fifth point here for this week: even when we're faithless, God is still faithful. Ahaz, he failed to trust God, yet God still gave him the sign of Emmanuel, a promise ultimately fulfilled in Jesus. This reminds us that God's faithfulness isn't dependent on our perfection. He continues to pursue, provide, and fulfill his promises even when we fall short. But while God's grace covers our failures, it doesn't remove the consequences of our choices. The goal isn't to rely on grace as a safety net, it's to grow into a deeper trust that responds to God with obedience the first time. So as we close up this week, as we've been through chapter 7, verses 10 through 19, it ultimately brings us face to face with a defining question. When God invites you to trust Him, what will you do with that invitation? You know you can dress up doubt to look like wisdom, or you can step forward in real faith. But only one of those leads to peace. God is still with us, he's still speaking, and he's still inviting us to trust him. The difference maker is whether we lean into his presence or look for something else to carry what only he was meant to handle. Well, that's gonna do it for this week on this week's episode. Next week we come back, we will finish chapter 7 here in Isaiah. But as we go, we believe that God's word never fails us. God's word has stood the test of time, and through Jesus' death on the cross, he has connected the gap. This is an extension of Connecting the Gap Ministries, and we pray that you have a blessed week.