God’s Word Heard

After Shear-Jashub (‘a remnant will return’– Isa. 7:3) and Immanuel (“God with us”– Isa. 7:14), the third son-sign, Maher-Shalal-Hash-Baz (“spoil speeds, plunder hurries,” v. 1) echoes the cry of soldiers going into battle, expecting booty. Why does Isaiah record the phrase before witnesses (1,2)? The birth of the son (3) and the link to the second son (8) confirm that this is a further warning to Judah. Both king and people would ally with Assyria, whose river Euphrates will overwhelm them, rather than trust in their own waters of Shiloah, the sluggish trickle of water that flows from the Gihon spring at the east side of Jerusalem. King Ahaz (2 Kings 16:7-9) will not only pay tribute to Assyria, but invite future invasion.

The politics of the Syro-Ephraimite alliance against Judah are complex, but it is clear that Isaiah is personally, intimately and directly involved. His own children bear the message that God wants the king and people to hear. The drama of naming them, the significance of their names, and the circumstances of their births all contribute to the method of communication and the urgent, passionate appeal the prophet makes. Why do king and people refuse to heed the warning, and base their hope on political alliances, religious syncretism, and trust in their own human resources?

As with us today, it is tempting to rely on what is seen rather than unseen. Isaiah as a prophet has an alternative view of reality, with God at the center. All of human history is in his hands, but there is a massive disjuncture between the ultimate reality and the present circumstances. Prophets suffer when they bring such a counter-cultural, counter-intuitive message, going against political expediency and correctness. Where are the prophetic voices today in our church, society and nation?

How does God speak to you today about our lives and society? Where is he most concerned, and how can you express his voice?