MAHER-SHALAL-HASH-BAZ In the previous chapter, God spoke to king Ahaz through the prophet Isaiah, who proclaimed God’s intervention to rescue Jerusalem from Aram and Israel. The prophet got his first son Shear-Jashub (= the remnant will return), to confirm the prompt return of the captives of Judah. And now, God speaks of the same thing, and under the same circumstances; and the prophet gets his second son, given the name Maher-Shalal-Hash-Baz (= Hasten to loot) to confirm that Assyria is soon coming to loot Aram and Israel, sparing Jerusalem. At the same time, he is warning the people of Judah because of their leaning on Assyria, and not on the Lord. 1. Assyria’s conquest of Aram and Israel 1-4. 2. A warning to the children of Judah 5-8. 3. The land of Immanuel 9-10. 4. Doubting and stumbling in Immanuel 11-15. 5. The holy remnant 16-18. 6. Seeking the counsel of mediums and wizards 19-22. 1. ASSYRIA OVERCOMES ARAM AND ISRAEL In the previous chapter, God talked to Ahaz, who was trembling because of Aram and Israel. Now He talks to the people, to confirm the destruction of the two kingdoms that joined forces against Judah. By a divine instruction, Isaiah took a large scroll, and wrote on it with a man’s pen: Maher-Shalal-Hash-Baz, which means, “Hasten to loot.” Isaiah put the scroll in a prominent place in the temple to be seen by everyone. Two priests witnessed it: Uriah and Zechariah. Uriah was the high priest in the days of Ahaz, his spiritual consultant, and shared with him the pagan worship. The two of them built an altar, according to the pattern of a Syrian one seen by the king in Damascus, for the king to make offerings on it (2 kings 16: 10 -16). The two priests put their seal on the scroll as witnesses; as “By the mouth of two or three witnesses, every word shall be established” (2 Corinthians 13: 1); to certify that what Isaiah wrote was before that thing happened. Isaiah proclaimed that before his child Maher-Shalal-Hash-Baz shall reach the first year of age, the prophecy concerning Aram and Israel will be realized, saying, “Before the child will have knowledge to cry ‘My father’ and ‘My mother,’ the riches of Damascus and the spoil of Samaria will be taken away before the King of Assyria” (Is. 8: 4) That was realized through Tiglath-Pileser king of Assyria (2 kings 15: 29; 16: 9; 1 Chronicles 5: 26). 2. A WARNING TO THE CHILDREN OF JUDAH After God proclaimed His salvation of Jerusalem, destroying Aram and Israel, who joined forces against it, He began to display the sins of the children of Judah, and how He will chastise them. Although He is defending them, yet, He is not defending their transgressions, but is demanding repentance. He says, “These people refused the waters of Shiloah that flow softly, and rejoice in Rezin and in Remaliah’s son.” (Is. 8: 6) ‘Shiloah’ is an aqueduct; its name means “the messenger,” known in the New Testament, by the name “Sloam.” This aqueduct has been dug in the rocks, along several thousands of feet, to the southwest of Jerusalem. Water used to flow in it softly, to fulfill the need of the city; and has been regarded as a symbol of the house of David1. What does it mean, that the people 1 Bultema, p. 112. refused the waters of that aqueduct? By comparing it to the rivers Abanah and Pharpar of Damascus they despised their own. That referred to their despite for what God granted them, ‘the kingdom of Judah,’ to seek what is others ‘the human arms.’ They lost their faith in God, Grantor of victory, and feared Rezin and the son of Remaliah, the foreigners, and opponents of Judah, seeking who would deliver them from their enemies. The waters of Shiloah refer to the strength of the soft and quiet spirit, the source of sanctification and fountain of righteousness. Shiloah also means “the messenger,” which refers to the Lord Christ, sent by the Father for our salvation, to be rejected by the Jews, who refused the work of His Holy Spirit. They refused the soft waters, seeking the strong mighty waters; that is why God chastised them through: “(Bringing) up over them the waters of the river, strong and mighty… the king of Assyria and all his glory.” (Is. 8: 7) If Judah is leaning on Assyria, it will come to save it, to turn, later on, into a torrent, like the Euphrates they admired and desired, that will go up over all his channels, and go over all his banks (Is. 8: 7). The Assyrian Tiglat-Pileser came to the rescue of Judah; But the Assyrian Sennacherib overwhelmed Judah, reaching the neck, and surrounded the head, Jerusalem, that would have fallen, if it was not for God’s intervention: “He will pass through Judah, He will overflow and pass over, He will reach up to the neck; and the stretching out of his wings will fill the breadth of your land, O, Immanuel.” (Is. 8: 8) Thus God allows for chastisement, for temptations to come as a sweeping flood, to reach up to our necks. Yet, He keeps the head “our faith” in the Lord Christ our head, over the flood of temptations, so that our faith would not fail (Luke 22: 32), because we are the land of Immanuel, the possession of the Lord. St. Augustine comments on the words of the Lord Christ: “Be wise as serpents” (Matthew 10: 16), saying that we should liken the wisdom of the serpent, that hides its head within the coils of its body, when it faces danger; blows would then fall on the body, and not on the head; as it known that it would not perish as long as its head is sound and safe. So, it is fitting for us to keep our faith in the Lord Christ - our head - sound, whatever afflictions we encounter, so as not to perish. Whatever the devil will do, to stretch out his wings within us (Is. 8: 8), no harm would come to us, as long as all our land is the land of Immanuel, namely, as long as our life is hidden beneath the wings of God; as long as we carry inside us the kingdom of Christ! 3. THE LAND OF IMMANUEL While the prophet speaks of the current things in his days, God raises his mind, and the minds of believers toward the work of salvation of Christ. God, in His love, has compassion on the people of Judah, to save them from the aggression of Aram and Israel against them. Yet, as the people sin, by resorting to Assyria, the later turns into an oppressor against them. God allowed that to happen; but He did not allow for the complete obliteration of Judah, as from it the Lord Christ will come, the lion emerging from the tribe of Judah. He allowed for the Assyrian invasion, to flood and reach up to Judah’s neck, yet He spared the head; as the Word of God will incarnate from the tribe of Judah, from St. Mary, to dwell among us, as Immanuel, who makes of our hearts a land and kingdom for Himself. That was why the prophet moved all of a sudden, from the problem of Judah, in his days, or a little later, to talk of the forces allied against Immanuel, saying, “Be shattered, O you people, and be broken in pieces! Give ear, all you from far countries. Gird yourselves, but be broken in pieces... Take counsel together, but it will come to nothing. Speak the word, but it will not stand, for God is with us.” (Is. 8: 9, 10) It did not stop at Assyria that was devastated by 185,000 men killed in the battle, but the prophet proclaims the fall of all forces in the world, that oppose the truth: Assyria, to be followed by Babylon, then Persia and Medes, and the Roman empire (Is. 54: 17). The prophet is referring likewise to the spiritual forces of darkness, oppressive to the kingdom of Christ, proclaiming that enemies, joining forces and evil counsels against the Church, is something, actually addressed against Immanuel, who dwells in its midst. That is why the forces of darkness fall, and the true Church will overcome. This prophetical voice cries out against the oppressors of Christ, proclaiming what the Lord Christ Himself said to Saul: “Why are you persecuting Me? It is hard for you to kick against the goads.” (Acts 9: 4, 5) Let the enemy do whatever is in his power, oppressing the believers; he is actually destroying himself. 4. DOUBTING AND STUMBLING IN IMMANUEL It seems that some people did not believe the words of the prophet, assuming them to be a sort of political insurrection, or national treason against the king and authorities, aiming to stop Judah from resorting to Assyria, that would lead to its destruction by the Syrians and Israel. But God, held Isaiah’s hand to strengthen him (Is. 8: 11). Some believe that Isaiah himself - as a human - tended sometimes to adopt the views of the king, his aides, and the people. But God was persistent on showing him the way, even if it is contrary to what is generally believed, as though He held his hand to take him along the rejected narrow way. He might have held his hand to strengthen him, and to keep him from abandoning his prophetical work, under pressure of the vain accusations directed against him. It is as though God held Isaiah’s hand to let him, in turn, hold the hands of the loyal, to put them in the hands of the Holy God. So he says, “Do not be afraid of their threats, nor be troubled. The Lord of hosts, Him you shall hallow. Let Him be your fear, and let Him be your dread.” (Is. 8: 12, 13) Every honest soul in the ministry of the Lord will be persecuted. Yet God, Himself, will support it, not only to labor, but also to let it support others and encourage them to labor, with the Holy Spirit of God. How marvelous are these words: “Do not be afraid... The Lord of hosts, Him you shall hallow. Let Him be your fear.” The evil forces have come together, arrogantly and haughtily joined forces. The children of God, on the other hand, unite in love, led by God the Holy Lord of hosts. These do not lean on human arms, and do not seek union between light and darkness, but believe in conquest and victory, through sanctification, or fellowship with the Holy God. It is not Isaiah alone, or also the honest believers, who are persecuted, Immanuel Himself is persecuted and a “stone of stumbling” to many: “He will be a sanctuary, but a stone of stumbling and a rock of offense, to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble. They shall fall and be broken, be snared and taken.” (Is. 8: 14, 15) He is a “Sanctuary” or a ‘Holy Stone,’ for believers who resort to Him for protection and salvation. He is a “Foundation Stone” and a “Corner Stone” that binds believers among the Jews with those of the Gentiles, as two walls meeting together in Him, while He is, at the same time, a ‘Stone of stumbling’ and a ‘Rock of offense’ to nonbelievers. When (Christ) is presented in the Holy Bible as a rock or stone, He is a “rock of offense” to nonbelievers, and a “foundation stone” for believers (Is. 8: 14; 28: 16; Daniel 2: 34; 45; Matthew 21: 44; Luke 20: 17; Acts 5: 11; Romans 9: 33. etc.)2. St. Augustine The Lord Christ came to His own; who rejected Him, that is why He says, “A rock of offense to my household,” which makes His wounds much more painful. St. Peter quoted that prophecy (1 Peter 2: 8), proclaiming its realization in the Person of the Lord Christ. 5. THE HOLY REMNANT If the Lord Christ’s own, or His own household have rejected Him, to turn for them into a rock of offense, yet, there has been a holy small remnant that received Him, like the disciples, the apostles, the Marys, Lazarus’ household, etc. This remnant is counted as holy yeast, to be used by the Spirit of God to leaven the whole dough in the whole world. What happened with the Lord Christ, happened in a paler way with Isaiah, being a symbol of Christ he also had honest disciples. “Bind up the testimony. Seal the Law among my disciples.” (Is. 8: 16) A holy remnant received the words of the prophet Isaiah as true prophecies and divine words, counting them, as proclamation of God’s thought and His holy will. The prophet called these”his disciples,” and also: “The children whom the Lord has given me.” (Is. 8: 18) These have to “bind up” or “seal” what they have heard, as these prophecies should be kept until the days of the New Testament, to be proclaimed to “the babes.” (Matthew 11: 25) Sealing them also implies a commitment to keep them with no addition or omission. What Isaiah proclaimed was looked upon in his days as something incredible that should be opposed. That is why he and his disciples had to armor themselves with patience in the Lord (Is. 8: 17. They lived in a depressing atmosphere. “The Lord hides His face from the house of Jacob,” (Is. 8: 17) as though they are not His people whom they know, delivering them to their corrupted thoughts, something that brought sorrow to Isaiah and his disciples. At the same time, people looked upon them as strangers and weird, filled with folly. So he said: “Here I am and the children whom the Lord has given me! We are for signs and wonders in Israel, from the Lord of hosts.” (Is. 8: 18) Which means that Isaiah and his disciples were considered as signs and wonders in the eyes of their people; as they were different in their faith, behavior, and thoughts toward the Lord. Isaiah’s disciples were considered by him as his “children;” carrying in that a symbol of the Lord Christ, who yearns to bind those who believe in Him by a unique bond, as that which binds a father to his children. He is a Brother to us, a Friend, and a Groom: “No longer do I call you servants... but I have called you friends.” (John 15: 15) And the apostle Paul says, “For I have betrothed you to one husband that I may present you as a chaste virgin to Christ.” (2 Corinthians 11: 2) “…That He might be the firstborn among many brethren.” (Romans 8: 29) We are not any more, just His brothers, but we became His children, as He says, “Here I am and the children whom the Lord has given me.” We even became His body and members of His body3. Here (Hebrews 2: 13; Isaiah 8: 18), (Christ) reveals Himself as a “Father,” as he 2 Ep., 164:7. 3 Instructions to Catechumens 2:2. previously revealed Himself as a “Brother.” 4 St. John Chrysostom [Speaking to those seeking baptism] The angels rejoice with you, so also Christ Himself, the great High Priest... He presents you all to the Father saying, “Here I am and the children whom God has given Me,” to keep you all as an object of the pleasure of His eye5. St. Cyril of Jerusalem As Isaiah presents his disciples to God, as witnesses to the truth, as a symbol of the Person of the Lord Christ, who presents His believers to the Father, as members of His body, and children of the Truth, object of the Father’s pleasure. So it is also fitting for us to take care of everyone, particularly our households, to present them to God as loving children. And as St. John Chrysostom says, [Let us think seriously of our wives, children, and servants; knowing that, by this we create for ourselves a good ordinance. Our dealing with them should become much more mild and gentle6.] 6. SEEKING THE COUNSEL OF MEDIUMS AND WIZARDS Because the people felt, as though God has hidden His face from them; they began to ask their leaders - among whom were probably some of Isaiah’s disciples - to seek the counsel of mediums and wizards, to know about things to come. The prophet speaks of them as those who “whisper and mutter” (Is. 8: 19), in pretense that they are out of this world. What does seeking the counsel of such people signify? That man has lost all resort and help. That happened to king Saul, when he felt isolated from God, from His prophets, and even deserted by his own people. He resorted to the dead, to seek their counsel, through a medium. It was fitting for the children of Judah, leaders and subjects, to resort to God, to seek the counsel of His prophets, and to hearken the word of God that emits light amid the darkness (Is. 8: 20); to gain by that a good counsel, and knowledge of God’s will, help and grace. But, to resort to mediums of all sorts, and to seek the counsel of the dead, that would mean, that they raised their eyes up to find the heavens angry (Is. 8: 21); then they looked to the earth to see darkness and gloom. To make a long story short, the children of Judah have fallen in two serious transgressions: resorting to human allies instead of depending on God; and seeking the counsel of mediums and wizards, instead of enjoying the living Word of God, Grantor of enlightenment and strength. This painful portrait proclaims an important fact: The need for a divine Savior! 4 In Heb. Hom. 4:5. 5 Cat. Lect. 1:6. 6 In Eph., Hom 20.
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