The prophecy of Isaiah contains two sections that are the recorded history of his own

day. The first, chapters 7: and 8:, concerns the Assyrian invasion and King Ahaz;

the second, chapters 36: - 39:, concerns the Assyrian invasion and King Hezekiah.

Much may be learned that would otherwise escape notice by comparing these two

sections together. It may be asked, Why does this history intrude itself so pointedly into

a book so undoubtedly prophetic of the future? The reason, or one reason at least, is this.

These historic happenings were prophetic foreshadowings.  If we see how God

overturned all Sennacherib's vaunted strength, and saved the holy city without the

intervention of the arm of flesh, we may well believe that He will do so again in the case

of the Assyrian's antitype, the final oppressor, the beast of Rev. 13:

We may learn a needed lesson by considering for a while the teaching of chapter 8:

Verses 5-8 describe in strong figurative language the Assyrian invasion and its cause.

We must go back to chapter 7: to understand the import of this inroad. Rezin, King of

Syria, and Pekah, the son of Remaliah, King of Israel, went up toward Jerusalem to war

against it, but could not prevail.  It was told the house of David that Syria was

confederate with Ephraim; their evil counsel was "to set a King in the midst, even the

Son of Tabeal", i.e. Rezin, King of Syria. This then was not merely a war as of one

nation against another, it was a war against the purpose of God, for He had covenanted

with David concerning the throne and city of Jerusalem.  Concerning this project

therefore the Lord declared, "It shall not stand, neither shall it come to pass", for within

the space of sixty-five years Ephraim should be carried away captive by Shalmaneser,

"that it be not a people". Ahaz is told to ask a sign of the Lord, but refuses, for he had

evidently made up his mind to seek to the arm of the flesh, instead of resting, like

Hezekiah did, on the faithfulness of the Lord. The Lord Himself then gives a sign,

"Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel".

While this sign had a fulfillment in the days of Ahaz, it is pre-eminently Messianic, and is

God's own renewal of the primal promise of Eden, through David's line, as may be seen

in the accounts of the birth of Christ in the Gospels. The plot of Ephraim and Syria could

not "stand". As a punishment the King of Assyria was to be brought against Israel, and

great desolation would result.

Returning to chapter 8: 5-8 we shall appreciate the position better. "This people"

had refused the waters of Shiloah that go softly. The pool of Siloam is mentioned in the

Gospel by John, and the meaning of the name is given, viz., "which is by interpretation,

Sent" (this is a symbol here of Christ, the sent One). Just as in the days of Ahaz the Jews

refused the waters of Shiloah, and preferred the false King, Rezin of Syria, so in the

future, having refused Him who came in His Father's name, they receive the one who

comes in his own name.