Maher-Shalal-Hash-Baz (8:1-22)
Neal Pollard
Isaiah 8 “further develops the theme of chapter 7” (Smith, James. The Major Prophets, 47). It gives more insight into God’s point of view regarding Ahaz’s reliance upon Assyria rather than upon God and his devotion to false gods rather than the only true God. Smith has a clever development of the three sections of this chapter: (1) revelation for the present crisis (1-4), (2) revelation for the future crisis (5-10), and (3) revelation for any crisis (11-22)(47-48).
THE BIRTH OF THE CHILD (1-4). No doubt, “Maher-shalal-hash-baz” vies for the most unique name ever given to a baby. You can imagine the challenge in calling the son by name! His name, translated, could mean “hurry spoil, be swift plunder” (Smith, Gary. The NAC, 222). Isaiah was to write this name in large, legible letters for all to see (1). Two witnesses, Uriah and Zechariah, would attest to the fact that Isaiah wrote it and when he wrote it. These men were “hostile” witnesses, antagonistic to Isaiah and supporters of Ahaz (his priest and his father-in-law). Isaiah went it to presumably his wife, they conceived this child, and he was born. In a very short period of time (4), Syria and Israel would be decimated by the Assyrian invaders. Before the child could say “mom” or “dad,” this would happen. Judah would welcome this prophecy, and it was another reason to trust and obey God.
THE WATERS OF ASSYRIA (5-10). God speaks to Isaiah again, speaking of the invader, Assyria. Perhaps it helps explain why Isaiah’s son was given his unusual name. This message was judgment against not only Israel and Syria, but also against Judah. They allied themselves with this emerging superpower instead of relying on God. So now, this attacking nation would spread like a flood over their northern neighbors, but then would “sweep on into Judah” (8). Judah had a tiger by the tail, a force they could not control. Why would they think they could trust a wicked nation they bribed into attacking their enemies? God is neither surprised nor unprepared for future events or the futile efforts of mere men (9-10).
THE FORCE TO FEAR (11-15). This paragraph can be seen as a divine word of correction, counsel, and comfort. Isaiah is warned not to walk like the people of Judah (11). He is told how to view the current crisis and how to regard his God (12-13). Then, he is told that God can be and wants to be a sanctuary for His people, though He will be a stumbling block for those who do not serve Him wholeheartedly (14-15). This theme of trusting human alliances over God will be revisited time and again throughout Isaiah’s prophecy.
THE VOICE TO HEAR (16-22). Profound wisdom is found in this final section of chapter eight. Isaiah resolves to wait and hope in God (16-18). He is choosing Him over Assyria (or any other rival). He will be guided by God’s light so that he will not wander in the darkness of the proud, rebellious, and stubbornly sinful and foolish people (19-22).
Interestingly, in the midst of a contemporary crisis, the Messianic prophet infuses a couple of glimpses into the time and work of Jesus. The author of Hebrews will quote verse 18 and apply it to Christ (Heb. 2:13). Jesus quotes (Luke 20:18) and Paul alludes to (Rom. 9:32-33) verse 14, and applies it to the work and person of the Messiah. While Isaiah’s brethren were faced with the crises of their times, there is an overarching work being accomplished by God. It would culminate in the redemptive work of Christ. His birth would be the hope of the world, not just the Jews. His kingdom would eclipse that of all others. His force is unrivaled and His voice is unequaled. God would tell us what He told Jesus’ inner circle of apostles on the Mount of Transfiguration: “This is My beloved Son, with whom I am well-pleased; listen to Him” (Mat. 17:5).
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