Isaiah 7:14

IMMANUEL

Isaiah 7:14. And shall call His name Immanuel.

His being “called so,” according to the usual dialect of the Hebrew, does not signify so much that this should be His usual name, as that this should be His real character.

I. Explain the meaning of this great and extraordinary title, IMMANUEL (cf. Isaiah 8:8 and Matthew 1:23). This title may be considered under a double reference, either,

1. To the constitution of His person; or,
2. To His office and actings as mediator.
1. It is one of the great mysteries of the Christian revelation that “God was manifest in the flesh.” The eternal Son of God became man, and was both God and man in His own person. In a matter of pure revelation, and of so sublime a nature, it is certainly the wisest and safest course to keep close to the revelation, and make it the standard and measure of all our conceptions about it.
2. As mediator, He is Immanuel in this sense, that in Him the presence and favour of God with His people are most eminent and conspicuous. This has always been true, is true now, and always will be true.

(1.) As a distant friend is said to be “with us” whose heart and thoughts are with us (1 Corinthians 5:3), so Christ was Immanuel from all eternity as to His purpose and design of mercy, and as His heart was towards us with thoughts of pleasure (Proverbs 29:17).

(2.) All the appearances of God to His people under the Old Dispensation were appearances of Christ (John 1:18; John 5:37; 2 Corinthians 4:6).

3. As He took our nature and became man. This is the essential and highest meaning of our text. He took upon Him our nature, with all its parts and powers, all its natural affections and infirmities, sin only excepted.

4. As He conversed with men, and revealed the will of God to them.

5. As He offered Himself a sacrifice for sin, and reconciled God and man together. This is mentioned by the Evangelist in the same context (Matthew 1:21). This was the great end of His taking our nature, and coming into the world (Hebrews 5:9).

6. As He gives His Spirit to every true believer, and is powerfully present with them to the end of the world. He is present in them, on the principle of Divine life in their souls (John 14:16; Ephesians 3:17). He is present with them whensoever they assemble to hear His Word or observe His ordinances (Matthew 18:20; John 20:19). He is always present with His Church to preserve and succour it.

7. As He will be the visible Judge of the world at last; He will be Judge in our nature who was Saviour of our nature (John 5:22; Acts 17:13).

8. He will be the glorious and triumphant Head of the redeemed world for ever. Their happiness will lie very much in being with Him and beholding His glory; and their employment in adoring love and triumphant praise.

II. Consider why this declaration fills the hearts of God’s people with joy.

1. God is here presented to us as we need Him. God absolutely considered is an awful name; the Divine majesty is bright and glorious, apt to strike an awe upon our minds, to awaken a sense of guilt, and keep us at a distance from Him (Genesis 3:10; Deuteronomy 28:58; Job 13:21). But now He is God with us, God in our nature, conversing with sinful men, and concerned for their good; this abates the natural dread of our minds, and is a ground of holy freedom towards Him (Ephesians 2:18; Ephesians 3:12).

2. The union in Christ of all Divine and human perfections—
(1) Is the reason of our worship and adoration of Him;
(2) Is the proper ground of confidence and trust in Him. We may safely depend upon Him for the accomplishment of His promises and the salvation of our souls, for He is an all-sufficient Saviour.
3. By this great doctrine the solemnity of our future life is relieved. The consideration of Immanuel, or God, in our nature, has been found by pious and devout persons a great relief to their thoughts of the final blessedness; we can conceive with greater ease, and with a more sensible pleasure, of being with Christ than of being with the absolute Deity.

III. Consider some of the duties which arise out of this wonderful and glorious fact.

1. Let us adore the amazing condescension of our blessed Redeemer, who stooped from heaven to earth, consented to become a man, and submitted to die a sacrifice (Philippians 2:7).

2. Let us maintain constantly and boldly before all men the doctrine of His Deity. If He were only a man, or only a creature, of how a rank soever and however dignified, He could not be God with us; He could not restore the fallen world, or obtain by His sacrifice the pardon of sin, or give eternal life.

3. Be always ready to approach Him. Wait upon Him in all the ways of acceptable worship, for the manifestation of His favour and communication of His grace, for further discoveries of His will, and fresh supplies of His Spirit. Particularly attend upon Him at His table; here He is with us in a more familiar and sensible manner in the brightest displays of His mercy and the largest communications of His grace.

4. Regard His presence with you in all your use of the means of grace. ’Tis reckoned a rude affront among men, and a token of great disrespect, to take no notice of a great personage or overlook a superior. Regard His presence with you as a mark of condescending favour, and as the life and soul of all the ordinances you attend upon. This will hallow your thoughts in the use of them, and make them to you “means of grace” indeed.—W. Harris: Practical Discourses on the Principal Representations of the Messiah throughout the Old Testament, pp. 275–304.