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Exodus 7:15
Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.

Jeremiah 19:2,3
And go forth unto the valley of the son of Hinnom, whichis by the entry of the east gate, and proclaim there the words that I shall tell thee, …

Jeremiah 22:1
Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,

shear-jashub.

Isaiah 6:13
But yet in itshall be a tenth, andit shall return, and shall be eaten: as a teil tree, and as an oak, whose substanceis in them, when they casttheir leaves: so the holy seedshall be the substance thereof.

Isaiah 10:21
The remnant shall return,even the remnant of Jacob, unto the mighty God.

Isaiah 55:7
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.

the end

Isaiah 36:2
And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.

2 Kings 18:17
And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, whichis in the highway of the fuller's field.

2 Kings 20:20
And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city,are they not written in the book of the chronicles of the kings of Judah?

highway, or, causeway

Go out with your son Shear-jashub
The inclusion of Isaiah's son, Shear-jashub, whose name means "A remnant shall return," serves as a living symbol of hope and prophecy. His presence is a reminder of God's promise to preserve a faithful remnant of Israel despite impending judgment. This act of bringing his son highlights the personal and familial involvement in God's prophetic mission.

to meet Ahaz
Ahaz, the king of Judah, is a significant figure in this context. His reign is marked by political instability and spiritual unfaithfulness, as he often sought alliances with foreign powers rather than trusting in God. This meeting is crucial as it presents an opportunity for Ahaz to receive divine guidance and reassurance amidst the threat from surrounding nations.

at the end of the aqueduct that feeds the upper pool
This location is strategically important, as it is near the water supply of Jerusalem. The aqueduct and upper pool are critical for the city's survival, especially during a siege. The choice of this meeting place underscores the urgency and practicality of the message, as water security was a pressing concern for the city's defense.

on the road to the Launderer’s Field
The Launderer’s Field, likely a place where clothes were washed, is situated outside the city walls. This setting may symbolize purification and cleansing, themes often associated with repentance and renewal in biblical literature. The road to this field suggests a journey or transition, possibly alluding to the need for Ahaz to change his course of action and trust in God.

• “Then the LORD said to Isaiah” (Isaiah 7:3) shows the initiative is entirely God’s.

• The prophet receives direct, personal guidance, just as Jeremiah did—“The word of the LORD came to me…” (Jeremiah 1:4–5).

• This reaffirms that Scripture is God-breathed (2 Timothy 3:16) and historically accurate; God actually addressed Isaiah in a specific moment of Judah’s history.

• God sends Isaiah out of his accustomed place. Obedience requires movement, echoing Abram’s call: “Go from your country…” (Genesis 12:1).

• Prophetic ministry is rarely confined to safe spaces; it meets people where they are. Compare Elijah heading straight toward King Ahab (1 Kings 18:1).

• The name means “A remnant will return,” functioning as a living sermon.

• Like Hosea’s children (Hosea 1:4–9), Isaiah’s son is a sign to Judah—every time Ahaz looks at the boy he is reminded of God’s promise to preserve a faithful remnant (Isaiah 10:20–22).

• The father-and-son pairing quietly anticipates the later Immanuel sign given in the same chapter (Isaiah 7:14).

• King Ahaz is in deep fear of the Syro-Ephraimite alliance (2 Kings 16:5;2 Chronicles 28:5).

• God pursues even a faithless ruler, offering counsel before judgment, paralleling Nathan confronting David (2 Samuel 12:1).

• This underscores divine mercy: “He is patient with you, not wanting anyone to perish” (2 Peter 3:9).

• The location is strategic—water supply is vital in a siege. Ahaz is likely inspecting defenses.

• Later, the Assyrian field commander will stand at this same spot (Isaiah 36:2), showing that Ahaz’s trust in human fortifications will prove futile.

• Hezekiah, a godly king, will also address Jerusalem’s water system (2 Chronicles 32:2–4), but he partners that preparation with prayer—something absent in Ahaz.

• The laundering area lay outside the city, a place of cleansing imagery.

• Meeting there hints at Judah’s need for spiritual washing, recalling “Though your sins are like scarlet, they shall be white as snow” (Isaiah 1:18).

• God chooses ordinary, even humble, settings to deliver extraordinary messages—much as Jesus would later teach beside wells and fields (John 4:6–14;Mark 4:1).

Isaiah 7:3 records a real moment in which God dispatches His prophet—accompanied by a son whose very name is a sermon—to confront a fearful, unbelieving king right where military anxieties are highest. Every detail—the authoritative voice of the LORD, the command to go, the prophetic sign-child, the nervous monarch, the life-sustaining aqueduct, and the cleansing imagery of the Launderer’s Field—work together to declare that God is sovereign over nations, merciful toward sinners, and faithful to preserve a remnant that trusts Him.

Thou and Shear-jashub thy son.--Assuming Isaiah 6 to give the first revelation of the idea of the "remnant," it would follow that the birth of the son whose name (Remnant returns--the return being both literal and spiritual--i.e.,"is converted"), embodied a prophecy, must have followed on that revelation, and he was probably, therefore, at the time a stripling of sixteen or eighteen. It may be noted that Isaiah had in the history of Hosea 1, 2 the example of a prophet who, as his children were born, gave them names which were terribly or hopefully significant. Each child was, as it were, a sign and portent (Isaiah 8:18). The fact that the mother of his children was herself a prophetess (Isaiah 8:3), sharing his hopes and fears, gives a yet deeper interest to the fact. . . .