The Reason for the Season

 

The Reason for the Season

Mic 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

But thou, Bethlehem... Bethlehem was to be the birthplace of the Messiah; this was literally fulfilled (Mat. 2:1).

out of thee... The Messiah was to come from Judah (Gen. 49:10); this was also literally fulfilled (Mat. 1:1-18; Luke 3:23-38; Heb. 7:14; Rev. 5:5).

ruler in Israel... Christ will be the eternal Ruler of Israel and all other nations (Isa. 9:6-7; Ezk. 43:7; Dan. 7:13-14; Zec. 14:1-5, 14:9, 14:16-21; Luke 1:32-33; Rev. 11:15; 20:1-10; 22:4-5). Already there has been a period of nearly 2,000 years between His coming from Judah as man, and His coming from heaven to be the Ruler of Israel and others. There are many scriptures that plainly teach the two comings of the Messiah—once to be born and to die for the redemption of men, and again as the King to rule (Isa. 9:6-7; 52:13-15; 61:1-2; Zec. 9:9-10).

whose goings forth... The person who was to be born in Bethlehem of the tribe of Judah of the nation of Israel was to be God—an eternal Being "whose goings forth have been from of old, from everlasting" (Mic. 5:2; Isa. 9:6-7; John 1:1-3, 1:14; Heb. 1:8; Rev. 1:8; 2:8; 22:13). As man He had a beginning, was begotten, and was brought into being; but as God He had no beginning, was not begotten, and did not come into being (see, Acts 13:33).

Isa 7:13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?

Is it a... Question 10. Next, Isa. 8:19.

THE SIGN OF IMMANUEL

A new cycle of prophecy begins here, covering the reign of Ahaz. The complete history which illustrates these chapters is given in 2Chr. 28:5. The invasion of Judah by Syria and Samaria was permitted because a severe warning was needed to enforce Isaiah’s remonstrances and appeals. See 2Kgs. 15:37. The Holy City, as Isaiah predicted, was not to be trodden by the invader, though it would pass through severe suffering and anxiety. This immunity, which neither Ahaz nor his people deserved, was secured by Isaiah’s faith and prayer, pleading as he did, God’s ancient covenant.

This great prophecy of the coming Immanuel must have greatly encouraged that generation, as it has all succeeding ones. It inspired Psm. 46:1-11. What greater comfort have we than that Jesus is the companion of our pilgrimage? See Mat. 1:21-23. Though the corn-lands were desolate, the cattle on the mountain-pastures would yield butter and the wild bees honey; and this would supply the nation’s needs till the invader had withdrawn. Though God chastens us, He will not forget our daily bread.

Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

a virgin shall...

Virgin Birth

Hebrew: ha-‛almah, the virgin—the only one who ever was, or ever will, be a mother in this way. ‛Almah is translated "virgin" for Rebekah, meaning a pure, unmarried, young woman (Gen. 24:43), and for un-wedded, young women (Song 1:3; 6:8); maid of the young, unmarried virgin sister of Moses who was about 14 (Exo. 2:8), and of one who goes with man for the first time (Pro. 30:19); damsels as used of young ladies playing timbrels (Psm. 68:25-26). Here it refers to the virgin mother who would have no sexual relations until after she had given birth to the Messiah (Isa. 7:14; Mat. 1:18-25; see, Luke 8:19). The argument that ‛almah could mean a young married woman is not supported in any scripture. In view of the plain record of Mary being a pure virgin who conceived by the Holy Spirit, it only shows unbelief and rebellion against God’s Word and the perfect plan of redemption through a virgin-born Man—God manifest in the flesh—if we accept anything but what is plainly declared in Isa. 7:14; 9:6-7; Mat. 1:18-25; Luke 1:30-38; John 1:1-14; Rom. 8:3; Gal. 4:4; 1Tim. 3:16; Heb. 1:5-7; and Heb. 2:6-18.

The Hebrew: bethuwlah, is translated virgin 38 times (Gen. 24:16; Exo. 22:17; Lev. 21:3, 21:14; Deu. 22:19, 22:23, 22:28; 32:25; Jdg. 21:12; 2Sam. 13:2, 13:18; 1Kgs. 1:2; 2Kgs. 19:21; Est. 2:2-3, 2:17, 2:19; Psm. 45:14; Isa. 23:4, 23:12; 37:22; 47:1; 62:5; Jer. 14:17; 18:13; 31:4, 31:13, 31:21; 46:11; Lam. 1:4, 1:15, 1:18; 2:10, 2:13, 2:21; Joel 1:8; Amos 5:2; 8:13); maid 7 times (Exo. 22:16; Job 31:1; Jer. 2:32; 51:22; Lam. 5:11; Ezk. 9:6; Zec. 9:17); and maiden 5 times (Jdg. 19:24; 2Chr. 36:17; Psm. 78:63; 148:12; Ezk. 44:22). ‛Almah denotes an unmarried girl of marriageable age and therefore a true virgin. Bethuwlah refers to an unmarried girl and expresses virginity of a bride or one betrothed (Isa. 62:5; Joel 1:8).

The Greek, parthenos, in Mat. 1:23 and Luke 1:27 means a maiden; an unmarried daughter; a virgin. Translated "virgin" 14 times and, in every case, it means an unmarried maiden (Mat. 1:23; 25:1, 25:7, 25:11; Luke 1:27; Acts 21:9; 1Cor. 7:25-37; 2Cor. 11:2; Rev. 14:4). This is the root word of parthenia, meaning "virginity" (Luke 2:36).

None of these original words are used in connection with a married woman. Some contend that they simply mean any young woman, but this is not true; they mean only one who is a pure and undefiled virgin—any maid who has never known a man.

Immanuel

Immanuel

Immanuel, "God with us" (Isa. 7:14; 8:8). Emmanuel in Mat. 1:23. This verse is the only part of the prophecy that is a direct prediction of the virgin birth and the coming Messiah. The other two verses refer to Isaiah’s son whom the Lord said he should take with him to meet Ahaz (Isa. 7:3). It seems that on the way, Isaiah began prophesying of the coming Messiah and the virgin birth, then pointed to his own son, saying that he would eat butter and honey up to the time of knowing how to choose between right and wrong and that before this the kings of Syria and Ephraim would be destroyed (Isa. 7:15-16). This happened about three years later when Assyria invaded Syria (2Kgs. 16:9), and Pekah, king of Ephraim, was killed by Hoshea (2Kgs. 15:30), thus fulfilling the prophecy of Isa. 7:15-16. Isaiah’s son was evidently still a baby when he went to meet Ahaz; if one reads the prophecy with this in mind, it should be clear.

Seven Facts That Are Clear:

1. That Isa. 7:14 has nothing to do with an immediate fulfillment of some virgin having a child before Rezin and Pekah would be destroyed. Nothing in the verse speaks of a double fulfillment—a virgin in Isaiah’s day and another one later; so this theory need not be considered.

2. That Isa. 7:14 refers exclusively to only one virgin and one virgin-born child; and this is the way it was fulfilled (Isa. 7:14 with Mat. 1:18-25; Luke 1:34-35; John 1:14; 1Tim. 3:16; Heb. 1:5-7; 2:9-18).

3. The above facts do not do away with the required immediate sign to Ahaz regarding the protection of the house of David by the two kings being killed as in Isa. 7:15-16, for Isaiah’s son (a mere infant) was present and served, no doubt, as the immediate sign. The virgin-born child who was yet to come was to be a sign to the house of David regarding eternal protection from all enemies.

4. Isaiah’s sons are definitely stated to be for signs and wonders in Israel (Isa. 8:18). The first son was a sign in connection with the predictions of Isa. 7:15-16, whereas the second was a sign in connection with Isa. 8:14.

5. We have in Isa. 9:6-7 another definite instance of the projection of the coming Messiah child into these prophecies, it being suddenly inserted into the picture of prophecy, foreign to the idea of the virgin birth as in Isa. 7:14. There can be no misunderstanding in either case about the coming virgin-born Son of God being referred to. So if we allow Isa. 9:6-7 to refer to the Messiah without forcing the idea of two virgins and two children, then the same can be true of Isa. 7:14, which cannot be applied to Isaiah’s sons any more than Isa. 9:6-7. Both are Messianic and rise or fall on their own merits. Both refer to one virgin and one virgin-born child.

6. The purpose in Isa. 7:14 is to give Ahaz assurance of future and eternal protection to the house of David before showing him that God would also give immediate protection to the house of David as signified by Isaiah’s son. The assurance that the Messiah would come would be a double blessing of assurance and the greatest of all to the house of David.

7. It is definite that Isa. 7:14 applies to the virgin-born Messiah who was yet to come (Mat. 1:18-25; Luke 1:34-35); and since Isa. 7:15-16 refer to Isaiah’s son as a sign to Ahaz regarding both kings being destroyed in a short time, it is only proper that we make the two prophecies of distinct coming events—one immediate and the other remote. This is a clear example of the law of prophetic perspective—seeing more than one event at the same time, like one standing on a high mountain would see many peaks in the distance without seeing the valleys between them. If one will recognize this when reading many prophetic passages a more clear understanding of them will be the result.

Isa 9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

For unto us... Unto us—Israel—not just to Judah, but to both houses of Israel (Isa. 8:14). Christ was to come from Abraham, Isaac, and Jacob (Gen. 12:1-3; 17:19; 28:14); Judah (Gen. 49:10; Heb. 7:14; Rev. 5:5); Jesse (Isa. 11:1); David (2Sam. 7:1-29; Psm. 89:3-4, 89:35-37; Mat. 1:1-16; Luke 3:23-38; Rom. 1:3); and from Israel as a nation (Rom. 9:4-13).

child is born... A coming child (Hebrew: yeled, a child; boy; son; young man). The prophet saw in the darkness of Israel the boy being born to them (both houses, for the darkness of Isaiah 8:21-9:5 was in Zebulun, Naphtali, beyond Jordan, Galilee of the nations, and Judah) and He would be a great light to the people (Isa. 9:2, 9:6-7; 11:1-2).

born—quoted in Luke 2:11, and is the fulfillment of Isa. 7:14; 11:1; Gen. 3:15.

us a son... Son, not daughter. Man was given the responsibility of headship of the race, so it took a man to redeem the race. Both man and woman played a part in redemption, for the Redeemer had to be a man born of a woman to fulfill prophecy and meet God’s demands (Isa. 9:6; 7:14; Gen. 3:15; 4:4).

is given, and... There is an unmentioned period between this word given and the next prediction—the whole period of grace not seen in particular by the prophets in name, but required to fulfill many of their prophecies.

the government shall... Hebrew: misrah, empire; government. Found only here (Isa. 9:6-7). It means the authority to rule; the right to be the Sovereign of all the earth.

upon his shoulder... The responsibility of rule and judgment and justice is upon Him (Isa. 11:1-5; Dan. 7:13-14; Luke 1:32-33; 1Cor. 15:24-28; Rev. 11:15; 20:4-10).

his name shall...

Five Names of the Messiah

1. Wonderful. Hebrew: pele’, a miracle; a marvelous thing; wonderful. Translated wonder (Isa. 29:14; Exo. 15:11; Psm. 77:11-15; 88:10-12; 89:5; Dan. 12:6); wonderful (Isa. 9:6; 25:1; Psm. 119:129); wonderfully (Lam. 1:9); and marvelous things (Psm. 78:12).

2. Counsellor. Hebrew: ya‛ats, advise; consult; to deliberate; guide. Translated "counsellor" 22 times. This name expresses the idea that He is the Supreme Counselor—the one who is qualified to give counsel and advice to all created beings.

3. The mighty God. Hebrew: gibbowr, powerful; mighty; strong; champion; chief, and ’El, Almighty; the Strong One. It literally means the Mighty Almighty, or the conquering God. One of many places where the Messiah is called "God" (Isa. 9:6; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16; Heb. 1:8; 1Jn. 5:20).

4. The everlasting Father—the Father of eternity; the Planner of the ages; and Father of all time (Heb. 1:2). It does not mean that Jesus the Messiah is the one known as God, the Father, the first person of the Trinity, for He is another person.

5. The Prince of Peace—the Peaceful Prince. He shall promote and increase His government and peace without wars (Isa. 9:6; 2:2-4).

What titles are these for our Lord! They befit no human babe! Let us place the government of our lives on His shoulders; and as it extends so shall our peace. Ask God’s zeal to do this for thee! In the power of His grace, put the government of all on the wonderful Son of God.

Luke 2:13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

multitude of the... In all this narrative we find the supernatural interwoven and imbedded in every fact and incident. It cannot be eliminated without destroying the harmony and consistency of the whole history, without making it incredible and impossible.

While the shepherds were "watching the watches of the night over their flock," as the Evangelist expresses it, referring to the pastoral custom of dividing the night into watches, and keeping watch by turns, suddenly "an angel of the Lord stood by them, and the glory of the Lord shone round about them." When the angel appeared to Zacharias, and when Gabriel brought to Mary her evangel, we do not read of any supernatural portent, any celestial glory, attending them. Possibly because their appearances were in the broad daylight, when the glory would be masked, invisible; but now, in the dead of night, the angelic form is bright and luminous, throwing all around them a sort of heavenly halo, in which even the lustrous Syrian stars grow dim. Dazzled by the sudden burst of glory, the shepherds were awed by the vision, and stricken with a great fear, until the angel, borrowing the tones and accents of their own speech, addressed to them his message, the message he had been commissioned to bring: "Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Savior, which is Christ the Lord." And then he gave them a sign by which they might recognize the Savior Lord: "Ye shall find a babe wrapped in swaddling clothes, and lying in a manger."

From the indefinite wording of the narrative we should infer that the angel who brought the message to the shepherds was not Gabriel, who had before brought the good tidings to Mary. But whether or not the messenger was the same, the two messages are almost identical in structure and in thought, the only difference being the personal element of the equation, and the shifting of the time from the future to the present tense. Both strike the same key-note, the "Fear not" with which they seek to still the vibrations of the heart, that the Virgin and the shepherds may not have their vision blurred and tremulous through the agitation of the mind. Both make mention of the name of David, which name was the key-word which unlocked all Messianic hopes. Both speak of the Child as a Savior-though Gabriel wraps up the title within the name, "Thou shalt call His name Jesus"; for, as St. Matthew explains it, "it is He that shall save His people from their sins." Both, too, speak of Him as the Messiah; for when the angel now calls Him the "Christ" it was the same "Anointed" one who, as Gabriel had said, "should reign over the house of Jacob for ever"; while in the last august title now given by the angel, "Lord," we may recognize the higher Divinity-that He is, in some unique, and to us incomprehensible sense, "the Son of the Most High". (Mat. 1:1-25) Such, then, is the triple crown the angel now bears to the cradle of the Holy Child. What He will be to the world is still but a prophecy; but as He, the Firstborn, is now brought into the world, God commands all the angels to worship Him; (Heb. 1:6) and with united voice-though the antiphon rings back over a nine months’ silence-they salute the Child of Bethlehem as Savior, Messiah, Lord. The one title sets up His throne facing the lower world, commanding the powers of darkness, and looking at the moral conditions of men; the second throws the shadow of His throne over the political relations of men, making it dominate all thrones; while the third title sets up His throne facing the heavens themselves, vesting Him with a supreme, a Divine authority.

Luke 2:14 Glory to God in the highest, and on earth peace, good will toward men.

on earth peace... Men killed "the Prince of Peace" (Isa. 9:6) and yet they vainly talk of peace; but there will be none until Christ comes (Rev. 19:20).

good will toward... Never has God willed otherwise. He seeks to convince men that He desires only their good (Psm. 84:11; 1Tim. 2:4; 1Pet. 3:9).

The shepherds appear no more in the Gospel story. We see them returning to their task "glorifying and praising God for all the things that they had heard and seen," and then the mantle of a deep silence falls upon them. As a lark, rising heavenward, loses itself from our sight, becoming a sweet song in the sky, so these anonymous shepherds, these first disciples of the Lord, having laid their tribute at His feet-in the name of humanity saluting the Christ who was to be-now pass out of our sight, leaving for us the example of their heavenward look and their simple faith, and leaving, too, their "Glorias," which in multiplied reverberations fill all lands and all times, the earthly prelude of the New, the eternal Song.