לתשובת המינים
In Response to the Sectarians
General Difficulties with Christian "Messianic Prophecies"
Verses Cited By the Christian Bible as Messianic Prophecies
Who is Abraham’s"Seed"?
How is Abraham a Father to Many Nations?
How are the Nations Blessed by Abraham’s Seed?
Who is a Prophet Like Moses?
Who was Hung on a Tree?
Who do the Angels Worship?
What does it mean to be the "Son of God?"
Whose message is not understood?
The Virgin Birth: Who is the Almah’s Son?
Who is the “Stumbling Stone”?
Who is the “Great Light” of the Galilee?
Who will the Nations Seek?
Who is the Cornerstone?
Whose Voice calls out in the Wilderness?
Who Heals Sick Followers?
Who is the Suffering Servant?
Who will Receive the Enduring Kindnesses Promised to David?
Who is the Spirit of Hashem Upon?
Who has No Mind Conceived?
Who did Rachel Weep For?
Who was the Son called from Egypt?
Who is the "Holy Spirit" Poured Out On ?
Who is David’s Fallen Booth?
Who will Emerge From Bethlehem?
Will Mashiach Bring Peace or a Sword?
Who will Enter Jerusalem on a Donkey?
Whose Coins?
Who is it Whom They Have Pierced?
Who is the Stricken Shepard?
Who is the Messenger Sent Before?
Against Whom do the Nations Conspire?
Who do the Children Praise?
Who is a Little Lower than the Angels?
Who will See No Decay?
Who is Forsaken?
Whose Bones are Guarded?
Who was Hated Without Reason?
For Whom Was a Body Prepared?
Who is the Betrayer?
Whose Throne?
Who Ascended on High?
Who was Hated without Reason?
Who is the Betrayer?
Who opens His Mouth with Parables?
Who are Sons of the Most High?
Who Remains the Same?
Whose days are Few?
Who is “my lord”? Who sits at God’s Right Hand?
Who is the Rejected Capstone?
Who is Like a Son of Man?
Additional Verses Cited By Christian Missionaries and Apologists
Messianic Significance of the Jewish Festivals
The True Messiah of the Hebrew Bible
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Isaiah 8:23, 9:1 (9:1, 2)
Who is the "Great Light" of the Galilee?
Matthew 4:15-16
"For he was not wearied the first time [the land] was distressed, when [Assyria] exiled the land of Zebulun and the land of Naphtali, but the last time [Assyria] will be severe, by the way of the sea, beyond the Jordan, the region (g’lil) of the nations."(8:23)
"The people that walked in darkness have seen a great light: those who dwelled in the land of the shadow of death, light has shown upon them." (9:1)
The Gospel of Matthew states that:
When Jesus heard that John had been put in prison, he returned to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—to fulfill what was said through the prophet Isaiah: "Land of Zebulun and land of Naphtali, the way to the sea, along the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." (Matthew 4:12-16)
Why are the people Isaiah speaks of rejoicing? What is the great light which they have seen? From Matthew we would be led to believe that the rejoicing is due to the Nazarene’s ministry, but we will see from the passage itself a very different story.
As always it is necessary to understand the passage surrounding a verse to understand its true meaning. It is therefore impossible to discuss Isaiah 9:1 without examining Isaiah 9:5 as well. While it is one of the most popular missionary proof-texts, it is necessary to point out that the Christian Bible never indicates that Isaiah 9:5 is Messianic, so there is no theological reason that it must be understood as Messianic even for a Bible-believing Christian if the context implies otherwise (i.e. Isaiah 9:5 need not be any more Messianic because 9:1 is cited than Hosea 11:2 is Messianic because Hosea 11:1 is cited). Although the opening verse of this passage is cited by Matthew we have seen that Matthew’s interpretations are not restricted by context and one certainly cannot infer he held otherwise connected verses to be likewise Messianic. As such there is not basis to argue that "‘scripture’ interprets scripture" (see Protestant Biblical Interpretation pages 55,58, 104) because there is no such application in the New Testament.
The people that walked in darkness have seen a great light; those who dwelled in the land of the shadow of death, light has shone upon them. You exalted the nation, You increased its joy. They rejoiced before You like the joy of harvest time as they would exult when they divide spoils. For the yoke of its burden and the staff on its shoulder; the rod that oppressed them, You smashed like the day of Midian." (vs. 1-3).
They are rejoicing because they are no longer oppressed. To identify who the people are, and what the nature of the "great light" is, it will be useful to understand the nature of their oppression and what is meant by the phrase "the day of Midian." In the next chapter Isaiah proceeds to explain the nature of the "yoke" and the "rod",
I [God] will deal with the fruits of the Assyrian king's conceit, and with the glory of his arrogant eyes. For he said , 'With the strength of my hand have I accomplished --- It is as if a rod could shake those who lift it; as if a stick could lift one who is not wood! (Isaiah 10:12,14)
The King of Assyria is compared to a "rod", he was the tool with which Hashem used to discipline His people, but the king was conceited and thought it was do to his own greatness.
Therefore, thus said My Lord Hashem/Eloqim, Master of Legions: Do not be afraid of Assyria, O My people who dwell in Zion, though he will strike you with a staff and raise his rod over you in the manner of Egypt. For in a very short while, My fury and My anger will destroy them for their sacrilege. Hashem, Master of Legions, will arouse a rod upon him like the defeat of Midian at the rock of Oreb and His staff as at the Sea of Reeds, and carry him away in the manner of Egypt. It will be on that day that He will lift [Assyria's] affliction from your shoulders, and his yoke from upon you neck, and the yoke will be broken because of the oil. (Isaiah 10:24-27)
This passage uses the image of the "yoke" and "rod", reflecting those found in Isaiah 9 and here see clearly that it refers to Assyria and the people oppressed are "My people who dwell in Zion". Furthermore we see yet another reference to Midian. This allusion is to the battle led by Gideon found in Judges 7 and 8. Again, in Isaiah 9:3 we read, "For the yoke of its burden and the staff on its shoulder; the rod that oppressed them. You smashed like the day of Midian" and here we see the defeat of Assyria likened to, like the defeat of Midian at the rock of Oreb.
So now we know why the people are rejoicing, because Assyria was defeated and no longer oppressed them, the light they saw was that of freedom. But this victory will be unusual, "For every victor shout sounds with clamor, and garments wallow in blood, but this shall be burnt, consumed by fire." (vs. 4) Although there is typically much chaos during a battle, this one is described as "consumed by fire". It is therefore little surprise that latter Isaiah describes the downfall of the king of Assyria using similar imagery in Isaiah 10:16-18.
"For a child has been born to us" (vs. 5). These unusual events are because, i.e. "for" a child has been born. Who was this child that his birth led to the downfall of Assyria? Although it is common for Christian apologist to interpret Isaiah 9:5 as predicting the Nazarene, Assyria fell many years before the Nazarene was born. However if we read latter on in Isaiah we see that King Hezekiah prays,
Hear all the words of Sennacherib that he has sent to insult the living God! Indeed Hashem, the kings of Assyria have destroyed all the countries and their land. So now Hashem, our God save us from his hand, then all the kingdoms of the world shall know that You alone are Hashem. (Isaiah 37:18-20)
Hashem then responds that He will protect the city. Hashem destroys the Assyrian army with an angel and Sennacherib king of Assyria was killed by his sons while worshiping his idol (see Isaiah 37:33-38). Assyria was defeated in answer to the prayer of Hezekiah, "For a child has been born to us." It was Hezekiah who bore authority, and the responsibility of leadership, on his shoulders and through successfully recognizing the true source of protection Israel achieved respite from Assyria during Hezekiah’s reign.
As this verse continues we find the thrust of the Christian understanding is found in the passage, "Vayikra shmo Pele Yoatz E--l Gibor Avi-ad Sar-Shalom." (vs. 5) There is a couple ways this can be understood, and opinions differ amongst traditional Jewish commentators. 1) He (Hashem) called his (Hezekiah) name, "Pele Yoatz E-l Gibor Avi-ad Sar-Shalom." 2) He (Hezekiah) called His (Hashem) name, etc." 3) Pele Yoatz E-l Gibor Avi-ad (Hashem) called his (Hezekiah) name, "Sar-shalom". We will focus on the first approach since it best parallels the implication Christians see in it.
Hebrew names often are a way of telling the praise of God, therefore the name could apply to Hezekiah and still refer to Hashem completely. It is therefore unnecessary to say, as many Christians do, that since the name mentions God, it is calling Hezekiah God, because many if not most Hebrew names make similar mention of God.
Second if you say that the name is given to Hezekiah because of his own attributes then you could translate the name, "A wondrous adviser is the mighty God, everlasting father, prince of peace." (the verb "to be" i.e. "is" is often implied in Hebrew, left unsaid.) or "Wondrous adviser of the mighty God, everlasting Father, prince of peace." or "the Mighty God's wondrous adviser, eternal father, prince of peace." Likewise E--l Gibor can be translated as "mighty, strong", although E-l typically refers to God it is a root that means "strong" and is applied to many things including mountains.
So we have several possibilities: 1. The name could apply to Hashem 2. The name could apply to Hezekiah but speak of Hashem 3. It could describe Hezekiah. 4. Some sages, who were perfectly familiar with Hebrew, clearly saw no implication of deity to the name since they attributed it to Hezekiah when they could follow the opinion of those who attributed it to Hashem.
"To him who increases the authority and for peace without end, on David's throne and on his kingdom to establish it and support it with justice and with righteousness; from now and to "eternity", the zeal of the Lord of Hosts shall accomplish this." (vs. 6)
"Peace without end" and "Eternity" does sound Messianic, and indeed this passage is given a secondary midrashic interpretation in Jewish tradition (though the peace we associate with the Messianic era has yet to be achieved). Before exploring any secondary application we must understand these terms according to their primary, contextual meaning. "Peace without end" (אַן־קֵץ) means "without limit". Hezekiah's reign had unlimited peace to the point that when Assyria went to attack him an angel of God defeated the army before they battled (Isaiah 37:36). The word for eternity, עוֹלם, can mean "for life," such as the use in 1 Samuel 1:22 where Hannah explains that once weaned her son Samuel will settle at the Tabernacle "forever" in accordance with her promise. Unlike the Nazarene who claimed his kingdom was not of this world, Hezekiah in actuality "established" the throne of David for his entire life.
"To him who increases the authority and limitless peace on David's throne and on his kingdom to establish it and support it with justice and with righteousness; from now until his life, the zeal of the Lord of Hosts shall accomplish this." (vs. 6, emphasis mine) A careful reader may have noticed that this phrase was used in the passage I quoted from earlier. Hashem told Hezekiah that he would protect them from Assyria and then destroyed them with an angel, this was described as the, "zeal of the Lord of Hosts shall accomplish this" (Isaiah 37:32).
Through and through we see that this is a reference to the salvation of Israel from Assyria under the reign of King Hezekiah. The great light seen by those who walked in darkness was the salvation from Assyria under King Hezekiah. Hezekiah is the child Isaiah foretold in this passage and it is through his leadership that Judah did not surrender to Sennacherib and it was in answer to his prayer that the Assyrian army was consumed like fire by the zeal of Hashem. His reign was one filled with peace. Even when he erred by showing the messengers of Babylonia his wealth, God deferred the punishment until after his death and Hezekiah was able to console himself that "there shall be peace and truth in my own days." (Isaiah 39:8).
You may have noticed that at this point any discussion of Isaiah 8:23 has been conspicuously absent. This is, in part, because Matthew’s quotation of this verse leaves half of its text conspicuously absent (leaving only the place names). To illustrate, "For he was not wearied the first time [the land] was distressed, when [Assyria] exiled the land of Zebulun and the land of Naphtali, but the last time [Assyria] will be severe, by the way of the sea, beyond the Jordan, the region (g’lil) of the nations."(8:23). Of course translations of this verse are divergent. While the KJV is in accord with the Jewish translations (such as the one I have used) the NIV and others have a very different reading. We find in McGee:
The translation of this verse is not established. Actually, contrary meanings are suggested. this poses no problem to the reverent mind but reveals a divine purpose in permitting both to be possible. 'And afterward did more grievously afflict her by way of the sea, beyond Jordan in Galilee of the nations.' Others have translated it: 'But in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.' It is difficult to see how both translations, 'more grievously afflict' and 'made it glorious,' can be sustained, but I believe it is enigmatic for a reason. The first translation would refer to the near fulfillment when God did afflict the northeastern portion of the land comparatively lightly in the invasion of the Syrians an later brought heavier sufferings upon them in carrying away the people into captivity by the Assyrians (see 2 Kings 15:29). But the other translation, 'hath he made it glorious,' refers to the far fulfillment in the first coming of Christ. (Thru the Bible with J. Vernon McGee,Vol. 3, page 219)
Either version makes a comparison between an early event, and a later event.
Even beyond the fact that the Massoretic text places this verse at the end of the previous chapter, the full texts makes it clear that the locations mentioned have a significance other than to identify the places "those who saw a great light" where located. Zebulun and Naphtali where part of the Northern Kingdom, which was destroyed by Assyria, while Isaiah 9 discuss’ the southern Kingdom being saved from Assyria. Quite opposite of Isaiah 9, Isaiah 8:23 recalls how initially (ka'eith harishon הָרִשׁוֹן כָּעֵת) Assyria defeated "all of the land of Naphtali and he exiled them to Assyria." (2 Kings 15:29), but warns the final wave would be more severe. It has no connection to the Messianic era and certainly was not discussing the region the Messiah was to teach.