Emmanuel Among the People: Laying Out the Tent’s Foundation

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Emmanuel, Matthew 4:24-25, multicultural church, onenesstheology

Jan Paron, PhD|May 14, 2021

And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan (Mt 4:25).

The covenant God Yahweh incarnated Himself in Jesus—“Yahweh breaking into the human realm to bring salvation” (Mt 1:21).¹ Thus, God manifested Himself as Jesus, who came to rule His kingdom and bring redemption. For this very purpose, God dwelt among His people (Is 7:14) and set up His tent as their heavenly dwelling place on earth. In particular, He did so amidst a diverse segment of a Mediterranean populace from the ruling Jewish class to Gentiles. Jesus spread His tent far and wide from Galilee. Consequently, not only Jews heard about the kingdom of heaven, but also Gentiles.

A well-structured tent involves many preparatory steps to maintain its sturdiness among the elements. One of the initial steps for setting up a tent requires a foundational barrier to protect it from the ground. That barrier should cover an area large enough to support the tent itself. By stationing His ministry in Galilee, Jesus had a locational launchpad giving Him access to the regions encircling it, in turn, expanding His reach to a broad-based demographic for all those who would seek Him where He dwelt. As a result, a diverse multitude of people heard Jesus’ word and witness from within and outside Galilee’s borders.

While the authority of Jesus’ redemptive, divine presence threatened the existing Jewish power structure, the expanse of His dwelling place enlarged out from Galilee, affecting both Jews and Gentiles. Great crowds followed Him from Galilee to the east from Decapolis, south from Jerusalem and surrounding Judean areas, and beyond Jordan (Mt 4:25). In essence, His divinity reached across the masses in His humanity as the Light of life (Jn 8:12). His foundation covered a wide area of which to give access to the gathered into His tent. The better and more perfect tent came in Jesus’ own body in the flesh, a house not made with hands, as God incarnated. Later on the Cross, He would offer it up with His own blood. The expansion of His tent from Galilee’s borders to the surrounding regions gathered those who would hear His teachings on the sermon on the mount (Mt 5).^{2 3}

Bible History.com

Galilee

Beginning at Galilee to the nations (cf. Mt 28:19), Jesus–Yahweh is salvation–taught in the synagogues and preached the Gospel of the kingdom (Mt 4:23). Preached (Greek: kēryssō) in the context of 4:23 means to proclaim the Gospel of the kingdom openly and matters related to it. In doing so, Jesus also established His credentials as its Messiah among the lost sheep of the house of Israel.⁴ The gospels mention He taught in the synagogues on ten occasions. Synagogue in Greek means assembly. It formed a key locale for Jews to come together for communal life central to their identity.⁵ Moreover, Jews held prayer, Torah study, and Scripture readings there. Jesus mingled with the people and brought the presence of the manifested kingdom (12:28) and His eternal rule over His creation. From the synagogue vicinity, He later birthed His new community of believers on the Day of Pentecost. 

Jesus relocated from Nazareth to Galilee in Capernaum, thus fulfilling Emmanuel as the promised light dawning on the territories of the tribes of Zebulun and Nephtali from spiritual darkness.—They who “sat in darkness saw a great light” (Mt 4:16a; Jn 8:12; IS 8:23-9:6). During the time of the prophet Isaiah, the Assyrians conquered the two territories and the whole of the Northern Kingdom. Other invaders occupied it during Neo-Assyrian, Persian, Hellenist, and Roman periods. Isaiah prophesied the light, Emmanuel–God with us, would deliver them from their oppression. Many Galileans received Jesus during His ministry there. Galilee included the cities of Capernaum, Magdala, and Chorazin. Though Jewish in ethos and population, the Romans controlled Galilee and left a Hellenist influence.⁶ Roman officials resided in Capernaum, even though a Jewish town^.7 They also populated Tiberias, just south of Capernaum. However, Tiberias differed culturally from Tiberias since Romans had recently built the city. During Jesus’ ministry, 204 towns and villages spread across Galilee populated primarily by agrarian and fishing communities.⁹ Due to Roman rule by Herod Antipas, Gentiles also lived in lower Galilee in growing, urbanized city centers. Hence, its residents reflected a culturally and economically mixed demographic. From this rich mix of people, Jesus extended His tent outward from Galilee. The gathered included the multitudes who would hear His teachings on the Sermon on the Mount (Mt 5).

Decapolis

Galilee and Decapolis combined comprised the northern area of Jesus’ ministry. Greek settler-soldiers from the Ptolemaic and Seleucid kingdoms originally founded Decapolis–known as the ten cities–after the death of Alexander the Great.¹⁰ Thus, Decapolis’ demographics primarily comprised a Hellenist population.¹¹ Further, the founders’ cultural origins left a strong influence from Greek worldviews and subsequent practices in the region. Later, Romans ruled Decapolis as one of its provinces. The Roman legate from Syria ruled the inhabitants of Decapolis’ cities. 

Jesus visited the region twice, restoring a demon-possessed man (Mk 5:20) and healing a deaf and mute (7:31). Upon learning of His mercy, it amazed the inhabitants (5:20c; 7:37). While the Pharisees considered the area’s Hellenist practices morally offensive and off-limits due to herds of pigs (5:11), Jesus met its populace on their grounds and confronted darkness. Many from the area followed Him into Galilee, His merciful nature and authority preceding Him. 

Jerusalem

In contrast to Galilee, Jerusalem represented what Ernst Renan described as obstinate Judaism, founded by Pharisees and fixed by the Talmud.¹² John the Baptist called the Pharisees and Sadducees a generation of vipers (Mt 3:7)–children from the seed of the serpent following after the lusts of their father the devil (Jn 8:44).  Jesus also likened them to vipers who would try to evade the flames, but the fires would consume them (Mt 23:33). Their corrupt and evil works would not allow them to escape the condemnation of hell.

Both the crowds and the ruling Jews sought after Jesus but for different reasons. Matthew 4:24 points out Jesus’ “fame went throughout all Syria.” The multitudes brought Him their sick, tormented, possessed, lunatick, and palsy for healing. Large crowds continually followed Jesus. His fame also caught the attention of the Pharisees and Sadducees, enraging them. While the crowds anxiously sought out Jesus, the Pharisees and Sadducees plotted His demise. After Jesus healed the lame man in Bethesda on the Sabbath and substantiated His authority by referring to God as His Father, the Jews sought to kill Him (Jn 5:18-47). Ultimately, Jesus died there crucified on the Cross, giving the ultimate sacrifice atoning for humanity’s sin.  

Judea¹³

Matthew 4:25 separates the multitudes that followed Jesus of Judea from Jerusalem even though the region contained the city. Judea, a province of Rome, lay south of Galilee. It included the former territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Considered an upper hill country, it extended from the north to Bethel, south to Beth Zur, west to Emmaus, and east to the Jordan River. Economically, Judeans considered themselves more sophisticated Jews open to Hellenistic influences than their southern, Galilean neighbors (Jn 1:46).¹⁴Also, Galileans spoke a different form of Aramaic (Mk 14:7; Jn 7:52; Acts 2:7), which the Judeans looked upon as crude.  

While Jesus was born in Bethlehem of Judea (Mt 2:1, 5, 6; cf. Mi 5:2), the book of Matthew only features His baptism there before chapter four. Yet, the event marks a pivotal moment in redemptive history. In the Judean wilderness, God publicly announced Jesus as His beloved Son and anointed Him as the Messiah (Mt 3:16-17). Later, Jesus ministered in Judea (Mk 10:1; Jn 4:3). Also, Judeans did hear Jesus’ teachings and witness His miracles (Lk 5:17). Later, however, Jesus experienced persecution there (Jn 4:1-3). 

And from beyond Jordan

Known as Peraea, the area pertains to the territory east of the Jordan River. The territory bounded Decapolis to the north and east with Samaria and Judea to the west. The Jews did not esteem the region east of Jordan since only the land of Canaan (or Israel) symbolized a holier than all lands–the land flowing with milk and honey.¹⁵

When the Hebrews had conquered and made ready for settlement the land east of Jordan, the children of Reuben and Gad claimed the lands known as Jazer and Gilead as their inheritance because of its suitability to graze their livestock there (Nm 32:1-5). However, their choice left them vulnerable to attack. Second Kings 15:29 tells that the King of Assyria placed them in captivity there as the first in exile of the tribes from the Northern Kingdom of Israel.

Jesus’ Perean ministry began with His departure from Galilee (Mt 19:1; Mk 10:1) and ended with Mary anointing Him in Bethany (Mt 26:6) and His journey towards Jerusalem commencing (Mk 10:32). Mathew previously mentioned the people from that region in the account of John for the baptism of repentance in the Jordan River: that all the areas around it went out to Him (Matt 3:5 NKJV). 

Scope of Jesus’ Tent

As Jesus unfolded the range of His tent’s groundsheet, He ministered to Jews and Gentiles as well. Beginning in Mt 2:12 with the pagan magi and spreading to all Syria and Decapolis, non-Jews experienced the kingdom of heaven, too. Jesus saw no class or ethnic distinctions among people. In contrast, the Pharisees created a dichotomy labeling people as insiders or outsiders, with outsiders considered unworthy sinners (i.e., Lk 7:37). He offered salvation to the Jews first and then to the Gentiles. He also did not esteem one nation over the other, as did the Jews with Israel.

Further, the Messiah did not distinguish between statuses of personages; instead, He brought forth all who came to Him into a new community of believers as one. Paul described this unity in Gal 3:28: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” He freed the oppressed, the afflicted, and the wounded, preaching the gospel to the poor, healing the brokenhearted, bringing deliverance to the captives, and recovering the sight to the blind to free the bruised (Luke 4:18). The foundation for His tent set initially in Galilee extended across the world, offering rest in Him to all humanity.

Notes

¹ David K. Bernard, Glory of God in the Face of Jesus Christ: Deification of Jesus in Early Christian Discourse (Deo Publishing, 2016), 87.

² E. Masterman, “Galilee in the Time of Christ,” The Biblical World 32, no. 6 (1908): pp. 405-416, https://doi.org/10.1086/474135.

³ According to Ex 33:7-11, this tent was for communion with Yahweh, to receive oracles and to understand the divine will.

⁴ G.K. Beale and D.A. Carson, Commentary on the New Testament Use of the Old Testament (Grand Rapids, 2007) 21.

⁵ Ray Vander Laan, “He Went to the Synagogue,” That the World May Know, accessed May 13, 2021, https://www.thattheworldmayknow.com/He-went-to-synagogue.

⁶ Randall Niles, “Galilee at the time of Jesus,” Drive Through History, accessed May 11, 2021 https://drivethruhistory.com/galilee-at-the-time-of-jesus/.

⁷ R. T. France, The Gospel of Matthew (Wm. B. Eerdmans Publishing Co., 2007), chap. 2, Kindle.

⁸ France, The Gospel of Matthew, chap. 2.

⁹ Selah Merrill, Galilee in the Time of Christ (Elibron Books, 2006), chap. 2,  Kindle.

¹⁰ Ray Vander Laan, “He Went to the Synagogue.”

¹¹ Ray Vander Laan, ”A Far Country Decapolis,” That the World May Know, accessed May 10, 2011, https://www.thattheworldmayknow.com/a-far-country-decapolis.

¹² E. Renan, The Life of Jesus (trans. C.E. Wilbour; New York, 1991) 56f.

¹³ “What Is the Significance of Judea?” Got Questions?, accessed May 12, 2021, https://www.gotquestions.org/Judea-in-the-Bible.html

¹⁴ Justin Taylor “7 Differences Between Galilee and Judea in the Time of Jesus,” Gospel Coalition, accessed May 9, 2021, https://www.thegospelcoalition.org/blogs/justin-taylor/7-differences-between-galilee-and-judea-in-the-time-of-jesus/.

¹⁵ “Mishnah Kelim 1:6,” Sefaria.org, accessed May 9, 2021, https://www.sefaria.org/English_Explanation_of_Mishnah_Kelim.1.6?lang=bi

The Kingdom of Heaven Is at Hand (Matt 4:16)

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Advent Day 8, Emmanuel, Kingdom of Heaven, Matthew 4:16-17

Advent Day 8

The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. (17) From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand (Matt 4:16-17).

Picking up where John the Baptist ended due to His imprisonment, Emmanuel transitioned to His teaching ministry throughout Galilee of the Gentiles (Isa 9:1) in the center of Herod’s kingdom (vv. 14-17; cf. Mark 1:21; Luke 4:31). While John the Baptist announced the conclusion of the old covenant, Jesus revealed the new with the long-awaited kingdom of heaven (kingdom of God) at hand. In Jesus, the kingdom has come. He brought the kingdom’s mission and purpose to Capernaum, a densely populated village strategically located by the Sea of Galilee for ministry and ripe to meet the multitudes due to its many bustling crossroads. Gentiles also heavily populated Galilee.

Though the Jews rejected Him as such in Nazareth, He brought nigh the kingdom of heaven continuing His ministry in Galilee. Emmanuel’s presence–God with us–brought a broad light to a people darkened by oppression from Roman occupation. Converging on the crossroads of Galilee, He walked among people both diverse ethnically as well as politically, yet similar economically working the land or sea. As the monarch over the kingdom of heaven, it signifies Jesus’ rule and His unchallenged reign or authority (Ps 103:19). Jesus inaugurated the kingdom in the fullness of time–the arrival of Israel’s expected King (Mark 1:15); the Messiah redeemed it through His death and resurrection (Col 2:14-15); and He will return it during His final, righteous reign (Dan 7:14; Rev 19:16). 

The Light, both divine and human, comprises the full character, personality, and quality of the one God (John 10:30; 15:9-10). In Emmanuel, the invisible God revealed His express image (Phil 2:9-11; Col 1:1:15). Therefore, Jesus fulfilled Isa 9:12: “The people who walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (cf. Matt 4:16). The Light preached repentance of sin to prepare them for His kingdom (4:17). Emmanuel made His presence known to them (Luke 17:20-21) teaching, preaching, and healing all manner of sickness and disease throughout Galilee (e.g., Matt 4:23; Mark 1; Luke 4). He took on the human role of.servant “to give His life a ransom for many” (Mark 10:25). To the Gentiles, the Light would bring revelation in His first advent (Luke 2:32a). To the Jews, God with us walking among His people would deliver them offering the covenanted kingdom to Israel as the promised Redeemer and glory of His people Israel (Luke 2:32b). The  Light dawning in the darkness and shadow of death would return them from exile (Isa 9:12; cf. Matt 4:16-17), and shine in glory on Israel in His second advent (Luke 2:29-32).  

Jan Paron, PhD

12.6.20

(Excerpt from The Incarnational Theology of Emmanuel in the Book of Emmanuel)

The Matthean Portrait of the King

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Advent, Advent Day 6, Advent2020, Emmanuel, Jesus King-Servant, Oneness of God

Advent Day 6

The Gospel authors centered their accounts on the revelation of God in Christ. It made their witness both scriptural and undeniable before an unbelieving world. Without God becoming man to die for humanity’s sins, He could not fulfill His redemptive purposes. Each Gospel’s view overlaps one to the other for interaction and account clarity. Matthew presented Jesus as a King-Servant, while Mark showed Him as a Son-Servant of the Lord. Luke testified Jesus as both Savior and Son of man. John concluded by proclamation and exposition, Jesus is the Son of God, God and man. As each account declared, His life’s purpose was to die and rise for sinners. Each book regardless of its perspective, leads to His crucifixion and resurrection. Mark’s Servant, although presented as King in Matthew, died; Luke’s Man, also called the Son of God in John, suffered crucifixion. The authors did not give a complete biography of His life. Instead, they presented a complete scriptural portrait of Jesus Christ, proclaiming His Gospel and forming the basis of New Testament writing and doctrine.

Matthew: Jesus, the King-Servant

Matthew wrote his Gospel to Jewish believers calling it the book of Jesus’ genealogy (Matt 1:1). It traces Jesus’ descent and describes His life based on Scripture. Proclaiming Him King of Israel, Matthew ancestrally linked Jesus to King David and Abraham through Joseph, Mary’s husband, revealing the two great covenants God established with them. This identified Jesus as David’s seed, Israel’s promised King (Davidic Covenant) and Abraham’s son in whom all nations would be blessed with salvation (Abrahamic Covenant).

The Davidic and Abrahamic covenants present Christ’s first and second comings (Gen 22:18; 2 Sam 7:11-14). His first coming brought Abraham’s promised blessing of justification for everyone by crucifixion. His return will bring kingdom establishment and blessing for Israel and all nations. Matthew thoroughly confirmed Jesus’ kingship throughout his Gospel with teachings, miracles, prophecy fulfillment, along with statements and acts of authority; however, Jesus did not fulfill His reign. Instead, Israel in unbelief, rejected their king and crucified Him so God’s promised blessing in Abraham’s son will come to all nations by faith through the Holy Ghost (Gal 3:13-15).

Matthew’s addition of Jesus’ virgin birth account to His genealogy gave essential significance to His identity. It revealed Abraham and David’s seed as the Lord God of Israel in flesh and why so many Scriptures came to fulfillment (Matt 1:21-23). Being literally Emmanuel, God with us as man, Jesus’ kingship had divine honor and authority—not human, although He descended from David and Abraham.

Matthew fashioned his writing with a kingdom emphasis affirming Jesus as Messiah-King, but midway through his narration he transitioned presenting Jesus as Jehovah’s Servant (12:15-21; Isa 42:1). Using Isaiah’s prophecy in light of Israel’s initial rejection, Matthew guided his narration of Christ, the obedient Servant, to His final rejection by Israel while continuing a literary emphasis on God’s kingdom. In obedience, the rejected King postpones Israel’s messianic kingdom for humanity’s salvation (Matt 21:43). Along with kingdom emphasis, Matthew presented the continuous theme of redemption. Before Christ comes to reign, He will give Jews and Gentiles an opportunity to enter His kingdom.

Pastor Daryl Cox

12.4.20

(Excerpt from Jesus Across the Gospels: A Portrait of Who Jesus Is)

God’s Beloved Son to Israel (Matt 3:16-17)

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Advent, Advent Day 5, Emmanuel, God's Beloved Son to Israel, Matt 3:16-17

Advent Day 5

And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: (17) And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased (Matt 3:16-17).

While the angel of the Lord revealed Emanuel as God with us among His people who would deliver them from their sin (Isa 9:6a; Matt 1:23a,b), God publicly announced Jesus as His beloved Son in the account of His baptism in Matt 3:16-17. All of the Gospels record the baptism. Central to the accounts brings to bear God’s anointing of Jesus as the Messiah.

Isaiah 40:3, 5 point to the revealing of the Lord’s glory in His divine nature, the Lord Himself, for all humanity to see in the wilderness alongside the river Jordan (Mat 3:1; Mark 4:1). In the isolation of a dry and arid place, Jesus’ baptism occurred. “The glory of the Lord shall be revealed” (Isa 40:5a NKJV). Son reflects a messianic title. God confirmed Jesus as His begotten and beloved Son, the express image of Himself and embodiment of the one God of Israel for all humanity to see as Emmanuel (Ps 2:7). Hall and Bernard (1993) explained Jesus while on earth “voluntarily took on the form of a servant, but His divine nature did not change” (Doctrines of the Bible; Matt 3:15; 12:17-18; 17:5). This led to a fulfillment of the Abrahamic covenant addressed in Jesus’ genealogy in Matt 1:1; namely, Jesus blessed all nations because of His judgment on the cross for both Israel and the Gentiles.

In John 1:33-34, the author extended Jesus’ identification with “Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God” (John 1:33-34 KJV). The Spirit of God descending like a dove provided the sign for John the Baptist to which he bore record of Him as the Son of God. On the other hand, the voice from heaven in Matt 3:17b provided a sign to the people. Both signs validate Jesus, the Son of God, having the same nature and very character of God and perfect humanity without sin. They simultaneously manifest God as Father, Holy Spirit, and incarnate in the Son. Thus, the heavenly voice and dove bear witness to Jesus as Messiah and Son of God to Israel, the incarnation of the one true God.

Jan Paron, PhD

12.3.20

(Excerpt from The Incarnational Theology of Emmanuel in the Book of Matthew)

God in Flesh, Dwelling Among His People (Matt 1:23)

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Advent, Advent Day 3, Emmanuel, God in Flesh, Matt 1:23, Oneness of God

Advent Day 3

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, (23) Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt 1:22-23 KJV; cf. Isa 7:14).

Immediately following the generation of Jesus (Matt 1:1-17), Scripture noted Mary “was with child of the Holy Ghost” (1:18b), begotten in her womb as both Son of God (Spirit conception; Luke 1:35) and Son of man (humanity). While Joseph “thought on these things,” meaning pondering on how to handle Mary’s pregnancy, the angel of the Lord appeared to him in a dream as God’s messenger. Through the angel, the omnipresent God incarnated in the Son revealed five truths about that which Mary carried: (1) the Holy Ghost conceived it (1:20); she would bear a son (v.21a); (3) Joseph will call the son Jesus (v. 21b); (4) the Son will save His people from their sins (v. 21c); and this birth fulfills that which the prophet spoke about the forthcoming Emmanuel (vv. 22-23; cf. Isa 7:14). Thus, the Spirit-conceived Emmanuel in the expectant Mary, refers to the child in His humanity and the Son in His divinity (Isa 9:6a; Matt 1:23a,b)—God’s revelation to man, one and one and the same.

In 2 Chron 36:23b, Cyrus King of Persia said “Who is among you of all His people? May the LORD God be with him, and let him go up!” Emmanuel, God with us, identifies Jesus, the invisible God made visible in flesh to deliver His people from sin. Second Chronicles 36:23 previews Emmanuel dwelling among His people: Cyrus told the exiles from Judah they could return to Jerusalem and build a house there. Upon their journey back to Jerusalem, they built the second temple of which they did in 353 BCE under Ezra and Nehemiah’s leadership. However, the Spirit of God fulfilled a greater temple with the conception of a Son in a virgin called by the Lord to be with His people (2 Chron 36:23). Though not one of brick and mortar, rather the temple of the living God–God with us dwelling with His people and walking among them (2 Cor 6:16). Through conception from God’s Spirit, Emmanuel accomplished what Cyrus spoke through the Lord “May the Lord God be with him” (2 Chron 36:23c). Believers today, individually (1 Cor 6:19) and collectively, form the holy temple of which the Spirit dwells for “an habitation of God” (Eph 2:20-22).

Jan Paron, PhD

12.1.20

(Excerpt from The Incarnational Theology of Emmanuel in the Book of Matthew)

Emmanuel: New Testament Context Fulfilled

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Advent, Emmanuel, Isa 7:11, Oneness of God, onenesstheology

Advent Day 2

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel” (Isa 7:14 NKJV).

Mary, a virgin from the lineage of David, birthed Jesus through agency of the Holy Spirit. Procreation or (begetting) in Mary’s womb made Jesus the Son of God (v. 18), thus, fulfilling the prophecy that Christ would be born of a virgin (Isa 7:14; Matt 1:21-23; Cox, 2013). Jesus descended as a scion from the lineage of David–a Rod from the stem of Jesse (Isa 11:1), father of David (1 Sam 17:12). As the Son of David, it established Jesus’ human lineage born through the virgin, Mary. The Matthean Gospel portrayed Jesus as the King, the Seed as Son of David (cf. Matt 1:22-23: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet”).

Emmanuel: Old Testament Context Foretold

Tags

Advent, Emmanuel, Isa 7:14

Advent Day 1

The Book of Isaiah first mentioned the New Testament Emmanuel as Immanuel in the prophecy from Isa 7:14, “Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel.” In the context of Isa 7:14, Immanuel (Heb: אֵל; ‘El) means God with us; however, extended meanings of it include the everlasting God (Gen 21:33), Almighty God (Gen 35:11; 48:3; 49:25; Exod 6:3), the one God (Mal 2:10), the one, true God (Gen 31:35; Num 12:13–BDB Lexicon, p. 42). To the Hebrews it connotes a sense of extreme strength and power (BLB). Upon looking at Isa 9:6, the names Wonderful, Counselor, Mighty God, Everlasting Father, and Prince of Peace in the verse describe the very Child to be born, a Son to be given. All meanings not only reveal Jesus’ identity but also converge into the nature of Emmanuel, “God with us.”

 

The Son from Matt 1:23, fulfills the son given in Isa 7:14. The kings of Israel and Syria converged to trouble Judah and dethrone Ahaz (Isa 7:6), a move the Lord said would not stand (7:7). Through Isaiah, the Lord conveyed three things to Ahaz, all based on faith and belief in Him: (1) Ahaz should “take heed and be quiet;” (3) “do not fear or be fainthearted;” and (3) the kings’ plots would not stand or come to pass.” Then, the Lord, Yahweh your God, offered King Ahaz a greater divine sign to reassure him of His power (v. 11) linked to God’s promise of deliverance (v. 7). The sign would foretell the lineage of David’s continuance for a future king through a seed according to the flesh: “Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel” (Isa 7:14). Immanuel means “God with us,” Thus, the prophet Isaiah challenged Ahaz to trust God (cf. Josh 1:9). Like other Old Testament leaders before him, God remained with them. For example, Abijah, king of Judah, believed that God was with His people when the army of Jeroboam outnumbered them. The Lord honored his faith with victory (2 Chron 13:12-15).

Ahaz did not commit himself to faith in God by relying on Him, “Neither will I tempt Yahweh,” The king refused (Isa 7:12). Instead, King Ahaz appealed to the king of Assyria (Tiglath-Pieleser III) for help, and thus, experienced tragic results–the Assyrian king offered support by making Judah a tributary of Assyria. God’s word remains infallible. King Ahaz followed the pattern of other unbelieving Hebrews before him who did not heed the Lord Jehovah’s voice, only to face dire consequences. For example, even though Joshua and Caleb argued to trust God and take possession of Canaan (Num 13:29; 14:19), the people murmured and followed the opinion of men: “Would it not be better for us to return to Egypt?” Consequently, the Lord would not let them see the land He swore to their fathers with the exception of Joshua and Caleb (14:23). Though God held back a remnant of believing Jews, Ahaz’ rejection of the Lord foretells the same unbelief of His chosen to the arrived Messiah Emmanuel. Traditional Jews still await the foretold Messiah. They reject Jesus over three core tenets (1): He did not usher in world peace (Isa 2:4), bring about political sovereignty for the Jews (2 Sam 7:11), nor protect them from their enemies (Jer 33:16).

Jan Paron 11.29.20  

From the Incarnational Theology of Emmanuel in the Book of Matthew.  

(1) Joseph Telushkin. Jewish Literacy. NY: William Morrow and Co., 1991.