Isaiah 7:14

Some commentators feel that the prophecy of the virgin birth appears within a longer prophecy that runs from Isaiah 7 through Isaiah 12. A theme that holds this seemingly disjointed prophecy together is a string of Messianic prophecies, of which the virgin birth is merely the first (see Isaiah 7:14; 8:16; 9:2, 6-7; 11:1-5, 10). This is important in debunking a popular argument that the virgin-birth prophecy was only for the particular situation in Ahaz's day. The other nearby Messianic prophecies weaken this contention considerably.

Like many Old Testament prophecies, the sign of the virgin birth has both a typical and an antitypical—or a near and a later—fulfillment. Ahaz (c. 731-715 BC) was afraid that the recent alliance between Israel and Syria would tip the balance of power and spell Judah's doom. God, however, assures Ahaz through Isaiah that no such thing would happen—in fact, within 65 years, Israel itself would be completely gone from the land (Isaiah 7:8)! The virgin birth, thought by some to be by a maiden within Ahaz's house, was a sign from God that He would surely bring this to pass. Further, before the child could distinguish good from evil, both kings of Israel and Syria would be dead (verse 16; see II Kings 15:30; 16:9)!

Unfortunately, neither Isaiah nor the authors of the books of Kings and Chronicles document the fulfillment of this prophecy in Ahaz's time. We are left to assume that it indeed happened, or it would be a worthless sign to Ahaz. The virgin and her son Immanuel remain unknown in history.

The only other significant debate regarding this prophecy is the Hebrew word 'almâ, translated "virgin." The Theological Wordbook of the Old Testament comments:

Since betûlâ is used many times in the OT as a specific word for "virgin," it seems reasonable to consider that the feminine form of this word ['almâ] is not a technical word for a virgin but represents a young woman, one of whose characteristics is virginity. This is borne out by the fact that the LXX translates it as parthenos in two of its seven occurrences, and that its use in Isa 7:14 was quoted to Joseph by the angel as a prediction of the virgin birth. . . . There is no instance where it can be proved that 'almâ designates a young woman who is not a virgin.

The Greek term for "virgin," parthenos, which Matthew uses in Matthew 1:23, has exactly the same meaning and nuances. Spiros Zodhiates writes in The Complete Word Study New Testament, "Generally it refers to a maiden or damsel of marriageable age," yet "particularly in the sense of one who has not known a man." The plain sense of both usages is that a literal virgin is meant. Otherwise, the sign becomes "no big deal"—thousands of young women have sons every day! But how often does a virgin bear a son?

Unlike the Catholic Church, the church of God, though believing in the virgin birth, does not make it a major doctrine. It is important as a proof of Jesus' Messiahship, and it adds detail to the transcendental nature of the Son of God. In the end, however, like Luke, we must place our focus on Him and the wonderful works He performed as a human being like us, as well as all the many things He does for us still as our High Priest before the Father.

Richard T. Ritenbaugh
'Behold, A Virgin Shall Conceive . . .'

Hosea 11:1

A short while after Jesus is born, God warns Joseph in a dream to leave immediately for Egypt to escape persecution from Herod the Great (Matthew 2:13). Once Herod dies, Joseph, Mary, and Jesus return to Judea (verses 15, 19-21), fulfilling the prophecy of Hosea 11:1, "Out of Egypt I called My Son."

This recalls God's redemption of Israel from bondage, suggesting the later work of Jesus as Redeemer of all mankind. Paul encourages Titus by saying that Christ "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people" (Titus 2:14).

Richard T. Ritenbaugh
Born of a Woman

Matthew 16:13-23

Peter proclaims Jesus to be the Messiah, and Jesus speaks of building His church and being crucified and resurrected. This was a major step forward in the disciples' understanding, and it corrected the erroneous prophetic teaching of the Pharisees and Sadducees. However, from the incident that occurs in verses 22-23, we can see that Peter—and probably the other disciples also—were not yet fully convinced of it.

Richard T. Ritenbaugh
Why the Transfiguration?

Romans 10:2-3

The Pharisees are a prime example of Israelites "seeking to establish their own righteousness." In the same way the Pharisees approached God's law, first-century Jews dealt with prophecy. We can see this in their reactions to the Messiah, Jesus the Christ.

A major theme of the Old Testament is the coming of the Messiah. From Genesis 3:15 through Malachi 4:2, prophecies of the coming of the Savior fill God's Word. The gospel writers show time and again how Jesus fulfilled the prophets' predictions in His actions or in the actions of those around Him. Matthew, especially, makes a conscious point to highlight many Old Testament prophecies that were fulfilled in Jesus' life.

Thus, the Jews had the prophecies of God's Word, as well as the life and words of Jesus—their God, Yahweh—to give unassailable proof that prophetic events were happening before their eyes. What more did they need? Did they even use the knowledge available to them? No! Paul says they avoid submitting to God's knowledge, and instead, they establish their own!

Richard T. Ritenbaugh
No Private Interpretation