The sign of Emmanuel
Isaiah 7:10-14 - Wednesday, December 20, 2023
Around 733 BC, Isaiah prophesied about a virgin who would give birth to a son named Emmanuel (Is 7:14 LXX; Mt 1:22). During this time, the Assyrian empire was expanding towards the West, leading Syria and the Northern kingdom of Israel to seek an alliance against Assyria. However, the King of Judah, Ahaz, refused to join, prompting Syria and Israel to attack Judah in hopes of forcing Judah's involvement. Ahaz, feeling afraid, disregarded Isaiah's assurance of safety and instead made a pact with Assyria, becoming subservient to it ((Is 7:1-9; 2 Kings 16: 7-9).
Ahaz declined to ask for a sign as suggested by Isaiah, citing that he would not test the Lord. Rather than trusting Isaiah's words of reassurance, Ahaz leaned on the power of Assyria and their gods. He even replaced the original altar of the temple with a replica from Damascus, used by the Assyrian king (2 Kings 16:11-16). This altar to foreign gods provided more reassurance to Ahaz than the sign of Emmanuel.
Pope Benedict XVI referred to the passage about the virgin and her son as a prophecy awaiting fulfillment. The identity of this child remained a mystery, similar to the enigmatic reference in Genesis about a woman and her descendant (Gen. 3:15). It took seven centuries until the New Testament revealed the identities: the virgin was Mary, and her son was Jesus Christ, known as Emmanuel - meaning "God with us" (Matt. 1:23; 28:20).
Both, Isaiah's prophecy and the Gospel of Jesus Christ are intended for all humanity. The angel's declaration that Jesus would save people from their sins signifies the divine nature of this child, for only God can forgive sins (Mark 2:7). But it also reveals the main problem of humanity: "the intention of man's heart is evil from his youth." (Gen 8:21). Saint Paul writes that we have been "sold under sin" and only Christ can free us from this bondage (Rom 7:14.25).
The virgin birth of Jesus and His resurrection pose a challenge to many in today's world. Both events signify God's direct involvement in the material world and are central to the Gospel proclaimed by the Church. Saint Paul emphasized that without Christ's resurrection, faith would be in vain, and Pope Benedict stressed that if God lacks power over matter, He cannot be God. "But in fact Christ has been raised from the dead" (1 Cor 15:20) and God has power over matter "and through the conception and resurrection of Jesus Christ he has ushered in a new creation" (Benedict XVI).
The Gospel's purpose is to inspire faith's obedience, as seen in Mary and Joseph's unwavering belief in divine messages (Matt. 1:24; Luke 1:45). Both Mary and Joseph displayed obedience in accepting extraordinary events revealed to them, demonstrating an obedience of faith that the Church aims to inspire globally. How will we respond to the message about the Virgin bearing her son through the Holy Spirit? Like Ahaz or like Mary and Joseph?