God With Us
Advent IV: Isaiah 7:10–17; Matthew 1:18–25
I was thinking this week about a pivotal moment during my undergraduate studies. One of my professors was presenting as “proof” of the Christian faith the claim that Jesus of Nazareth literally fulfilled numerous Old Testament prophecies. Passage after passage, most of which you probably know, were presented as if they were centuries-old predictions of the Messiah that had been precisely and literally fulfilled in the life of Jesus.
This way of explaining the connection between the Old Testament and Jesus is common. You hear it in sermons, Bible studies, and popular Christian books. But there’s a problem. As my professor was speaking, I quickly turned to the Old Testament passages being cited and kept saying to myself, “Wait a minute, that’s not actually a prophecy about the Messiah!” That New Testament authors wanted me to see a relationship between Jesus and the Old Testament was obvious, but how the two related appeared far more complex than my professor was letting on. The fundamental problem was this: the notion of literal prophecy and fulfillment is not supported by the biblical texts themselves. Ever since, this question of how Jesus and the New Testament relate to the Old Testament has consumed much of my academic life.
Fulfillment as Story, Not Proof
The New Testament authors are not amassing proof texts to prove the identity of Jesus through prophecy. They are, instead—especially in the Gospels—trying to show that Jesus fulfills, or rather, fills full, the story of the Old Testament. The evangelists don’t present Jesus as merely checking boxes on a prophetic list. They are doing something even more profound. They seek to present Jesus as the fulfillment of Israel’s long and complex history.
Isaiah 7:14 illustrates this point. This passage is often cited as a literal messianic prophecy fulfilled by Jesus. Isaiah predicted the Messiah would be born of a virgin, and Jesus was born of a virgin. Simple enough; prophecy and fulfillment! Matthew himself quotes Isaiah 7:14, writing:
All this took place to fulfill what the Lord had spoken by the prophet: “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us) (Matthew 1:22–23).
At first glance, this appears to be a direct prediction followed by a direct fulfillment. Yet when both Isaiah and Matthew are read carefully and in context, it becomes clear that Matthew is working with a richer, more theologically profound vision of how God fulfills his promises than many Christians have assumed.
The Evidence in the Text Itself
Proof that Matthew isn’t thinking about literal prophecy-and-fulfillment occurs in the immediate context. Isaiah states, “they shall call his name Immanuel” (Isa 7:14). Matthew includes this part of the quotation even though he doesn’t have to. Then, only a few verses later, Matthew writes that Joseph “called his name Jesus” (Matthew 1:25), not “Immanuel.” So much literal prophecy and fulfillment!
Matthew doesn’t seem troubled by this tension. If he were thinking about literal prophecy and fulfillment, then this paragraph should have ended, as Isaiah prophesied, with the words, “and he called his name Immanuel.” That the paragraph doesn’t end this way shows us clearly that Matthew isn’t implying a simple one-to-one match between prophecy and fulfillment.
A second layer of complexity emerges when we consider the language of Isaiah itself. In the Hebrew text, Isaiah uses the word ʿalmâ, which most naturally refers to a young woman of marriageable age. Hebrew has a specific term, betulah, that unambiguously denotes “virgin,” but Isaiah does not use it here. That’s because Isaiah isn’t prophesying a virgin birth. So where does the notion of “virgin” come from?
When the Hebrew Scriptures were translated into Greek in the Septuagint, ʿalmâ was rendered as parthenos, a term that clearly denotes a virgin. Matthew quotes Isaiah from this Greek translation, which means that this “literal fulfillment” on which the Christian faith supposedly stands or falls (according to my professor) depends on whether the Old Testament is being read in Hebrew or in Greek.
Matthew leaves no ambiguity about the nature of Jesus’ birth. He explicitly insists that Mary was a virgin, writing that Joseph “knew her not until she had given birth to a son” (Matthew 1:25). Matthew’s claim of a virginal conception and birth is clear and unambiguous. Still, the Isaiah passage that he quotes says nothing of the sort. Isaiah’s prophecy, as we will see, was more immediate to his own time and not about the Messiah.
It’s worth noting that this problem isn’t unique to the Isaiah quotation. Throughout Matthew 1–2, most of Matthew’s citations are drawn from texts that were not originally intended as messianic predictions at all. But this is really only a problem if we misunderstand what Matthew is doing. He is not assembling a list of proof texts to prove the Christian faith. Instead, he reads Israel’s Scriptures as a unified narrative that culminates and climaxes in the life, death, and resurrection of Jesus of Nazareth. For Matthew (and the rest of the New Testament authors), Jesus doesn’t merely fulfill individual prophecies. He fulfills the whole story itself.
Joseph and Ahaz: Sons of David in Crisis
This shift away from literal prophecy and fulfillment for understanding Matthew’s use of the Old Testament helps explain why he turns to Isaiah 7 at this particular moment. Although our attention is often drawn to Mary and Jesus at Christmas, this section of Matthew’s Gospel places Joseph at the center of the action. Joseph is the one who wrestles with fear, who must decide how to respond, who receives the angelic message, and who ultimately names the child. Although mostly unnoticed, the citation of Isaiah in Matt 1:23 invites readers to view Joseph’s situation as echoing an earlier moment in Israel’s history and to see how it is “filled full” in Christ.
The prophecy in Isaiah 7:14 was spoken to Ahaz, arguably one of Judah’s most wicked kings. Ahaz is known for sacrificing his own children to pagan gods, but we’re not to that part of Ahaz’s story quite yet. In Isaiah 7, Ahaz has recently ascended the throne and is already facing a grave political crisis.
Jerusalem is under threat. The kings of Israel (sometimes referred to as Ephraim) and Syria are pressuring Judah to join their political and military alliance against the expanding Assyrian empire and threaten to depose Ahaz by force if he refuses. When Isaiah finds Ahaz, the king is inspecting Jerusalem’s water supply—a crucial concern for a city under siege, since cities were built on hills, which meant that most water sources were outside the city’s fortifications. Fear is gripping Ahaz, and he is already calculating how long he can hold out before being forced to make a choice.
Isaiah describes the scene with striking imagery:
When the house of David was told, “Syria is in league with Ephraim,” the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind (Isaiah 7:2).
Ahaz, like Joseph centuries later, finds himself in a moment of fear and uncertainty. Both are descendants of David. Both face circumstances that appear impossible to resolve. Both are tempted to act in accordance with what seems prudent and manageable. For Ahaz, that temptation takes the form of political alliances. For Joseph, it appears in the plan to divorce Mary quietly. In both cases, God sends a messenger—to Ahaz a prophet, to Joseph an angel—not to remove the difficulty, but to reframe their circumstances theologically.
The Sign to Ahaz
Isaiah reminds Ahaz that Judah’s future does not rest on clever diplomacy or strategic alliances, but on the promises God has made to the house of David. Ahaz needed to trust God, not his own plans. “If you are not firm in faith,” Isaiah declares, “you will not be firm at all” (Isaiah 7:9).
Isaiah even invites Ahaz to ask for a sign, but Ahaz refuses, cloaking his unbelief in pious language. Isaiah responds with unmistakable frustration:
Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? (Isaiah 7:13)
It is at this point that the well-known words of Isaiah 7:14 are spoken.
Therefore the Lord himself will give you a sign. Behold, the [young woman] shall conceive and bear a son, and shall call his name Immanuel. He shall eat curds and honey when he knows how to refuse the evil and choose the good. For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted (Isaiah 7:14–16).
In its original context, this is a sign addressed to Ahaz and his immediate crisis. Isaiah has in mind a child soon to be born in his own day—perhaps even in the royal household. Within a relatively short span, symbolized by the early years of a child’s life (when he’s old enough to eat solid food and mature enough to know right from wrong), the political threat facing Judah will pass. The child’s existence will serve as a tangible reminder to Ahaz and the people of Judah that God is with them (Immanuel) and has not abandoned his people.
From Sign to Presence
Matthew sees a connection between Ahaz and Joseph, who is Ahaz’s direct descendant according to Matthew’s opening genealogy. Now, once again, a descendant of David faces fear and uncertainty. Once again, the temptation is to choose what appears safe and sensible. And once again, God sends a messenger, calling for trust rather than control. A child, once more, becomes the sign—the sign that fulfills the story.
But now the sign is greater. In Isaiah’s day, the child born to a young woman testified that God was with his people. In Matthew’s Gospel, the child born to a virgin does not merely signify God’s presence. He embodies it. Jesus does not simply signify that God is with us. He is Immanuel in the fullest sense. He is “God with us” in a way that neither Isaiah nor Ahaz could ever have imagined.
God With Us
This mystery of the incarnation (God with us literally) is the miracle we prepare to celebrate this Christmas. The story of Ahaz and Isaiah reminds us that God is with his people not because we have trusted perfectly, not because we have asked rightly, and not because we have managed our circumstances well. God comes to be with us this Christmas, not because of us but because he is faithful to his promises. He comes even when his people are afraid, even when their faith falters, and even when they would rather rely on their own wisdom than entrust themselves to him.
Perhaps in your own life right now, like Ahaz or Joseph, you find yourself facing circumstances that feel impossible to resolve—situations where the temptation is to manage, control, and rely on what seems prudent and safe. God does not wait for us to get it right before he draws near. He comes to us in our fear and uncertainty, calling us to trust not in our own strength but in his faithfulness.
Joseph trusted. And because of his obedience, he played a pivotal role in the story of the Incarnation. In Jesus Christ, God is with us—not as a sign, not as an abstract idea, and not as a distant assurance, but as the living and saving embodiment of our Creator God. This mystery is the good news of Advent and Christmas. God is with us, not because of what we have done but because he is faithful, and in this child, who is both Immanuel and Jesus, who “fills full” Israel’s story in ways the Old Testament prophets could never have imagined, he has come to save his people from their sins.
Thanks be to God.
Amen.
Life Group Guide
Intro Prayer
Heavenly Father, we come before you with open hearts and minds, ready to receive the message you have for us today. Help us to understand the depth of your Word and the fulfillment of your promises through Jesus Christ. May we be open to the lessons you want us to learn and apply them in our lives. Amen.
Ice Breaker
What is your favorite Christmas tradition and why?
Key Verses
Isaiah 7:14
Matthew 1:23
Questions
What does it mean for Jesus to fulfill the story of the Old Testament?
How does understanding the context of Isaiah 7:14 change our perception of its fulfillment in the New Testament?
Why do you think Matthew chose to highlight Joseph’s role in the birth narrative of Jesus?
How can we apply the lesson of trusting God over our own plans in our daily lives?
What does the term ‘Immanuel’ mean to you personally?
How does the concept of God being with us change the way we face fear and uncertainty?
What role does faith play in understanding the fulfillment of God’s promises?
Life Application
This week, identify an area in your life where you are tempted to rely on your own understanding and control. Pray and ask God to help you trust in His faithfulness and guidance instead.
Key Takeaways
Jesus fulfills the story of the Old Testament, not just individual prophecies.
The concept of literal prophecy and fulfillment is more complex than it appears at first glance.
Matthew’s Gospel emphasizes Jesus as the embodiment of God’s presence, surpassing Old Testament expectations.
Trusting in God’s promises is more important than relying on our own plans and understanding.
God is with us in our fear and uncertainty, calling us to trust in Him.
Ending Prayer
Lord, thank you for being with us through every challenge and uncertainty. Help us to trust in your promises and to see your hand at work in our lives. May we carry the message of your faithfulness and presence with us as we go about our week. In Jesus’ name, Amen.