Chp.77 - The Virgin Birth As A Stumbling Stone

Then Trypho said, “I admit that such and so great arguments are sufficient to persuade one; but I wish [you] to know that I ask you for the proof which you have frequently proposed to give me. Proceed then to make this plain to us, that we may see how you prove that that [passage] refers to this Christ of yours. For we assert that the prophecy relates to Hezekiah.” Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 237). Buffalo, NY: Christian Literature Company. Trypho, surprisingly, continues in unbelief and stumbles over (the wisdom and power of God) in the meekness of this Jesus of Nazareth called the Christ. He still cannot see how Isaiah is referring to a virgin birth if Hezekiah is the child who delivers Judah. How can the kingdom of Judah be firmly established upon a man who claims that his kingdom is not of this world (Isa.7:9;Jn.18:36)? This makes no sense to the loyal man of Judaism. Trypho, therefore, believes this man of Nazareth is a lunatic and a liar, but notice what Jesus told Pilate about his kingdom. He said his kingdom is not "yet" or not "now" from this city of Judah, so what he was saying to this Roman lord is that it shall be, and all Israel will know that he is the LORD (Jn.8:20-25). So, Justin returns to Isaiah to clear up confusion surrounding what the Jews were expecting, because they had not fully meditated on the passage to draw from its fullness. "And I replied, “I shall do as you wish. But show me yourselves first of all how it is said of Hezekiah, that before he knew how to call father or mother, he received the power of Damascus and the spoils of Samaria in [the] presence of the king of Assyria. For it will not be conceded to you, as you wish to explain it, that Hezekiah waged war with the inhabitants of Damascus and Samaria in [the] presence of the king of Assyria. ‘For before the child knows how to call father or mother,’ the prophetic word said, ‘He shall take the power of Damascus and spoils of Samaria in [the] presence of the king of Assyria.’" Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 237). Buffalo, NY: Christian Literature Company.

If we try to take this passage and separate it from its context, we would have no idea why there is even a debate of interpretation between Justin and Trypho. The text is rather obscure if we are not trying to live in its historical, as well as its lingual, context. As Justin used Isaiah 7:10-14 as the prophetic promise of the Messiah, he also makes the connection of Isaiah's child, who is called, "Spoil Quickly-Plunder Speedily," to be the foreshadow of Christ. This is where Trypho stumbles and presumes the prophesy to refer to Hezekiah. But, nevertheless, Lange's commentary should jump start (our) minds to grasp two separate events that are 'inwardly' related to the Messiah. "Our exposition of 7:14 of itself shows that the present history is not coincident with 7:10 sqq., and therefore that Maher-shalal is not identical with Immanuel. Yet the present narrative is nearly related to 7:10 sqq. In both, pregnancy and the birth of a son are pledges of deliverance. In both, a stage of development in the child is made the measure that defines the period of the deliverance. But a child can say father and mother, sooner than it can distinguish between good and evil. If then, as also the place of the passage in the book, indicates, what is now narrated, took place somewhat later than the events 7:10 sqq., it agrees very well. Both have the same objective end, viz., the rendering harmless Syria and Ephraim. Therefore the later one must use the shorter time measure. As Pekah and Rezin lived during the events prophesied here, yet the former died b. c. 739, so the transactions related here must fall between b. c. 743 and 739. The king of Assyria did not at that time destroy Samaria. He only desolated a few border regions (2 Kings 15:29). But as we showed at 7:17, that the prophecy contemplated two events, inwardly related, but separated as to time, so it is here. That first, preliminary devastation of the region of Ephraim bears the later one (2 Kings 17:6) so really in it, that the Prophet is justified in comprehending both together." Lange, J. P., Schaff, P., Nägelsbach, C. W. E., Lowrie, S. T., & Moore, D. (2008). A commentary on the Holy Scriptures: Isaiah (p. 130). Bellingham, WA: Logos Bible Software. Remember, now, our study of Isaiah 7:10-14 when we discovered that this prophetic promise was to settle doubt and give assurance to Ahaz, and specifically his future descendants, that Judah and the house of David will be delivered. But this deliverance doesn't come without, first, a judgment, that may first be delivered from their sins. The promise comes in the weakest days of Judah's kingdom, as Isaiah 7:14 has established it.

Isaiah 7:14–17 (NKJV) 14 Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. 15 Curds and honey He shall eat, that He may know to refuse the evil and choose the good. 16 For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings. 17 The Lord will bring the king of Assyria upon you and your people and your father’s house—days that have not come since the day that Ephraim departed from Judah.” The prophetic Word of this passage shall be fulfilled in the depth and darkest days of Judah's captivity, for we see Justin point out that Hezekiah did not make war against the foreign oppression within Israel's land, especially before he had the mental capacity to say the trusting words, as of a child who says, 'my father and my mother,' to receive the authority of Damascus and the riches of Samaria in the days of Assyria's glory over the land of Israel. It is true, however, that Hezekiah did hold back the Assyrian king from taking the city of Jerusalem, but he did not take back the northern kingdom which the Assyrian king dominated. Hezekiah is to be commended for trusting in the LORD to keep peace in the days of his reign in Judah, but this peace was not kept through a war campaign. It was kept through the power of prayer and the exaltation of the Name of Yahweh over the foreign gods to demonstrate the superiority of the Almighty I AM. 2 Chronicles 32:14–23 (NKJV) 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people from my hand, that your God should be able to deliver you from my hand? 15 Now therefore, do not let Hezekiah deceive you or persuade you like this, and do not believe him; for no god of any nation or kingdom was able to deliver his people from my hand or the hand of my fathers. How much less will your God deliver you from my hand?’ ” 16 Furthermore, his servants spoke against the Lord God and against His servant Hezekiah. 17 He also wrote letters to revile the Lord God of Israel, and to speak against Him, saying, “As the gods of the nations of other lands have not delivered their people from my hand, so the God of Hezekiah will not deliver His people from my hand.” 18 Then they called out with a loud voice in Hebrew to the people of Jerusalem who were on the wall, to frighten them and trouble them, that they might take the city. 19 And they spoke against the God of Jerusalem, as against the gods of the people of the earth—the work of men’s hands. 20 Now because of this King Hezekiah and the prophet Isaiah, the son of Amoz, prayed and cried out to heaven. 21 Then the Lord sent an angel who cut down every mighty man of valor, leader, and captain in the camp of the king of Assyria. So he returned shamefaced to his own land. And when he had gone into the temple of his god, some of his own offspring struck him down with the sword there. 22 Thus the Lord saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and guided them on every side. 23 And many brought gifts to the Lord at Jerusalem, and presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter.

We can see, now, how Trypho and the Jews understand the prophesy to be alluding to Hezekiah, but Justin highlights Isaiah's words regarding the period (season) of life of the child who shall receive these spoils of Samaria and the authority of Damascus. In these days Hezekiah was sick and near death because of the "enlarged pride" of his heart. It wasn't an enlarged love for God that filled his heart, but the pride of life that exalted him, not in the sight of God, but in the sight of the nations. Therefore, he was disciplined for not giving YHWH all the glory for what had delivered Jerusalem (2Chron.32:25); and upon the deadly news he was humbled for his lose of life, and in his pride he was made to weep bitterly. But, because he humbled himself "in the sight of God," that is also before the prophet of God, fifteen years was added to him to get his house in order, under the understanding that YHWH is greater than the pride of his "enlarged heart" (2Chron.32:26;Isa.38:1-5,22). This virgin birth is the "superior sign" that speaks of God's chosen king, who shall be greater than Hezekiah in all his ways, for his love shall be divine (1Jn.3:20) and his will will be one with the Father. For as Justin pointed out, God foreknew Hezekiah's heart and provided atonement for him to come into the house of the Lord, for the life of his flesh and blood, and for the life of his soul into eternity.

"For if the Spirit of prophecy had not made the statement with an addition, ‘Before the child knows how to call father or mother, he shall take the power of Damascus and spoils of Samaria,’ but had only said, ‘And shall bear a son, and he shall take the power of Damascus and spoils of Samaria,’ then you might say that God foretold that he would take these things, since He foreknew it. But now the prophecy has stated it with this addition: ‘Before the child knows how to call father or mother, he shall take the power of Damascus and spoils of Samaria.’ And you cannot prove that such a thing ever happened to any one among the Jews. But we are able to prove that it happened in the case of our Christ." Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 237). Buffalo, NY: Christian Literature Company. Here, is where we see Justin connecting the two events as one shadow of the inward reality of the prophetic promise. Though Isaiah's child and Assyria's captivity of the northern kingdoms have already taken place within a short time period, that is before the child can say, "Daddy and Mommy," it is not possible the child could be Hezekiah; for Hezekiah was well passed the time period to fulfill the phrase, '"before the [promised] child of the virgin' [attains the mental capacity] to discern good from evil, the child will choose the good." Hezekiah was twenty-five years old when he began to reign in Judah, and therefore cannot be "the child" who takes spoil and plunders authority in the presence of the Assyrian king. But this child, born in Bethlehem, around the time of the census of Augustus, will receive the spoils of Samaria and the plundered authority of Damascus through these many Magi [wise men] who had gone around, plundered if you will, the authority of Herod the Great to worship and bow down to this child, who had not as of yet articulated the words "daddy and mommy," and was chosen by the Father of creation to be begotten after the equality of the Name of YHWH--the Almighty Lord. In this Name, "Immanuel," the child chooses the good spoil of the riches of these many wise men that traveled from as far as Suza, right under the nose of Quirinius, who was the governor of Syria [Damascus], and through Samaria unto Judea. Picture these men telling the story as they travel through each town pointing to the starlight that makes a path for their feet by the wisdom and power of the lamp of the Word of God (Ps.119:105). Imagine the spoils of joy that they collect as they tell of the promised Messiah who shall preach good news to the poor of this land with tidings of peace and joy as forerunners of his ministry (Lk.1:76-79;2:10), as the prophet Isaiah foretold, being begotten in the flesh, under sun and moon, as the pinnacle, that is the last and greatest of all of the things created in the span of six days, but not after (in the likeness of) which he who illuminates the night period (Lucifer) had fallen in the pride of his beauty, being the first of the Lord's creation and called the prince of darkness or "son of the morning" (Isa.14:12).

He (Lucifer) is called "son of the morning" because he was the first created in the depth of darkness and the first to be illuminated by the Light on the first morning of the dawn of creation (Gen.1:2-3), but he has cast off the armor of light to abide in the darkness (Rom.13:12;Jn.3:19-21). Jesus saw him fall from heaven like lightning (Lk.10:18), and therefore divided the light from the darkness, and so he is the illuminator of what is called Night. He works in the span of darkness where men have no light to perceive his wickedness, but the author of Light omnisciently perceives all things (Matt.6:23). Therefore, he is not called a brother, nor can he shine any light or expose any darkness upon the wisdom and power of God (Lk.22:48-53). He is not the "morning star," but he is the "son of the morning." He is not the star that shall rise in the heart to give the revelation of Christ (2Pet.1:19;Rev.2:28;22:16). No, but he is the witness of the stars and holds them in the darkness (Job 3:9;Zeph.1:14-15), as in the day that he tried to hold this man of Nazareth under the darkness, but instead was plundered of eternal life (Amos 5:8;Mic.3:6;Matt.27:45). Now, there is an angel who reveals truth, who came to Joseph and quotes the prophet as saying, "the virgin" shall be with child; this was an angel who refused hold Joseph in the darkness of the night as he contemplates what he should do with the scandalous image of his 'tainted' betrothal (Matt.1:20). "For at the time of His [Christ's] birth, Magi who came from Arabia worshiped Him, coming first to Herod, who then was sovereign in your land, and whom the Scripture calls king of Assyria on account of his ungodly and sinful character. For you know,” continued I, “that the Holy Spirit oftentimes announces such events by parables and similitudes; just as He did towards all the people in Jerusalem, frequently saying to them, ‘Thy father is an Amorite, and thy mother a Hittite.’3 (Ezk.16:3)" Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 237). Buffalo, NY: Christian Literature Company.

Justin is now going to defend the New Testament position of how the Magi, who were "of the East" [Assyria], and more specifically Babylon and Persia," came to give gifts to the promised King of the Jews. The Magi spoken of were most likely men of this kingdom who favored the Hebrew Scriptures against the gods of the Assyrian, Babylonian, and Persian Empires, which at this time were overpowered by the gods of the Greco-Roman Empire. It may be that these wealthy Magi were looking to be delivered by this prophetic promise, in the same manner as Israel was, from the overlapping oppression and taxation of these pagan kingdoms to suppress warfare from taking dominion of the lands. In other words, these Magi were powerful but peaceful men who loved wholesome wisdom. Matthew 1:18–2:12 (NKJV) 18 Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. 19 Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. 20 But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. 21 And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” 22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: 23 “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” 24 Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, 25 and did not know her till she had brought forth her firstborn Son. And he called His name Jesus. 1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, 2 saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. 5 So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet: 6 ‘But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.’ ” 7 Then Herod, when he had secretly called the wise men, determined from them what time the star appeared. 8 And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.” 9 When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. 10 When they saw the star, they rejoiced with exceedingly great joy. 11 And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh. 12 Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.