When Jesus Learned He Was God

Biblegems #253

Question: At what age did Jesus understand His identity as the Son of God?When did He know that He was the Messiah?

The Bible says little concerning Jesus’ childhood. Extra-biblical texts claiming knowledge of his childhood are unreliable.[i] The Bible does shed some revealing light, however.

Jesus was human, like us in every way, “yet was without sin” (Heb. 4:15). As an infant, he did not understand his identity as God incarnate. This ignorance of his divine nature and messianic role was a temporary choice made in heaven, a choice to strip himself of such divine qualities as omnipotence, omniscience and omnipresence:

         Phil. 2:6-7  Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.

          

Jesus matured gradually. At the age of twelve it was said:

         Luke 2:52 And Jesus grew in wisdom and stature, and in favor with God and men.     

Unlike other children, Jesus’ unique nature as the virgin-born Messiah of Isaiah 7:14 had been revealed to his earthly parents:

         Matt. 1:20b-23  …what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet: “The virgin will be with child and will give birth to a son, and they will call him Immanuel”—which means, “God with us.”

They knew he was the Son of God and eternal King of Kings:

         Luke 1:31-33  “You will be with child and give birth to a son, and you are to give him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end.”

Jesus grew up hearing of the angel visits to his parents, and later to the shepherds in Bethlehem. He heard the story of the Wise Men from Persia and saw the carefully preserved treasures they had brought.

And as Jesus learned to read and understand the Scriptures his mind awakened to the words he himself had given to the prophets from heaven—prophecies of his birth, death, resurrection and return in glory. Reading Scripture triggered his memories as God prior to his human incarnation, memories that would then guide him throughout his adult life. For, as he reminded the two disciples on the road to Emmaus just after his resurrection:

         Luke 24:25-27  He said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

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[i] Several non-canonical documents contain fanciful legends about Jesus’ infancy and early childhood. Most were composed between the second and seventh centuries, A.D.: “The Infancy Gospel Of Thomas,” “The Infancy Gospel Of James,” “The Syriac Infancy Gospel,” “The Infancy Gospel Of Matthew” and “The History Of Joseph The Carpenter.”

Was There Really A Virgin Birth?

Biblegems #166

Question: I’ve heard people say that the Hebrew Bible does not use the word for “virgin” in Isaiah’s prophecy quoted in the New Testament in reference to Mary. Is this true?

Isaiah 7:14, written about 740 years before Jesus’ birth, reads: “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.” When we fast-forward to Jesus’ birth, Matthew recorded in his Gospel how an angel announced to Joseph that his fiancé Mary would bear a child conceived by the Holy Spirit (Matt. 1:20-21). Matthew then tells the reader that this virgin conception was the fulfillment of Isaiah’s prophecy: “The virgin will be with child and will give birth to a son, and they will call him Immanuel”—which means, “God with us.”

In the English translation both Matthew and Isaiah appear to be in perfect agreement. Some claim, however, that Matthew’s quote, which comes from the Greek translation of the Hebrew Bible, misrepresents the Hebrew word “almah.” They claim that “almah” means a young woman of marriageable age, not “virgin.” Their argument is that Isaiah never intended to mean that a virgin would get pregnant and bear a son.

The word “almah” in Hebrew, like so many words in any language, can carry a variety of meanings, depending on the context in which it is used. The word “cool” in English for example can refer to the temperature in a room, or it can mean “great!” or “terrific!”—depending on the context. One meaning does not fit all uses.

The dictionary definition of “almah” means a “young woman” who is sexually mature and able to bear children. While the word could technically be used of a married or sexually active woman, the reality is that of the nine times it occurs in the Hebrew Old Testament “almah” is never used that way (see Gen. 24:43; Ex. 2:8; 1Chr. 15:20; Ps. 41:6; 68:26; Prov. 3:19; Song of Sol. 1:3; 6:8).

The context of Isaiah 7:14 itself shows that Isaiah wanted to highlight this “almah” as distinct. She is not a woman that one would expect to be pregnant. It is the very fact that she will conceive a child that makes her special and unique, even as the child she will bear will be special and unique.

It’s important to remember as well that it was Jewish scholars in the area of Alexandria—about 100 years before Christ—who translated the Hebrew Bible into the Greek form that Matthew would later quote from. These scholars understood their own Hebrew word “almah” to mean “virgin,” and translated it accordingly.

Isaiah’s prophecy of the virgin birth demonstrates again God’s great desire to inform mankind of the plan He has put into place to rescue us from the path of destruction brought about by sin. His love, grace and forgiveness are available to all who put their trust in Jesus, the Savior born of the virgin Mary, even as God promised long ago.

         John 3:17 For God did not send his Son into the world to condemn the world, but to save the world through him.

Merry Christmas!

Why "Jesus"—not "Immanuel"?

Biblegems #17

Here is a great question someone has submitted for this Christmas season: “Why did they name Him Jesus when the OT said His name would be Immanuel?”

“Immanuel” shows up in Scripture only three times (Is. 7:14; 8:8; Matt. 1:23), each time referring to the Messiah.

The first occurrence in Isaiah 7:14 prophecies that a “virgin will be with child and will give birth to a son, and will call him Immanuel.” Matthew’s Gospel reports that the angel Gabriel, quoting this Scripture, announced to Joseph that Mary was the virgin of Isaiah’s prophecy, and that her child would be the “Immanuel” of that prophecy (Matt. 1:22). Yet it is also Gabriel who in the previous verse instructs Joseph to name the baby “Jesus” (Lit., Yahweh saves) because he will save his people from their sins (1:21).

So we know that Gabriel, as God’s messenger, understood “Immanuel” to be an adjective meaning “God with us,” not the Messiah’s name. Joseph also understood that naming the baby “Jesus” as the angel instructed did not contradict the Isaiah prophecy, but fulfilled it. This was further confirmed when the same angel instructed Mary to name the child “Jesus” (Lk. 1:31). Not only so, But Gabriel informs Mary that the child would be conceived through the direct intervention of the Holy Spirit, “so the holy one to be born will be called the Son of God” (Lk. 1:35). In other words, the child would be God—with us!

Even the similarity in phrasing is interesting: Isaiah says that the virgin “will call him” Immanuel, and Gabriel says that the child “will be called” the Son of God. Neither time is the phrase meant to indicate the baby’s name, only what terms would be eventually applied to Jesus. The same can be said of another familiar Isaiah prophecy concerning the Messiah:

“For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Is. 9:6).

So it is clear that the phrase “will be called” was never meant to mean “will be named.” “Immanuel” refers to what Jesus is—God with us; and the name “Jesus,” though likewise highly symbolic in its meaning, refers to Jesus’ identity as a person. It is one thing to know in theory that there might be a unique person somewhere in existence who is “God with us.” It is something else entirely to know who this specific person is by name, because: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).

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