Expositor's Bible Commentary Commentary Matthew 1:23

"Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us." — Matthew 1:23 (ASV)

This verse makes it quite clear that to Matthew, Mary is the virgin; Jesus is her son, Immanuel. But because of the quotation from Isa 7:14, complex issues are raised concerning Matthew’s use of the OT.

The OT word for “virgin” used in Isa 7:14 is almah (GK 6625) and often means virgin (though sometimes a young woman of marriageable age). The LXX renders almah here as parthenos (GK 4221), which almost always means “virgin”—though even here there are exceptions, such as LXX of Ge 34:4. The overwhelming majority of occurrences of parthenos, however, in both biblical and nonbiblical Greek, require the rendering “virgin”; and the unambiguous context of Mt 1 (see vv.12, 16, 18, 20, 25) puts Matthew’s intent beyond dispute.

The crucial question is how we are to understand Isa 7:14 in its relationship to Mt 1:23. Of critical concern is the fact that Isaiah uses v.14 to give a sign to King Ahaz about the Assyrian destruction of the kings of Israel and Syria (Aram), who were threatening Judah (see comment on Isa 7:14).

The most plausible view begins with a recognition that signs in the OT may function as a “present persuader” (e.g., Exodus 4:8–9) or as “future confirmation” (e.g., Exodus 3:12). Isaiah 7:14 falls in the latter case because Immanuel’s birth comes too late to be a “present persuader.” The “sign” (v.11; GK 253) points primarily to threat and foreboding. Ahaz has rejected the Lord’s gracious offer (vv.10–12), and Isaiah responds in wrath (v.13). The “curds and honey” that Immanuel will eat (v.15) represent the only food left in the land on the day of wrath (vv.18–22). Immanuel’s birth follows the coming events (it is a “future confirmation”) and will take place when the Davidic dynasty has lost the throne.

Furthermore, some recent studies have demonstrated that Isa 7:1–9:7 must be read as a unit—i.e., 7:14 must not be treated in isolation. The promised Immanuel (7:14) will possess the land (8:8), thwart all opponents (8:10), and appear in Galilee of the Gentiles as a great light to those in the land of the shadow of death (9:1–2, quoted in Mt 4:12–16). He is the Child and Son called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” in Isa 9:6, whose government and peace will never end as he reigns on David’s throne forever (9:7).

According to this interpretation, Matthew has correctly understood Isaiah that the Immanuel figure of 7:14 is a messianic figure. And if this messianic figure’s titles include “Mighty God” (9:6), there is reason to think that “Immanuel” refers to Jesus himself, that he is “God with us.” Though “Immanuel” is not a name in the sense that “Jesus” is Messiah’s name (1:21), in the OT Solomon was named “Jedidiah” (“Beloved of the Lord,” 2 Samuel 12:25), even though he apparently was not called that. Similarly Immanuel is a “name” in the sense of title or description.

No greater blessing can be conceived than for God to dwell with his people (Isaiah 60:18–20; Ezekiel 48:35; Revelation 21:23). Jesus is the one called “God with us”: the designation evokes Jn 1:14, 18. As if that were not enough, Jesus promises just before his ascension to be with us to the end of the age (Matthew 28:20; cf. also 18:20).