Where does the ‘Christ’ in Jesus Christ come from?

I sometimes ask people what they think Jesus’ last name was. Usually they reply along the lines of, “I guess his last name was ‘Christ’ but I am not sure”. Then I ask, “If that was the case then when Jesus was a little boy did Joseph Christ and Mary Christ take little Jesus Christ to the market?” Put that way, they realize that ‘Christ’ is not Jesus’ last name. So, what is ‘Christ’? Where does it come from? What does it mean? Since we are now in the Christmas season, I hope to sharpen your Christmas experience and embark on some 1st century controversies about Jesus – namely, was he ‘the Christ’?

Translation vs. Transliteration

We do need to first understand some very basic principles of translation. Translators try to capture the best meaning. Thus a word-for-word approach is not always used. For example, in my native Swedish if I was to ask about the time I would say “Hur mycket är klockan?” which translated word-for-word is “How much is the clock?” But we do not speak that way in English so translating that phrase by meaning rather than by literal words is preferred.  But translators sometimes choose to translate by similar sound rather than by meaning, especially when it comes to names or titles. This is known as transliteration. For example, our English name Peter is a transliteration from the Greek name Petros, which means ‘rock’ in Greek. The name was rendered to English by similar sound rather than by meaning. However, the same name in French is Pierre, which means ‘rock’ in French. So the name was rendered into French from Greek by translation (similar meaning) rather than by transliteration (similar sound). For the Bible, translators had to decide whether words (especially names and titles) would be better in the receiver language through translation (by meaning) or through transliteration (by sound).

The Septuagint

History of the MSSs that give us modern Bibles inc. LXX and Dead Sea Scrolls

Old Testament manuscript timeline: Septuagint (or LXX) was translated from Hebrew ca 250 BC

Now let’s layer these principles onto the history of Biblical translation. The first translation of the Bible was when the Hebrew Old Testament was translated into Greek about 250BC. This translation is known as the Septuagint (or LXX) and it has exerted an enormous influence. I described the LXX in posts I and II on the Septuagint, and I encourage you to read them because they will help you better follow me from here.

Translation & Transliteration in the Septuagint

The figure below shows how all this impacts modern-day Bibles where translation stages are shown in quadrants.

translation steps in development of bible from Hebrew to Greek to Modern language

This shows the translation flow from original to modern-day Bible

The original Hebrew Old Testament is in quadrant #1 and is accessible today in the Masoretic text and the Dead Sea Scrolls. The Greek New Testament is in quadrant #2. But because the Septuagint was a Hebrew –> Greek translation it is shown as an arrow going from quadrant #1 to #2 so that #2 contains both Old and New Testaments. In the bottom half (#3) is a modern language, like English, that the Bible is translated into. The translators had to decide whether words were better in the receiver language through transliteration or translation as explained above. This is illustrated with the green arrows labeled transliterate and translate on either side of them, showing that the translators could take either approach. Taken together, this figure shows the process of how the Biblical texts have gone from Hebrew and Greek to modern languages of today.

The Origin of ‘Christ’

In the next figure I again follow the process as above, but this time I am specifically focusing on the word ‘Christ’ that appears in our modern-day New Testaments.

where does 'Christ' come from in the old testament of the bible

Where does ‘Christ’ come from in the Bible

We can see that in the original Hebrew Old Testament the term was ‘mashiyach’ which the Hebrew dictionary defines as an ‘anointed or consecrated’ person. Hebrew priests and kings of the Old Testament period were anointed (ceremonially rubbed with oil) before they took up their office, thus they were anointed ones or mashiyach. But certain Old Testament prophetic passages also spoke of a specific mashiyach (with a definite article ’the’) who was prophesied to come. When the Septuagint was developed in 250 BC, the translators chose a word in the Greek with a similar meaning, Christos, which came from chrio, which meant to rub ceremonially with oil. Therefore the word Christos was translated by meaning (and not transliterated by sound) from the original Hebrew ‘mashiyach’ into the Greek Septuagint to refer to this specific person. The New Testament writers understood Jesus to be this very person that was spoken of in the Septuagint so they continued to use the word Christos in their writings to designate Jesus as this mashiyach.

But when we moved to modern-day English, there was no readily recognized word with a similar meaning so Christos was then transliterated from the Greek into English as ‘Christ’. Thus the English ‘Christ’ is a very specific title with Old Testament roots, derived by translation from Hebrew to Greek, and then transliteration from Greek to English. The Hebrew Old Testament is translated directly to English and translators have made different choices in rendering the original Hebrew ‘mashiyach’ into English. Some Translations (like King James Version) transliterated the Hebrew mashiyach to the English word Messiah. Other translations (like New International Version) translated mashiyach by its meaning and so have ‘Anointed One’ in these specific Old Testament passages. Because we do not see the word ‘Christ’ in the English Old Testament this connection to the Old Testament is not readily apparent to us. But from this analysis we know that the Biblical ‘Christ’=’Messiah’=’Anointed One’ and that it was a specific title. The original Greek readers of the New Testament would have directly seen the Christos from the Septuagint and would have seen the direct connection, while we have to dig around somewhat to see it.

The Christ anticipated in 1st Century

Armed with this insight, let’s make some observations from the Gospel accounts. Below is the reaction of King Herod when the Magi from the East came looking for the king of the Jews, a well-known part of the Christmas story. Notice, ‘the’ precedes Christ, even though it is not referring specifically about Jesus.

When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the law, he asked them where the Christ was to be born. (Matthew 2:3-4)

You can see that the very idea of ‘the Christ’ was already commonly accepted between Herod and his religious advisors – even before Jesus was born – and it is used here without referring specifically to Jesus. This is because ‘Christ’ comes from the Old Testament, and it was commonly read by Jews of the 1st century (like Herod and the chief priests of his day) in the Greek Septuagint. ‘Christ’ was (and still is) a title, not a name. From this we can dismiss right away the ridiculous notions that ‘Christ’ was a Christian invention or an invention by someone like Emperor Constantine of 300 AD popularized by movies like Da Vinci Code. The term was in existence hundreds of years before there were any Christians or before Constantine came to power.

Old Testment prophecies of ‘The Christ’

In fact, the term takes on a definitively prophetic title already in the Psalms, written by David ca 1000 BC – far, far before the birth of Jesus. Let’s look at these first occurrences.

The kings of the earth take their stand … against the LORD and against his Anointed One … The One enthroned in heaven laughs; the Lord scoffs at them… saying, “I have installed my King on Zion, my holy hill.” I will proclaim the decree of the LORD : He said to me, “You are my Son; today I have become your Father. …Blessed are all who take refuge in him. (Psalm 2:2-7)

The Greek Septuagint was far more widely read than the Hebrew in the first century (for both Jews and Gentiles). Psalm 2 in the Septuagint would read in the following way (I am putting it in English with a transliterated Christos so you can ‘see’ the Christ title like a reader of the Septuagint could)

The kings of the earth take their stand … against the LORD and against his Christ … The One enthroned in heaven laughs; the Lord scoffs at them… saying …, (Psalm 2)

You can now ‘see’ Christ in this passage like a reader of the 1st century would have. But the Psalms continue with more references to this coming Christ. I put the standard passage side-by-side with a transliterated one with ‘Christ’ in it so you can see it.

Psalm 132- From Hebrew Psalm 132 – From Septuagint
O Lord, …10 For the sake of David your servant,
do not reject your anointed one.11 The Lord swore an oath to David,
a sure oath that he will not revoke:
“One of your own descendants
I will place on your throne—
17 “Here I will make a horn grow for David
and set up a lamp for my anointed one.
18 I will clothe his enemies with shame,
but the crown on his head will be resplendent.”
O Lord, …10 For the sake of David your servant,
do not reject your Christ.11 The Lord swore an oath to David,
a sure oath that he will not revoke:
“One of your own descendants
I will place on your throne—
17 “Here I will make a horn grow for David
and set up a lamp for my Christ.
18 I will clothe his enemies with shame,
but the crown on his head will be resplendent.”

You can see that Psalm 132 specifically speaks in the future tense (“…I will make a horn for David…”), like so many passages throughout the Old Testament. This is important to remember when assessing the prophecies. It is not just that the New Testament writers grab some ideas from the Old Testament and ‘make’ them fit. It is as clear as words can be that the Old Testament, without even considering the New Testament, makes future-looking claims and predictions. Herod was aware that the Old Testament prophets made predictions about the coming ‘Christ’ – which was why he was ready for this announcement. He just needed his advisers to fill him in on the specifics of these predictions. The Jews have always been known to be waiting for their Messiah (or Christ). The fact that they are waiting or looking for the coming of their Messiah has nothing to do with Jesus or the New Testament (since they ignore that) but rather has everything to do with the explicitly future-looking predictions and prophecies in the Old Testament.

The Old Testament prophecies: Specified like a lock of a lock-n-key system

The fact that the Old Testament writings are explicitly predictive of the future makes them stand in very small company across the vast sea of literature that has been produced through human history. It is like the lock of a door. A lock is designed in a certain shape specification so that only a specific ‘key’ that matches the specification can unlock it. In the same way the Old Testament is like a lock. We saw that the specifications are not just in these two Psalms I looked at here but already we have seen others in the posts on Abraham’s sacrifice, Adam’s beginning, Moses’ Passover, and Daniel’s coming Son of Man (please review if they are not familiar).  Psalm 132 adds the specification that ‘the Christ’ would be from the line of David.  So the ‘lock’ has specifications that can be seen to become more and more precise as we survey the prophetic passages across the Old Testament. Given that, here is a question worth asking:  Why is ‘Christ’ so anticipated and so central in both the Old and New Testaments?  In finding the answer you will also see why ‘Christ’ is relevant to you and me today.


What was the Passover Sign of Moses?

In the previous post I looked at how the trial of Abraham’s sacrifice of his son Isaac alluded to the sacrifice of Jesus. About 500 years have now passed since Abraham and it is about 1500 BC. After Abraham died, his descendants through Isaac, now called Israelites, are a vast number of people but also have become slaves in Egypt. This happened because Joseph, great-grandson of Abraham, was sold as a slave to Egypt and then his family followed as explained in Genesis 45-46 of the Bible.

The Exodus Passover Story

So we now come to a very curious drama centered around Moses and which is told in the book Exodus (so named because it is the account of Moses leading the Jewish Israelites out of Egypt). Moses had been commanded by God to confront the Pharaoh of Egypt and it results in a contest of wills between the two, producing nine plagues or disasters against Pharaoh thus far. But Pharaoh has not agreed to let the Israelites go so God is going to bring about a 10th and most fearsome plague. The full story of the 10th Plague in Exodus of the Bible is linked here and I urge you to read it because it will help you in better following the explanation below.

This 10th plague decreed by God was that every firstborn offspring would die that night except those who remained in houses where a lamb had been sacrificed and its blood painted on the doorposts of that house. Pharaoh’s loss, if he did not obey, would be that his son and heir to the throne would die. And every house in Egypt would lose the firstborn son – if they did not sacrifice a lamb and paint its blood on the doorposts. So Egypt faced a national disaster.

But in houses where a lamb had been sacrificed and its blood painted on the doorposts the promise was that everyone would be safe. Death would pass over that house. So this day was called Passover.

The Passover Sign – for who?

Many who are familiar with this account assume that the blood on the doors was a sign for the Angel of Death. But notice the curious detail in the account.

The LORD said to Moses … ” … I am the LORD. The blood [of the Passover lamb] will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. (Exodus 12:13)

So, though the LORD was looking for the blood on the door, and when He saw it He would pass over, the blood was not a sign for Him. It says quite clearly, that the blood was a ‘sign for you’ – i.e. the people. And by extension it is a Sign for all of us who read this account. But how is it a sign? After this event happened the LORD commanded them to:

Celebrate this day as a lasting ordinance for generations to come. When you enter the land … observe this ceremony… It is the Passover sacrifice to the LORD’ (Exodus 12:27)

The Remarkable Passover Calendar

In fact we see at the beginning of this passage that this event inaugurates and launches the ancient Jewish calendar.

The Lord said to Moses and Aaron in Egypt,  “This month is to be for you the first month, the first month of your year… (Exodus 12:1-2)

So the Israelites were commanded to establish a calendar that celebrated this Passover on the same day every year. The Jewish calendar is a little different from the Western calendar, so the day in the year moves each year if you track it by the Western calendar.

Passover celebrated today as a result of Moses commands

This is a modern-day scene of Jewish people preparing to celebrate Passover in memory of that first Passover 3500 years ago.

But to this day, 3500 years later, they continue to celebrate the Jewish Passover Festival every year on the same day in their calendar and eat the seder meal in memory of this event in obedience to the command given then.

And in tracking this celebration through history we can note something quite extraordinary. You can notice this in the Gospel where it records the details of the arrest and trial of Jesus:

“Then the Jews led Jesus … to the palace of the Roman governor [Pilate]… to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover” … [Pilate] said [to Jewish leaders] “…But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?” They shouted back, “No not him…” (John 18:28, 39-40)

In other words, Jesus was arrested and executed right on the Passover day in the Jewish calendar. Now if you remember from Sign of Abraham’s Sacrifice, one of the titles of Jesus was:

The next day John (i.e. John the Baptist) saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world… ’”. (John 1:29)

And here we see the drama in this Sign. Jesus, the ‘Lamb of God’, was crucified (i.e. sacrificed) on the very same day that all the Jews alive then were sacrificing a lamb in memory of the first Passover that launched their calendar. This explains the annual timing of two holidays that occurs every year – a parallel that so few of us notice and even fewer ask ‘Why?’. The Jewish Passover Festival occurs most years in the same week that Easter does – check your calendar. (In some years, because of the Jewish leap month cycle they can be a month apart).

Signs, Signs, Everywhere are Signs

Back to that first Passover in Moses’ day where the blood was a ‘sign’, not for God, but for the people.  Now think for a minute about what signs do by considering these below.

What are the function of 'signs'

Signs are pointer in our minds to get us to think about the thing the sign points to

When we see the sign of the ‘skull and crossbones’ it is to make us think of death and danger. The sign of the ‘Golden Arches’ makes us think about McDonalds. The sign of the ‘√’ on tennis player Nadal’s bandana is the sign for Nike. Nike wants us to think of them when we see this sign on Nadal. In other words, Signs are pointers in our minds to direct our thinking not to the sign itself but to something else.

Now the Passover account explicitly said that the Sign was for the people, not for God, but it was established by Him – He was the author of it.  So like with any sign, what did He want our minds to think of?  With the remarkable timing of lambs being sacrificed on the same day as Jesus, and given his title ‘Lamb of God’, it must be a pointer to the sacrifice of Jesus.

It works in our minds like I have shown in the diagram here about me.

Passover is a sign to Jesus in that his death was on the day of that sacrifice

The Passover is a Sign in that it points to Jesus through the remarkable timing of Passover with Jesus’ crucifixion

The sign was there to point me to the death of Jesus. In that first Passover the lambs were sacrificed and the blood spread so the people could live. And thus, this Sign pointing to Jesus is to tell me that he, ‘The Lamb of God’, was also given to death and his blood spilt so I could find life.  The meaning of Passover is Jesus’ sacrifice that gives us life.

With Abraham’s sign the place where the ram died so Isaac could live was Mount Moriah – the very same place where Jesus was later sacrificed. That enables us to ‘see’ the meaning of his death by pointing to the place. Here in the Passover we find another pointer to the same event – by pointing to the same day in the calendar – the calendar initiated by this very event.  And a lamb sacrifice is once again used – showing that it is not just a coincidence of any event – to signify the death of Jesus.  In two different ways (through location and through timing) two of the most symbolic and important events in the Old Testament directly point to the death of Jesus. I cannot think of any other person in history whose death (or any important milestone) is so foreshadowed by two similar parallels in such dramatic fashion. Can you?  I do cover some objections in my article here.

We saw in the trial of Jesus that still another title (‘The Son of Man’) from another Old Testament book (Daniel) from another era (Daniel was ca 500 BC – a thousand years after Moses) is literally becoming fulfilled in still another age (the last 300 years or so) through a growing world-wide voluntary worship of him – in large part because of this same death.  We also saw in the background to Pentecost that the Old Testament Feast of Weeks – from that same calendar inaugurated by Moses with Passover falls on, while also pointing to, the day of Pentecost.

Taken together, these foresights should signal to us that there are reasonable grounds to consider that Jesus is the cornerstone of a Divine Plan signaled long ago when mere slaves in Egypt auspiciously inaugurated their new calendar by Signing lamb’s blood onto their doors.

[Click here for this Sign explained to those with an Islamic perspective and an interest in the Prophet Musa’s (PBUH) message.]

What was the Sign of Abraham’s Sacrifice?

Abraham is one of the most foundational characters of the Old Testament in helping us to understand the Gospel. He lived 4000 years ago traveling from what is modern-day Iraq to live as a wanderer in what is modern-day Israel. We saw in the Session on External Evidence that cities and names from his era are referenced in ancient tablets preserved for us today. So the setting of his account is entirely historical. There is no evidence from archaeology to dismiss his account and there is rather good reason to take this account seriously.

So I would like to look at a well-known part of the account of Abraham, the part where God asked him to sacrifice his one and only son, Isaac, for whom Abraham had waited many years, and on whom all his hopes for his future progeny rested.  This story is also known as the binding of Isaac.

So Abraham encounters his greatest test and it gives us a ‘peek’ into the Gospel.  I encourage you to read the full account in Genesis concerning the test of the sacrifice of his son here.

The sacrifice looking to the future

We can see from the account that this was a test for Abraham, yet it is also for us.  But to ‘see’ this we need to note a few observations from the account.  Here is the pertinent portion of the account:

Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. So Abraham called that place ‘The LORD Will Provide’. And to this day it is said, “On the mountain of the LORD it will be provided.” (Genesis 22:13-14)

Notice the name that Abraham gave to that place where the test occurred. He named it ‘The LORD will provide’. The question we need to ask is: ‘Is that name in the past tense, present tense or future tense?’ It is clearly in the future tense. And to be even more clear the comment which follows (which Moses inserted when he compiled this account into the Jewish Torah about 500 years later) repeats “…it will be provided”. Again this is in the future tense and thus looking to the future.  But this naming occurs after the sacrifice of the ram (a male sheep) in place of Isaac. Many who read the account think that Abraham, when naming that place, is referring to the ram caught in the thicket and sacrificed in place of his son. But when Abraham names the place the ram is already dead, sacrificed and burnt. If Abraham is thinking of the ram – already dead, sacrificed and burnt – he would have named it ‘The LORD has provided’, i.e. in the past tense. And Moses, if he was thinking of the ram that took the place of Abraham’s son would have commented ‘And to this day it is said “On the mountain of the LORD it was provided”’. But both Abraham and Moses clearly give it a name in future tense and therefore are not thinking of that already dead and sacrificed ram.

Where the sacrifice happened

So what are they thinking about then? If we look for a clue we see that the place where God told Abraham to go at the beginning of this Sign was:

Then God said, “Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about.” (v.2)

This happened in ‘Moriah’. But where is that? Though it was a wilderness area in Abraham’s day (2000 BC), a thousand years later (1000 BC) King David established the city of Jerusalem there, and his son Solomon built the First Jewish Temple there. We read later in the Old Testament historical books that:

Then Solomon began to build the temple of the LORD in Jerusalem on Mount Moriah, where the LORD had appeared to his father David (2 Chronicles 3:1)

In other words, ‘Mount Moriah’ in the time of Abraham was an isolated mountain top in the wilderness but 1000 years later through David and Solomon it became the central and capital city of the Israelites where they built the Jewish Temple. And to this very day it is a holy place for the Jewish people.

Jesus and the Sacrifice of Abraham

And here we find a direct connection to Jesus and the Gospel. We see this connection when we consider one of the titles attributed to Jesus.  Now Jesus had many titles associated with him.  In the previous post I looked at the interplay of titles ‘Son of Man’ and ‘Son of God’ used at his trial.  And perhaps the most well-known title of his is ‘Christ’. But there is another title given to him that is not as well known, but hugely important. We see this in the Gospel of John when John the Baptist says:

The next day John (i.e. John the Baptist) saw Jesus (i.e. Jesus) coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world. This is the one I meant when I said ‘A man who comes after me has surpassed me because he was before me’”. (John 1:29-30)

In other words, Jesus was also known as ‘The Lamb of God”. Now consider the end of Jesus’ life. Where was he arrested and crucified? It was in Jerusalem (which as we saw is the same as ‘Mount Moriah’). It is very clearly stated during his arrest that:

When he [Pilate] learned that Jesus was under Herod’s jurisdiction he sent him to Herod, who was also in Jerusalem at the time.’ (Luke 23:7)

In other words, the arrest, trial and sentencing of Jesus happened in Jerusalem (= Mount Moriah).

Back to Abraham. Why did he name that place in the future tense ‘The LORD will provide’? How could he know that something would be ‘provided’ there in his future that would so precisely mirror the drama of the scene he enacted on Mount Moriah? Think about it – in that drama Isaac is saved from death at the last moment because a lamb dies in his place. Two thousand years later, Jesus is called ‘Lamb of God’ and is arrested and dies on the same spot!  Both Abraham and Moses claimed that it was revealed to them by God.

A Divine Mind Reveals Himself

And indeed it is as though there is a Mind that is connecting these two events separated by 2000 years of history.

The prophecy in the sacrifice of Abraham on mount moriah is a pointer to jesus

The sacrifice of Abraham was a Sign – pointing forward 2000 years – to make us think about the death of Jesus.

But what makes this unique is that the earlier event is pointing to the second event two thousand years later.  We know the earlier was configured to point to the later because the name given by Abraham and Moses was ‘The LORD will provide’ i.e. it looks to the future.  The figure illustrates how the earlier event alludes to the later one and was configured to remind us of the later event.  This is evidence that this Mind is revealing Himself to us by coordinating events though separated by thousands of years.  This is evidence that God has spoken.  Take a look here for a discussion on other possible explanations.

Good News for you and me

But this account is also pertinent to us for more personal reasons. At the end of the exchange God declares to Abraham that

“…and through your offspring all nations on earth will be blessed because you have obeyed me” (Genesis 22:18)

If you belong to one of the ‘nations on earth’ (and you do!) this has to concern you because the promise is that you then can get a ‘blessing’ from God himself!  Even only a possibility of a blessing from God should move us to investigate further.

But how is this ‘blessing’ given?  For starters, the word ‘offspring’ here is in the singular. It is not ‘offsprings’ as in many descendants or peoples, but in the singular as in a ‘he’, not through many people or a group of people as in ‘they’.   Again, this points to Jesus, the offspring of Abraham.  Just like the ram saved Isaac from death by dieing in his place, so the Lamb of God, by his death, saves us from the power of death.  The Good News of the gospel is foreshadowed beyond that of chance coincidences in the remarkable account of the sacrifice of Isaac on Mount Moriah, the same spot where 2000 years later it ‘was provided’

[Click here for this Sign explained to those with an Islamic perspective and an interest in Eid al-Adha and Ibrahim (PBUH).]



What If God were … One of Us?

In my last Post I dealt with the humanity of Jesus.  The flip-side of this coin is the question about his Divinity.  Was Jesus God? Often, this controversy is argued only from the pages of the New Testament.  But what about Old Testament prophecies?  Long before Jesus came into this world, the prophet Isaiah (again!) had

Isaiah shown in historical timeline.  He lived in the period of the rule of the Davidic Kings

Isaiah shown in historical timeline. He lived in the period of the rule of the Davidic Kings

some remarkable things to say about this.  Embedded in the same prophecy of the Virgin birth is this remarkable statement.

Then Isaiah said, “Hear now, you house of David! Is it not enough to try the patience of humans? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. 15 He will be eating curds and honey when he knows enough to reject the wrong and choose the right (Isaiah 7:13-15)

‘Immanuel’ literally means ‘God with us’.  In other words, when this son of the virgin would be born, God would be with us.  There is hardly a more succinct way to predict the Incarnation – God becoming Man, than with such a title.  And just to make sure we did not misunderstand, two chapters later Isaiah explicitly predicts:

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. (Isaiah 9:6)


Jewish Predictions in the Old Testament of the Divine Son

And so here in these short, but explicitly prophetic sentences, penned by Isaiah hundreds of years before Jesus was born, in Jewish scriptures (i.e. not from the hand of anything Christian), we see that there are three distinct features to this prophecy:

  1. the virgin birth,
  2. the sinless/moral life,
  3. as well as the incarnation of God becoming man in the birth of a son. The son would be Divine.

We have already seen how the predicted ‘Christ’ of the Old Testament Psalms would also be the ‘son of God’.  It is the cumulative effect of many different predictions, on different themes, yet all still converging on the person of Jesus of Nazareth that beggars naturalistic explanations.

One of Us by Joan Osborne

One of the most poignant songs dealing with this question of God becoming one of us was written a few years ago by Joan Osborne.  What I find so intriguing is the song is not written from a posture of belief, but from one of asking some honest and human questions.  At same dinner where I was exposed as a Santa fraud, I had asked a friend, Chelsea, to sing this song.  The lyrics, with those haunting questions, are displayed along with the opening prologue from the Gospel of John.  This Gospel deals with questions that are basic to all of us, giving answers that hearken to the fulfillment of Isaiah’s prophecy of this very unique Coming Son..

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What’s so Merry about Christmas?

Recently I had the chance to crash a Christmas dinner dressed as Santa Claus, and after being exposed by the kids, embark on a short but thought-provoking discussion about Christmas entitled What’s so Merry about Christmas?  A friend videoed it all and since it fits with this series of Christmas posts I thought I would share it in this one. (15 min)

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For more in-depth treatment of historical and prophetic aspects of the Christmas story see the following posts

Where does ‘Christ’ in Jesus Christ come from?

Jewish Rabbinical Testimony: The Son of a Virgin from the line of David

Hold the Eggnog Christmas is in trouble!  Considering Dawkins’ claims against the Gospel accounts of the Christmas Story

The Subsequent Life Lived: Signature of the Virgin Birth