Ahaz, the "Snake", and the Prophecy of Christmas
- Randolf Flores
- Dec 19, 2024
- 5 min read
By: Fr. Randy Flores, SVD
Dec 20 Simbang Gabi
First Reading: Isaiah 7: 10-14.
Responsorial Psalm: Psalms 24: 1-2, 3-4ab, 5-6.
Gospel: Luke 1: 26-38
The prophecy of Immanuel, as recorded in Isaiah 7:1-17, holds great significance for Christians, serving as the Old Testament basis for the virginal conception of Jesus (cf. Matthew 1:23). This section is often referred to as “The Prophecy of Immanuel,” though it is essential to note that at this point, the prophecy does not directly predict the birth of Jesus as Immanuel.
The historical backdrop of this prophecy is the Syro-Ephraimitic War of 734 BCE. During this time, King Ahaz of Judah faced immense pressure. Rezin, king of Aram (Syria), and Pekah, ruler of Samaria (Ephraim), had allied to attack Jerusalem. Their goal was to force Ahaz into joining their anti-Assyrian coalition against the advancing Assyrian Empire under Tiglath-Pileser III. Amid this crisis, the prophet Isaiah was sent to deliver a divine oracle to Ahaz, offering political and theological guidance. For a broader understanding, one can examine the reign of Ahaz as detailed in 2 Kings 16.
The narrative there opens with a vivid description of fear gripping the king and the nobility of Judah: "The heart of the king and the heart of the people trembled, as the trees of the forest tremble in the wind." This metaphor portrays their anxiety and cowardice, starkly contrasting their professed trust in God as expressed in Psalm 46:1-4: "God is our refuge and strength, an ever-present help in distress... The LORD of hosts is with us; our stronghold is the God of Jacob."
Isaiah meets Ahaz at the Washer’s Field, accompanied by his son Shear-yashub, whose name means “a remnant shall return.” This name symbolizes hope and serves as a subtle reminder of the consequences of disobedience and the potential for restoration if Ahaz remains faithful. Isaiah exhorts Ahaz: “Do not fear.” This reassurance is a typical prophetic salvation oracle, meant to embolden leaders during times of war. Isaiah presents three possible courses of action for Ahaz: to align with Rezin and Pekah in their anti-Assyrian coalition, to submit to Assyria and become a vassal state, or to maintain neutrality and trust solely in YHWH.
Isaiah advocates for the third option, urging Ahaz to remain steadfast in faith. He warns that any alliance, whether with Rezin and Pekah or with Assyria, would betray Judah’s covenant with YHWH and signify a lack of trust in divine providence. The prophet declares: "Unless your faith is firm (ta’aminu”) you shall not be firm (lo’ te’amenu)." This clever wordplay underscores the necessity of faith in YHWH as the foundation of Judah’s stability. Tragically, Ahaz disregards Isaiah’s counsel. Out of fear, he submits to Assyria, even introducing Assyrian idols and rites into the Temple of YHWH, thereby undermining his faith in the God of Israel.
In an attempt to persuade Ahaz further, Isaiah offers a divine sign: the birth of a child named Immanuel, meaning "God is with us." The announcement of this birth mirrors familiar biblical annunciation scenes (e.g., Judges 13:3-5; Luke 1:31-33). However, the identity of the mother and child remains open to interpretation. Some possibilities include an unmarried woman, similar to Rebekah (Genesis 24:3) or Moses’ sister (Exodus 2:8); a goddess figure, drawing from Ugaritic parallels; a female cult prophet, possibly echoing Isaiah’s union with a prophetess (cf. Isaiah 8:3); a collective figure representing the continuation of Judah’s population and hope; Isaiah’s wife, with Immanuel as Isaiah’s son, as suggested by medieval Jewish commentators; or Ahaz’s wife, with Immanuel as Hezekiah, though this identification faces chronological challenges.
The polyvalence of the text allows for diverse interpretations (cf. Buber’s “infinite interpretability” of biblical texts). Early Christians, inspired by the Septuagint’s translation of the Hebrew ‘alma (“woman”) as parthenos (Greek, “virgin”), identified Immanuel with Jesus and the young woman with the Virgin Mary (cf. Matthew 1:23). This interpretive move shaped the self-understanding and mission of the early Christian community, exemplifying how Isaiah’s words continued to inspire new meanings across different contexts.
Ahaz's response to Isaiah’s prophetic counsel was one of fear and pragmatism rather than faith. Despite the clear message from God through the prophet, urging him to trust in divine protection and avoid alliances with foreign powers, Ahaz chose to seek the aid of Tiglath-Pileser III, the Assyrian king. This decision, as recorded in 2 Kings 16:7-9, involved Ahaz sending a message to Assyria, declaring, “I am your servant... come up and rescue me.”
His actions were driven by a desire for immediate security in the face of the military threat posed by the Syro-Ephraimitic coalition. Rather than placing his trust in YHWH’s promise of protection, Ahaz relied on the might of Assyria, which he saw as a more tangible and dependable force. This decision was not just a political maneuver but a theological failure, as it signified his rejection of God's sovereign ability to deliver Judah. Ahaz's lack of faith in the prophetic word of Isaiah and his reliance on Assyria led to the nation’s submission to Assyrian control, bringing with it political subjugation and religious compromise, including the introduction of Assyrian idols into the Temple of YHWH.
By choosing Assyria over God, Ahaz violated the covenant and broke the relationship of trust that Judah was meant to have with YHWH. His actions reflected a deeper spiritual crisis, where faith in God was replaced by a reliance on earthly power. This moment marked the beginning of Judah’s decline, as the king’s failure to heed the prophet’s advice set a dangerous precedent for future decisions and signaled a shift away from trusting in God's provision. In a sense, Ahaz, was a ”snake” par excellence (“ahas” in Fil.).
The story of Ahaz serves as a warning of the dangers of relying on worldly power instead of trusting in God’s will. His failure to heed the prophetic counsel led to political subjugation and spiritual decline. However, the prophecy of Immanuel also carries a message of hope. Despite Judah’s unfaithfulness, God promises His presence and ultimate deliverance through the birth of a child—Immanuel, "God is with us." This promise finds its fulfillment in the birth of Jesus, whose coming brings salvation and hope to the world.
As we celebrate Christmas, we are reminded that God’s presence, embodied in the birth of Christ, offers hope even in the darkest times. Just as Isaiah’s prophecy pointed to a future redemption, the birth of Jesus signifies the fulfillment of God's promise to be with His people, guiding them through faith and trust in His divine providence. Christmas calls us to renew our faith in God, embrace His love, and remember that, no matter the challenges we face, God is always with us, offering hope, peace, and restoration.