The Fifth Gospel: Isaiah of Christmas
- Randolf Flores
- Dec 24, 2024
- 8 min read
December 24/25
By Fr. Randy Flores, SVD
Commentary on Isaiah 9 based on J. Blenkinsopp, Isaiah 1-39, Anchor Bible (2000)
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The early theologians of the Church often referred to the Book of Isaiah as "the Fifth Gospel" due to its profound connection to the New Testament. Its themes and prophecies are so intertwined with the four Gospels that it is cited more frequently in the New Testament than any other book of the Hebrew Bible, except for the Psalms. Passages from Isaiah are read at all four Masses of Christmas—Vigil, Midnight, Dawn, and Day—highlighting its essential role in the celebration of Christ’s birth.
The Influence of Isaiah
The Book of Isaiah is among the world’s greatest works of religious literature, holding immense influence. Those who read this book from beginning to end will experience a range of emotions that testify to its complexity.
Readers will sympathize with the prophet’s friend, who expected to find a good harvest of grapes in his vineyard (Isa 5).
They will be in awe with the prophet as he experiences the majesty of God (Isa 6).
They will puzzle over the obtuseness of Ahaz (Isa 7).
They will reel at the intense hatred expressed in the oracles against the nations (Isa 13–27).
They will be relieved to hear of Jerusalem’s liberation (Isa 40).
They will be shocked at the suffering of the Servant of the Lord (Isa 52:13–53:12).
They will rejoice with Mother Zion as she is embraced by her husband and surrounded by her children once again (Isa 62, 66).
Finally, they will be disappointed by the book’s ending (Isa 66:24).
The last verse is so disheartening that, when the final verses of Isaiah are read in the synagogue, it is customary for the reader to repeat verse 23 with its more upbeat tone after reading verse 24, so that the book does not end on a negative note
Isaiah’s Influence on the New Testament
The Christian confession of Jesus as the Messiah has been shaped significantly by the book of Isaiah. Among the more significant references to Isaiah in the New Testament are:
Matthew’s citation of the Immanuel prophecy (Isa 7:14; Matt 2:23)
Luke’s use of elements from the fourth Servant Song to explain the necessity of Jesus’ suffering and death (e.g., Isa 53:7-9; Luke 24:27; Acts 8:32-33)
The idea of the New Jerusalem in the book of Revelation (Isa 65:18; Rev 21:2).
Christmas Gospels and Isaiah
Only two Gospels contain the account of the birth of Jesus (infancy narratives): Matthew and Luke. Mark does not include a Christmas story but instead provides his readers with a synthesis of the coming of Jesus. He begins with: “The beginning of the ‘good news’ of Jesus, the Messiah, the Son of God, as it is written in Isaiah...” Mark then quotes the prophetic texts, weaving together passages from Exodus (Moses), Malachi, and Isaiah, culminating in an Isaianic proclamation: “A voice crying out in the wilderness, prepare the way of the Lord.”
The term “good news,” or euangelion in Greek (from which the Filipino word ebanghelyo is derived), originally referred to the announcement of the Roman emperor’s birthday, as the emperor was considered a god. For the world, this event signified the beginning of glad tidings.
The Gospel of John, like Mark, does not include an infancy narrative. However, it offers a profound hymn on the incarnation, rooted in Isaiah’s imagery. John's reference to the "light of the human race" echoes Isaiah’s "light to the nations" (Isa 49:6). He describes the "light shining in darkness, the true light coming into the world," similar to Isaiah’s declaration: "The people who walked in darkness have seen a great light" (Isa 9:2). Additionally, John speaks of the Word made flesh, who "dwelt" (literally, "pitched His tent") among us—an allusion to the divine presence among His people, as described in Isaiah 7:14, where the Lord promises the sign of Immanuel, "God with us." This theme of the divine light entering the world, as seen in both Isaiah and John, is emphasized in the Gospel reading for Christmas Day.
A unifying thread among these Gospel accounts is their connection to the prophecies of Isaiah.
The Duhm Division of Isaiah
Bernard Duhm, a German Old Testament scholar, proposed a tripartite division of the Book of Isaiah in his work Das Buch Jesaia (1892). This division, often referred to as the "Duhm division," is a hypothesis regarding the authorship and structure of the biblical book of Isaiah. It suggests that Isaiah is composed of three major sections, each attributed to different authors or groups of authors:
First Isaiah (Isaiah 1–39):
This section is traditionally attributed to the historical prophet Isaiah and covers chapters 1 to 39. It primarily addresses events and messages during Isaiah's lifetime, including prophecies, warnings, and visions concerning the Kingdom of Judah and surrounding nations. Notable passages include Isaiah 9:1–6, which is read during the Nativity of the Lord (Christmas) Mass during the Night.
Deutero-Isaiah (Isaiah 40–55): The second section, often attributed to an anonymous prophet or group of prophets during the Babylonian exile, spans chapters 40 to 55. It focuses on themes of deliverance and restoration for the Israelites, offering comfort and hope to the exiled community. A key passage, Isaiah 52:7–10, is read for the Nativity of the Lord (Christmas) Mass during the Day.
Trito-Isaiah (Isaiah 56–66): The third section, attributed to yet another anonymous prophet or group, encompasses chapters 56 to 66. It reflects the period following the return from exile, emphasizing themes of restoration, social justice, and the Messianic age. Specific passages, such as Isaiah 62:1–5 and Isaiah 62:11–12, are read at the Vigil Mass and the Mass at Dawn for the Nativity of the Lord (Christmas), respectively.
Duhm's tripartite division is one of many theories about the composition of Isaiah. Scholars have proposed various divisions and authorship theories based on linguistic, thematic, and historical analysis. For instance, chapters 24–27, often called "The Apocalypse of Isaiah," are considered a distinct component, possibly composed no later than the fourth century B.C.
While the tripartite division provides a framework for understanding the structure and themes of Isaiah, it remains a scholarly hypothesis. Ongoing debate and research continue to explore the book's origins, composition, and theological significance.
The Prophetic Ministry of Isaiah
The prophetic ministry of First Isaiah, also known as “Isaiah of Jerusalem,” spanned approximately 60 years. His prophecies addressed various social, political, and spiritual issues across the reigns of several kings in Judah.
During the Reign of Jotham (746-743 BC): Isaiah began his prophetic ministry after the death of King Uzziah, during the reign of Jotham. Jotham's reign was marked by both prosperity and poverty, with prevalent social injustice in Judah. Chapters 2-5 of the book of Isaiah likely originated from this period, focusing primarily on social critique.
During the Reign of Ahaz (743-727 BC): Isaiah continued his prophetic ministry during the reign of Ahaz. This period was characterized by political tensions, notably the Syro-Ephraimitic war (734-732), during which Isaiah delivered prophecies recorded in Isaiah 7:1-8:22. Chapter 1 and parts of chapters 17 and 28 are also likely from this time, emphasizing political critique.
During the Time of Hezekiah (727/714 – 686 BC, around 711): Isaiah's ministry persisted into Hezekiah's reign, a tumultuous time marked by rebellions and shifting powers in the region. Isaiah's prophecies in 8:23–9:6 and chapters 18-20 reflect this dramatic period, showcasing the struggle for independence from Assyria. Despite mockery from the Jerusalemites, Isaiah's message persisted, as shown in Isaiah 28:9-10.
During the Reign of Sennacherib (705-681 BC): Following the death of Sargon in 705 BC, Isaiah continued his prophetic ministry into the reign of Sennacherib, the Assyrian king. In 701 BC, Sennacherib besieged Jerusalem, aiming to obliterate Judah. However, a miraculous plague decimated much of the Assyrian army, compelling them to retreat without capturing Jerusalem. Isaiah's prophecies in chapters 30-39, and possibly parts of chapters 10, 28-34, and 14:24-27, relate to this critical period.
In summary, Isaiah's prophetic journey was characterized by challenges and limited success in convincing those in power. His warnings were often disregarded, yet events later validated his prophecies. Despite the people's initial disbelief, Isaiah's messages held true, reinforcing the notion that "God sees the truth, but waits” (Leo Tolstoy). While the exact details of Isaiah's later life and demise remain uncertain, his lasting impact and enduring prophecies continue to resonate through generations.
Isaiah 9:1-6 and the Royal Titles
Isaiah 9:1-6, read during Mass for Christmas, is a poetic oracle characterized by its themes of light, deliverance, and the establishment of an ideal monarchy. The opening verses depict a juxtaposition of hope and despair—a dramatic reversal from gloom to glory, setting the tone for a future of divine intervention.
The prose introduction (8:23b) situates the oracle within the Assyrian context, specifically the military campaigns of Tiglath-Pileser III in 732 BCE, which devastated the territories of Zebulun and Naphtali and created Assyrian provinces like Dor, Gilead, and Megiddo.
The poem itself likely predates or coincides with the reign of Hezekiah (ca. 715–686 BCE), given the absence of direct references to the fall of Samaria in 722 BCE. The birth or accession of a king, possibly Hezekiah, is celebrated in royal terms. Later editors may have reused the poem during different historical crises, including Josiah's reign or even postexilic messianic expectations.
The oracle combines elements of royal ideology with theological reflections starting with four throne names (v. 5):
“Wonderful Counselor” (פֶּלֶא יוֹעֵץ): Indicates wisdom in governance and divine inspiration in plans.
“Mighty God” (אֵל גִּבּוֹר): Likely a divine epithet applied to the king, emphasizing his role as Yahweh’s representative.
“Everlasting Father” (אֲבִי עַד): Suggests the king as a perpetual guardian of his people.
“Prince of Peace” (שַׂר שָׁלוֹם): Highlights the king’s role in establishing justice and peace as foundational to Yahweh’s covenant.
The passage from Isaiah 9:5, which mentions the throne names, is most famously associated with Handel's Messiah in the chorus "For unto us a Child is born," featured in Part I of the oratorio. Handel's musical setting of this text highlights the grandeur and significance of these royal and divine titles.
Among these titles, "Sar Shalom" (Prince of Peace) stands out as the most familiar. This title is used as a messianic designation by both Christians and Jews. However, "Sar Shalom" implies more than just the absence of conflict, though peace is certainly a foundational element. It signifies a profound state of well-being grounded in justice and righteousness. Peace is essential for such a state, as it is inherently linked to public order based on these principles. True peace is realized when a righteous order prevails, as Isaiah 32:17 states: "The fruit of righteousness will be peace; its effect will be quietness and confidence forever" (ma'aseh ha-tsedaqah).
It is the responsibility of governments—whether royal or otherwise—to establish and maintain this righteous order. This connection between the exercise of political power, the preservation of peace, and the establishment of a just society is emphasized in the final three verses of the passage.
The oracle ends by attributing the fulfillment of these promises to YHWH’s passionate commitment (“zeal of the Lord,” v. 6), reinforcing divine sovereignty over human history.
While the immediate context celebrates an actual historical figure (likely Hezekiah), the imagery and idealism transcend his reign.
For Christians, the passage is often read as a prophecy of Christ, whose birth inaugurates an eternal kingdom of justice and peace.
For Jews, the passage remains a hope for an ideal Davidic ruler who will restore justice and righteousness in Israel.
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