This second article examines critiques of the New Testament’s use of Hebrew Scripture, focusing on texts like Isaiah 42 and their application to Jesus. Rabbi Tovia Singer, known for being a manipulative provocateur with questionable motives, argues that these passages refer to Israel or historical events rather than the Messiah. Through rebuttals, this article highlights the layered nature of prophecy, demonstrating how immediate contexts foreshadow Jesus’s mission. By addressing issues of interpretation, context, and prophecy, it underscores the coherence of Christian theology in affirming Jesus as the fulfillment of Messianic promises.
The argument claims that the New Testament avoids quoting explicit Messianic prophecies like Isaiah 2:3-4 (where nations turn swords into plowshares) because Jesus did not fulfill these prophecies during His time on Earth. Instead, it allegedly misuses vague or unrelated texts, such as Psalm 40.
Christian Rebuttal: The New Testament writers were fully aware of the scope of Messianic prophecy and selectively quoted passages to highlight aspects of Jesus’s mission. While Isaiah 2:3-4 describes the ultimate peace of the Messianic age, Christians understand this as part of Jesus's second coming, not His first. Jesus’s ministry was focused on inaugurating the kingdom of God and reconciling humanity to God through His death and resurrection. The omission of certain prophecies does not weaken the case for Jesus as the Messiah but underscores the progressive unfolding of God’s plan across history.
Copying and Pasting from the Hebrew Bible:
The critic accuses the New Testament of "copying and pasting" verses from the Hebrew Bible, such as Psalm 40:6-8, and placing them in Jesus’s mouth to fabricate a Messianic identity.
Christian Rebuttal: Far from fabricating a Messianic identity, the New Testament demonstrates how the life, death, and resurrection of Jesus align with the Hebrew Scriptures. The use of Psalm 40 in Hebrews 10 illustrates a typological fulfillment, where the psalmist's words prefigure Christ's ultimate obedience and sacrifice. Typology is a common method of interpreting Scripture, where earlier events or statements foreshadow greater realities. The consistency between the psalm and Jesus's mission affirms, rather than undermines, His identity as the Messiah.
Isaiah 9 and the Opening of Jesus’s Ministry:
The critic contends that Matthew 4:12-17 misuses Isaiah 9:1-2 by conflating it with other passages and reinterpreting it to fit Jesus’s ministry in Galilee. They argue that Isaiah 9 in its proper context discusses the destruction of the Northern Kingdom of Israel, not the Messiah.
Christian Rebuttal: Isaiah 9:1-2 indeed has an immediate historical context, addressing the despair and future hope of the Northern Kingdom. However, Christians see this passage as a dual prophecy, with its ultimate fulfillment in Jesus, who brought spiritual light to Galilee through His ministry. Matthew’s application of Isaiah 9:1-2 is not a distortion, but an inspired interpretation, recognizing Jesus as the great light for those "living in the land of deep darkness." This fulfills the broader Messianic theme of bringing salvation not only to Israel, but to all nations.
The Conflation of Isaiah 8 and 9:
It is argued that Christian Bibles improperly divide Isaiah 8 and 9 to create a seamless connection with Matthew 4, thereby taking Isaiah out of context and using it to validate Jesus’s ministry.
Christian Rebuttal: The division of chapters and verses in the Bible is a later development and does not alter the integrity of the original text. The themes of darkness and light in Isaiah 8 and 9 flow naturally, culminating in the hope of restoration. Matthew’s gospel captures this continuity, applying it to Jesus as the one who fulfills this hope. The claim of "improper division" misses the fact that the early Jewish audience would have recognized the broader narrative and its Messianic implications.
Isaiah 8–9: The Context of the Prophecy:
The critic asserts that Isaiah 8 and the beginning of Isaiah 9 concern the destruction of the Northern Kingdom of Israel and the surrounding regions during the time of the Assyrian Empire. They claim Matthew 4:12-17 improperly quotes Isaiah 9:1-2, removing the historical and poetic context to apply it to Jesus's ministry in Galilee.
Christian Rebuttal: Isaiah 9:1-2 has an immediate historical context, addressing the downfall of the Northern Kingdom and the eventual hope for restoration. However, Christian theology recognizes the dual fulfillment of prophecy. While Isaiah speaks to historical events, the ultimate fulfillment lies in Jesus as the light that shines on those "walking in darkness" in Galilee. Matthew's application of Isaiah 9:1-2 to Jesus’s ministry is not a distortion but an inspired acknowledgment of this greater Messianic reality. Jesus’s ministry in Galilee fulfills the broader hope expressed in the passage, bringing spiritual light to a region long afflicted by conflict.
The Division of Israel and Assyrian Invasions:
The critic emphasizes the context of Isaiah 8–9, which details the Assyrian invasions and the destruction of Israel’s Northern Kingdom. They point out that the devastation of the tribes and cities occurred in three major waves, as described in historical and biblical accounts.
Christian Rebuttal: While Isaiah 8–9 indeed chronicles the calamities faced by the Northern Kingdom, prophecy often has multiple layers of meaning. The destruction described in these chapters foreshadows the spiritual condition of humanity living in darkness and awaiting salvation. Jesus’s ministry in Galilee—the very region affected by these invasions—symbolically and literally fulfills Isaiah’s vision of a great light. The historical devastation provides the backdrop for a greater redemptive narrative fulfilled in Christ, who brings restoration and hope to those living under spiritual exile.
Walking in Darkness, Seeing a Great Light:
The critic suggests that the statement "the people walking in darkness have seen a great light" (Isaiah 9:2) refers to the Northern Kingdom’s relief from Assyrian oppression and not to Jesus.
Christian Rebuttal: The imagery of light piercing darkness is a recurring Messianic theme throughout Scripture. While Isaiah 9:2 may initially describe the immediate hope for deliverance from Assyria, its ultimate fulfillment lies in Jesus, the true light of the world (John 8:12). Matthew 4:12-17 explicitly connects this prophecy to Jesus’s ministry, identifying him as the light that brings salvation to those in spiritual darkness. The historical reference to Assyrian oppression deepens the significance of Jesus’s mission, demonstrating how His ministry addresses both physical and spiritual bondage.
Matthew’s Interpretation of Isaiah 9:
The critic accuses Matthew of "cutting" Isaiah 8 and 9 incorrectly, stripping the text of its proper context to fit it into the narrative of Jesus’s ministry.
Christian Rebuttal: The division of chapters and verses is a later editorial development and does not affect the integrity of the text. Matthew’s gospel, inspired by the Holy Spirit, draws from the overarching themes of Isaiah to show how Jesus embodies the fulfillment of God’s promises. The references to Zebulun and Naphtali in Isaiah 9:1-2 are highly significant, as these regions were among the first to suffer under Assyrian attacks. By beginning His ministry in Galilee, Jesus symbolically restores hope and healing to the very places that bore the brunt of Israel’s historical suffering. Matthew’s use of Isaiah is not a misquote but a profound recognition of Jesus as the prophesied light.
The Assyrian Siege and Deliverance of Jerusalem:
The critic highlights the miraculous deliverance of Jerusalem from the Assyrian siege, described in Isaiah 37, as the proper focus of Isaiah’s prophecy, not Jesus’s ministry.
Christian Rebuttal: The deliverance of Jerusalem from Assyria is indeed a pivotal moment in Israel’s history, showcasing God’s sovereignty and faithfulness. However, this historical event also foreshadows a greater deliverance—the salvation brought by Jesus. Just as God saved Jerusalem from physical destruction, Jesus saves humanity from spiritual destruction. Isaiah’s prophecies often intertwine immediate historical events with long-term Messianic promises, and the deliverance narrative points forward to the ultimate victory accomplished through Christ.
The critic asserts that Isaiah 8 and the beginning of Isaiah 9 concern the destruction of the Northern Kingdom of Israel and the surrounding regions during the time of the Assyrian Empire. They claim Matthew 4:12-17 improperly quotes Isaiah 9:1-2, removing the historical and poetic context to apply it to Jesus's ministry in Galilee.
Christian Rebuttal: Isaiah 9:1-2 has an immediate historical context, addressing the downfall of the Northern Kingdom and the eventual hope for restoration. However, Christian theology recognizes the dual fulfillment of prophecy. While Isaiah speaks to historical events, the ultimate fulfillment lies in Jesus as the light that shines on those "walking in darkness" in Galilee. Matthew's application of Isaiah 9:1-2 to Jesus’s ministry is not a distortion but an inspired acknowledgment of this greater Messianic reality. Jesus’s ministry in Galilee fulfills the broader hope expressed in the passage, bringing spiritual light to a region long afflicted by conflict.
The Division of Israel and Assyrian Invasions:
The critic emphasizes the context of Isaiah 8–9, which details the Assyrian invasions and the destruction of Israel’s Northern Kingdom. They point out that the devastation of the tribes and cities occurred in three major waves, as described in historical and biblical accounts.
Christian Rebuttal: While Isaiah 8–9 indeed chronicles the calamities faced by the Northern Kingdom, prophecy often has multiple layers of meaning. The destruction described in these chapters foreshadows the spiritual condition of humanity living in darkness and awaiting salvation. Jesus’s ministry in Galilee—the very region affected by these invasions—symbolically and literally fulfills Isaiah’s vision of a great light. The historical devastation provides the backdrop for a greater redemptive narrative fulfilled in Christ, who brings restoration and hope to those living under spiritual exile.
Walking in Darkness, Seeing a Great Light:
The critic suggests that the statement "the people walking in darkness have seen a great light" (Isaiah 9:2) refers to the Northern Kingdom’s relief from Assyrian oppression and not to Jesus.
Christian Rebuttal: The imagery of light piercing darkness is a recurring Messianic theme throughout Scripture. While Isaiah 9:2 may initially describe the immediate hope for deliverance from Assyria, its ultimate fulfillment lies in Jesus, the true light of the world (John 8:12). Matthew 4:12-17 explicitly connects this prophecy to Jesus’s ministry, identifying him as the light that brings salvation to those in spiritual darkness. The historical reference to Assyrian oppression deepens the significance of Jesus’s mission, demonstrating how His ministry addresses both physical and spiritual bondage.
Matthew’s Interpretation of Isaiah 9:
The critic accuses Matthew of "cutting" Isaiah 8 and 9 incorrectly, stripping the text of its proper context to fit it into the narrative of Jesus’s ministry.
Christian Rebuttal: The division of chapters and verses is a later editorial development and does not affect the integrity of the text. Matthew’s gospel, inspired by the Holy Spirit, draws from the overarching themes of Isaiah to show how Jesus embodies the fulfillment of God’s promises. The references to Zebulun and Naphtali in Isaiah 9:1-2 are highly significant, as these regions were among the first to suffer under Assyrian attacks. By beginning His ministry in Galilee, Jesus symbolically restores hope and healing to the very places that bore the brunt of Israel’s historical suffering. Matthew’s use of Isaiah is not a misquote but a profound recognition of Jesus as the prophesied light.
The Assyrian Siege and Deliverance of Jerusalem:
The critic highlights the miraculous deliverance of Jerusalem from the Assyrian siege, described in Isaiah 37, as the proper focus of Isaiah’s prophecy, not Jesus’s ministry.
Christian Rebuttal: The deliverance of Jerusalem from Assyria is indeed a pivotal moment in Israel’s history, showcasing God’s sovereignty and faithfulness. However, this historical event also foreshadows a greater deliverance—the salvation brought by Jesus. Just as God saved Jerusalem from physical destruction, Jesus saves humanity from spiritual destruction. Isaiah’s prophecies often intertwine immediate historical events with long-term Messianic promises, and the deliverance narrative points forward to the ultimate victory accomplished through Christ.
Matthew and Contextual Accuracy:
The critic alleges that Matthew takes passages like Isaiah 8–9 out of context, lifting them without regard for their historical meaning (the Assyrian conflict and the destruction of the Northern Kingdom), and reinterprets them to fit the narrative of Jesus’s divinity and ministry.
Christian Rebuttal: While Isaiah 8–9 primarily addresses historical events, Christian theology recognizes the prophetic nature of Scripture, where immediate contexts often foreshadow greater Messianic fulfillments. The Northern Kingdom's suffering under Assyria is a historical reality, but its depiction as a people "walking in darkness" who "see a great light" carries a broader and deeper Messianic significance. Matthew’s use of this passage to describe Jesus’s ministry in Galilee is not a misrepresentation but an inspired application of the prophecy’s ultimate fulfillment. Jesus’s role as the light of the world (John 8:12) brings spiritual restoration that surpasses the historical context, revealing the depth of Isaiah’s vision.
Nathan’s Confrontation with David: A Parable of Repentance:
The critic discusses the parable given by Nathan in 2 Samuel 12:1-7, highlighting David’s grave sins and subsequent repentance after being confronted by the prophet Nathan.
Christian Rebuttal: Nathan’s parable is indeed a powerful example of repentance and divine forgiveness, which underscores a broader biblical truth: God’s grace is available to those who confess their sins and turn to Him. However, this narrative also prefigures the ultimate expression of God’s grace in the Messiah. Unlike David, who needed redemption for his sins, Jesus is the sinless one who offers redemption to others. The parable’s message of repentance and forgiveness finds its ultimate fulfillment in Christ, who, through His sacrifice, makes reconciliation with God universally accessible. David’s story does not diminish Jesus’s Messiahship but highlights humanity’s need for the perfect redeemer.
Perfection and Temptation in the Messiah:
The critic asserts that biblical figures like David were great because of their humility and repentance, and contrasts this with Jesus, suggesting that his lack of sin makes him less relatable or commendable.
Christian Rebuttal: The perfection of Jesus does not diminish His greatness, but magnifies it. While David’s repentance demonstrates the power of God’s forgiveness, Jesus’s sinlessness reveals the depth of His obedience and His suitability as the ultimate sacrifice for sin. Hebrews 4:15 emphasizes that Jesus was "tempted in every way, just as we are—yet he did not sin." This makes him both relatable as a high priest who understands human struggles and unique as the one who conquers sin on behalf of all. Jesus’s perfection is not a detachment from humanity but the pinnacle of what humanity was meant to be—holy and in perfect relationship with God.
Judah and Tamar: A Lesson in Redemption:
The story of Judah and Tamar in Genesis 38 is presented as an example of the Hebrew Bible’s portrayal of deeply flawed individuals who achieve greatness through repentance and confession.
Christian Rebuttal: The account of Judah and Tamar is indeed a powerful narrative of redemption, emphasizing the transformative power of repentance and accountability. However, the story also prefigures the lineage of the Messiah, as Judah’s descendants ultimately lead to David and, through him, to Jesus (Matthew 1:3-6). Jesus’s genealogy ties him to these flawed yet repentant individuals, demonstrating that God’s redemptive plan works through human imperfection. Unlike Judah, who required repentance, Jesus represents the culmination of this lineage as the perfect and sinless redeemer who brings ultimate restoration.
The critic alleges that Matthew takes passages like Isaiah 8–9 out of context, lifting them without regard for their historical meaning (the Assyrian conflict and the destruction of the Northern Kingdom), and reinterprets them to fit the narrative of Jesus’s divinity and ministry.
Christian Rebuttal: While Isaiah 8–9 primarily addresses historical events, Christian theology recognizes the prophetic nature of Scripture, where immediate contexts often foreshadow greater Messianic fulfillments. The Northern Kingdom's suffering under Assyria is a historical reality, but its depiction as a people "walking in darkness" who "see a great light" carries a broader and deeper Messianic significance. Matthew’s use of this passage to describe Jesus’s ministry in Galilee is not a misrepresentation but an inspired application of the prophecy’s ultimate fulfillment. Jesus’s role as the light of the world (John 8:12) brings spiritual restoration that surpasses the historical context, revealing the depth of Isaiah’s vision.
Nathan’s Confrontation with David: A Parable of Repentance:
The critic discusses the parable given by Nathan in 2 Samuel 12:1-7, highlighting David’s grave sins and subsequent repentance after being confronted by the prophet Nathan.
Christian Rebuttal: Nathan’s parable is indeed a powerful example of repentance and divine forgiveness, which underscores a broader biblical truth: God’s grace is available to those who confess their sins and turn to Him. However, this narrative also prefigures the ultimate expression of God’s grace in the Messiah. Unlike David, who needed redemption for his sins, Jesus is the sinless one who offers redemption to others. The parable’s message of repentance and forgiveness finds its ultimate fulfillment in Christ, who, through His sacrifice, makes reconciliation with God universally accessible. David’s story does not diminish Jesus’s Messiahship but highlights humanity’s need for the perfect redeemer.
Perfection and Temptation in the Messiah:
The critic asserts that biblical figures like David were great because of their humility and repentance, and contrasts this with Jesus, suggesting that his lack of sin makes him less relatable or commendable.
Christian Rebuttal: The perfection of Jesus does not diminish His greatness, but magnifies it. While David’s repentance demonstrates the power of God’s forgiveness, Jesus’s sinlessness reveals the depth of His obedience and His suitability as the ultimate sacrifice for sin. Hebrews 4:15 emphasizes that Jesus was "tempted in every way, just as we are—yet he did not sin." This makes him both relatable as a high priest who understands human struggles and unique as the one who conquers sin on behalf of all. Jesus’s perfection is not a detachment from humanity but the pinnacle of what humanity was meant to be—holy and in perfect relationship with God.
Judah and Tamar: A Lesson in Redemption:
The story of Judah and Tamar in Genesis 38 is presented as an example of the Hebrew Bible’s portrayal of deeply flawed individuals who achieve greatness through repentance and confession.
Christian Rebuttal: The account of Judah and Tamar is indeed a powerful narrative of redemption, emphasizing the transformative power of repentance and accountability. However, the story also prefigures the lineage of the Messiah, as Judah’s descendants ultimately lead to David and, through him, to Jesus (Matthew 1:3-6). Jesus’s genealogy ties him to these flawed yet repentant individuals, demonstrating that God’s redemptive plan works through human imperfection. Unlike Judah, who required repentance, Jesus represents the culmination of this lineage as the perfect and sinless redeemer who brings ultimate restoration.
Luke 4 and Isaiah 61: Jesus Reading from the Scroll:
The critic argues that when Jesus reads from Isaiah 61:1-2 in Luke 4:18, the text is altered to include "recovery of sight to the blind," which is absent in the original Hebrew passage. They claim this interpolation serves to emphasize Jesus as a miracle worker, a role not attributed to the Messiah in the Hebrew Bible.
Christian Rebuttal: Luke 4:18 reflects the interpretation of Isaiah 61:1-2 in the Septuagint (the Greek translation of the Hebrew Bible), which often includes slight variations in wording. The addition of "recovery of sight to the blind" aligns with the Messianic mission described in passages like Isaiah 35:5-6, where the opening of blind eyes and other miracles symbolize the restoration brought by the Messiah. While Isaiah 61 primarily reflects Isaiah’s personal calling, it also foreshadows the greater mission of the Messiah. Jesus’s reading in Luke 4 is a declaration of the fulfillment of this prophecy, showcasing how His ministry encompasses both spiritual and physical restoration.
The Messiah as a Miracle Worker:
The critic claims that the Messiah is never described as a miracle worker in the Hebrew Bible, contrasting this with Jesus’s portrayal in the New Testament, where miracles play a central role.
Christian Rebuttal: While the Hebrew Bible does not explicitly describe the Messiah as a miracle worker, it contains numerous prophecies that anticipate the transformative power of the Messianic age. For instance, Isaiah 35:5-6 describes the blind seeing, the lame walking, and the mute speaking as signs of restoration and redemption. These miracles are consistent with Jesus’s role as the Messiah, demonstrating His authority and the coming of God’s kingdom. The New Testament emphasizes Jesus’s miracles as signs authenticating His divine mission, fulfilling the broader Messianic expectations of healing and renewal.
Isaiah 42 and the Servant of the Lord:
The critic asserts that Isaiah 42:1-4, often applied to Jesus, actually describes the nation of Israel as the servant, not an individual Messiah. They cite Isaiah 41:8-9 and Isaiah 42:6-7 as evidence that the servant is a collective entity, tasked with being a covenant nation and a light to the Gentiles.
Christian Rebuttal: While Isaiah 42:1-4 can be understood as referring to Israel collectively, it also anticipates the ultimate Servant who embodies Israel’s mission. This dual application is a common feature of biblical prophecy. The descriptions in Isaiah 42—bringing justice to the nations, being a light to the Gentiles, and not faltering until justice is established—are perfectly fulfilled in Jesus. As the Messiah, Jesus represents the ideal Israel, accomplishing what the nation as a whole could not. Matthew 12:15-21’s application of this passage to Jesus highlights His unique role in bringing salvation and justice to the world, consistent with the broader Messianic vision.
Contextual Misreading Allegation Against Matthew:
The critic accuses Matthew and the Christian tradition of misappropriating passages like Isaiah 42:1-4 and Isaiah 61 to fit them into narratives about Jesus, ignoring their original context.
Christian Rebuttal: Prophecy in Scripture often has multiple layers of fulfillment, addressing both immediate and future realities. Isaiah’s descriptions of Israel as the servant are true in a historical sense but point forward to the Messiah, who fulfills this role perfectly. Matthew’s gospel recognizes this deeper fulfillment, applying passages like Isaiah 42:1-4 to Jesus to reveal the continuity between the Hebrew Bible and the New Testament. Far from misreading the text, Matthew illuminates its ultimate meaning, showing how Jesus brings the hope and redemption anticipated throughout the prophets.
Isaiah 42: Who is the Servant?
The critic argues that Isaiah 42 clearly identifies the servant as the nation of Israel, supported by verses like Isaiah 41:8-9, 42:6-7, and others. They claim that Christian interpretations, which apply Isaiah 42:1-4 to Jesus, ignore the explicit identification of the servant as collective Israel.
Christian Rebuttal: While Isaiah often refers to Israel as the servant, the servant passages also contain descriptions that exceed the role of the nation and point to an individual Messiah. For example, Isaiah 42:1-4 speaks of the servant bringing justice to the nations, a mission that Israel collectively has not fulfilled. This language aligns with Jesus's role as the ultimate servant who accomplishes what Israel could not—becoming a light to the Gentiles and bringing spiritual redemption to the world. Christians understand these passages to have dual applications: the nation of Israel as the servant in one sense, and Jesus as the ultimate fulfillment of the servant’s mission.
Eisegesis vs. Exegesis in Interpretation:
The critic accuses Christians of practicing "eisegesis"—reading ideas into the text—by isolating specific passages like Isaiah 53 or Isaiah 42:1-4 and taking them out of their historical and literary context.
Christian Rebuttal: Christian interpretation is not arbitrary but deeply rooted in exegesis, which seeks to understand the text in its broader theological framework. The Hebrew Bible often uses layered prophecies that apply both to immediate historical circumstances and to ultimate Messianic fulfillment. Isaiah 53, for instance, describes the suffering servant in ways that surpass the experience of Israel as a nation, pointing instead to the sacrificial mission of Jesus. Rather than distorting the text, Christian theology reveals its fullest meaning, showing how these prophecies converge in the life and work of the Messiah.
The First Century: A Time of Darkness:
The critic argues that the first century, when Jesus lived, was a time of great suffering for Israel, marked by Roman oppression and the destruction of the Second Temple. They claim this period does not resemble the justice and righteousness promised in Isaiah’s servant songs.
Christian Rebuttal: The first century was indeed a time of turmoil, which is precisely why the Messiah’s mission to bring spiritual redemption was so critical. Jesus’s ministry addressed the deeper issue of humanity’s spiritual brokenness, laying the foundation for ultimate justice and peace. Isaiah’s servant songs foreshadow both the suffering of the Messiah and the eventual establishment of a just and peaceful kingdom, fully realized in the Messianic age. The trials of the first century do not negate Jesus’s role as the Messiah; rather, they underscore the need for His redemptive work.
The Criticism of Christian Education and Biblical Context:
The critic suggests that Christians are not taught Hebrew or the context of the Hebrew Bible, leading to reliance on translations that obscure the original meaning of texts like Isaiah 42 and 53.
Christian Rebuttal: While many Christians rely on translations, serious biblical scholarship engages deeply with the original Hebrew text and its context. Far from obscuring the meaning, translations aim to make the Scriptures accessible while remaining faithful to their message. Christian interpretations of Isaiah 42 and 53 are informed by centuries of theological reflection and rigorous study, grounded in the conviction that Jesus fulfills the promises of the Hebrew Bible. The coherence between the Old and New Testaments demonstrates the integrity of this interpretation.
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