(C.) The Divinity of the Messiah.
Our last example shall be of a different kind from the others. It is that the Old Testament contains several passages which show that the future Messiah was to be not only Superhuman, but Divine. And considering the strong Monotheism of the Jews this is very remarkable. The following are three of the most important:—
'For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.'[394] Here we have a plain statement of the Divinity of One Who should be born a child. The two words translated Mighty God are incapable of any other translation, and no other is suggested for them in the margin of either the Authorised or Revised Version; while the same two words occur in the next chapter, where they plainly mean Mighty God and nothing else. Moreover, the term Everlasting Father is literally Father of Eternity (see margin) and means the Eternal One. This is another divine title, and does not conflict with the Christian doctrine that it was the Son, and not the Father, Who became Incarnate. While the following words, that of the increase of His government there shall be no end, and that it should be established for ever, also point to a Divine Ruler, in spite of the reference to David's throne. And it is significant that a few verses before it is implied that the Ministry of this future Messiah should commence in the land of Zebulon, and Naphtali, by the Sea of Galilee; where, as a matter of fact, Christ's Ministry did commence.
[394] Isa. 9. 6; 10. 21; 9. 1-2.
'But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.'[395] Here we have a prophecy of the birth of One who had existed from everlasting; thus showing the Pre-existence and apparent Divinity of the Messiah, who was to be born at Bethlehem, where, again, as a matter of fact, Christ actually was born.
[395] Mic. 5. 2.
'Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts.'[396] The word translated fellow is only found elsewhere in Leviticus, where it is usually translated neighbour, and always implies an equality between the two persons.[397] Thus God speaks of the Shepherd who was to be slain with the sword (a term, as before said, used for any violent death), as equal with Himself, and yet at the same time Man; so no one but a Messiah who is both God and Man—Fellow-God as well as fellow-man—can satisfy the language.
[396] Zech. 13. 7.
[397] Lev. 6. 2; 18. 20; 19. 11, 15, 17; 24. 19; 25. 14, 15, 17.
And here again the reference to Christ is confirmed by the fact that several incidents in His Passion are alluded to, in some of which His Divinity is likewise asserted. The most important are the way in which He (the Just Saviour) rode into Jerusalem on an ass; and the rejoicing with which He was received, when the people welcomed Him as their King. And the fact that He (the Lord Jehovah) should be sold for thirty pieces of silver, the money being cast down in the House of the Lord, and afterwards given to the potter; and also that He (again the Lord Jehovah) should be pierced.[398] These are, it is true, expressed in figurative language, and often mixed up with other subjects; so no instance by itself, affords a strong argument. But still their all occurring so close together, and all leading up to the violent death of a man, who was yet the fellow, or equal, with God, can scarcely be accidental. While the prophecy, like so many others, ends with the conversion of the Gentiles, the Lord Jehovah being recognised as King over all the earth; which seems to place the Messianic character beyond dispute.