Unto Us a Child Is Born: Isaiah, Advent, and Our Jewish Neighbors

by Tyler D Mayfield, Walter Brueggemann (Foreword)

Whether through a hymn, Handel’s  Messiah , or the lectionary reading, the book of Isaiah provides a familiar voice for congregations during the season of Advent. So how do we create faithful, Christian interpretations of Isaiah for today while respecting the interpretations of our Jewish neighbors?  Integrating biblical scholarship with pastoral concern, Tyler Mayfield invites readers to view Isaiah through two lenses. He demonstrates using near vision to see how the Christian liturgical season of Advent shapes readings of Isaiah and using far vision to clarify our relationship to Jews and Judaism—showing along the way how near vision and far vision are both required to read Isaiah clearly and responsibly.

Genres: Theology

200 pages, Paperback

Published June 9, 2020

Reviews

[Bob · Rating 4 out of 5]

Summary: Proposes that, as we read Isaiah during Advent, we need to read "with bifocals," considering both the Advent liturgical significance of the texts and their meaning for our Jewish neighbors.

"For unto us a child is born." (Isaiah 9:6a)

This is a phrase from Isaiah 9: 2-7, one of the readings on the fourth Sunday of Advent (Year A) in liturgical churches. Many non-liturgical churches will read this as well during one of the services leading up to Christmas. And surrounding all of this is the magnificent rendering of this passage by George Frideric Handel in Messiah. In our churches, we readily connect this passage with the babe born in Bethlehem, this great one come from God, even called "Mighty God." We marvel at the divine condescension that means our salvation.

Little do we often consider that we are neither the first nor only ones to read passages like these that we understand as "Messianic." These passages were read by Jews in Isaiah's time, and down to our own day. Yet we often remain oblivious to what these passages meant and mean to our Jewish neighbors, sometimes in painful and insensitive ways.

Tyler D. Mayfield recommends that we read with bi-focals, using our near vision to read the Isaiah passages of Advent to consider their significance in the Christian Advent context. He also suggests that we simultaneously read with our distance vision, understanding what these texts mean for our Jewish neighbors who share them.

He spends the first part of the book discussing what it means to read with bi-focals. An important contention he makes is that the prophecy-fulfillment paradigm we often use fails to recognize the significance of the text in its original context, and to Jewish readers. He proposes instead a model of texts in conversation, as is often the case in liturgical churches where Old and New Testament texts are paired and we listen to the conversation between them for common and relevant themes. He also observes the importance of historical development of "messiah" from "anointed" to an eschatological figure, the deleterious effects of supersessionism (the idea that the church has superseded, or replaced Judaism in God's economy), and how this may even shade into anti-Judaism.

The second and third parts of the book consider eight passages from Isaiah that are a part of the Advent liturgical readings, four "Messianic" texts (Isaiah 7:10-16; 9:2-7; 11:1-10; and 61:1-4, 8-11) and four "eschatological" texts (Isaiah 2:1-5; 35:1-10; 40:1-11; 64:1-9). For each passage, Mayfield considers originating contexts, later Jewish and early Christian contexts or readings, contemporary Jewish and Christian readings, and finally a "bifocal look," a kind of summary.

We might take the example of Isaiah 9:2-7, noted earlier. He begins with the context of the passage in the 8th century BCE, at the time of the Syro-Ephraimite war. The language is that of the birth of a king whose enumerated qualities would have been vital for this time. Who is this child-king? He is not named but the leading candidate may be Hezekiah. In the early Christian context, "for unto us..." is not quoted but the first verses of this passage are in Matthew 4:12-16, noting the light that has come to the northern tribes in the region of Galilee. Early Christian commentators Justin and Jerome were the first to apply "for unto us..." to Jesus. He then considers the influence of Messiah, including some translational issues, and current contexts, focusing on the light to the Gentiles in this passage for Christians, the shared theme of light with Jews in Hanukkah, and a shared hope for faithful government. He concludes with this "bifocal look"

"With our near vision, we see a wonderful child has been born to us. With our near vision, we hum along with Handel as we celebrate: 'Wonderful! Counselor! The Mighty God! The Everlasting Father! The Prince of Peace!

With our far vision, we see our neighbors celebrating the theme of light during Hanukkah. With our far vision, we see the originating context's focus on a new king's accession to the throne."

This book raises an important issue of how we read not only these scriptures but other Old Testament texts. Do we read these in a way that recognize and honor our Jewish neighbors, are oblivious to them or even exclusive of them, or at worst hostile? Mayfield models an approach holding in tension readings acknowledging the conversation between these texts and New Testament texts and respect for the context of Jewish readings of these same texts. In this era of rising anti-Semitism in many countries, it is vital that Christians in no way contribute to this by our reading of scripture, and in fact affirm our common heritage with and debt to our Jewish neighbors.

I wonder, at the same time, about the repudiation of the idea of fulfillment, an idea found in the New Testament scriptures, for "conversation." Fulfillment has historically been an important part of both a Christian hermeneutic of reading the two testaments, and of Christian apologetics. Likewise, prophecy has been understood not only as "forth-telling" but as including elements of "fore-telling." Mayfield's approach mutes but does not negate the differences between Jewish and Christian readings of these texts. Good bi-focals, ground to the correct prescription, bring both near and distant objects into sharp focus. I am concerned that Mayfield's prescription for near vision softens or blurs our Christian reading of these texts while bringing our far vision into focus. While the latter is a commendable aim, for which the author offers a good and important model, I would like clarity of vision in both readings, even if it means wrestling in charity with the tensions that have always existed.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher. The opinions I have expressed are my own.

[Robert D. Cornwall · Rating 4 out of 5]

As a preacher and leader of worship, I regularly draw on the Old Testament/Hebrew Bible. When it comes to Advent, that means engaging with some regularity with readings from Isaiah. From the New Testament onward, Christians have interpreted the coming of Jesus through an Isaianic lens. Unfortunately, that often involves discounting the original context and reading these texts as if they point to Jesus (and to Jesus alone). How then might we engage with these texts in a Christian liturgical context without dismissing their place in Jewish life?

Tyler Mayfield has provided preachers, teachers, and Christians in general with an important resource that looks at the texts from Isaiah connected with Advent and Christmas. In his introduction, Mayfield notes that what he seeks to do here is offer a "bifocal look at Isaiah." That is, looking at Isaiah through the lens of the liturgical season of Advent and "a lens of Christian love toward our Jewish neighbors." While engaging with the text liturgically, he wants us to not "render Jews invisible or irrelevant or as incomplete Christians" (p. 3). The goal is faithfulness to the Christian message without dismissing or setting aside our Jewish neighbors. The book focuses on Isaiah because it provides the greatest number of lectionary texts to the season of Advent. To accomplish this, Mayfield looks at the original text in context, explores its usage liturgically through time and in the present, and listens to Jewish interpretations. The latter provides an important counterpoint to the tendency to read Isaiah only Christologically.

Mayfield divides the book into three sections. Part I is titled "Isaiah through Bifocals." Part II focuses on the "messianic" texts that form part of the Advent/Christmas season. These include Isaiah 7:10-16; Isaiah 9:2-7; Isaiah 11:1-10; Isaiah 61:1-4, 8-11. Part III focuses on "Isaiah's Visions of the Future," in other words, those readings with an eschatological/apocalyptic emphasis: Isaiah 2:1-5; Isaiah 35:1-10; Isaiah 40:1-11; and Isaiah 64:1-9. In each section he begins with the originating context of the reading and concludes with "a bifocal look" In most of the sections, he looks at both Jewish and Christian traditions. Of the latter, in several places, he takes note of the influence of Handel's "Messiah," which tends to read the text predictive.

Returning to Part I, Mayfield divides this section into two chapters. Chapter 1 is titled "Using Our Near Vision during Advent." Here he first takes note of the two theological emphases that converge in the Advent readings from Isaiah. These themes are "the coming of Christ as a child" (the first Advent) and "the future coming of Christ at the end of time" (the second Advent). Thus, Advent focuses on both incarnation and eschatology. There are both words of judgment and joy. He writes "We are pulled in different emotional directions. No wonder we are so confused about Advent celebrations!" (p. 17). The second focus is on the intersection of the two testaments, and the "problematic prophecy-fulfillment paradigm." This is an important element of the exploration of the reading of the texts that occurs in parts 2 and 3. He reminds us that practices shape theology, and thus even if unintentionally, our use of the Old Testament can lead to problems. There is also a section in this chapter on the placement of the readings from Isaiah in the lectionary for Advent, noting the relationship with the readings from the Gospel and Epistles. Mayfield brings the chapter to a close with a discussion of how we read prophetic literature, reminding us that while the season easily leads to reading the text as foretelling future events, that is likely not its original purpose. Thus, in the latter two sections, he begins with the original context and probable application, before moving to its later interpretation and usage in Christian contexts.

In chapter two, Mayfield focuses on "Using Our Far Vision to Love Our Jewish Neighbors." This serves as a reminder that when we use Isaiah in our churches, we're sharing the book with our Jewish neighbors. He encourages the preacher/teacher to begin any discussion of Isaiah in a Christian context by making that point clear. But that is not sufficient. We need to also recognize how Christian interpretations have harmed our Jewish neighbors. He writes that he uses the term "neighbor" in the book, because "neighbors do not always agree. In fact, they sometimes disagree and have to take seriously one another's perceptions, feelings, and opinions" (p. 40). Thus, as we look at how our Jewish neighbors experience the Jewish Bible and our use of it as Christians, especially in the liturgical context of Advent, he begins with the contrasting understandings of the concept of the messiah. Since Christians proclaim Jesus as the Messiah (Christ), how did Jews then and now understand this concept? To discern this, one must look at its use not only in Scripture but in Second Temple Judaism. Understanding how the texts we perceive as messianic are understood in a Jewish context is important. The important point is that there never was just one interpretation. This has led to the conflict between the two communities as to how Jesus is to be understood. There is also an important section in the chapter on "supersessionism." Here again, we're reminded of the dangers of portraying Judaism as inferior to Christianity, which at times has been intentional and malicious. This helped lead to the Holocaust. So, here he invites us to be vigilant in our readings so that we do not give room to supersessionism. From my own experience and observations, we can easily fall into forms of supersessionism in our preaching and teaching. That often happens when we contrast Jesus' teaching and practices with the Old Testament and his Jewish context. While supersessionism has been a major part of Christian readings of the Old Testament, that has been compounded by Christian anti-Judaism. Here, Mayfield helpfully distinguishes anti-Judaism from antisemitism, with the latter being a racial designation, while the former is a religious one. Since racial categories are relatively new developments, anti-Judaism has a much longer history. One aspect of anti-Judaism is the tendency to confuse ancient Israelites of the Old Testament and ancient Judeans of the New Testament with modern Jews. We can mistakenly assume that modern Jewish practice is the same as that of their ancestors, and that may not be true (often isn't true). While he doesn't go deeply into it, he takes not of "post-Holocaust" or "post-Shoah" readings of the Hebrew Bible. By that, we're talking about keeping in mind the history of anti-Judaism and its expression in the events of the Shoah. However, in doing so, there is the problematic tendency of retreating simply to historical-critical readings of Isaiah so that no connection is made with the present.

With these two chapters as the foundation, we begin our readings of the texts of Isaiah. In my view, this is an essential tool for Christian preachers as they take up the Advent readings. I sense that if we take to heart the information provided here, we can bring messages that have theological integrity, speak to the season, but don't dismiss the ownership of the text by our Jewish neighbors. The good news is that he covers the readings from all three cycles. So, take and read!

[Neal Tognazzini · Rating 4 out of 5]

When I read through the Bible a few years ago, I realized I wanted to learn more about the Isaiah prophecies and how they are used by Christian writers, so this book was a natural next step, especially during Advent. On the whole I liked it -- it looks at several Isaiah passages in detail and offers useful context to help the reader see what those prophecies might have meant to their original readers. However, I still found myself hoping something deeper. Instead of telling me, for example, that I should rethink the "promise-fulfillment" paradigm for thinking about Old Testament prophecy, I was hoping for more by way of actually helping me rethink it. The audience of the book seems to be people (perhaps preachers) who are inclined to say that the Isaiah prophecies are worthless or meaningless in the absence of a Christian understanding of them, so the author is always exhorting the reader not to slip into antisemitism. That seems like good advice, but I was never inclined to think that way of the Isaiah prophecies anyway, so I kept wanting less practical exhortation and more by way of academic analysis.

[Keith · Rating 2 out of 5]

Mayfield's agenda is to teach us to read Isaiah as both a Jewish text and a Christian text--with binocular vision. Okay, that's somewhat obvious. However, the ideology here is that Christians ought to be oh so careful not to overly emphasize a Christian reading of Isaiah with all its sightings of Christ prophecies and descriptions. Huh? The New Testament gospels writers reference Isaiah extravagantly in agreement that his visions were prophecies that were fulfilled in Jesus Christ. Are we supposed to discount the gospel writers in an effort to be politically correct? The premise becomes increasingly problematic when repeatedly Mayfield must admit that contemporary Jews don't reference Isaiah much in their synagogues or in their scriptural analysis. So it seems Christians couldn't possibly be at odds with contemporary Jews when they aren't very interested in Isaiah anyway. In short, this is a book I will discard because it is not much use for me in preparing to preach in a Chrisitan community.

[G L · Rating 2 out of 5]

This book promises so much that it cannot deliver. I think its biggest problem is that it cannot find a consistent concept of its audience. "Christian"encompasses quite a range of theological attitudes and liturgical devotional practices. The author makes the mistake of trying to include too much of that range, while remaining brief and readable. The author fails in this attempt. Much of what he says is either so wide of the mark for a given Christian believer or even a given church tradition as to be incoherent, or so generalized as to be unhelpful. His writing style is similarly unsuccessful. Much of the time he seems to be writing for to a person with some college education but not academic aspirations, but has a tendency to drop fifty dollar words into his seventy-five cent prose.

I really wanted to like this book. I find the premise valuable. There is value in reading it, but it is much less helpful than it might have been.

[Nick Bersin · Rating 3 out of 5]

The concept of this book is compelling and important; unfortunately, it felt way too short to accomplish what it set out for. I would appreciate an expanded version that engages more deeply with the texts in question, particularly with Jewish readings and bringing those into dialogue with Christian interpretations.