Chapter 2: The Promised Messiah

  IN THIS CHAPTER, you will discover:

·   Different interpretations of the person and work of the Messiah.

·   Jesus as the central theme of the Old Testament.

·   Prophetic descriptions of Jesus’ life and ministry.

·   Types and symbols of Jesus in the Old Testament.

AS A RESULT, you will be able to:

·   Understand why Jesus was not recognized as the Messiah by the Jews.

·   Recognize the titles and attributes of Jesus in the Old Testament.

·   Identify incidents of fulfilled prophecy in the New Testament.

·   Sense the divine continuity in salvation history.

Key Scripture: “The woman said, ‘I know that Messiah (called Christ) is coming. When he comes, he will explain everything to us’ ” (John 4:25).  

In this chapter our central theme is the nature of the promised Messiah. As our Key Scripture illustrates, Jesus was born at a time of great messianic expectation. Hope ran high that the Messiah would come soon. But what would He be like? Scripture is filled with somewhat conflicting revelatory glimpses of this mysterious figure. At times He is pictured executing the wrath of God against the nations. At other times He is shown ushering in an age of universal peace. One passage describes Him as a ruler and king; another as a victim and an outcast. What prophecies, types, and symbols reveal Christ in the Old Testament? How are we to understand them, and how were they understood (and misunderstood) by Jesus’ contemporaries?

The Jews expected the Messiah (“Anointed One” from mashiah, the Hebrew verb “to anoint”) to exercise all the authority of the other “anointed” figures in Jewish society — the prophets (1 Kings 19:16; Isa. 61:1), priests (Ex. 28:41), and kings (1 Sam. 16:1, 13). He would be a political and spiritual Superman in the tradition of King David. He would be the instrument by which God would fulfill Israel’s national destiny. By leading Israel in a holy war against her enemies, Israel’s political and religious sovereignty would be established forever. In fact, the opposite occurred; Jerusalem was destroyed in a.d. 70 and the Jewish state obliterated in a.d. 135.  

Jesus rejected attempts to define His messiahship politically. He blasted both those who would identify the kingdom of God with national Israel, and those who would identify true spirituality with religious formalism. Jesus claimed to be the Messiah, but usually avoided using the term because of its nationalistic overtones. He taught His disciples that His vocation as Messiah was to involve suffering, sacrifice, and death. His mission was eternal rather than temporal; universal rather than national; and spiritual rather than political. Because Jesus did not fulfill the messianic expectations of the Jewish leaders, they rejected Him, as Scripture had foretold (Ps. 118:22-23; cf. Mark 12:10-11).  

Accepting Jesus As Messiah

I. Hebrew Expectations of the Messiah  

• The “son of David” would establish a great earthly kingdom.
• He would be a mighty warrior and subdue the enemies of Israel.
• He would deliver Israel from political bondage.
• His kingdom would be everlasting.  

II. Reasons Jesus was Rejected by the Jews as the Messiah  

• His kingdom was heavenly, not earthly.
• He claimed to be the redeemer of all nations, not just Israel.
• He manifested the power of sacrificial love, not military might.
• He delivered from the bondage of sin, not political bondage.
• He died a disgraceful death on the cross.  

III. Jesus’ Understanding of His Messiahship   

• He claimed to be the Messiah, both explicitly (Luke 4:18-19; John 4:26; cf. Isa. 61:1-2) and implicitly (Luke 7:19-22).
• He taught the disciples about the necessity of His suffering and death (Matt. 16:15-17, 21-25; Mark 10:45).
• His mission was eternal, not temporal (John 4:10, 14).
• He encouraged people to spiritual repentance, not political revolution (Mark 1:15; 14:48).
• He offered entrance to His kingdom to all, not just the Jews (John 3:16-17; 4:9-10).  

Scripture Reading: John 1:19-34.  

Priests and Levites from the temple staff were sent to the wilderness to investigate John the Baptist and his phenomenal ministry. He confessed that he was not the Christ, Elijah, or the “prophet like Moses” spoken of in Deuteronomy 18:15-19. It was commonly known that Malachi had prophesied the return of Elijah before the “day of the Lord” (Mal. 4:5). Elijah never died, but was taken up to heaven in a whirlwind (2 Kings 2:11). John, in light of his earthly parentage, denied being Elijah, although Jesus later identified John’s ministry as the fulfillment of Malachi’s prophecy (Matt. 17:10-13). John’s only claim was that he was the “voice of one calling in the wilderness” (John 1:23; cf. Isa. 40:3) sent to prepare the way for the Lord. During Jesus’ temptation in the wilderness, John the Baptist had time to reflect on the supernatural sign that had occurred at Jesus’ baptism (Matt. 3:16-17). God had told John in advance about the sign and its meaning. Through this revelation, John identified Jesus as the Son of God. In addition, John recognized Jesus as the “Lamb of God” (John 1:29) who would bear away the sins of the world. John the Baptist was the first to grasp the true significance of Jesus’ messiahship. The profound metaphor of the “Lamb” reveals Christ as the central theme of both the Old and New Testaments.

Life Application: The Jews did not recognize Jesus as the Messiah because He did not come in the form they had expected. Perhaps more to the point, He did not come in the form they wanted. Have you similarly accepted Jesus as the Messiah based on your own expectations? While Jesus uses these as the starting point in His relationship with us, He desires to expand our expectations to conform with His own divine plan for our lives. In what new areas might Jesus want to expand His lordship in your life?

Key Scripture: "“Everything must be fulfilled that is written about me in the Law of Moses, the Prophets, and the Psalms"” (Luke 24:44).

Key Word: Theophany

Audio Streaming Summary: Just as we cannot correctly understand the historical Jesus apart from the preexistent Christ, we cannot correctly understand the life and death of Jesus apart from the prophetic background of the Old Testament. Jesus’ first teaching to His disciples after His resurrection centered on “what was said in all the Scriptures concerning himself” (Luke 24:27). Since salvation is the central theme of the Bible, it should come as no surprise that Christ is spoken of continuously in the Old Testament.

Jesus appears in many different ways in Old Testament history. Old Testament descriptions of the actions and attributes of God are seen by New Testament writers as applying to Jesus (compare Zech. 12:10 with Rev. 1:7; Jer. 23:5-6 with 1 Cor. 1:30; Ps. 68:18 with Eph. 4:8-10; and Isa. 6:5 with John 12:41). We noted in our study of Jesus’ lordship that the Old Testament title of God adonai (Lord) was often applied to Christ. In Psalm 110:1 this “dual” lordship is clearly expressed: “The Lord (Yahweh) says to my Lord (adonai): ‘Sit at my right hand until I make your enemies a footstool for your feet’ ” (fulfillment: Matt. 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Heb. 1:13; 10:13). The prophetic title “Son of God” (Ps. 2:7) is another Old Testament foreshadowing of Jesus (fulfillment: Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5). Christ also appears in the figure of the “Shepherd” (compare Ps. 23 with John 10:1-16; Heb. 13:20; 1 Peter 5:4) and as universal ruler (compare Ps. 72:8-11 with Matt. 28:18; Eph. 1:20-23; Rev. 17:14; 19:16).

Among the most impressive Old Testament appearances of Christ are those called theophanies. The word theophany comes from the Greek words theos (“God”) and phaino (“to appear”). Old Testament appearances of the Angel of the Lord (Gen. 16:7) and of divine-human persons such as the figure that wrestled with Jacob (Gen. 32:24-32) were likely pre-incarnate manifestations of Christ.

Jesus in the Old Testament

I. Reasons that Jesus is the Central Theme of the Old Testament

• • His birth, life, ministry, death and resurrection are prophesied there (Luke 24:27, 44; John 5:39; 1 Cor. 15: 3-4).
• • The Bible’s supreme purpose is to set forth the way of salvation (2 Tim. 3:15).
• • The relationship between the Old and New Testaments is one of promise and fulfillment (Matt. 5:17-18; 13:16-17; Luke 4:16-21).

II. Jesus as He Appears in the Old Testament

• • Old Testament descriptions of Yahweh are applied to Jesus.
• • Jesus is called Lord (Ps. 110:1).
• • Jesus is called the Son of God (Ps. 2:7).
• • Jesus is called Shepherd (Ps. 23).
• • Jesus as the “angel of his presence” (Isa. 63:9).
• • Jesus as absolute ruler (Ps. 72:8-11).

III. Theophanies of Jesus in the Old Testament

• • As the Angel of the Lord (Gen. 16:7; 24:7).
• • In divine-human form (Gen. 18; Ex. 24:9-11).

Scripture Reading: John 1:35-2:11.

Our Scripture Reading contains the apostle John’'s personal account of the calling of Jesus'’ first disciples. John the Baptist twice identified Jesus as the Lamb of God (John 1:29, 35). This created a powerful impression on Andrew and John, and they sought Jesus out. John recalled the very words and hour of this first conversation. After responding to Jesus’ invitation to “come . . . and see” (v. 39), Andrew and John quickly became convinced that He was the Messiah. Simon Peter, Philip, and Nathanael soon came to follow Jesus as well.

John'’s narration shifts to a wedding feast in Cana that Jesus, His disciples, and His mother attended. Mary prompted Jesus to intervene miraculously when the host ran short of wine. His response to His mother shows Jesus’ constant and complete reliance on His Father to direct His actions. Jesus supernaturally provided a vast quantity of excellent wine for the celebration. That the transformed water was from pots used for ceremonial washing may have had symbolic significance. In any case, John characteristically calls this first miracle a “sign” (2:11) — an external manifestation of the true inner power and glory of Christ.

Life Application: “Jesus protested against social injustice in the name of religion” (JTM, p. 56). Justice is an important part of God’'s nature. What can you do this week to “release the oppressed” (Luke 4:18)? Is there someone you know who needs an advocate? Perhaps there are ministries to prisoners, the homeless, the sick, or the hungry to which you can donate time and financial resources. Remember: one day Jesus will say to each of us, “Whatever you did for one of the least of these brothers of mine, you did for me” (Matt. 25:40).

Key Scripture: “I foretold the former things long ago, my mouth announced them and I made them known; then suddenly I acted, and they came to pass” (Isa. 48:3).  

In relating the events of Jesus’ life, the New Testament writers frequently commented: “This was done in order to fulfill the words of the prophet. . .” The astounding correlation between Jesus’ life and the more than four hundred messianic prophecies in the Old Testament stands as an authoritative witness to who Jesus is. Listed below are only a few of these prophesies and fulfillments. For a more in-depth study, consult Herbert Lockyer’s All the Messianic Prophecies of the Bible.  

Prophecies About Christ

I. Prophecies Concerning the Lineage of Christ  

• The seed of Eve (Gen. 3:15; cf. Matt. 1:18; Gal. 3:16, 19).
• In the line of Seth (Gen. 4:25; cf. Luke 3:38).
• A descendant of Abraham (Gen. 12:1-3; cf. Matt. 1:1).
• Of the tribe of Judah (Gen. 49:10; cf. Luke 3:33).
• Of the house of David (2 Sam. 7:12-13; cf. John 7:42).  

II. Prophecies Concerning the Birth of Christ  

• Born in Bethlehem (Mic. 5:2; cf. John 7:42).
• Born of a virgin (Isa. 7:14; cf. Luke 1:31-35).
• Worshiped by the Gentiles (Isa. 60:6; cf. Matt. 2:1-2).  

III. Prophecies Concerning the Deity of Christ  

• He is Immanuel, “God with us” (Isa. 7:14; cf. Matt. 1:22-23).
• He is the eternal Son (Ps. 2:7; cf. Matt. 3:17).
• He is “Mighty God” and “Everlasting Father” (Isa. 9:6-7; cf. John 20:28; 14:8-9).

IV. Prophecies Concerning the Life of Christ  

• He will be preceded by a forerunner (Mal. 3:1; cf. Matt. 3:1, 3).
• He will fulfill the office of prophet (Deut. 18:15-18; cf. John 6:14).
• He will fulfill the office of priest (Ps. 110:4; cf. Heb. 7:11-25).
• He will fulfill the office of king (Ps. 2:7; Isa. 9:6-7; Jer. 23:5-6; cf. Matt. 2:2; 27:37; John 18:33-38; Rev. 19:16).
• He will heal and save (Isa. 61:1; cf. Luke 4:14-21; Matt. 11:5).
• He will be the servant of Yahweh (Isa. 42:1-7; cf. Matt. 20:28).
• He will present himself as a king riding on an ass (Zech. 9:9; cf. Matt. 21:5).  

V. Prophecies Concerning the Death of Christ  

• He will be deserted (Zech. 13:7; cf. Matt. 26:31), spat upon (Isa. 50:6; cf. Matt. 27:30), and beaten (Isa. 52:14; cf. Luke 22:63), but no bones will be broken (Num. 9:12; Ps. 34:20; cf. John19:33-36).
• He will be given vinegar to drink (Ps. 69:21; cf. Matt. 27:34).
• He will be rejected by men and silent before His accusers. He will make intercession for His persecutors and die with the wicked, but be buried with the rich. He will be pierced for our transgressions and will provide peace and healing through His death (Isa. 53; cf. John 7:5, 48; Matt. 27:12, 38, 57-60; Luke 23:34; John 3:17).
• He will cry out to God; His side, hands, and feet will be pierced; and they will cast lots for His garments (Ps. 22; Zech.12:10; cf. Matt. 27:46; John 19:23-24, 34; Luke 23:33).  

VI. Prophecies Concerning the Resurrection and Ascension of Christ  

• His body will not see decay (Ps. 16:8-11; cf. Acts 2:29-32).
• He will ascend to heaven (Ps. 68:18; cf. Acts 1:9).

Scripture Reading: John 2:12-22.  

The animals used in the Passover sacrifices had to be inspected and approved by the priests. Generally, worshipers simply bought kosher animals at the temple complex. To make the purchase, temple currency had to be used, and this is where the money changers came in. The pilgrims who traveled to Jerusalem to offer sacrifice during Passover had no choice but to exchange their money for temple currency at inflated rates. Without a sacrifice, the worshiper had no atonement for sin. Recalling the affection Jesus had for His Father’s house as a child (Luke 2:49), one can easily imagine the anger that Jesus felt when He saw the money changers practicing extortion in the temple. The money changers were selling salvation for a profit, while Jesus was preparing to give His life to freely provide salvation for all. This incongruity must have added to Jesus’ wrath.  

The response of the temple authorities to Jesus’ purging of the temple was a pointed one: “What miraculous sign can you show us to prove your authority to do all this?” (v.18). They did not question the correctness of His action, but His authority and identity. Jesus’ enigmatic reply in verse 19 must have shaken and confused the Jews. How could one man rebuild the temple in three days when it had taken forty-six years to build? In reality, Jesus answered their question directly. His resurrection would be the final indisputable sign of His authority as Lord and Christ (Acts 2:25-36; Rom. 1:4). In retrospect, Jesus’ disciples would understand the cleansing of the temple and the prophecy of His resurrection as two more sure signs that Jesus was no “accidental” Messiah (John 2:17; cf. Ps. 69:9; John 2:22; cf. Ps. 16:10).

Life Application: Jesus’ first disciple Andrew felt that his discovery of Jesus was “too good to keep to himself” (JTM, p. 50). So he eagerly ran off to tell others about Jesus. Is your relationship with Jesus that vibrant? Do you have an enthusiasm that calls to others to “come . . . and see” Christ (John 1:39)? Think of at least one acquaintance to whom you might introduce Jesus this week.

Key Scripture: “"Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life"” (John 3:14-15).

Key Words: Pharisee, Sanhedrin, Regeneration

The Old Testament foreshadows Christ not only in prophecy, but also in types and symbols. Recall John the Baptist’'s inspired reference to Jesus as “the Lamb of God, who takes away the sin of the world” (John 1:29). Behind the image of the lamb lies a rich spectrum of biblical institutions and events, each of which sheds light on the person and work of Christ. These include the substitute provided for Isaac (Gen. 22), the Passover lamb (Ex. 12), Isaiah'’s messianic “lamb” (Isa. 53:7), and, in fact, the whole Hebrew system of sacrifice and atonement. The book of Hebrews clearly shows that the sacrificial system, the priesthood, the sanctuary, the Sabbath, and even the law are all shadows or prefigurings of the reality embodied in Christ.

It is, of course, impossible to list here all the persons, historical events, objects, institutions, ceremonies, offices, rituals, offerings, feasts, and festivals that have significance as biblical types of Christ. You should study the examples listed below and then search out others. As you do so, you will come to the awe-inspiring realization that all the revelatory insight, historical scope, and symbolic power of Scripture still do not exhaust the reality of who Jesus is.

Biblical Types of Christ

I. Typical Persons

• • Adam (Gen. 2:7; Rom. 5:12-21; 1 Cor. 15:22, 45-47).
• • Melchizedek (Ps. 110:4; Heb. 5; 7).
• • Boaz as the goel, or “kinsman-redeemer” (Lev. 25:48-49; Ruth 4:4-10; Isa. 41:14; Heb. 2:17; see IBC, p. 342).
• • Others: Abel, Joseph, Moses, Joshua, David, Samson, Solomon, Jonah, and Isaac.

II. Typical Historical Events

• • Noah’s Ark (Gen. 6:18; 1 Peter 3:20-22).
• • The Passover (Ex. 12:13; 1 Cor. 5:7; 1 Peter 1:18-20).
• • The Exodus (Ex. 13:21; 14:22, 29; 1 Cor. 10:1-3; Rom. 6:3-4).
• • Manna (Ex. 16:31; John 6:31-35; 1 Cor. 10:3).
• • The rock that Moses struck (Ex. 17:6; 1 Cor. 10:4).

III. Typical Things

• • Aaron'’s rod (Num. 17:1-8; Heb. 5:4-10).
• • The brass serpent (Num. 21:8-9; John 3:14-15).
• • The tabernacle (Hebrews discusses its symbolic construction and its prefiguring of Christ’s ministry).

IV.Typical Institutions

• • The sacrificial system (Lev. 17:11; John 1:29; Heb. 9-10).
• • The priesthood (Ex. 28-29; Heb. 5-10).

V. Typical Feasts

• • Passover (Num. 23:4-5; Matt. 26:26-29; 1 Cor. 5:7-8; 11:23-29).
• • Unleavened Bread (Num. 23:6-8; 2 Cor. 5:17; 1 Peter 2:24).
• • Firstfruits (Num. 23:10-14; 1 Cor. 15:20, 23).
• • Pentecost (Num. 23:15-22; Acts 1:5; 2:1-4).
• • Trumpets (Num. 23:23-25; Matt. 24:31; 1 Thess. 4:16).
• • Atonement (Num. 23:26-32; Rom. 11:26).
• • Tabernacles (Num. 34-44; Zech. 14:16-21; Rev. 19:11-16; and 20:1-4).

Scripture Reading: John 2:23-3:36.

The memorable passages in this section of John show why it is perhaps the most beloved book in the Bible. First, we have the conversation between Nicodemus and Jesus. Nicodemus was a Pharisee, a member of the Sanhedrin, and apparently a sincere seeker of truth. He came to Jesus in the dark of night, seeking light. Jesus cut quickly to the heart of the matter: those who would enter the kingdom of God must be born again, born of the Spirit, “born from above.” Regeneration involves a radical interior newness  - a remaking of the essential person. It is not an enlargement of our present life and understanding, but a participation in a new kind of life - eternal life, which is the life of God himself (3:15-16, 21).

Jesus'’ dialogue with Nicodemus soon became a monologue in which the essential character of Jesus’ mission was expressed. In John 3:16 we see that the Messiah is like a ray from the heart of God — a tangible expression of the eternal, personal love of the Father. But like all real love, God'’s love naturally calls for a response. As Dr. Donald Guthrie points out, “"A love that does not act is not authentic love"” (Jesus the Messiah, p. 60). Once exposed to the reality of Jesus, there are only two possible alternatives - acceptance or rejection. There is something overwhelmingly compelling and pure about Jesus. His reality illuminates the soul like a powerful searchlight, throwing the conflicting natures of our inner motives into sharp contrast. The ignorance that clouds our conscience is dispelled, and we are forced to choose between darkness and light. Although Jesus is not sent to judge, His very presence brings judgment because He is truth.

Life Application: The presence of Christ in our lives creates reactions in others. For we are “the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life” (2 Cor. 2:15-16). For some, the presence of Christ in you brings judgment. Can you think of individuals at work or in your social circle who are uncomfortable when you are around? How can you let them know that Jesus loves them?