The Song of Solomon depicts marital love. But after the fall merely human love is always short of God’s ideal, and so we look for God’s remedy in the perfect love of Christ (Eph. 5:22–33; 1 John 3:16; 4:9–10). The connection with Solomon (Song 1:1; 3:7, 9, 11; 8:11) invites us to think especially of the marriage of the king in the line of David (Ps. 45:10–15), and the kings point forward to Christ the great king, who has the church as his bride (Rev. 19:7–9, 21:9).
1:1 The marriage of the Davidic king points forward to Christ (Ps. 45:10–15; cf. Ps. 45:6–7 with Heb. 1:8–9).
1:2 Perfect love has been demonstrated in Christ (1 John 4:9–10).
1:4 Longing for intimacy prefigures the longing for intimacy with the love of Christ (1 John 4:7–21).
1:15 The beauty of the lovers anticipates the beauty of Christ and his bride (Eph. 5:26–27; Rev. 19:7–8).
2:3 Delight in love prefigures the joy in Christ (John 15:11).
2:16 The possession of the loved one prefigures the possession of Christ and the church.
3:11 The wedding of Solomon prefigures the wedding of the Messiah (Ps. 45:10–15).
4:13 Edenic abundance in the “garden” anticipates the abundance and satisfaction and fulfillment of the final consummation (Rev. 22:1–5).
5:1 Satisfaction with the loved one contrasts with God’s dissatisfaction with the disobedience and disloyalty of Israel (Isa. 5:1–4), who was supposed to be married to the Lord (Ezek. 16:8–15). The remedy is found in Christ’s salvation (Eph. 5:25–27).
6:9 The focus on the beloved anticipates the uniqueness of God’s love for the church.
7:6 Delight in the loved one prefigures Christ’s delight in the church (Eph. 5:26–27; Rev. 19:8).
8:6 The abiding character of commitment in love prefigures the abiding character of the new covenant (John 10:27–29; Phil. 1:6; Heb. 8:8–13).
Isaiah prophesies exile because of Israel’s unfaithfulness. But then God will bring Israel back from exile; this restoration prefigures the climactic salvation in Christ. Christ as Messiah and “servant” of the Lord will cleanse his people from sin, fill them with glory, and extend blessing to the nations. Christ fulfills prophecy in both his first coming and his second coming.
1:1 God gives the prophecies during the time covered in 2 Kings 15–20 and 2 Chronicles 26–32.
1:4 The failures of Israel precipitate the exile, and indicate the need for the messianic servant of the Lord, who will faithfully obey the Lord (42:1–4; 49:1–12).
1:9 The Lord preserves a few, a remnant for Israel. The theme of the remnant is fulfilled in Christ, who is the ultimate remnant of one, and then the remnant is expanded to include Christ’s people (see Rom. 11:5 and note on Isa. 6:13).
1:18 Ultimate cleansing comes through Christ’s sacrifice (Heb. 10:1–10).
2:2 Christ himself is the ultimate “house” or dwelling place of God (John 1:14; 2:19–21). Through him the church becomes a temple (1 Cor. 3:16; Eph. 2:20–22), and through Christ’s exaltation the nations are drawn to him (Luke 24:47; John 12:32).
2:11 The humbling of human pride takes place in Christ (Matt. 20:25–28; Luke 1:48–53; 1 Cor. 1:31).
3:2 The lack of adequate leaders shows the need for the Messiah as the final, perfect leader (9:6–7).
4:4 Cleansing looks forward to the forgiveness and purification in Christ (Col. 1:13–14; Heb. 10:10–14).
5:7 The lack of fruit from Israel contrasts with the fruitfulness of Christ and those in him (John 15:1–6; see also Matt. 21:33–44).
6:1 Isaiah’s vision of the glory of God anticipates the glory of God in Christ (John 1:14; 12:41; Rev. 4:2–10).
6:9 The resistance of Israel to Isaiah’s message anticipates resistance to the gospel (Matt. 13:11–17; Acts 28:24–28; Rom. 11:7–8).
6:13 The holy seed, the remnant, are those in Israel who remain faithful to God. Ultimately none is completely faithful except Christ, who is the final remnant (11:1; Gal. 3:16; see note on Isa. 1:9).
7:14 The prophecy concerning Immanuel (see also Gen. 3:15) is fulfilled in Jesus Christ (Matt. 1:20–23). It is related to the larger OT theme in which God brings new life and offspring to barren women (see note on Gen. 18:10).
8:13 Treating the Lord as holy culminates in the holiness of Christ (Acts 2:27) and our obligation to holiness (1 Pet. 1:15–16; 3:15).
8:14 The nation of Israel being offended by the Lord Almighty prefigures their rejection of Christ (Matt. 21:43–44; Rom. 9:31–33; 1 Pet. 2:6–8).
9:1 Jesus brings light by preaching in Galilee (Matt. 4:12–17). He is the light of the world (John 1:5, 8–9; 8:12; 9:5).
9:7 The Messiah establishes his rule in justice (Rom. 3:26; Eph. 1:20–22) and peace (John 16:33).
10:22 In NT times, the remnant consists of those who believe in Christ (Rom. 11:1–10; see note on Isa. 1:9).
11:1 The Messiah is from the line of Jesse, the father of David (1 Sam. 16:1). He is filled with the Spirit (Matt. 3:16; Luke 4:18), with wisdom (Col. 2:3), and with justice (Rev. 19:11).
11:10 Christ draws the nations to himself (John 12:32; Rom. 15:12; see note on Isa. 2:2).
12:1 The song of praise for God’s salvation anticipates the praise for God’s salvation in Christ (Eph. 5:19–20; Heb. 2:12; 13:15; Rev. 19:1–8).
13:6 The day of the Lord is a day of judgment. Judgments within history, such as the judgment of the exile of Israel, anticipate the final judgment (1 Thess. 5:2–11; 2 Pet. 3:10–13; Rev. 20:11–21:8). Because of Christ’s salvation, the day is a day for which Christians hope (Titus 2:13).
13:9 All sinners will be swept away in the ultimate judgment. We must take refuge in Christ (2 Cor. 5:21).
13:10 The darkening is a symbol of judgment, prefiguring judgment at the crucifixion (Matt. 27:45) and at the second coming (Matt. 24:29; Rev. 6:12–13; see Rev. 8:12).
14:4 The fall of Babylon to the Medes and Persians (Dan. 5:28) prefigures the final fall of Babylon the Great (Rev. 17:15–19:3) and the defeat of Satan (Luke 10:15; Rev. 12:7–9; 20:10), as well as looking back on the fall of Babel (Gen. 11:1–9).
15:1 Moab, one of the traditional enemies of Israel (Num. 22:1–6), is defeated, prefiguring final judgment on God’s enemies (Rev. 20:11–15) and fulfilling Num. 21:29.
16:5 Despite her record of enmity, Moab (like other hostile nations) can find refuge in the Messiah. Christ’s mercy extends to all nations (Acts 1:8; Rev. 5:9–10).
17:7 God the Maker is seen in Christ (John 14:9) and will be seen face to face by the pure in heart (Matt. 5:8; Rev. 22:4).
18:7 The coming of the nations takes place as Christ draws them (Matt. 28:18–20; John 12:32; Acts 1:8; see note on Isa. 2:2).
19:18 Egypt, traditionally an enemy to God’s people, will come to submit to God. Christ calls the nations to himself (Acts 2:10; see notes on Isa. 2:2 and 18:7).
20:6 The failure of human hopes highlights the need to hope in God through the way that he has provided in Christ (Ps. 146:3–4; John 14:6).
21:9 The fall of Babylon prefigures the defeat of all evil and the victory of Christ over evil (Col. 2:15; Rev. 14:8; 18:2; see note on Isa. 14:4).
22:11 A basic temptation is to trust in man rather than in God (Acts 4:12; 16:31; see note on Isa. 20:6).
22:13 Abandonment of hope would be appropriate only if God did not provide salvation in Christ (1 Cor. 15:19, 32).
22:22 Kingly authority in the right hands provides security. But even Eliakim (v. 20) is ultimately not up to the task (v. 25). Only the Messiah in the line of David can bear the full weight of responsibility that will bring final salvation (Matt. 1:21; see Rev. 3:7).
23:9 After destroying human pride, the Lord brings about blessing and glory to himself (v. 18). The reversal of human ambitions takes place preeminently in the death and resurrection of Christ (Phil. 2:6–11; see note on Isa. 2:11).
24:6 In fulfillment of the curse from the fall of Adam, all the earth will ultimately be judged (2 Pet. 3:10; Rev. 20:11–15). But through the work of Christ blessing comes to the godly (Isa. 24:15; Rev. 21:3–4).
25:8 God’s overwhelming victory, resulting in blessing, will come at the consummation (1 Cor. 15:54; Rev. 7:17; 21:4).
26:4 Trusting in God anticipates trusting in Christ, who has accomplished climactic salvation (Phil. 4:7).
26:19 The hope for reversal of death is fulfilled in Christ’s resurrection (John 11:25–26; 1 Cor. 15:46–57; Eph. 5:14).
27:1 Satan will be completely defeated (John 12:31; Rev. 20:10).
27:6 Fruitfulness is found ultimately in Christ (John 15:1–17).
28:11 The foreign tongue is analogous to speaking in tongues in the NT (1 Cor. 14:21).
28:16 Christ is the stone, both providing a foundation to those who trust in him (Eph. 2:20–22; 1 Cor. 3:11; 1 Pet. 2:4) and becoming a cause of stumbling to those who reject him (Matt. 21:42–44; Rom. 9:31–33; 1 Pet. 2:6–8; see Ps. 118:22).
29:10 Spiritual hardness comes to part of Israel in Rom. 11:7–8 (see note on Isa. 6:9).
29:13 The stubbornness and disobedience of God’s people comes to a climax with the opposition to and rejection of Jesus (Matt. 15:8–9; see Col. 2:22).
29:14 Human wisdom is confounded by the gospel (1 Cor. 1:18–25).
29:18 Jesus’ healing of the blind and the deaf symbolizes the giving of spiritual light (John 9:39–41).
30:20 Christ is the ultimate teacher who instructs us in the way of the Lord (Matt. 23:10) through the Spirit (John 16:12–15).
31:5 The protection of Jerusalem prefigures God’s protection of his people in Christ (John 10:27–29; see Isa. 40:11).
32:15 The blessings of salvation in Christ come in two stages, in his first coming (Acts 1:8; Eph. 1:3–14) and his second coming (Rev. 21:1–22:5).
33:14 Only perfect righteousness will remedy sin. Such righteousness is found in Christ (Rom. 3:21–26; 2 Cor. 5:21; Heb. 10:1–14; see Heb. 12:29).
34:2 God’s judgment against sin and evil anticipates the final judgment (Rev. 20:11–15; see notes on Isa. 13:6; 13:9; and 15:1).
34:4 The skies disappear at the second coming (Rev. 6:13–14; 20:11).
35:3 The call for strengthening occurs in responding to God’s NT discipline (Heb. 12:12).
35:5 Christ gives sight and hearing, symbolizing the giving of spiritual sight and hearing (Luke 7:20–22; Acts 26:18; see note on Isa. 29:18).
35:10 The return to Palestine in the restoration prefigures the coming to heavenly Jerusalem and the presence of God in heaven (Heb. 10:19–23; 12:22–24; Rev. 21:4).
36:1 The threat from Assyria anticipates the later threat from Babylon (39:6), which in turn illustrates all the attacks of Satan on God’s people. God answers with redemption that prefigures redemption in Christ. See the parallels in 2 Kings 18:13–20:19 and 2 Chronicles 32.
36:15 See note on 2 Kings 18:30.
37:1 God is our refuge in time of distress (Ps. 46:1). We now look to Christ for salvation (Acts 4:12).
37:23 See note on 2 Kings 19:22.
38:5 See note on 2 Kings 20:5.
39:6 God’s judgment of exile, which comes on account of sin (2 Kings 23:26–27; 2 Chron. 36:15–16), prefigures final judgment (Rev. 20:11–15). But through Christ we may escape condemnation (Rom. 8:1).
40:1 Comfort to Jerusalem prefigures the comfort that is found in Christ (2 Cor. 1:3–7).
40:3 John the Baptist uses these words to announce the coming of the Lord (Matt. 3:3; John 1:23) in the person of Christ (John 10:30; 14:9).
40:6 The fading of human life contrasts with eternal salvation in Christ (1 Pet. 1:24–25; see James 1:10–11).
40:11 Jesus is the good shepherd (John 10:11, 14).
41:17 God’s mercy to the poor is manifest in Christ (Luke 4:18–19; 7:22).
42:1 The servant, the Messianic king (9:6–7), rules with justice and mercy (Matt. 12:17–21; see Matt. 3:17).
42:6 Christ the light of the world (John 8:12; 9:5) brings light to the nations (John 12:32; Acts 26:18, 23), fulfilling the promise to Abraham of blessing to the nations (see note on Gen. 12:3).
43:25 Forgiveness is found ultimately in Christ (Mark 2:7; Col. 1:14; Heb. 10:1–18).
44:28 The restoration under Cyrus (Ezra 1) prefigures the eternal salvation in Christ in the heavenly Jerusalem (Heb. 12:22–24).
45:1 Cyrus as anointed by God prefigures the Messiah and his salvation (Luke 4:18–19).
45:23 The submission of the nations is accomplished in Christ (Phil. 2:10–11; Rev. 15:4).
46:1 The worthlessness of idols is expressive of the principle that only Christ, the one way of salvation that God has established (John 14:6; Acts 4:12), is worthy of trust.
48:20 Rescue from Babylon prefigures rescue from sin and death (Col. 1:13–14; Rev. 18:4).
49:6 See Acts 13:47 and 26:23, and note on Isa. 42:6.
49:8 Now, subsequent to Christ’s resurrection, is the time of salvation (2 Cor. 6:2).
49:10 Protection and blessing ultimately come through the Lamb (Rev. 7:16–17).
50:6 The Messianic servant undergoes suffering and humiliation for the sake of accomplishing salvation (Matt. 27:26–31).
51:10 God’s redemption in the exodus is analogous to his redemption of his people from Babylonian exile, and both look forward to his climactic redemption in Christ.
51:17 Wrath is followed by exaltation, prefiguring the movement from the wrath of Christ’s crucifixion to the exaltation of his resurrection and ascension. On the cup of wrath, see note on Jer. 25:15.
52:7 The gospel is the good news of salvation (Rom. 10:15).
52:10 The inclusion of the nations fulfills the promise to Abraham concerning blessing to all nations (Gen. 12:3; Luke 2:30–31; see note on Isa. 42:6).
52:11 The Israelites’ departure from pagan Babylon prefigures the departure of believers from the contamination of the world (2 Cor. 6:14–7:1).
52:13 Exaltation of the servant, the Messiah, follows his suffering (v. 14; 53:3–9; see note on 51:17).
52:15 Many who have not heard of Christ will be awed (v. 14) by his suffering sacrifice. Paul spreads the message to those who have not heard (Rom. 15:14–21).
53:1 The message of salvation in Christ often meets an unbelieving response (John 12:37–43; Rom. 10:16).
53:5 The messianic servant undergoes substitutionary suffering (Rom. 4:25; 2 Cor. 5:21; 1 Pet. 2:24–25).
53:9 Christ was put to death between two robbers (Matt. 27:38) and buried in the tomb of a rich man, Joseph of Arimathea (Matt. 27:57–60).
53:11 Christ’s death and resurrection results in our justification (Rom. 3:23–26; 4:25; 5:19).
54:1 The return of Jerusalem’s inhabitants from exile prefigures the multiplication of children of the promise (Rom. 9:8) who will return to God through Christ (Gal. 4:27).
54:10 The new covenant results in permanent peace with God (Rom. 5:1) and is secure forever (Heb. 9:12).
55:2 God’s offer of food is fulfilled in Christ, who is the food and drink of eternal life (John 6:52–58).
56:7 The extension of salvation to the nations takes place in Christ (Matt. 21:13; Acts 1:8; Rev. 5:9).
57:19 God gives the invitation of salvation to all, anticipating the spread of the gospel (Acts 2:39; Eph. 2:17).
58:2 Israel’s hypocrisy anticipates the hypocrisy and externalism that Christ will confront (Matt. 15:1–10).
59:7 Paul uses these words (Rom. 3:15–17) to show that Jews and Gentiles alike are guilty of sin. See note on Ps. 14:1.
59:17 God’s battle anticipates (1) the coming of righteousness and salvation at Christ’s first coming (Rom. 3:23–26), (2) Christians’ battle against evil (Eph. 6:10–20; 1 Thess. 5:8), and (3) the war at Christ’s second coming (Rev. 19:11–21).
59:20 The Redeemer is Christ, who saves both Jews and Gentiles (Rom. 11:25–32).
60:3 Nations come to Christ through the gospel (Luke 24:47; John 1:32; Acts 1:8; Rev. 21:24–25; see notes on Isa. 2:2 and 11:10).
60:6 The wise men, representing the nations, bring gold and frankincense and myrrh (Matt. 2:11).
60:19 God is the sole light in the new Jerusalem (Rev. 21:22–24).
61:10 The church as Christ’s bride is given beautiful clothing (Rev. 19:8; see Eph. 5:25–27).
62:4 God’s restoration of Israel prefigures Christ as husband to the church (2 Cor. 11:2; Eph. 5:25–27; Rev. 19:7–9).
63:3 The execution of punishment anticipates final punishment (Rev. 14:20; 19:15).
64:1 God comes from heaven both at the first and second coming of Christ (John 6:33, 38, 50; Rev. 19:11).
65:1 The resistance and rebellion of Israel fits into the plan of God to extend salvation to all nations (Rom. 10:20–21; 11:11–32).
65:17 Ultimate blessing to God’s people comes in the consummation (2 Pet. 3:13; Rev. 21:1). The new creation has come in its beginnings already in Christ (2 Cor. 5:17).
66:1 The inadequacy of a house of stone indicates by contrast the fact that God’s purpose to dwell with man is fulfilled in Christ (Matt. 1:23; John 1:14; 2:19–21; Acts 7:48–50; 17:24).
66:8 The restoration of inhabitants to Jerusalem prefigures the multiplication of children of God in the church, the heavenly Jerusalem (Isa. 54:1; Gal. 4:26–27).
66:24 The picture of unending judgment anticipates the NT teaching about Gehenna, the lake of fire (Mark 9:48; Rev. 20:15; 21:8).
Jeremiah’s prophetic indictment of Israel is largely rejected, prefiguring the rejection of Christ’s prophetic message to Israel (Luke 11:49–51). God’s judgment on Israel for apostasy prefigures the judgment that Christ bears as substitute for the apostasy of mankind (1 John 2:2). It also prefigures final judgment (Rev. 20:11–15). Restoration from exile prefigures final restoration to God through Christ (Heb. 10:19–22).
1:2 God gives the prophecies during the time covered in 2 Kings 22–25 and 2 Chron. 34:1–36:20.
1:5 God’s care from the womb prefigures the Father’s relation to the Son in the incarnation (Luke 1:35) and also the calling of the apostle Paul (Gal. 1:15).
1:8 God delivers Paul from plots at Corinth (Acts 18:9–11) and elsewhere.
1:9 The firmness of the prophet amid opposition prefigures the firmness of Christ’s teaching amid opposition.
1:16 God’s judgment on evil and apostasy (see 2 Chron. 36:15–16) anticipates the final judgment (Rev. 20:11–15). Christ in the crucifixion bears judgment for our apostasy (1 Pet. 2:24; 1 John 2:2).
2:2 In forsaking the Lord, Israel is like an adulteress. Her unfaithfulness contrasts with the faithfulness and purity that will be worked out in the church (2 Cor. 11:2; Eph. 5:25–27; Rev. 19:7–8).
2:11 The folly of apostasy prefigures the folly of rejecting Christ, who opens the way of salvation (John 14:6; Acts 4:12).
2:13 Living water is found in Christ (John 4:10–14).
2:21 See Isa. 5:1–4.
3:1 See note on 2:2 and the connection with Deut. 24:1–4.
3:10 The pretense in Judah illustrates the hypocrisy that can infect religion (Matt. 23:13–36; see note on Isa. 58:2).
3:13 Forgiveness comes to those who acknowledge guilt, but not to those who continue to think they are righteous (Luke 18:9–14).
3:17 The gathering to Jerusalem anticipates the NT gathering to heavenly Jerusalem (Heb. 12:22–24) and the future gathering to the new Jerusalem (Rev. 21:24–26).
4:4 Circumcision of the heart comes in Christ (Col. 2:11; Heb. 8:8–13).
6:14 True peace with God can come only through the definitive overcoming of sin in Christ (John 16:33; Rom. 5:1).
7:11 Israel’s hypocrisy anticipates the hypocrisy and corrupt worship that Christ confronts (Matt. 21:13).
7:14 The destruction of the temple anticipates the later destruction of Herod’s temple that Christ predicts (Matt. 24:2).
8:3 The remedy for death and for sin that leads to death is the resurrection of Christ (1 Cor. 15:42–57).
9:1 Apostasy is a deep grief both to Jeremiah and to Christ, the final prophet (Luke 19:41–44).
9:23–24 The principle of boasting in God alone is fulfilled in 1 Cor. 1:29–31 (see 2 Cor. 10:17).
10:5 Only God, not idols, offers salvation. The uniqueness of God and his way anticipates the unique role of Christ as the way to God (John 14:6; Heb. 10:19–22; see note on Isa. 46:1).
11:8 Through Moses God predicts that disasters and exile will result from disobedience (Deuteronomy 28).
11:19 The hostility to Jeremiah prefigures the hostility to Christ as prophet (Isa. 53:7; Matt. 27:1; Luke 6:11).
12:7 God forsakes his house and his people on account of their sin. This anticipates later judgments on sin, including the forsaking of Christ when he is the sin-bearer (Matt. 27:46).
13:9 The pride of God’s people contrasts with the need for people who truly serve him. The need is answered in the new covenant (31:31–34) in Christ (Heb. 8:8–13; 10:15–25).
14:3 Drought fulfills the curse in Deut. 28:22 that must come when Israel forsakes the Lord. It contrasts with the blessing of living water in Christ (John 4:14; 6:35).
14:14 The conflict between true and false prophets anticipates the conflict between Jesus and his opponents, and between true and false teaching in the church (2 Pet. 2:1–3).
15:2 Judgments fulfill the prophetic curses in Deut. 28:15–68 (see Rev. 6:8). God’s wrath against sin anticipates the final judgment (Rev. 20:11–15; see note on Jer. 1:16).
15:10 Jeremiah as a rejected prophet prefigures the rejection of Christ’s prophetic ministry (Luke 11:49–51).
16:15 Restoration, prophesied in Deut. 30:1–5, prefigures final salvation in Christ (Isa. 40:1–11).
17:8 The blessing promised to the righteous man (Ps. 1:3) is fulfilled in Christ the perfectly righteous man (Acts 3:14) and in those who are righteous in him (2 Cor. 5:21).
18:6 God’s power as creator can bring salvation even to the wayward (Rom. 9:20–24; Eph. 2:4–10).
18:11 The call to repent anticipates the call to repent from John the Baptist (Matt. 3:2) and in gospel proclamation (Luke 24:47; Acts 2:38).
19:9 The specific horror of eating human flesh was prophesied in Deut. 28:53–55. Horror upon horror shows the results of the degradation of sin, and prefigures the final judgment (Rev. 20:11–15; see note on Jer. 1:16).
20:2 Opposition to Jeremiah the prophet prefigures opposition to Christ the final prophet (Luke 11:49–51). Those who oppose Christ will experience judgment (Rev. 20:11–15).
21:8 Even in the midst of the greatest disaster God in mercy holds open a way of escape. The escape prefigures the escape from sin, death, and destruction through the salvation in Christ (John 11:25–26; 14:6).
22:3 The demand for justice from the king fails to be answered. The answer finally comes in Christ the king (Isa. 9:6–7; Rev. 19:11).
23:1 The false shepherds contrast with Jesus the true shepherd (John 10:11, 14).
23:5 The “Branch,” alluding to Isa. 11:1, is the Messiah in the line of David (see Zech. 6:12; John 15:1–17).
23:8 The restoration, which is parallel to the exodus (Ex. 12:33–38), prefigures rescue from sin and the kingdom of Satan (Col. 1:13–14).
24:5 The exiles are the remnant to whom God gives favor, illustrating the remnant theme (see notes on 1 Kings 19:18; Isa. 1:9; and 6:13).
24:7 The renewal of the heart, already prophesied in Deut. 30:6, is further explained in the promise of the new covenant (Jer. 31:31–34; Heb. 8:8–13; 10:15–25).
25:11 Daniel relies on the prophecy of 70 years when he prays for restoration (Dan. 9:2). The 70 years are years of sabbath rest for the land (2 Chron. 36:21). The restoration looks forward to final rest in the consummation (Heb. 4:9–10).
25:15 The cup of wrath prefigures the wrath of God in final judgment (Rev. 14:10; 16:1, 19). Christ on the cross drank the cup of wrath as our substitute (Matt. 26:39, 42).
26:8 The desire for death illustrates a pattern of opposing the prophets, a pattern that culminates in the death of Christ (Matt. 21:33–41; Luke 11:49–51; see note on Jer. 20:2).
27:11 To those who listen the service to Babylon becomes a judgment tempered with mercy, prefiguring the mercy in Christ (Heb. 12:5–11; see note on Jer. 21:8).
28:9 Peace with God does not come without first dealing with the issue of sin. The answer is to be found in Christ (Col. 1:13–14; see note on Jer. 6:14).
29:14 Restoration from exile prefigures the reconciliation with God by which we may be gathered into the presence of God in heaven (Rom. 5:1–10; Gal. 4:26–28; Heb. 10:19–22; 12:22–24; see notes on Jer. 3:17 and 16:15).
30:18 The rebuilding of cities prefigures the heavenly Jerusalem (Gal. 4:26–28; Heb. 12:22–24; Rev. 21:9–14).
31:1 The promise, “I will be … God … , and they shall be my people,” is a repeated refrain in Jeremiah (11:4; 24:7; 30:22; 31:33; 32:38). It builds on the promise to Abraham (Gen. 17:7) and to Israel through Moses (Ex. 19:5–6). It is fulfilled in the new covenant in Christ (Jer. 31:33; Heb. 8:10; see note on Jer. 31:31).
31:15 Past devastations to Israel anticipate the devastation when Herod kills the children (Matt. 2:16–18).
31:31 The new covenant is fulfilled in the covenant that Christ makes at the Last Supper (Matt. 26:28; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8–13; 10:15–25) and includes Gentiles as well as Jews through union with Christ (Gal. 3:9, 14, 27–29).
32:20 A long history of God’s demonstrations of faithfulness is linked to his faithfulness in Jeremiah’s time and in the climactic salvation in Christ (Rom. 3:3–4).
33:8 Forgiveness is foreshadowed in the restoration from exile, but it is fully accomplished in Christ (Col. 1:13–14).
34:11 The faithlessness of the people concerning the law in Ex. 21:2 and Deut. 15:12 contrasts with the faithfulness of Christ, who brings full and permanent liberty from sin (Luke 4:18–19).
35:10 The obedience of the Rechabites contrasts with the disobedience of Israel and prefigures the obedience of the Christ the Son to his Father (John 8:29).
36:2 The triumph of the word of God over opposition prefigures Christ (John 1:10–11) and his triumph over opposition.
37:18 The innocent suffering of Jeremiah prefigures the innocent suffering of Christ (Matt. 27:24).
38:6 Jeremiah’s brush with death prefigures Christ’s being put to death (see notes on 11:19 and 15:10).
39:1 The prophecies of disaster from Jeremiah and from other prophets (2 Chron. 36:15–16; Jer. 25:4–11) now come to pass, confirming the faithfulness of God in judgment. Judgments in history prefigure the final judgment (see note on 1:16).
40:4 God shows mercy to Jeremiah and to those who are left, anticipating the mercy he will show in Christ (Rom. 6:23).
41:14 God shows mercy to the captives, anticipating the mercy he will show in Christ (Rom. 6:23; Col. 1:13–14).
42:6 After all of the rebellion in previous times, the people finally resolve to obey the Lord. But then they prefer their own judgment (43:1–7). Their stubbornness shows the need for renewal of the heart that will come in Christ (31:31–34; see notes on 4:4 and 31:31).
44:16 The persistence in rebellion shows the justice of God’s judgment but also the need for a radical renewal of heart, promised in the new covenant (see note on 31:31).
45:5 Even the righteous suffer as a result of the sins of the people. The righteous suffering prefigures the suffering of Christ as the sin-bearer (2 Cor. 5:21; 1 Pet. 2:22–24).
46:2 God as judge of the whole world executes judgment on the nations as well as on his own people, prefiguring final judgment (Rev. 20:11–15; see note on Jer. 1:16).
47:1 The destruction of the Philistines, one of the long-time enemies of Israel, prefigures final judgment (Rev. 20:11–15; see note on Jer. 1:16; cf. the note on Isa. 15:1).
48:7 Chemosh, the patron god of Moab, is shown to be worthless. Destruction of false hopes and the punishment for idolatry looks forward both to the final judgment (Rev. 20:11–15) and to the gospel as a call to worship God in truth (John 4:23; 14:6).
49:2 Deliverance for God’s people includes judgment on their oppressors. Judgments within history look forward to final judgment (Rev. 20:11–15). Sin, Satan, and death, as ultimate oppressors, have already been defeated in Christ (Heb. 2:14–15; see note on Jer. 1:16).
50:8 The command to flee prefigures the command to flee the final Babylon, the city of sin (Rev. 18:4).
50:20 Forgiveness of sins is found ultimately in Christ (Col. 1:14; Heb. 10:1–14). On the remnant, see note on Isa. 6:13.
51:9 Judgment on Babylon prefigures final judgment against God’s enemies (Rev. 18:5; see note on Jer. 1:16).
51:11 Judgment through the Medes is predicted also in Isa. 13:17 and comes to pass in Dan. 5:31.
52:1 See the parallel in 2 Kings 24:18–25:21.
52:3 See note on 2 Chron. 36:16.
52:7 Jeremiah’s earlier prophecies about destruction (e.g., 7:14; 34:2–4) are here fulfilled, underlining the faithfulness of God and the power of his word. The words of judgment foreshadow Christ’s prophecies about the destruction of Jerusalem (Matt. 24:2; Luke 19:43–44) and the prophecies of final judgment (Rev. 20:11–15). See note on 2 Chron. 36:21.
52:13 See note on 2 Kings 25:9.
52:31 See note on 2 Kings 25:27.
The lament over Jerusalem anticipates Christ’s lamenting over the future fall of Jerusalem (Luke 19:41–44). In both cases, Jerusalem suffers for her own sins. But suffering for sin finds a remedy when Christ suffers as a substitute for the sins of his people (2 Cor. 5:21; 1 Pet. 2:22–24).
1:5 God shows his justice in judging the sins of Jerusalem. He prefigures the manifestation of justice in the last judgment (Rev. 20:11–15) and in the work of Christ.
2:14 On false prophets, see note on Jer. 14:14.
2:17 God’s fulfillment of prophecy underlines his faithfulness and the power of his word. His faithfulness is supremely manifested in the suffering and vindication of Christ (see note on Ps. 105:5).
3:14 The sufferings of the prophet prefigure the sufferings of Christ (Matt. 27:27–31, 39–44).
3:26 Even in the midst of disaster and pain there is final hope for the salvation of the Lord. This hope has come to fruition in the salvation that Christ has accomplished (Matt. 1:21), and we now wait for its consummation (Rom. 8:18–25).
4:11 The pouring out of God’s wrath on Jerusalem prefigures the wrath poured out on Christ as sin-bearer (Gal. 3:13), the wrath on Jerusalem in its second destruction (Luke 21:22–24), and the wrath in the final judgment (Rev. 20:11–15).
5:21 Restoration is promised to Jerusalem after 70 years of exile (Jer. 25:11–12; 29:10–14). The restoration prefigures final salvation in Christ (Col. 1:13–14; see note on Jer. 29:14).
God judges Israel’s apostasy through the exile. Israel suffers for her own sin, and in so doing anticipates God’s final judgment against sin (Rev. 20:11–15). But the suffering also anticipates the suffering of Christ for the sins of others. The subsequent blessing in restoration prefigures the blessings of eternal salvation in Christ (Eph. 1:3–14).
1:26 God appears in human form, anticipating the incarnation of Christ and his glory (John 1:14; Rev. 1:12–16).
2:3 The resistance to Ezekiel as a prophet prefigures the resistance to Christ as final prophet (Luke 11:49–51; see note on Jer. 1:9).
2:8 The picture of eating, symbolizing an appropriation of the words of God, anticipates Rev. 10:9–11.
3:12 The empowering by the Spirit prefigures the role of the Spirit in Christ’s prophetic ministry (Luke 4:18), and then his empowering of gospel proclamation (Acts 1:8).
3:17 Ezekiel has a responsibility for faithfulness analogous to the responsibility in gospel proclamation (2 Cor. 2:14–17; 3:5; 4:2).
4:4 Ezekiel’s identification with the punishment of the people prefigures Christ’s bearing the sins of his people (2 Cor. 5:21; 1 Pet. 2:22–24).
5:1 The prophet’s own body becomes a symbol for the sinful people. It prefigures Christ’s identification with the sins of his people (2 Cor. 5:21).
5:2 The casting off of much of the hair leaves a remnant, anticipating the remnant in the NT (Rom. 9:27; 11:5; see note on Isa. 6:13).
5:8 Judgment against sin prefigures the final judgment (Rev. 20:11–15).
5:13 Knowing that “I am the LORD”—an important theme in Ezekiel—anticipates the deeper knowledge of God given in Christ (John 14:9; 17:1–5).
6:4 God’s judgment makes plain the worthlessness of idols. God destroys false hopes to make plain that Christ is the one, God-ordained way of salvation (John 14:6; Acts 4:12; see notes on Isa. 46:1; Jer. 48:7).
8:3 God judges idolatry, making plain that the true God alone is the source of salvation (see note on 6:4).
9:4 Mercy comes to those who follow God’s ways, prefiguring the mercy in Christ. The mark prefigures the seal of the Holy Spirit and of the name of God, guaranteeing our salvation (2 Cor. 1:22; Eph. 1:13; Rev. 7:2–8; 14:1–3).
10:18 The departure of God’s presence from the temple is one aspect of judgment. It contrasts with the dwelling of God in the temple, which prefigures the coming of God to dwell with us in Christ (Matt. 1:23).
11:19 The promise of a new heart, reiterated in 36:25, is connected to the new covenant that will come in Christ (Jer. 31:31–34; Heb. 8:8–13; 10:16–18; see note on Jer. 31:31).
13:2 The false prophets prefigure Christ’s opponents and false teachers in the church (2 Pet. 2:1–3; see note on Jer. 14:14).
13:10 The religious leaders opposing Jesus are like whitewashed tombs (Matt. 23:27). On false peace, see note on Jer. 6:14.
14:3 God does not reveal himself to the rebellious. The lack of understanding anticipates the lack of understanding of Jesus’ teaching (Matt. 13:10–17).
14:6 On repentance, see note on Jer. 18:11.
14:9 The deception that falls on the rebellious anticipates the deception on those who refuse the truth of the gospel (2 Thess. 2:10–12).
16:8 The faithlessness of Israel contrasts with the faithfulness of the bride of Christ (Eph. 5:25–27; Rev. 19:7–8). The church also is tempted to go astray from her covenant with Christ (2 Cor. 11:2–3). See note on Jer. 2:2.
17:13 The penalty for breaking a covenant with a human king shows by analogy the seriousness of breaking the covenant with God (Heb. 10:29–31).
17:22 After destruction comes a new beginning, symbolizing the kingdom of Christ and its growth to fill the nations (see Isa. 11:1).
18:4 God will execute justice. The judgments within history look forward to the final judgment, when perfect justice will come (Rev. 20:11–21:8).
18:9 The granting of life to the righteous in the short run prefigures the granting of eternal life. The gift of eternal life comes only through perfect righteousness, the righteousness of Jesus Christ (Rom. 3:23–26; 6:23).
20:8 The repeated rebellion of Israel calls for judgment. God must also be faithful to his name in rescuing them. Judgment and mercy are finally both achieved in Christ (Rom. 3:25–26).
21:31 Fire and wrath anticipate the final judgment (Rev. 20:11–15). The sword (Ezek. 21:28) anticipates the sword of Christ in final judgment (Rev. 19:15; see Heb. 4:12–13).
22:30 No man is adequate to the task of redemption except Jesus Christ (1 Tim. 2:5–6).
23:22 Any lover other than the true God will be found to be treacherous, resulting in judgment. The failure of other gods points to the one way of salvation through the true God (John 14:6; Acts 4:12).
23:32 On the cup of wrath, see note on Jer. 25:15.
24:8 The coming of God’s wrath prefigures his wrath in the final judgment (Rev. 20:11–15).
24:21 The destruction of the temple destroys false pride and confidence. By contrast it points to confidence in God alone for salvation (John 2:19–21; Acts 4:12).
25:2 God’s judgment against Israel’s traditional enemies prefigures future judgments against enemies, including the final judgment (Rev. 20:11–15).
26:4 The completeness of destruction indicates God’s zeal to remove evil completely. His zeal is manifested both in the death of Christ and in the last judgment (Rev. 20:11–15).
27:9 The fall of Tyre with its riches prefigures the fall of Babylon the prostitute (Rev. 18:19).
28:13 The fall of Tyre is reminiscent of the fall of Adam (Gen. 3:1–19), and some think it is also reminiscent of the fall of Satan. The proud beauty of Tyre also prefigures the beauty of Babylon (Rev. 17:4), in contrast with the true beauty of the new Jerusalem (Rev. 21:18–21).
29:3 Egypt, another traditional enemy of God and God’s people, is judged by God, prefiguring the last judgment. By depicting Egypt as a dragon, Ezekiel makes the connection between her and the defeat of Satan the dragon (Rev. 12:3–17).
29:13 God shows mercy to Egypt, in analogy with the mercy shown to Israel in bringing them back from exile. This mercy anticipates the mercy in Christ (Rom. 5:6–11).
31:14 Human pride is put down (see note on Isa. 2:11), anticipating the humbling of pride through salvation in Christ (1 Cor. 1:26–31).
32:7 The darkening of light prefigures the darkening at the second coming of Christ (Matt. 24:29–31; Rev. 6:12–13).
32:21 An answer to the powerlessness and humiliation of death is found only in Christ and his resurrection (John 11:25–26; 1 Cor. 15:42–58).
33:11 The invitation to repent anticipates the gospel invitation (2 Pet. 3:9; Acts 2:38–41).
33:31 Hypocrisy among the people anticipates the hypocrisy that Christ confronts (Matt. 23:13–36; see Jer. 7:11).
34:2 The false shepherds in Israel contrast with God, who is the true shepherd through Christ (vv. 11–31; Isa. 40:11; Luke 15:1–7; John 10:11, 14).
34:23 God is shepherd in connection with David, prefiguring the fact that Christ is both God and man, and that as man he is the king in the line of David (Matt. 1:1–16).
35:6 The principle of retribution manifests God’s justice and anticipates the final judgment (Rev. 20:11–15; see note on Prov. 1:18).
36:10 The return from exile prefigures God’s climactic redemption from sin through Christ (Col. 1:13–14; see note on Isa. 39:6).
36:22 The Lord vindicates his name in Christ when he shows holiness and justice in punishing sins and mercy in saving the sinner (Rom. 3:23–26).
36:25 Cleansing from sins is accomplished in Christ (Col. 1:14; Heb. 9:23–28).
36:27 The promise of the Holy Spirit is fulfilled at Pentecost (Acts 2:1–21) and in the giving of the Spirit to those who believe in Christ (Rom. 8:9–17).
37:5 The vision of new life through the Spirit has a partial fulfillment in the return from exile (37:12). It prefigures the giving of resurrection life through the Spirit of Christ (John 11:25–26; Rom. 8:9–17; Col. 3:1–4).
38:2 Gog and Magog attack, pointing to the final war between God and his enemies in Rev. 20:8–10.
39:17 The sacrificial feast is depicted in Rev. 19:17–21.
40:2 The vision of a new temple builds on the earlier passages about the tabernacle of Moses (Exodus 25–40) and the temple of Solomon (1 Kings 5–8). Ezekiel’s temple is even more glorious, pointing forward to several realities: (1) the glory in which God dwells with man in Christ (John 1:14); (2) Christ’s body that is the temple (John 2:19–21); (3) the church as a temple (1 Cor. 3:16; Eph. 2:20–22; 1 Pet. 2:5); (4) the body of the individual believer (1 Cor. 6:19); and (5) the heavenly Jerusalem (Rev. 21:9–22:5).
40:6 The gateways give access to the presence of God from all four directions. This access prefigures the access to God through Christ, an access extending to all nations (Heb. 10:19–22; Rev. 21:12–13, 24–26).
40:38 The burnt offering, described in Lev. 1:1–17; 6:8–13, prefigures the sacrifice of Christ (Eph. 5:2; Heb. 10:5–10; and note on Lev. 1:9). God gives the vision to Israel (Ezek. 43:10–11) using the symbolism belonging to the Mosaic covenant, but all the symbolism finds its culmination and fulfillment in Christ (Heb. 8:8–13).
40:45 The priesthood descending from Aaron is described in Leviticus 9–10; 21–22; Numbers 3–4; 8; 17–18; and other passages. This priesthood is a shadow and a symbol, to be fulfilled in the eternal priesthood of Christ (Heb. 7:23–8:6).
42:13 The eating of the holy food prefigures spiritual food in Christ (John 6:53–58; see note on Ezek. 40:45).
43:3 The coming of the glory of the Lord, as described in chapter 1, indicates the blessing of his presence, giving a remedy for God’s departure in chapter 10. The presence of God comes to the church as a temple through the Holy Spirit (Acts 2:2–4; 1 Cor. 3:16).
44:15 The holiness required to serve God prefigures the holiness of Christ (Heb. 7:23–8:6; 9:11–28; see note on Ezek. 40:45).
45:1 The expansion of holy area prefigures the holiness of the church, which is an international community (Rev. 5:9–10), and the holiness of the new heaven and the new earth (Rev. 21:1–22:5).
45:7 The princes as leaders of Israel belong to the symbolism of the Mosaic order that God uses in this vision (see notes on 40:2 and 40:38). They point forward to the leaders in the church (Eph. 4:11; 1 Pet. 5:1–5) and in the new heaven and new earth. Christ is the supreme Lord over all (Eph. 1:19–23). Fulfillment in Christ transforms the nature of worship and so displaces the forms of worship belonging to the shadows of the Mosaic order (Heb. 8:1–9:14).
45:18 Permanent purification has now been accomplished through the offering of Jesus Christ once and for all (Heb. 10:1–14).
45:21 Christ is our Passover lamb (1 Cor. 5:7; see notes on Ezek. 40:38 and 40:45).
47:1 Refreshing water from the presence of God (see Ps. 46:4) prefigures the living water that Christ offers through the Spirit (John 4:10, 13–14; 6:35; 7:37–39; Rev. 22:1–2).
47:13 The inheritance of the land with its boundaries picks up the theme from Numbers 34, Joshua 14–19, and other passages. The land prefigures the new heaven and the new earth (Heb. 11:13–16; Rev. 21:1).
47:22 The inclusion of foreigners prefigures the inclusion of the Gentiles in the blessing of the gospel and the inheritance from Abraham (Gal. 3:9, 14, 26–29; 4:28–31).
48:21 God dwells consummately in the midst of his people in Rev. 21:1–22:5. See notes on Ezek. 40:2 and 40:38.
48:31 The gates are found in Rev. 21:12–13 (see notes on Ezek. 40:2 and 40:6).
Daniel and his friends exemplify the conflict between the kingdom of God and the kingdoms of this world, a conflict that will come to its climax in Christ, in both his first coming and his second coming.
1:5 Daniel and his friends resist the temptation to assimilate to the idolatrous culture in which they are immersed. Christ was in this world but did not yield to temptation (Matt. 4:1–11; Heb. 4:15), and we are called to follow in his steps (John 17:14–19; 1 Pet. 2:21).
1:17 Daniel is like Joseph (Gen. 40:8; 41:39) and prefigures the wisdom of Christ (1 Cor. 1:30; Col. 2:3).
2:11 God by answering Daniel shows that he is the true God, and anticipates the time when God’s dwelling will be in the flesh (John 1:14).
2:24 Daniel also saves the lives of others, prefiguring Christ who saves us (Heb. 2:14–15).
2:44 In the days of the fourth kingdom, the Roman Empire, the kingdom of God is established through Christ (Matt. 3:2), especially through his resurrection (Matt. 28:18; Eph. 1:19–23).
3:6 The forcing of false worship anticipates the situation with the beast (Rev. 13:12–15) and the persecution against the church (Acts 8:1–3).
3:18 The willingness to die for the faith anticipates Christ’s willingness to die (John 10:17–18) and the willingness of Christians to be martyrs (Acts 7:55–60; Rev. 6:9; 12:11).
3:25 The one like “a son of the gods” is the preincarnate Christ (cf. Rev. 1:12–16). Christ identifies with the persecution of the Jews and in his power protects them.
3:29 The resurrection-like deliverance from death results in the spread of the message about the true God. The message prefigures the message of the gospel announcing the resurrection of Christ.
4:9 Daniel’s wisdom and ability to interpret dreams is like that of Joseph (Gen. 41:38). Daniel serves to mediate divine wisdom to Nebuchadnezzar, and so prefigures the unique mediation of Christ, who is the wisdom of God (1 Cor. 1:30; Col. 2:3).
4:30 Nebuchadnezzar is humbled by God’s judgment. The putting down of human pride anticipates the putting down of pride when God brings salvation in Christ (1 Cor. 1:26–31; see Dan. 4:37).
5:4 The judgment on idolatry anticipates the last judgment (Rev. 20:11–15) and demonstrates the sovereignty of God.
6:23 The resurrection-like deliverance of Daniel prefigures the resurrection of Christ.
6:26 The message concerning the true God is spread, prefiguring the spread of the gospel, which announces the resurrection of Christ (see note on 3:29).
7:3 The four beasts are four kingdoms (v. 17), corresponding to the four kingdoms of 2:36–40. Features of the four beasts are combined in the beast of Rev. 13:1–8, which represents a final opponent of God’s people.
7:9 Features of this appearance of God reappear in Christ (Rev. 1:12–16), who is God in the flesh (John 1:14).
7:13 Jesus is the Son of Man (Matt. 24:30; 26:64).
7:14 The dominion of Christ is associated with his resurrection and ascension (Matt. 28:18; Acts 2:33–35; Eph. 1:20–22) and continues until the consummation (Rev. 22:1).
7:25 The period of “a time, times, and half a time” (also in 12:7) is echoed in the half week in 9:27 and is the time of persecution of the church in Rev. 11:2, 3, 11; 12:6, 14. See also Dan. 8:14 and 12:11, 12 for possible further echoes.
8:10 The little horn, Antiochus Epiphanes, persecuted the faithful Jews and profaned the temple (168 B.C.; see 8:23). He prefigures the man of lawlessness, the final Antichrist, the great opponent of God’s people (2 Thess. 2:3–4, 7–12; Rev. 12:4).
9:2 See 2 Chron. 36:21; Jer. 25:11–12; and 29:10.
9:9 Definitive forgiveness comes only in Christ (Rom. 4:6–8; Col. 1:14).
9:24 Atonement comes in Christ (Heb. 7:23–8:6; 10:1–14). Everlasting righteousness comes both with Christ the perfectly Righteous Savior (Acts 3:14) and with the righteousness that he gives to his people in justification (Rom. 3:23–26; 2 Cor. 5:21).
10:6 The glorious appearance, reflecting the glory of God, prefigures the glory of Christ in Rev. 1:12–16.
10:12 Daniel’s intercession for Israel prefigures the intercession of Christ the great high priest (Heb. 7:25).
10:13 The angelic war prefigures the spiritual war in Revelation (Rev. 12:7–9).
11:2 Tumults and wars on earth continue until the end (Matt. 24:6–7; Rev. 6:2–4) and remind us of spiritual war, part of which is invisible (Rev. 12:7–9). In the midst of tumult, Christ alone provides true peace (John 16:33; cf. Phil. 4:6–7; 1 Thess. 3:4).
11:35 The refining process looks forward to God’s refining of the church (Rom. 5:3–5; Heb. 12:3–11; 1 Pet. 1:6–7).
11:36 The king is either the man of lawlessness of 2 Thess. 2:3–4 or a foreshadowing of him.
12:1 The book is identified as the book of life of the Lamb that was slain (Eph. 1:4; Rev. 13:8; 17:8), guaranteeing the salvation of those who belong to Christ.
12:2 Life and final judgment are controlled by the power of Christ (John 5:27–29).
12:3 The brightness looks forward to the brightness in the new Jerusalem (Rev. 21:22–27; 22:5).
The unfaithfulness of Israel calls for a permanent remedy, which will come in the faithfulness of Christ to the Father and the faithfulness that Christ then works through the Spirit in his people. God’s love for Israel foreshadows Christ’s love for the church (Eph. 5:25–27).
1:1 God gives the prophecies during the time covered in 2 Kings 15–20 and 2 Chronicles 26–32.
1:2 Israel’s spiritual adultery, indicated also in Jeremiah (see note on Jer. 2:2), is a shocking rebellion that must lead to judgment on God’s part (Hos. 1:4). Yet God will eventually bring a remedy in Christ (1:10; Rom. 9:26). Christ prepares the church as a faithful bride (Eph. 5:25–27).
1:10 In faithfulness to the promise to Abraham (Gen. 13:16; 22:17) God will remember Israel. The remembrance takes surprising form in that it includes Gentiles (Rom. 9:25–26) as well as Jews (Rom. 11:25–32).
2:3 God in justice brings judgment on unfaithfulness. His justice is climactically manifested in Christ, through whom we escape condemnation (Rom. 3:23–26; 8:1), and is manifested in the final judgment (Rev. 20:11–21:8).
2:14 Punishment and restoration for Israel prefigure the punishment and resurrection of Christ, the true Israel (Rom. 4:25).
3:1 God’s love for the wayward prefigures his love for sinners in Christ (Rom. 5:6–11).
4:5 On false prophets, see note on Jer. 14:14.
4:10 False gods are not able to satisfy. Their failure shows the folly of false worship and points by contrast to the one true God, and ultimately to his way of salvation in Christ (John 14:6).
5:4 The lack of knowledge of God points by contrast to true knowledge, which is to be found ultimately in Christ (John 14:7; 17:3).
6:2 The invitation to come to the Lord prefigures the invitation of the gospel (Acts 16:31; 17:30–31). The granting of life on the third day prefigures the resurrection of Christ as the source of life to his people (Col. 3:1–4).
6:3 God is known truly in Christ (Matt. 11:27; John 14:6; 17:3).
6:6 Jesus teaches the centrality of steadfast love (Matt. 9:13; 12:7).
7:5 The king and princes participate in sin with the people, pointing to the need for a faithful king. Christ is the faithful king in the line of David (Matt. 1:1–16).
8:13 God in his justice punishes. Since the people have broken his covenant, he reverses the deliverance from Egypt that was an aspect of covenantal redemption. A greater redemption is needed, which is to be found in Christ (Matt. 2:15; Heb. 8:8–13).
9:10 Israel’s present apostasy repeats the old apostasy at Baal-peor (Num. 25:1–5), pointing to the need for a permanent remedy and a permanent change of heart, which will come in Christ (Heb. 8:8–13).
10:8 Fear of God’s wrath prefigures the fearful character of the final judgment (Luke 23:30; Rev. 6:16).
10:12 Full righteousness comes in Christ (Rom. 3:23–26; 8:1–4).
11:1 Israel, labeled God’s “son” in Ex. 4:22 (see Deut. 8:5), came out of Egypt in the exodus (Exodus 14). The movement of Israel prefigures the movement of Christ (Matt. 2:15), who is the faithful Son (Matt. 3:17), whereas Israel as son repeatedly failed (Hos. 11:2).
11:11 On the restoration from exile, see note on Isa. 35:10.
12:2 God’s punishments are the product of his justice, prefiguring the justice of final judgment (Rev. 20:11–15). Such demonstrations of justice make plain the need for pardon through the propitiation of Christ (1 John 2:1–2).
13:14 The threat of death as punishment for sin (Rom. 6:23) is finally answered through the resurrection of Christ (John 11:25–26; 1 Cor. 15:55–57; Heb. 2:14–15).
14:5 The promise of blessing prefigures the blessings of salvation in Christ (Eph. 1:3–14; see note on Isa. 27:6).
The day of the Lord, the day of God’s coming (see note on Isa. 13:6), brings judgment on sin but also may include blessing. Both aspects are fulfilled in both the first coming and the second coming of Christ.
1:4 God sent a locust plague on the Egyptians during the time of Moses (Ex. 10:1–20). But the plague in Joel’s day comes on God’s own people because of their sins (see Deut. 28:38). It shows the desperate need for forgiveness in Christ and prefigures the locust plague preceding the judgment of the second coming (Rev. 9:1–11).
2:28 The climactic blessing is the pouring out of the Spirit, accomplished at Pentecost (Acts 2:16–21).
2:32 NT preaching invites listeners to be saved by the name of Christ (Acts 2:38–41; Rom. 10:13; see Acts 4:12).
3:13 At the second coming God executes judgment (Rev. 14:14–20).
3:15 The light is darkened at the second coming as part of God’s judgment (Matt. 24:29–31; Rev. 6:12; see Rev. 8:12). The darkening at the crucifixion also indicates judgment (Matt. 27:45).
3:17 The holiness of Jerusalem is perfected in the consummation (Rev. 21:27).
God comes to Israel with both judgment for sin and promises of restoration. The judgment and restoration anticipate the crucifixion and resurrection of Christ, as well as the final judgment (Rev. 20:11–15). The demand for righteousness is fulfilled in the righteousness of Christ (Rom. 8:1–4).
1:1 God gives the prophecies during the time covered in 2 Kings 14:23–15:7.
1:2 The power of God’s word in judgment anticipates the power of Christ’s word, both in his first coming and in his second coming (John 12:48–50; Rev. 19:15, 21).
1:3 Damascus, the capital of Syria, is judged, prefiguring final judgment on God’s enemies (Rev. 20:11–15). On the display of God’s justice in judgment, see notes on Lam. 1:5 and Ezek. 18:4.
2:4 God does not overlook the sins of his own people, but calls them to account just as he did the other nations (1:3–2:3). He shows his impartiality (Rom. 2:11–16). All are subject to curse for their disobedience, and escape is found only in Christ (Gal. 3:13–14; Rom. 3:9–31).
3:2 Those with greater privileges are liable to greater punishment (Luke 12:48). The principle is shown in the guilt that comes to those Jews who reject Christ (Matt. 11:20–24; John 15:22–25).
3:10 The demand for righteousness is an integral part of God’s law. Righteousness is to be fulfilled in the righteousness of Christ (Rom. 1:17; 2 Cor. 5:21) and in his followers (Rom. 8:1–4).
4:6 Stubbornness, like the stubbornness of Pharaoh in the exodus, increases guilt. Stubbornness characterizes Israel’s history, and comes to a climax in the rejection of Christ (Acts 7:51–53; see note on Isa. 29:13). The judgments on Israel were prophesied in Deut. 28:15–68.
5:18 People hoped that the day of the Lord would mean judgment against Israel’s enemies. But it involves judgment on sinners universally, including Israel. See notes on 2:4; Isa. 13:6; and 13:9.
5:27 The exile of the northern kingdom to lands beyond Damascus and then the southern kingdom to Babylon prefigures final judgment.
6:1 Pride and self-confidence are judged by God, anticipating the judgment against human pride in the gospel (1 Cor. 1:26–31).
7:3 The Lord in mercy does not simply destroy, but refines his people. His mercy anticipates the mercy to be manifested in Christ (Matt. 9:27).
8:9 The darkening is a symbol of judgment, prefiguring the judgment at the crucifixion (Matt. 27:45) and at the second coming (Matt. 24:29–31; Rev. 6:12; see Joel 3:15 and Rev. 8:12).
9:1 The lack of escape prefigures the universality of the last judgment (Rev. 20:11–15).
9:11 The house of David is raised up when Christ is raised.
9:12 When Christ is raised, the nations (Gentiles) become included in God’s blessings, in fulfillment of the promise to Abraham (Gen. 12:3).
The judgment against Edom, a traditional enemy of Israel, contributes to the blessing of God’s people. The judgment and vindication prefigure the vindication of Christ and the judgments against his enemies, both in his first coming and in his second coming.
3 God judges human pride, anticipating the gospel’s judgment on pride (1 Cor. 1:26–31).
10 Those who attack God’s people will ultimately be destroyed in the last judgment (Rev. 20:11–15).
15 On the day of the Lord, see note on Isa. 13:6. On the principle of just retribution, see note on Prov. 1:18.
Jonah’s rescue from death prefigures the resurrection of Christ (Matt. 12:39–40). The repentance of the Ninevites prefigures the repentance of Gentiles who respond to the gospel (Matt. 28:18–20; Luke 24:47).
1:15 The saving of mariners through the sacrifice of Jonah prefigures the salvation of all nations through the death of Christ (1 John 2:2).
1:17 Jonah is under the sea, symbolizing the realm of death. His state prefigures the death of Christ (Matt. 12:40).
2:6 Jonah’s rescue from death prefigures the resurrection of Christ from the dead (Matt. 12:40).
3:5 Gentiles repent in response to the preaching of Jonah, who figuratively has been raised from the “death” of the belly of the fish. Gentiles repent in response to the preaching of the resurrection of Christ (Matt. 28:18–20).
3:10 The repentance of Gentiles contrasts with the repeated lack of repentance on the part of Israel (Matt. 12:41; 21:43).
4:11 God’s mercy is shown abundantly in the gospel and in the salvation of Gentiles who deserve nothing (Rom. 9:30–31; 11:30).
God pronounces judgment on Israel, prefiguring final judgment (Rev. 20:11–15) and the judgment that fell on Christ (Gal. 3:13). He promises blessing through the Messiah, anticipating the blessings of salvation in Christ (Eph. 1:3–14).
1:1 God gives the prophecies during the time covered in 2 Kings 16–20 and 2 Chronicles 27–32.
1:5 God in justice cannot overlook the sins of his people. Punishment prefigures the punishment of the last judgment (Rev. 20:11–15) and the substitutionary punishment that Christ bore for his people (1 Pet. 2:24).
2:3 On the judgment of human pride, see notes on Isa. 2:11; Ezek. 31:14; and Amos 6:1.
3:5 On false prophets, see note on Jer. 14:14.
5:2 The Messiah is to be born in Bethlehem (Matt. 2:1–6).
6:2 Israel does not escape judgment for her sins. This judgment prefigures the justice and thoroughness of final judgment (Rev. 20:11–15).
6:8 Sacrifices cannot replace the need for justice and kindness. The focus on real righteousness anticipates Jesus’ teaching (Matt. 5:23–24; 9:13; 15:10–20) and is fulfilled in Jesus’ own righteousness (Acts 3:14; Rom. 8:1–4).
7:6 The family treachery in Israel anticipates the family treachery from resistance to Christ (Matt. 10:35–36).
7:18 Pardon is accomplished in Christ (Rom. 3:23–26; 1 John 2:2). On the remnant, see notes on Isa. 1:9 and 6:13.
Judgment on Nineveh, a traditional enemy of God’s people, prefigures final judgment and final release from oppression (Rev. 20:11–21:8).
1:15 The good news of deliverance from the oppression of Nineveh prefigures the good news of eternal deliverance from sin and death in the gospel (Isa. 52:7; Mark 1:1; Rom. 1:1).
2:3 The attack and destruction of Nineveh prefigures God’s war through Christ against his ultimate enemies (Matt. 12:29; Luke 10:17–19; John 12:31; Rev. 19:11–21; 20:7–10).
3:4 Nineveh’s punishment prefigures the punishment for the idolatrous seduction of Babylon the prostitute (Rev. 17:1–6; 18:1–3).
God’s use of a wicked nation to accomplish his righteousness foreshadows the use of wicked opponents to accomplish his purpose in the crucifixion of Christ.
1:4 The perversion of justice in the triumph of the wicked prefigures the temporary triumph of the wicked in the crucifixion of Christ.
1:5 The unbelievability of God’s use of a wicked people, the Chaldeans, prefigures the unbelievability of the way in which the injustice of the crucifixion of Christ is used by God for salvation.
1:13 In the crucifixion of Christ the wicked leaders swallowed up Christ the righteous one.
2:4 The righteous person trusts in God; he believes that God’s promises are true and that he will bring to pass his righteous purposes. This trust anticipates trust in Christ (Rom. 1:17; Gal. 3:11; Heb. 10:37–38), in whom the promises of God are fulfilled (2 Cor. 1:20).
2:8 On the principle of just retribution, see note on Prov. 1:18.
2:16 On the cup of God’s wrath, see note on Jer. 25:15.
3:13 God appears to bring salvation to his people and to the anointed king. Salvation comes when God appears in Christ (John 1:14; 14:9), when Christ the anointed king is saved from death in his resurrection, and when his people are saved through Christ.
Judgments on evil people anticipate the final judgment (Rev. 20:11–15) and indicate the necessity of Christ’s work and sin-bearing in order to save us from judgment (see note on Isa. 13:9).
1:1 God gives the prophecies during the time covered in 2 Kings 22–23 and 2 Chronicles 34–35.
1:2 God in his holiness is zealous to eliminate all evil. His commitment anticipates the final judgment and renewal of the consummation (2 Pet. 3:10–13; Rev. 21:1).
2:3 The call for humility prefigures the gospel call to repent and turn to the Lord (Acts 2:38), and the call to avoid the coming wrath (Acts 17:30–31).
2:10 On the punishment of pride, see note on Ezek. 31:14.
3:15 The removal of judgments and curse comes with Christ (Rom. 8:1; Gal. 3:13–14). Christ is the Lord in our midst (Matt. 1:23; John 1:14) and now indwells the church through the Spirit (John 14:20; Rom. 8:9–10).
The rebuilding of the temple prefigures the building of NT temples: the church (1 Cor. 3:16; Eph. 2:20–22) and the new Jerusalem (Rev. 21:9–22:5).
1:2 The house of the Lord symbolizes his presence and looks forward to Christ as temple (John 1:14; 2:19–21), the church as temple (1 Cor. 3:16; Eph. 2:20–22), and the dwelling of God in the new Jerusalem (Rev. 21:3; 21:22–22:5).
1:13 The promise to be with the people anticipates God being with his people in Christ (Matt. 1:23, “Immanuel”) and through the Spirit of Christ (Rom. 8:9–10; 1 Cor. 3:16).
2:4 Our work is not in vain in the Lord (1 Cor. 15:58; Phil. 2:12–13).
2:6 God shakes the old order, showing that we should put our hope in his unshakable kingdom in Christ (Heb. 12:26–28).
2:7 The ultimate glory of God is found in Jesus Christ (John 1:14; Rev. 21:22–23).
The rebuilding in the time of the restoration from exile prefigures the eternal salvation that comes in Christ.
2:5 The glory of God is manifest in Jesus Christ (John 1:14; 17:1–5; Rev. 21:22–27).
3:4 The removal of iniquity symbolizes justification in Christ (Rom. 3:23–26; 5:1).
4:6 The Spirit of Christ gives a permanent supply of power and light (John 16:13–15; Rom. 8:9–13).
5:3 We can escape the curse for wrongdoing through Christ, who bore the curse for us (Gal. 3:13–14).
6:13 Christ builds the temple, the church (Matt. 16:18; 1 Cor. 3:10–16).
7:9 The central importance of righteousness, rather than sacrifice, appears in 1 Sam. 15:22–23, Amos 5:21–27; Mic. 6:7–8, and Matt. 9:13, and underlines the superiority of the righteousness of Christ over all animal sacrifices (Heb. 10:1–14).
9:9 Jesus the king comes to Jerusalem on a donkey (Matt. 21:1–9).
11:10 Faithlessness leads to annulling the covenant, indicating the need for a new covenant (Heb. 8:8–13).
11:12 Thirty pieces of silver is the payoff connected with repudiating the Lord as true shepherd. It anticipates the payoff for Judas (Matt. 26:15; 27:9–10).
12:10 Repentance involves looking on the crucified Messiah (John 3:14–15; 19:37).
13:1 Cleansing from sin comes in Christ (1 John 2:1–2).
13:7 The disciples are scattered at the time when Christ the shepherd is crucified (Matt. 26:31).
14:8 The living waters are found in Christ (John 4:10; Rev. 22:1; see note on Ezek. 47:1.
14:20 Holiness is found in Christ (Acts 2:27; Heb. 7:26) and in the new Jerusalem that he establishes (Rev. 21:22–22:5).
Disobedience and compromise are eliminated with the coming of Christ and his purification.
1:2 God’s sovereign love for Jacob prefigures the sovereignty of his love for the elect (Rom. 9:1–29).
1:7 The danger of despising God continues in the church at the Lord’s Supper (1 Cor. 10:21).
2:8 The corruption of the covenant shows the need for a new covenant (Heb. 8:8–13) and a perfect priest (Heb. 7:11–8:6).
3:1 John the Baptist is the messenger preparing the way for Christ, who is the Lord, the messenger of the covenant (Matt. 11:10–11).
3:7 On the call to repentance, see note on Jer. 18:11.