Chapter 5
The Messiah the Jews Expected
In the previous chapter, we looked with 20/20 hindsight at what was prophesied about the Messiah. In this chapter, we will examine the Messiah from the Jews’ perspective looking forward. Although they diligently searched the Hebrew Scriptures for prophecies of their coming Messiah, their understanding of him was incomplete. It is important to remember that what we today see very clearly in our New Testament understanding about the Christ is often quite veiled in the Hebrew Scriptures.[1]
In fact, the people of Israel had a totally different concept of what Christ would be like than most Christians have, and this affected the way they interpreted and recognized Messianic prophecies. The Jews did not apply Scriptures about the virgin birth, the trip to Egypt and death of the Messiah to Christ, and these verses were not as self-evident as Christians tend to think.[2] Most are unaware of the tremendous help the New Testament is in interpreting the “Old Testament.” For example, how do we know Hosea 11:1 applies to Christ? Matthew says so. How do we know Jeremiah 31:15 applies to Christ? Again, Matthew says so. Many of the Hebrew Scriptures that Christians apply to Christ because of what the New Testament says about him were not applied to him at all by the Jews, and not because they were spiritually blind. In many cases, the references were deliberately veiled. We can gain much insight into the nature of biblical prophecy by understanding the difficulties the Jews faced in properly interpreting the Messianic passages.
Messiah’s Suffering and Death
The very different Jewish Messianic expectation is clearly seen in their view of the suffering and death of the Messiah. When Jesus told Peter and the Apostles that he must suffer and die, Peter did not say, “Yes, Lord, we knew from the prophecies written about you that you are going to suffer and die.” Rather he said, “…Never, Lord!…’This shall never happen to you!’” (Matt. 16:22). The idea that the Messiah had to die was inconceivable to them. When Christ first introduced it, Peter vehemently argued against it. Shortly after that, Jesus said to his disciples that he would be betrayed and put in the hands of men, but the disciples did not understand what he was talking about (Luke  9:44 and 45). Later, Jesus said that he would be mocked, insulted, spit on, flogged and killed. He made it very clear.[3] Yet Scripture says, “The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about” (Luke 18:34).
At the “Last Supper,” the disciples still did not comprehend the impending suffering and death of the Messiah, and later that night in the Garden of Gethsemane, Peter wanted to fight with the Jews and Romans, sword to sword. Even after the crucifixion, the disciples could not understand why Jesus’ tomb was empty. Angels had to remind the women who came to the tomb that Jesus had said he would rise from the dead (Luke 24:6–8). When the women passed on this good news to the rest of the disciples, however, they were not convinced, and when Jesus appeared to them, they thought he was a ghost (Luke 24:37). After his resurrection, Jesus was finally able to get the disciples to understand the Scriptures regarding his death and resurrection (Luke 24:44–46).
Peter and the disciples were not the only ones who were confused about Jesus and his mission. An earlier event in the Gospels that demonstrates the misconceptions that existed about the coming Messiah is when John the Baptist sent his disciples to Christ with the question, “…Are you the one who was to come, or should we expect someone else?” (Luke 7:19 and 20). This seems strange because John was the one who identified Christ with the words: “…Look, the Lamb of God, who takes away the sin of the world!,” and “I have seen and I testify that this is the Son of God” (John  1:29 and 34). Had John developed doubts that Jesus, his “first cousin,” was the Messiah? Considering that a number of people close to Jesus misunderstood him, that is possible. Joseph Good suggests another possibility in his book, Rosh HaShanah and the Messianic Kingdom to Come :
As the ancient Jewish scholars and Rabbis began to study the scriptural information about the Messiah, they encountered a serious problem: many of the passages seemed to contradict one another. Often the Messiah is seen as a conquering king…Other passages speak of a suffering servant. From this paradoxical description of the Messiah came a first-century Common Era (A.D. ) rabbinical teaching of two Messiahs.[4]
Good goes on to say that the ancients called the conquering Messiah “Messiah Ben David” and called the suffering Messiah “Messiah Ben Joseph.” The Talmud applied Zechariah 12:10 to Messiah Ben Joseph: “…when they look on the one whom they have pierced, they shall mourn for him, as one mourns for an only child…” (NRSV).[5] Good continues:
This anticipation of two Messiahs by the Jewish people of the first century is the background for the question posed by Yochanan the Immerser (John the Baptist) to Yeshua [Jesus] as to whether He was the Messiah (indicating one, singular), or if they were to expect another. His question was specifically whether Yeshua would fulfill all of the prophecies concerning Messiah, or whether the Rabbis, who said there would be two Messiahs, were right. Yeshua’s answer is a paraphrase of various passages that Rabbis identified as referring partially to Messiah Ben Joseph and partially to Messiah Ben David. Therefore, Yeshua was expressing, in dramatic language that was clear to His listeners, that He would fulfill all of the Messianic prophecies. Rather than send two Messiahs with two different roles, G-d would send one Messiah in two separate appearances or comings.[6]
Whether or not Joseph Good is correct about the reason for John’s question, it is important for us to realize that, at the time of Christ, there were Rabbis teaching that there would be two Messiahs instead of one. It is hard for us to put ourselves in the position of the people of the Old Testament who knew Jesus only from the prophecies, but that is what we must do if we are to understand what they knew about him and what they were expecting. To be sure, there are prophecies in the Hebrew Scriptures that, while not specifically mentioning the Messiah, were nonetheless quite well known as Messianic prophecies. Nevertheless, the fact is that many of the verses the New Testament writers and Christian commentators have understood as Messianic prophecies were not viewed that way by the Jewish commentators. Thus, these did not figure into their understanding of what the Messiah was going to be like and what he would accomplish.[7] For example, we know that Joseph and Mary took Jesus to Egypt to protect him from Herod. In regard to them returning from Egypt, Matthew 2:15 states, “…And so was fulfilled what the Lord had said through the prophet [Hosea]: ‘Out of Egypt I called my son.’ ” To the reader of the New Testament, this seems very clear. However, as the verse reads in Hosea, especially in light of its context, it is difficult indeed to see that it refers to the Messiah.
Hosea 11:1–3 (NRSV)
(1) When Israel was a child, I loved him, and out of Egypt I called my son.
(2) The more I called them, the more they went from me; they kept sacrificing to the Baals, and offering incense to idols.
(3) Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them.
The ancient Jews looked at these verses in Hosea as Jewish history. “When Israel was a child…,” barely a few hundred years old, God called the nation out of Egypt. In the Hebrew Scriptures, Israel was called God’s “son” (Exod. 4:22, etc.). But when God called them to fellowship with Him, they instead worshipped “the Baals.” Scholars know of no Jewish commentator living before Christ who applied Hosea 11:1 to the Messiah. Therefore, no one at the time of Christ was looking for a Messiah who was to spend part of his life in Egypt. How is this “prophecy” explained today? The best explanation seems to be that “Israel” is a type or figure of the “greater Israel,” i.e., Jesus Christ, just as David is sometimes a type of the “greater David,” Solomon a type of the “greater Solomon,” etc. What follows in the next section are some key prophecies about the Messiah that the Jews recognized and upon which they based their expectations of him.
The Messiah the Jews Were Expecting
Genesis 3:15
The Seed of the Woman and His Conflict
Genesis 3:15 says: “And I will put enmity between you and the woman, and between your offspring [“seed”] and hers; he will crush your head, and you will strike his heel.” This is a clear prophecy of the coming Messiah. Both ancient Jewish commentators and modern Christian commentators realize that it applies to him. The Lord God is telling the Serpent that there will be a seed of the woman who will eventually come and crush his head. Since the word “seed” is a collective singular (like “deer” or “fish”) and can refer to one seed or many, is there any indication that this verse refers to a singular Messiah? Yes. The Hebrew uses the masculine singular in the phrase “his heel,” which shows that the understanding of “he will crush” is correct.[8] Furthermore, the Septuagint, which was done by Greek-speaking Jews around 250 B.C. , uses the masculine singular pronoun autos (“he”) to refer to the “seed” of the woman. This is highly unusual since Greek grammar requires that the number and gender of the pronoun agree with the noun. The use of the masculine pronoun with the neuter noun indicates that the Jewish translators of the Septuagint knew the verse was referring to their Messiah.[9]
It could well be asked why then the Old Testament Jews did not also recognize the suffering Messiah in this verse. The ancient Jews did understand from this verse, from Psalm 2 and from other verses, that the Messiah would be opposed during his life. What they did not understand was the intensity of the opposition that he would face, the personal suffering he would endure, and his death. It could also be asked why the Jews did not see in this verse both the first and second comings of Christ to Israel, as modern Christians do. The simple fact is that the wording of Genesis 3:15 does not demand two comings. The Hebrew is worded in such a way that both parts of the prophecy could be fulfilled in one coming. As worded in the Hebrew and expressed in the KJV, RSV, ASV and other English translations, the seed would “bruise” the head of the Serpent and the Serpent would “bruise” the heel of the seed. This could take place in one coming as the two forces battled each other. We today know it will happen in two, but we know that only by 20/20 hindsight about the first coming of the Messiah, not because of the Hebrew text.
Genesis 22:18
From the Line of Abraham
The Jews understood that the Messiah would be a descendant of Abraham, according to several promises God had made to Abraham. Genesis 12 says that all the “people” (mishpachah = clan or family) of the “earth” (adamah = land, ground [usually re: Israel]) will be blessed through Abraham. In most English versions of Genesis 18:18, God seems simply to repeat what He had said to Abraham, but the Hebrew text expands the promise of Genesis 12:3 to include all the people of the world. Genesis 18:18 says that all the “nations” (goyim ) of the “earth” (erets = land, earth) will be blessed in Abraham. This wider promise was repeated to Abraham in Genesis 22:18, except this third time it was to be through his “seed” that the nations of the earth will be blessed. By the time of Christ, the Jews had lost sight of the truth that the Messiah was to bless everyone, and therefore held a proprietary view of him that excluded the Gentiles.
Genesis 49:10
Shiloh from the Tribe of Judah
Jacob had twelve sons, and each of them fathered a tribe of Israel. Scripture tells us that the Messiah was to come from a specific tribe:
Genesis 49:10 (ASV)
The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come: And unto him shall the obedience of the peoples be.
The word translated “Shiloh” has been confusing for translators. As the authors of this book, we agree with many commentators who take it as a proper noun, the first proper name of the Messiah given in the Hebrew Scriptures. “Shiloh” is related to the Hebrew root shala , which means “to rest” or “to be secure.” Thus, Shiloh could be translated as the proper name “Rest-Bringer,” or perhaps “Peaceful One.” However, there are variant texts, targums and other reputable sources with readings like “until he comes to whom it [the scepter or rule] belongs.” The American Standard Version of 1901 and the New International Version represent the two basic ideas of how the verse should be handled:
ASV: The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come: And unto him shall the obedience of the peoples be.
NIV: The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his.
The debate about the exact translation of this verse has raged loud and long, and we do not believe it will be settled here. What is settled, however, is that the verse is a prophecy of the coming Messiah, and a clear teaching that he would come through Judah, as both Jewish tradition and modern conservative commentators recognize. Thus, the Messiah would have to come through Abraham, Isaac, Jacob and Judah.
Numbers 24:17
A Star Out of Jacob
Numbers 24 contains a prophecy that was recognized by the ancient Jews to be about the coming Messiah. Interestingly, it was spoken by Balaam, a prophet of dubious character. He was actually hired to curse Israel, but at least was honest enough to speak the words that God gave him rather than invent words just to make money (of course, his encounter with an angel with a drawn sword had vividly reminded him of how short his life could be). He spoke powerful words about the coming Messiah.
Numbers 24:16–19 (NRSV)
(16) the oracle of one who hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, who falls down, with his eyes uncovered:
(17) I see him, but not now; I behold him, but not near—a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the borderlands of Moab, and the territory of all the Shethites.
(18) Edom will become a possession, Seir a possession of its enemies, while Israel does valiantly.
(19) One out of Jacob shall rule, and destroy the survivors of Ir.”
Among the Jews, it was known and believed that the “star” and “scepter” referred to the coming Messiah and that he would indeed be a conquering hero. This prophecy foretold that the coming of the Messiah was going to be “not near,” i.e., after a long time, and according to our best understanding of biblical chronology, the Messiah’s coming was some 1400 years later. Balaam’s prophecy is one more example of a prophecy portraying the coming Messiah as one who would fight battles and deliver the people, certainly not one who himself would suffer, particularly an ignoble death such as crucifixion.
2 Samuel 7:12 And 13
The Son of David
God promised David that the Messiah would come through him.
2 Samuel 7:12 and 13 (NRSV)
(12) When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring [“seed”] after you, who shall come forth from your body, and I will establish his kingdom.
(13) He shall build a house for my name, and I will establish the throne of his kingdom forever.
This prophecy clearly referred to the ultimate rule of the Messiah, and was taken as such. “Son of David” is a title used many times by the Jews in referring to the Messiah, and it occurs quite a few times in the Gospel records. In Matthew alone, the phrase is so used in 9:27, 12:23, 15:22, 20:30 and 31, 21:9 and 15, 22:42.
Psalm 2
The Messiah Opposed, Fighting and Ruling with a Rod of Iron
Psalm 2 has always been believed to be about God and His Messiah. Verse two says that the rulers of the earth will gather together against Yahweh [God] and His Anointed One [Christ]. Their confederacy will not succeed, however, and the Anointed will end up ruling with an iron scepter and dashing his enemies to pieces like a clay pot. The advice of the Psalm is to “Kiss the Son,” (i.e., submit to his rule), because “…Blessed are all who take refuge in him.”
Psalm 45
Your Throne Will Last Forever
Jewish and Christian commentators alike agree that Psalm 45 is about the Messiah. It is a very powerful Psalm, and speaks of the authority and power that the Lord God will give His Messiah. The Messiah can be clearly seen in the following verses:
Psalm 45:2–7 and 17 (NRSV)
(2) You are the most handsome of men; grace has been poured upon your lips; therefore God has blessed you forever.
(3) Gird your sword on your thigh, O mighty one, in your glory and majesty.
(4) In your majesty ride on victoriously for the cause of truth and to defend the right; let your right hand teach you dread deeds.
(5) Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you.
(6) Your throne, O God, endures forever and ever. Your royal scepter is a scepter of equity;[10]
(7) you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;
(17) I will cause your name to be celebrated in all generations; therefore the peoples will praise you forever and ever.
It is easy to see from Psalms like this how the people could be very surprised at the comparatively mild-mannered Jesus who told people to bless their persecutors, and who never once talked of getting an army together to conquer the earth. We can also see how the people would be confused when he spoke of his death, even in veiled terms. In John 12:23–36, Jesus was speaking of his death, and the crowd replied, “…We have heard from the Law that the Christ will remain forever….” This verse clearly shows that the people at the time of Christ were not expecting his death, and they were quoting Scripture to substantiate their beliefs. We see the same thing happening today. Many Christians defend their theology by misapplying Scripture verses. The entire Word has to fit together without loose ends.
Psalm 72
The King, the Royal Son
Psalm 72 was considered by the ancient Jews to be about the Messiah. Edersheim writes:
“This Psalm also was viewed throughout by the ancient Synagogue as messianic, as indicated by the fact that the Targum renders the very first verse: ‘Give the sentence of the judgment to the King Messiah, and Thy justice to the Son of David the King,’ which is re-echoed by the Midrash, on the passage which applies it explicitly to the Messiah….”[11]
This Psalm has some wonderful verses about the Messiah:
Psalm 72:1, 2, 4–15 and 17 (NRSV)
(1) Give the king your justice, O God, and your righteousness to a king’s son.
(2) May he judge your people with righteousness, and your poor with justice.
(4) May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor.
(5) May he live while the sun endures, and as long as the moon, throughout all generations.
(6) May he be like rain that falls on the mown grass, like showers that water the earth.
(7) In his days may righteousness flourish and peace abound, until the moon is no more.
(8) May he have dominion from sea to sea, and from the River to the ends of the earth.
(9) May his foes bow down before him, and his enemies lick the dust.
(10) May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts.
(11) May all kings fall down before him, all nations give him service.
(12) For he delivers the needy when they call, the poor and those who have no helper.
(13) He has pity on the weak and the needy, and saves the lives of the needy.
(14) From oppression and violence he redeems their life; and precious is their blood in his sight.
(15) Long may he live! May gold of Sheba be given to him. May prayer be given for him continually, and blessings invoked for him all day long.
(17) May his name endure forever, his fame continue as long as the sun. May all nations be blessed in him; may they pronounce him happy.
This Psalm promises that the Messiah will rescue the afflicted and make them prosper while their oppressors are crushed and made to lick the dust. Thus, it is easy to see why the disciples would want Jesus to become king, or why the crowds would shout “Hosanna” (“Save”) when they thought Jesus was the Messiah. They wanted what this Psalm said the Messiah would accomplish. Verse 11 says that the kings of the earth will bow to him. The exaltation of the Messiah is an oft-repeated theme. It shows up again in Psalm 89, which the Jews also correctly applied to the Messiah:
Psalm 89:24, 25 and 27 (NRSV)
(24) My faithfulness and steadfast love shall be with him; and in my name his horn shall be exalted.
(25) I will set his hand on the sea and his right hand on the rivers.
(27) I will make him the firstborn, the highest of the kings of the earth.
Psalm 110
Human Lord, Priest and King
Psalm 110 portrays the Messiah, and is quoted more in the New Testament than any other Psalm. This is especially noteworthy in that the entire Psalm is only seven verses. Verse one depicts the Lord God speaking to His anointed, His Messiah, and picks up the familiar theme of God and His Son conquering the earth: “The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.” This verse gives us very clear evidence that the Jews expected the Messiah of God to be a created human being, not God Himself. “My Lord” is the Hebrew word adoni , a word only used of human masters and lords, and never God. This makes it very clear that the Jews were not expecting their Messiah to be God Himself, but were expecting a human “Lord.”[12] The Jews listening to Peter quote this verse on the Day of Pentecost would have clearly seen the correlation between Peter’s phrase “…a man accredited by God…” (Acts 2:22) and “my Lord” of Psalm 110:1, which he quoted shortly thereafter (Acts 2:34), and whom they would have understood to be a created human being.[13]
In this Psalm, a startling truth is revealed: The Messiah will not only be king, but he will be a priest also. Not a typical priest, for according to Mosaic Law all priests had to be descendants of Aaron of the tribe of Levi. But this priest will be after the order of Melchizedek. “The LORD has sworn and will not change his mind: ‘You are a priest forever, in the order of Melchizedek’ ” (Ps. 110:4). Since Abraham paid tithes to Melchizedek, and Levi was “in the loins” of Abraham at the time, then this priest after the order of Melchizedek will be a greater priest than the Aaronic priests. Zechariah 6:13 also was known by the Jews to refer to the Messiah and showed him as a priest-king.
Although the ancient Jews never saw it as such, Christ understood that this verse referred to the fact that, after his resurrection and ascension, he would sit at God’s right hand as “Lord” (Matt.  26:64).
Ecclesiastes 1:9
The Miracle Worker
The Jews taught that Ecclesiastes 1:9 (“That which has been is that which will be, And that which has been done is that which will be done. So, there is nothing new under the sun” NASB) showed that the Christ would do the same miracles that had been done in the Hebrew Scriptures, so they were expecting him to be a great miracle worker. This in part explains why Christ spoke so sternly against the cities that did not repent even though many of his miracles had been done there (Matt. 11:20–23), and why he told the Jews that the miracles he did spoke for him (John 10:25).
Isaiah 9:6 and 7
The Messiah’s Endless Reign on David’s Throne
Jews, both ancient and modern, and Christians alike, realize that Isaiah 9:6 and 7 are referring to the coming Messiah, and these verses, like some others, show the power and authority that God’s Messiah will have. In his coming kingdom, which will last forever, there will be peace, justice and righteousness.
Isaiah 9:6 and 7 (NRSV)
(6) For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
(7) His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the LORD of hosts will do this.
That God’s Messiah would rule the earth and bring justice to the nations was something the ancient Jews clearly understood. The fact that they applied verses like this to the Messiah demonstrates that. Because, since the time of Rehoboam, Solomon’s son (1 Kings 12), the nation of Israel had been divided into ten northern tribes known as Israel and two southern tribes known as Judah, the promise that the Messiah would reign from David’s throne over all Israel was astonishing. It seemed quite impossible to unite them since Israel had been destroyed by the Assyrians and was no longer a nation (2 Kings 17). A particularly eloquent and beautiful prophecy of the two being united is Amos 9:11: “On that day I will raise up the booth of David that is fallen, and repair its breaches, and raise up its ruins, and rebuild it as in the days of old” (NRSV).
By the time of Amos, King David’s “tent” had certainly fallen. Israel and Judah were two nations at odds with each other, and Israel in particular had even officially turned away from the worship of Yahweh. Jeremiah 3:18, which spoke of the reuniting, was also correctly applied in the ancient Jewish writings to the time of the Messiah: “In those days the house of Judah will join the house of Israel, and together they will come from a northern land to the land I gave your forefathers as an inheritance.” The Jews eagerly anticipated this reuniting. They just did not see that this restoration would occur at his second coming to the earth to Israel, an event that, admittedly, was not then clear to them in the Hebrew Scriptures.
A major blessing prophesied in the Hebrew Scriptures was that there would be justice in the Messiah’s reign. There has been so little justice executed by the governments of the world that it is very comforting to know that the Messiah’s kingdom will be one where justice prevails. There are also many other clear verses stating that the Messiah will rule the earth with justice.
Likewise, there are many verses that speak of peace in the Messiah’s kingdom. In that sense, the title “Prince of Peace” fits him well. Zechariah 9:10 is a good example: “…I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the River even to the ends of the earth” (KJV).
Isaiah 11
The Branch of the Lord and His Kingdom
Even a cursory reading of this chapter shows why the Jews applied it to the coming Messiah. Isaiah 11 portrays in very graphic language what the kingdom of the Messiah would be like. It is no wonder that the Jews wanted to be a part of it. That is why, when John, and later Jesus and his Apostles, went about saying, “…Repent, for the kingdom of heaven is near” (Matt. 3:2, 4:17, 10:7, etc.), the people became very excited. That excitement never died in Jesus’ followers, so even after his resurrection they asked, “…Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6).
Isaiah 11:1–16 (NRSV)
(1) A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.[14]
(2) The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD .
(3) His delight shall be in the fear of the LORD . He shall not judge by what his eyes see, or decide by what his ears hear;
(4) but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.
(5) Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.
(6) The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.
(7) The cow and the bear shall graze, their young shall lie down together; and the lion shall eat straw like the ox.
(8) The nursing child shall play over the hole of the asp, and the weaned child shall put its hand on the adder’s den.
(9) They will not hurt or destroy on all my holy mountain; for the earth will be full of the knowledge of the LORD as the waters cover the sea.
(10) On that day the Root of Jesse shall stand as a signal to the peoples; the nations shall enquire of him, and his dwelling shall be glorious.
(11) On that day the Lord will extend his hand yet a second time to recover the remnant that is left of his people, from Assyria, from Egypt, from Pathros, from Ethiopia, from Elam, from Shinar, from Hamath and from the coastlands of the sea.
(12) He will raise a signal for the nations, and will assemble the outcasts of Israel, and gather the dispersed of Judah from the four corners of the earth.
(13) The jealousy of Ephraim shall depart, the hostility of Judah shall be cut off; Ephraim shall not be jealous of Judah, and Judah shall not be hostile towards Ephraim.
(14) But they shall swoop down on the backs of the Philistines in the west, together they shall plunder the people of the east. They shall put forth their hand against Edom and Moab, and the Ammonites shall obey them.
(15) And the LORD will utterly destroy the tongue of the sea of Egypt; and will wave his hand over the River with his scorching wind; and will split it into seven channels, and make a way to cross on foot;
(16) so there shall be a highway from Assyria for the remnant that is left of his people, as there was for Israel when they came up from the land of Egypt.
This chapter is so beautiful and powerful in its portrayal of the future that it is difficult indeed to adequately summarize it in a few paragraphs. Jesse (v. 1) is King David’s father. The everlasting throne had been promised to the seed of David, but other countries, including Syria, Egypt, Ammon and Moab, had attacked Israel and scattered her people. Even during Isaiah’s life, the Assyrians attacked Israel and Judah and took many people captive. Isaiah 11 foretold that even if the throne of David looked cut off like a stump, there would come forth from it a “branch,” one who would shoot up and bear much fruit as a great ruler of the people.[15]
Verses 2–5 describe his wonderful rule, beginning with the fact that the spirit of the LORD would rest on him. Other verses that the Jews applied to the Messiah foretold that God’s spirit would be on him. An example is Isaiah 42:1: “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations.”
Verses 4ff portray the Messiah destroying the wicked so that the meek, the poor and the needy will be able to inherit the earth (see also Ps. 37:9–11; Matt. 5:5). During the Messiah’s reign wild animals will be friendly toward each other and safe around children, and lions and other carnivores will eat plants again just as they did in the Garden of Eden (Gen. 1:30). This point is made a number of times in Scripture, and Isaiah 65:25 and Hosea 2:18 are good examples. Furthermore, the Lord will gather all the scattered people and bring them back to Israel, and enemy nations will be his subjects. The people of Christ’s time knew and believed these prophecies, which explains why they were so anxious for the Messiah to come, and so astounded when he preached a “love your enemies” gospel and then was arrested and finally crucified. No wonder the two disciples on the road to Emmaus were walking away from Jerusalem disheartened, saying, “But we were hoping that it was He who was going to redeem Israel…” (Luke 24:21a - NASB). Nevertheless, let the reader be assured that our God, who “cannot lie,” will fulfill all these prophecies. There is a time coming when those of Israel who were meek to believe God and were saved will inherit the land and see these promises fulfilled.
Isaiah 25:8 and 26:19
Death Will Be Swallowed Up
The Bible clearly teaches that the dead will be raised. Some of the Jews at the time of Christ were looking forward to a resurrection and a judgment that would precede the Messiah’s kingdom on earth. The following two verses are quoted in the Talmud as referring to the times of the Messiah:
Isaiah 25:8 (NRSV)
he will swallow up death forever. Then the Lord God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the LORD has spoken.
Isaiah 26:19 (NRSV)
Your dead shall live their corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead.
Many of the people who believed in a resurrection looked forward to that day as a time when they would be reunited with their loved ones and get to meet “great” believers like Moses, Job and Daniel. With clear verses like these, how could the Sadducees possibly say that there was not going to be a resurrection (Matt. 22:23; Mark 12:18; Luke 20:27; Acts 23:8)? The answer is that the Sadducees based their beliefs only on the five books of Moses, which they did not believe taught life after death. They had their own philosophy as to why the books of Job, Daniel, Isaiah, Ezekiel, etc., which clearly taught the resurrection, were not actually foretelling a resurrection. Thus, there was genuine confusion at the time of Christ about the resurrection of the dead.
Isaiah 32:15a
The Spirit Is Poured Out from on High
One of the things the Jews were looking forward to when the Messiah came was an outpouring of the spirit of God. Isaiah 32:15a says: “until a spirit from on high is poured out on us…” (NRSV).[16] There are other verses referring to the spirit being poured out that the Jews knew applied to the time of the Messiah. Ezekiel 11:19 and Joel 2:28 also teach this truth. The ancient Jews were expecting that during the time of the Messiah every one of them would become a prophet or prophetess. Joel 2:28 says, “Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” (NRSV).
Isaiah 32:15b and 20
The Land Is Healed, the Desert Blooms
Ancient Jews believed that in the days of the Messiah, the curse on the ground would be removed and the land would produce abundantly. Many Scriptures declare this future reality. Isaiah 32:15b says: “…and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest” (NRSV). Also Isaiah 35:6b, “…For waters shall break forth in the wilderness, and streams in the desert” (NRSV). Although these promises have not come to pass yet, they will happen—the promise of God will not remain unfulfilled.
However, this promise was not to be fulfilled when Christ came as the Lamb of God, but as the Lion of Judah; not as the one whose heel will be bruised, but as the one who will “bruise” the Adversary. Still another verse that was correctly understood as applying to the abundance during the Messianic Age is Joel 3:18: “In that day the mountains shall drip sweet wine, the hills shall flow with milk, and all the streambeds of Judah shall flow with water; a fountain shall come forth from the house of the LORD and water the Wadi Shittim” (NRSV). Ezekiel 47:9 and 12 were two other verses that the ancient Jews knew foretold of abundance in the time of the Messiah.
The Jews who were looking for the Messiah were confused when promises like these were not fulfilled. When Jesus was hanging on the Cross, it certainly looked to them like he did not fulfill the scriptural requirements for the Messiah.
Isaiah 35:5 and 6
The People Healed
Just as there are many verses foretelling that the land will be healed in the kingdom of the Messiah, there are also verses that foretell the healing of the people:
Isaiah 35:5 and 6 (NRSV)
(5) Then the eyes of the blind shall be opened, and the ears of the deaf unstopped;
(6) Then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert;
Sickness has been a terrible problem since the days of Adam. For most of recorded history, sickness has been chronic and lifespans have been short. The prophecies that healing would be part of the Messianic Kingdom produced great excitement. A verse in Malachi believed by the ancient Jews to apply to the coming of the Messiah said, “…the sun of righteousness [the Messiah] shall rise, with healing in its wings.” (Mal. 4:2 - NRSV). This verse seems nonsensical to most Christians because they do not understand “wings.” The “wings” referred to are the “corners” of the outer garments worn by the people (see Num. 15:38 and Ruth 3:9 where the same Hebrew word is translated as “corners,” not “wings”).
The prophecy in Malachi was clearly understood by the Jews. They read and understood the Hebrew text that when the Messiah came, he would have healing in the corners of his garments. And people were indeed healed when, with faith, they touched the “wings” of his garments (Matt. 9:20–22, 14:34–36). The record in Matthew is revealing because it portrays a woman who kept saying to herself, “…If I only touch His garment, I shall get well” (Matt. 9:21 - NASB). This indicated that she believed Jesus was the Messiah, and in fact, because of his healing miracles, many other people believed that also. Jesus certainly healed many people, and because of his healings many believed that he was the Christ. Still, as the record in Acts 3 indicates, not everyone in Israel was healed by Jesus. However, the Bible foretells a time when everyone will be healed.
Isaiah 49:8–10, 22 and 23
Israel Restored, Captives Freed, Favor Bestowed
Isaiah 49 contains some great promises that the Jews recognized as prophecies of the Messianic Kingdom.
Isaiah 49:8–10, 22 and 23 (NRSV)
(8) Thus says the LORD : In a time of favor I have answered you, on a day of salvation I have helped you; I have kept you and given you as a covenant to the people, to establish the land, to apportion the desolate heritages;
(10) they shall not hunger or thirst, neither scorching wind nor sun shall strike them down, for he who has pity on them will lead them, and by springs of water will guide them.
(22) Thus says the Lord GOD : I will soon lift up my hand to the nations, and raise my signal to the peoples; and they shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.
(23) Kings shall be your foster fathers, and their queens your nursing mothers. With their faces to the ground they shall bow down to you, and lick the dust of your feet. Then you will know that I am the LORD ; those who wait for me shall not be put to shame.
It does not take too much imagination to see why verses like these would excite the Jews. God promised that Jews would once again rule Israel, and that their covenant blessings would be restored. He further said that all Jewish captives would be freed and get to come back to Israel. And not just freed, but actually escorted home by Gentiles. This is no small feat, because Jews had been taken captive for generations and the “Diaspora” were scattered all over the world. Many Jews were slaves of individuals or of the Roman state or slaves in other countries. Notice how, in contrast to the way Jews were usually the slaves and servants of others, in the Messianic Kingdom they will be favored.
There are many verses that the Jews correctly interpreted about being restored to their land during the time of the Messiah. Ezekiel 48 foretells how the Messiah will divide up the land of Israel among the tribes, and he will get a portion of Israel for himself.[17]
Isaiah 52:13, 53:5 and 10
The Suffering Savior
As we have said, some Jews saw that the Messiah would have to suffer, but they did not see his death and resurrection. Just before what we now clearly see as a classic prophecy about his suffering and death, comes Isaiah 52:13, which speaks of the exaltation of the Messiah: “See, my servant will act wisely; he will be raised and lifted up and highly exalted.[18]
Isaiah 53:5 and 10
(5) But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
(10) Yet it was the LORD ’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand.
Reading Jewish commentaries about these verses gives one a clear picture of the “blindness” (Rom. 11:7 - KJV) that came over Israel regarding their Messiah. This blindness is referred to several times in the Epistles of Paul. Reference is made to the fact that without Christ, the Jews read the Old Testament with a veil over their faces and their minds are “dull” (2 Cor.  3:14). Ancient Jewish commentaries say that Isaiah 52:13 and some verses in Chapter 53 refer to the Messiah. But, remarkably, the commentaries do not recognize that all of the verses in Chapter 53 refer to the Messiah, nor do they note that there is anything in the context of the chapter that would change the focus of its subject matter. In Chapters 52 and 53, the entire picture of the Messiah is set forth: his sufferings (52:14–53:7), his death (53:8, 9 and 12), his resurrection (53:10 and 11) and his exaltation (52:13, 53:10–12). The natural interpretation of Isaiah 52 and 53 would seem to be that Christ would suffer, die, and then, soon after his resurrection, he would set up his kingdom. Yet the Jews did not understand that. Isaiah 53 does not mention ascension into heaven. There is nothing in this record indicating that Christ would ascend up to heaven instead of conquering the earth and establishing a kingdom. Uncertainty about Christ’s ascension is why the disciples asked him after his resurrection if he were going to set up the kingdom “at this time” (Acts 1:6 - KJV).
As we have seen by learning of “Messiah Ben Joseph,” some of the ancient Jews did believe there would be a suffering Savior, but their picture of this man was confusing and not based on a clear exegesis of Scripture. Another verse that mentions the suffering of the Messiah is Zechariah  12:10, which says, “…They will look on me, the one they have pierced….” According to the ancient writings, this section of Scripture was applied to Messiah Ben Joseph, and even then disputed as to exactly what it meant. Its genuine interpretation is given in John 19:37—it refers to when Jesus was on the Cross and the soldier came and pierced his side.
Clearly there was confusion about the suffering of the Messiah. Were there really to be two Messiahs, of which only one would suffer? Was the Messiah to suffer for a week, or how long? And for Israel only or for righteous Gentiles as well? And for all Israel, such that both good and evil Israelites would be saved? If you find this confusing, so did the Jews, especially since they read many clear prophecies about a conquering Messiah. There are many Scriptures, and clear ones at that, which speak of the conquests of the Messiah and his wonderful kingdom, so a suffering Savior was not generally expected, as we have seen.
Isaiah 63
The Conquering Messiah
Isaiah 63 was known by the ancient Jews to apply to the Messiah conquering the Gentile enemies.
Isaiah 63:1–4 (NRSV)
(1) “Who is this that comes from Edom, from Bozrah with garments stained crimson? Who is this so splendidly robed, marching in his great might?” “It is I, announcing vindication, mighty to save.”
(2) “Why are your robes red, and your garments like theirs who tread the wine press?”
(3) “I have trodden the wine press alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their juice spattered on my garments, and stained all my robes.
(4) For the day of vengeance was in my heart, and the year for my redeeming work had come.
The illustration of the “wine press,” found here in Isaiah, is found also in the book of Revelation regarding the Battle of Armageddon (14:19 and 20). Verses like these, which graphically portray the battle that will precede the kingdom, reinforced the people’s idea that Christ would be a conqueror. Many verses speak of the destruction of the wicked when the Messiah comes. Isaiah 11:4, already quoted, says: “…with the breath of his lips he shall kill the wicked.” Malachi 4:1 says: “ ‘See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch’” (NRSV). Verses like these also reinforced the idea that only the meek would be left alive to inherit the earth, and that the Messiah’s kingdom would be peaceful and prosperous.
The Jews were not expecting the kind and gentle Jesus who died for their sins. They rightly believed that the nations, once conquered, would obey the world-rule of the Messiah. They correctly applied to the Messianic Age verses like Daniel 7:27 (“…His kingdom will be an everlasting kingdom, and all rulers will worship and obey him”). Also, Zephaniah 3:8: “Therefore wait for me,’ declares the LORD , ‘for the day I will stand up to testify. I have decided to assemble the nations, to gather the kingdoms and to pour out my wrath on them—all my fierce anger. The whole world will be consumed by the fire of my jealous anger.”
Isaiah 65:17–25
Blessings in the Messiah’s Kingdom
Isaiah 65:17–25 portrays some of what the Jews expected life would be like in the Messiah’s kingdom.
Isaiah 65:17–25 (NRSV)
(17) For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind.
(18) But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight.
(19) I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress.
(20) No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.
(21) They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
(22) They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.
(23) They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD —and their descendants as well.
(24) Before they call I will answer, while they are yet speaking I will hear.
(25) The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent—its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD .
These verses were applied by the ancient Jews to the kingdom of the Messiah, and they portray a time of great prosperity, peace and enjoyment. There will be no more weeping or crying, and the fact that the curse that now plagues the earth will be removed is shown by stating that wild animals will live together in harmony and the carnivores will eat plants. Verses 21–23 portray the blessing of the LORD —that people would live in peace and harmony. Zechariah 3:10 says: “On that day, says the LORD of hosts, you shall invite each other to come under your vine and fig tree” (NRSV).[19]
Jeremiah 3:17
The Nations Honor the Lord
The Scriptures that the ancient Jews applied to the time of the Messiah did not only involve him conquering some of the Gentiles and then enslaving them, but also portrayed the destruction of the rebellious Gentiles. Other people, once conquered, choose to participate in the worship of the LORD , many apparently with a more-than-willing heart. There are quite a few verses that foretell this:
Jeremiah 3:17 (NASB)
“At that time they shall call Jerusalem ‘The Throne of the LORD ,’ and all the nations will be gathered to it, to Jerusalem, for the name of the LORD ; nor shall they walk anymore after the stubbornness of their evil heart.
Zephaniah 3:9 (NASB)
“For then I will give to the peoples purified lips, That all of them may call on the name of the LORD , To serve Him shoulder to shoulder.
Isaiah 56:7 (NASB)
Even those [foreigners] I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and sacrifices will be acceptable on My altar; for My house will be called a house of prayer for all the peoples.”
Isaiah 60:3 (NASB)
“And nations will come to your light, And kings to the brightness of your rising.
Zechariah 8:23 (NASB)
“Thus says the LORD of hosts: ‘In those days ten men from all the nations will grasp the garment of a Jew saying, “Let us go with you [to Jerusalem], for we have heard that God is with you.” ’ ”
Perhaps the earliest reference to the Gentiles worshipping with the Jews is in Genesis 9:27, which says that Japheth will dwell in the tents of Shem. One of the Targums interprets that to mean that the Gentiles will become proselytes.
Jeremiah 30:21
One of Their Own
Jewish theology, both ancient and modern, is aggressively monotheistic. Suggesting to such Jews, who will not even pronounce the name of God, that the Messiah is none other than God Himself come down from heaven (or one of a three-part Godhead) is, to them, absurd and offensive. They were expecting the Messiah to be a “son” of Abraham, Isaac, Jacob, David, etc. He was also expected to have a mother and a family. Other Scriptures affirm this. Jeremiah 30:21 is one of those, and the ancient writings confirm that the Jews applied this verse to their Messiah: “ ‘And their leader shall be one of them, And their ruler shall come forth from their midst; And I will bring him near, and he shall approach Me; For who would dare to risk his life to approach Me?’ declares the LORD ” [NASB].
Jeremiah 31:31, 33 and 34
The New Covenant
One of the things the Jews realized the Messiah was to do was to establish a new covenant with Israel in place of the one made at the time of Moses.
Jeremiah 31:31, 33 and 34 [NASB]
(31) “Behold, days are coming,” declares the LORD , “when I will make a new covenant with the house of Israel and with the house of Judah.
(33) “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD , “I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.
(34) “And they shall not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD ,’ for they shall all know Me, from the least of them to the greatest of them,” declares the LORD , “for I will forgive their iniquity, and their sin I will remember no more.”
The Jews were looking for a king who would make a new covenant with them.[20] God promised that part of the New Covenant would be that the Law would be written on the hearts of the people. The Jews believed this and saw that this promise was restated in other Scriptures. For example, Ezekiel 11:19 was applied by the ancient Jews to the day of the Messiah: “And I shall give them one heart, and shall put a new spirit within them. And I shall take the heart of stone out of their flesh and give them a heart of flesh” (NASB). So was Ezekiel 36:27: “And I will put my Spirit within you and cause you to walk in my statutes, and you will be careful to observe my ordinances” (NASB). Hosea 3:5 says “…the Israelites will return and seek the LORD their God and David (the Messiah) their king. They will come trembling to the LORD and to his blessings in the last days.”
Daniel 2:44
The Kingdom That Will Never End
We have seen that the ancient Jews believed that the Messiah would set up a kingdom. The Jewish writings establish that beyond any doubt, and Zechariah 14:9, applied by the ancient Jews to the kingdom of the Messiah, states: “The LORD will be king over the whole earth….” Daniel  2:44 is one of the clearer verses that speaks of the Messiah’s kingdom: “In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.” It is to the Jews’ credit that at least they knew what the Messiah’s kingdom will be like:
What wonderful promises! What a great kingdom to look forward to! It is easy to see that what the Bible foretells about the Messiah’s kingdom has not happened yet. The Jews thought Christ would bring it, but we can now see that this kingdom will not be established until his Second Coming to the earth to save Israel. The Jews, however, thinking that the Messiah would come only once and usher in this kingdom at that time, believed Jesus to be a fake, a fraud. He said the kingdom was close, but his actions were not king-like, at least according to them.[21]
Daniel 7:13
Coming in the Clouds of Heaven
Daniel 7:13 and 14 (NASB)
(13) “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.
(14) “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations, and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.
Verse 13 is spoken of in the Talmud where it is said that if Israel is worthy, the Messiah will come in the clouds of heaven, but if Israel is unworthy, then the Messiah will ride in on a donkey. This is an example of how close the Jews could be to the truth and yet miss it. The prophecy was that the Messiah was to be born of a woman; of Abraham, Isaac, Jacob, Judah and David; and that he was to be “from among his brothers.” Putting the Scriptures together, Christ would have to be born of a woman and come in a gentle and humble way, and suffer. Yet he would also have to come in the clouds of heaven to conquer and rule. The only way for all these verses to be true is that there would have to be two separate comings.[22] Of course Jesus understood it that way, and he taught it when he quoted Daniel 7:13 as recorded in Matthew 24:30, 26:64; Mark 13:26 and Luke 21:27.
Amos 5:18
A Time of Trouble
It was not lost on some of the Rabbis that the Hebrew Scriptures foretold a time of trouble when the Messiah came. Edersheim writes: “Amos 5:18 is one of the passages adduced in the Talmud (Sanh. 98b) to explain why certain Rabbis did not wish to see the day of the Messiah.”[23] Amos 5:18 says: “Woe to you who long for the day of the LORD ! Why do you long for the day of the LORD ? That day will be darkness, not light.”[24]
Micah 5:2
The Messiah To Come from Bethlehem
The Jews also knew the verse quoted in the New Testament that the Messiah was to be born in Bethlehem. “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Mic. 5:2). Part of this verse has been fulfilled: the Messiah, Jesus, was born in Bethlehem. One day, he will be Israel’s king.
Micah 5:3
Israel Conquered by Enemies
Micah 5:3 states: “Therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites.” The Talmud teaches that enemies will occupy Israel for nine months before the Messiah would come.[25] It is true that Israel will be occupied by enemies before the Messiah comes, but the nine month figure is inaccurate (Dan. 7:25; Rev. 11:2, 12:6 and 14, 13:5). Some of the Jews living at the time of Christ saw the Roman occupation as a fulfillment of this, and were expecting the Messiah to come and deliver them. Zechariah 14:2 was another verse that the ancient Jews understood to portray the conquest of Jerusalem before the advent of the Messiah: “I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city.”
Zechariah 6:12 and 13
The Temple Builder
The ancient Jewish writings universally applied both Zechariah 6:12 and 13 to the Messiah:
Zechariah 6:12 and 13 (NASB)
(12) “Then say to him, ‘Thus says the LORD of hosts, “Behold a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD .
(13) “Yes, it is He who will build the temple of the LORD , and He will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.” ’
One of the ancient names for the Messiah was “the Branch,” and one of the things he would do is build a Temple. Obviously, Jesus did not do so during his first coming, but the Scripture will not be broken. When he comes to conquer the world, he will build a Temple. The Temple that he will build, its location and some of the sacrifices and offerings are described in Ezekiel 40–48. Many modern Christians miss this altogether because they interpret the Temple in Ezekiel as an allegory, and say that the Church is the Temple. It is true that the Church is figuratively a Temple, but we are not the Temple described in Ezekiel, complete with an altar, sacrifices, priests, storerooms, meathooks, washing basins, etc. The Temple in Ezekiel sits in the center of the land that was promised to Israel and in the Kingdom promised to Christ. When Christ comes back to earth, he will make good the prophecy that he will build the Temple.
Zechariah, like Psalm 110 (which we already covered) shows the Messiah to be a priest-king. Thus, not only will Christ be a King, but as High Priest he will oversee the Temple.
Zechariah 9:9
The King on a Donkey
It was believed by the ancient Jews that the victorious Messiah would ride into Jerusalem on a donkey. Edersheim writes: “We may here add that there are many traditions about this ass on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, ‘If anyone saw an ass in his dreams, he will see salvation.’[26] Of course, Jesus did ride into Jerusalem on a donkey, but not after he conquered the Gentile nations. In fact, it was just before he was crucified.
Zechariah 9:9 (NASB)
Rejoice greatly, O Daughter of Zion! Shout in triumph , O Daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.
The fact that Jesus was riding into Jerusalem on a donkey was not lost on the crowds, who shouted, “…Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!” (Matt. 21:9). “Hosanna” means “Save,” and “Son of David” was a common Messianic title. The crowds were excited, and expected Jesus to miraculously fulfill the prophecies and “save” them. When he was later arrested, they were disappointed, and shouted “Crucify him” (Matt. 27:22 and 23). Yet the prophecy also contains words that indicate that Christ would not ride into Jerusalem as a conqueror. When he came on the donkey he was to be “humble,” and bringing salvation. And he did. He did bring salvation—but not the salvation the Jews were looking for, which was salvation from the Romans. Had he then come in judgment, many of them would not have passed muster. No, he came with salvation by being the humble Lamb of God, who, by paying for the sins of mankind, would offer everlasting life to those deserving of it.
Malachi 4:5
Elijah Will Come First
Malachi 4:5 was quite confusing to the ancient Jews. It says: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD ” (NASB). The Jews did not know what to do with this verse, and so opinions varied. Many believed that Elijah would descend from heaven in the same manner as he was taken up. Others believed that Elijah would be raised from the dead and come back.
The answer to the “riddle” of the coming of Elijah is found in a figure of speech common to both modern language and the Bible. The figure of speech is called antonomasia , which Webster defines as “the use of the name of some office, dignity, profession, science, or trade instead of the true name of the person; a grave man is called a Cato , an eminent orator, a Cicero , a wise man, a Solomon .” It is common in languages that when you want to show that one person is like another in some way, you often call that person by the other’s name. If a child is jumping on a couch, you might say, “Stop it, Tarzan!” Or if someone makes a great shot in basketball, you might say, “Nice shot, Michael Jordan.”
In order to transfer the characteristics of one person to another, all that is sometimes needed is to change the name. Thus, the Messiah is called “David” in Ezekiel 37:24 to emphasize that he would sit on David’s throne. The kingdom of Judah is called “Sodom” and “Gomorrah” when they were deep in sin (Isa. 1:10). Jezebel called Jehu, the king of Israel, “Zimri” (2 Kings 9:31), to see if she could scare him. Jehu was about to kill her, and Zimri had killed to become king but then reigned for only seven days before he himself was killed. Using a well-known name or title to import meaning is simple and effective. God said “Elijah” would come before the great day of the LORD . Not the Elijah who had lived and died, but someone with his fiery spirit. That person was John the Baptist, as Christ said in Matthew 17:10–13.
Summary of the Evidence of the Hebrew Scriptures
It should be quite clear by now that the Messiah the Jews were expecting and the Messiah who came were very different. The Messiah who came brought no world-wide kingdom, no uniting of Israel and Judah, no destruction of ancient enemies, no ideal world with peace, justice, food and healing. In fairness to them, remember that the fact that Christ would come in two appearings, one as the suffering servant, and another, years later, as the Lion of Judah, is not clearly stated in the Hebrew Scriptures. No single Scripture says something like, “The Messiah will come, suffer, die, be raised and then come again as a conqueror.” The virgin birth is not clearly stated, nor is Herod’s killing of children around Bethlehem, nor is Christ’s trip to Egypt as a child. His death and resurrection are mentioned, but not so clearly that the Jews understood the truth about them, and his ascension into heaven is very unclear. No wonder Jesus said to Peter, who correctly identified him as the Christ, “…this was not revealed to you by man, but by my Father in heaven” (Matt. 16:17).
Do the Jews who rejected Christ have a valid excuse? No, for the Father has always been more than willing to reveal the Messiah to any and all who seek him from the heart. We just saw that many of the Old Testament Scriptures portrayed things about the coming Messiah that should have caused the Jews to see who he was to be and understand his two comings to Israel. For example, he was going to be of the line of David, but also come in the clouds of heaven. He was going to be gentle and have salvation, but also be a fierce warrior, killing his enemies and dashing them with a rod of iron. He was going to be pierced, but also going to conquer his enemies and pierce them with his arrows. Isaiah 52:13–53:12 shows his suffering, death, resurrection and glory. Also, as the Gospels record, some people believed he was the Messiah because of the miracles and healings he performed, and he rebuked the cities that did not accept him, especially those where he did many of his miracles.
A great lesson to learn about the things of God from this study of the Hebrew Scriptures is that, although Scripture may not always be totally obvious, God looks on the heart of each person and promises that those who hunger and thirst after righteousness will be filled. Many in the Old Testament found that out, including the prophets who wrote the Scriptures that reveal the Messiah.
The Messiah Unveiled in the New Testament
The “New Testament” writings, especially the Four Gospels, reveal a perspective of the Hebrew Scriptures that was basically concealed from the Jews living in that time. As 2 Corinthians 3:14 says, and we have noted in this chapter, the Hebrew Scriptures were “veiled,” but that veil is taken off in Christ. Therefore, by reading the Gospels, Acts, the Church Epistles and the General Epistles the reader should expect to get a much clearer understanding of the Old Testament prophecies about Jesus Christ. The New Testament writers and Jesus himself explained many verses in the Hebrew Scriptures that were previously unnoticed or unclear. What follows are some important examples of how the Synoptic Gospels clarify both the Old Testament prophecies and how Jesus fulfilled them. These prophecies, and their application in the Gospels, continue the discussion about the Messiah the Jews were expecting. In this portion of the book, we have chosen to discuss the major prophecies concerning Christ that are cited in the Synoptic Gospels, because these prophecies contain some interesting and unique insights into the fulfillment of prophecy in general and how the Gospels view the way Jesus specifically fulfilled them.
Matthew 1:23
The Virgin Birth
The whole context of Matthew 1:23 (KJV), which says, “Behold, a virgin shall be with child…,” is Mary giving birth to Jesus while she was still a virgin. To show that the virgin birth had been foretold in Scripture, Matthew quoted Isaiah 7:14. The context of Isaiah 7, however, does not say anything about the Messiah, and seems to talk about a child who would be a “sign” to Ahaz, the king of Judah. Ahaz needed a sign because he was about to be attacked by Israel and Syria, and had not much hope of defeating them. Today, we believe that Isaiah 7:14 is actually a prophecy that had two applications, one immediate as a sign to Ahaz, and the other as a prediction of the virgin birth for the Messiah. The context of the chapter is such that the ancient Jews never understood it to be prophecy, and believed instead that it was just Jewish history. Thus, Matthew 1:23 is an excellent example of how the Hebrew Scriptures are made fully comprehensible by the New Testament writings.
Matthew 2:15
Out of Egypt
This verse is quoted from Hosea 11:1, which we have already mentioned. We will review the main points because this is an important and defining prophecy that argues powerfully for the Messiahship of Jesus, who fulfilled it. Matthew records that Joseph and Mary took Jesus to Egypt to protect him from Herod. In regard to them returning from Egypt, Matthew 2:15 states, “…And so was fulfilled what the Lord had said through the prophet [Hosea]: ‘Out of Egypt I called my son.’ ”
Hosea 11:1–3 (NRSV)
(1) When Israel was a child, I loved him, and out of Egypt I called my son.
(2) The more I called them, the more they went from me; they kept sacrificing to the Baals, and offering incense to idols.
(3) Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them.
In the Hebrew Scriptures, Israel was called God’s “son” (Exod. 4:22, etc.). Scholars know of no Jewish commentator living before Christ who applied Hosea 11:1 to the Messiah. Therefore, no one at the time of Christ was looking for a Messiah who was to spend part of his life in Egypt. How is this prophecy explained today? Israel is a type or figure of the “greater Israel,” i.e., Jesus Christ, just as David is sometimes a type of the “greater David,” Solomon a type of the “greater Solomon,” etc. As we saw in Chapter 4, virtually everything in the Hebrew Scriptures points to Christ, including the nation of Israel itself as the “son” of God. As Israel spent 40 years wandering in the wilderness, so Jesus spent 40 days there. As Israel was called out of Egypt, so was the Christ-child called out of Egypt.
Matthew 2:18
Rachel Weeping for Her Children
This verse quotes Jeremiah 31:15, saying: “…A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more.” Matthew applies it to the time when Herod killed all the children around Bethlehem. A person reading the New Testament might well think, “Why didn’t the Jews realize who Jesus was when Herod killed the children around Bethlehem?” There is a good answer to that question. The context of the verse in Jeremiah is the Babylonian destruction of the towns of Judah. They had put cities to the sword, and carried away captives, so “Rachel,” one of the wives of Jacob, was “crying” over her children. But the LORD comforted Rachel by saying that her children will come back from the north country, Babylon.
Jeremiah 31:8, 10, 11, 15 and 16
(8) See, I will bring them from the land of the north and gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labor; a great throng will return.
(10) “Hear the word of the LORD , O nations; proclaim it in distant coastlands: ‘He who scattered Israel will gather them…’
(11) For the LORD will ransom Jacob and redeem them from the hand of those stronger than they.
(15) This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more.”
(16) This is what the LORD says: “Restrain your voice from weeping and your eyes from tears, for your work will be rewarded,” declares the LORD . “They will return from the land of the enemy.
Jeremiah 31:15, like Isaiah 7:14 and Hosea 11:1, seems more like a simple description of Jewish history, so the Jews did not see any Messianic aspect in it. Admittedly, the children murdered by Herod’s troops were not going to return to Israel from the North, but this illustrates the principle that a prophecy can be partially fulfilled, or applied in part, to an unrelated situation or event. Matthew “unveils” this Old Testament record and shows that the heart of the prophecy was fulfilled again, as “Rachel” continued to weep for all her “children,” not just those who had been conquered by the Babylonians. Christ will further fulfill this prophecy as he gathers the children of Israel at his Second Coming and redeems them from their “enemy,” death. Truly, the prophetic language of Scripture is marvelously multifaceted and capable of multiple fulfillments.
Matthew 2:23
From Nazareth
The Jews knew that Christ would be born in Bethlehem, but they also thought that he would grow up there. Because the people knew the Messianic prophecies only in part, they were confused when Christ came from Galilee. They asked, “…How can the Christ come from Galilee? Does not the Scripture say that Christ will come from David’s family and from Bethlehem, the town where David lived?” (John 7:41 and 42). The Jews would not have been confused by Jesus coming from Galilee if they had known the words “spoken [not written] by the prophets” that, “…He will be called a Nazarene” (Matt. 2:23).
There is no Old Testament reference to the Christ living in Nazareth, a town not mentioned in the Hebrew Scriptures, Talmud or the writings of Josephus. Critics of the Bible often say that Matthew invented the reference to Nazareth in the Hebrew Scriptures, but E. W. Bullinger, in the marginal note in The Companion Bible, properly identified the solution to the apparent problem, as follows: the prophets “spoke,” not wrote, about the Messiah coming from Nazareth. “Spoken. It does not say ‘written.’ It is not ‘an unsolved difficulty,’ as alleged.”[27] So Christ perfectly fulfilled the predictions of the prophets—he was born in Bethlehem and grew up in Nazareth, as recorded in Matthew.
Matthew 13:35
Teaching in Parables
One of the common elements of the Synoptic Gospels is the use of parables (John never records Jesus using them). Even a cursory study of the life of Christ will show that he taught a great many things by way of parables. This was foretold in the Hebrew Scriptures, but not in a way that clearly referred to the Messiah, as a reading of the first four verses of Psalm 78 will show:
Psalm 78:1–4 (NRSV)
(1) Give ear, O my people, to my teaching; incline your ears to the words of my mouth.
(2) I will open my mouth in a parable; I will utter dark sayings from of old,
(3) things that we have heard and known, that our ancestors have told us.
(4) We will not hide them from their children; we will tell to the coming generation the glorious deeds of the LORD , and his might, and the wonders that he has done.
Nevertheless, Matthew again gives us God’s understanding of the Old Testament and unveils the deep meaning of the Hebrew Scriptures. Matthew 13:35 is quoting Psalm 78:2 and it says: “This was to fulfill what had been spoken through the prophet: ‘I will open my mouth to speak in parables; I will proclaim what has been hidden from the foundation of the world’ ” (NRSV).
Matthew 21:42
The Cornerstone Rejected by the Builders
Psalm 118:22 and 23 (NASB)
(22) The stone which the builders rejected Has become the chief corner stone .
(23) This is the LORD ’s doing; It is marvelous in our eyes.
With the information provided in the Gospels and Acts, we can look at these verses in Psalms and see that the Messiah was going to be rejected by the Jewish leaders. Yet they were the very ones who should have “built” upon Christ, their Messiah, who came to the lost sheep of the house of Israel. There is no evidence that the Jews understood these verses in any Messianic sense because the context of Psalm 118 does not mention the Messiah. Peter, speaking to the religious leaders in Acts 4:11, also quoted this verse to show that indeed Scripture had foretold that they would reject the Messiah.
Matthew 24:30
Coming in the Clouds of Heaven
In Matthew 24, Jesus Christ taught the chronology of the Tribulation and his return to the earth in judgment. It is apparent that he clearly understood that he would ascend up into heaven to be with his Father, because he told his disciples that he was going to go away and another comforter would come (John 14). Jesus clearly understood that Daniel 7:13, which speaks of the “son of man” coming in the clouds of heaven, applied to his return as conqueror, because he referred to it in that context in Matthew 24:30. The Jews, who did not have the benefit of the New Testament or the life of Christ, were confused as to exactly what Daniel 7:13 meant.
Matthew 26:31
The Smitten Shepherd
Matthew 26:31 quotes Zechariah 13:7: “ ‘Awake, O sword, against my shepherd, against the man who is close to me!’ declares the LORD Almighty. ‘Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones.” Christ referenced this verse when he was about to be arrested, and he used it to show that his disciples would fall away that night. The ancient Jews did not understand that it referred to the sufferings of the Messiah, perhaps because it did not fit their understanding that the “sheep,” i.e., Israel , would be “scattered.” We have no trouble understanding it today with the help of the New Testament. When properly understood, it clearly tells what happened to the Messiah and to his followers.
Matthew 27:35
The Messiah’s Garments
Matthew 27:35 quotes Psalm 22:18: “They divide my garments among them, And for my clothing they cast lots” (NASB). This is an excellent example showing that the New Testament writings unveil the Hebrew Scriptures because, even though the parting of Christ’s garments could have been a sure sign to the Jews that Jesus was the Messiah, there is no evidence that the Jews understood Psalm 22:18 as applying to the Messiah.
Mark 15:28
Numbered with the Transgressors
Mark 15:28 (KJV) quotes Isaiah 53:12 about the Messiah: “Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors” (NRSV). This verse is in a section of Isaiah that contains some verses that the Jewish writings say point to the suffering of the Messiah, but they do not cite this verse among them. Yet it contains the suffering and death of Christ, as well as another important piece of information. If Christ were numbered with the transgressors, then someone in authority must have done the numbering. Correctly piecing this verse together with others, such as Psalms 118:22 and 23 that say the builders rejected him, shows that the evidence existed to correctly understand that the authorities of his time would reject Christ.
John 3:14
Lifted Up on a Pole
A very interesting record in the Old Testament occurred while Moses was taking the Israelites through the wilderness. Numbers 21:4–9 records that poisonous snakes bit and killed some people, but when Moses put a bronze serpent on a pole and lifted it up, whoever looked at it was healed. The ancient Jews did not see a Messianic type or foreshadowing in this, but Jesus himself said that it foreshadowed his crucifixion. John 3:14 and 12:32 and 33 refer to Christ’s being lifted up from the earth. Had the Jews recognized Moses’ serpent on a pole foreshadowing Christ, they might have been more inclined to see his sufferings and recognize him at the crucifixion when he was lifted up on a pole.
John 13:18
Betrayed by a Friend
John 13:18 quotes Psalm 41:9: “Even my close friend, in whom I trusted, Who ate my bread, Has lifted up his heel against me” (NASB). The Jews did not apply this verse to the Messiah, but if they had, they would have looked for the Messiah to have a friend who would betray him. We know today from reading the Gospels that the “friend” was Judas Iscariot.
John 15:25
They Hated Me Without a Cause
John 15:25 uses a phrase that occurs in the Old Testament. Psalm 35:19 and 69:4 both use the phrase, but it was not understood to refer to the Messiah. This is another verse that, if properly understood, would have pointed to the Messiah being rejected by his own people. It would not have referred to his natural enemies, the pagan nations, because they had a “cause” for hating anyone who ruled Israel. The ones who would hate the Messiah without a cause would have to come from within Israel.
John 19:36
No Bone Broken
The Passover Lamb was a type of Christ, and in many, many ways foreshadowed the Messiah. One of the specific instructions about the Passover Lamb was that not a bone was to be broken (Exod. 12:46; Num. 9:12; Ps. 34:20). The Jews did not recognize this as typological, but it prophetically pointed to the suffering of the Messiah. Thus, when the Messiah was beaten and finally crucified, it was a miraculous fulfillment of Old Testament prophecy that not even one of his bones was broken.
Acts 2:25–28
Death and Resurrection
Between Christ’s resurrection and his ascension, he spent time with the disciples and taught them (Acts 1:1–3). By the Day of Pentecost, Peter had a firm grip on the teachings about Christ in the Old Testament, and demonstrated that by his exposition of Psalm 16:8–11 as recorded in:
Acts 2:25–28 (NASB)
(25) For David says of Him [Christ]: ‘I WAS ALWAYS BEHOLDING THE LORD IN MY PRESENCE ; FOR HE IS AT MY RIGHT HAND , THAT I MAY NOT BE SHAKEN .
(26) ‘THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED ; MOREOVER MY FLESH ALSO WILL ABIDE IN HOPE ;
(27) BECAUSE THOU WILT NOT ABANDON MY SOUL TO HADES [the grave], NOR ALLOW THY HOLY ONE TO UNDERGO DECAY .
(28) ‘THOU HAST MADE KNOWN TO ME THE PATHS OF LIFE ; THOU WILT MAKE ME FULL OF GLADNESS WITH THY PRESENCE .’
Peter explained what the Jews listening to him did not know, that these verses were about the Messiah, and showed that he would die but not be abandoned to decay in the grave. Thus, he very clearly indicated that Christ would die and then be resurrected. These verses were “veiled” to the Jews who did not apply them to the Messiah.
Acts 2:34 and 35
The Ascension
Peter understood that the Messiah was foretold to ascend into heaven, and he quoted Psalm 110:1 to make his point: “The LORD says to my Lord: ‘Sit at My right hand, Until I make Thine enemies a footstool for Thy feet’ ” (NASB). The Jews knew that this Psalm referred to the Messiah, but they did not understand that sitting “at the right hand” of God referred to the ascension. The ascension can be seen, however, when this verse is pieced together with Daniel 7:13, which tells of the Messiah coming in the clouds of heaven. The ascension is also referred to in Psalm 68:18, a reference that was veiled to the Jews but revealed in Ephesians to be about the ascension: “This is why it [Psalm 68:18] reads: “…When he ascended on high, he led captives in his train and gave gifts to men” (Eph. 4:8).[28]
Acts 3:22
A Prophet Like Moses
Moses foretold that the LORD God would raise up “…a prophet like me from among you, from your countrymen…” (Deut. 18:15 and 18 - NASB), but not many Jews were expecting that prophet to be the Messiah. Peter’s sermon in Acts 3 clarified this prophecy. Although the Jews, for the most part, were unaware of it, the Messiah was not only to be a king and priest, but also to be a prophet like Moses.
Acts 13:33
This Day I Have Begotten You
Paul shed light on the chronology of Christ’s life when he quoted Psalm 2:7: “I will proclaim the decree of the LORD : He said to me, ‘You are my Son; today I have become your Father.” The ancient Jews applied this to the birth of their Messiah, but the New Testament reveals that its more proper interpretation is his resurrection . Once that is understood, the truth that the Messiah would conquer his enemies after his resurrection from the dead becomes plain.
Psalm 2:7–9 (NASB)
(7) “I will surely tell of the decree of the LORD : He said to Me, ‘Thou art My Son, Today [the day of his resurrection] I have begotten Thee.
(8) ‘Ask of Me, and I will surely give the nations as Thine inheritance, And the very ends of the earth as Thy possession.
(9) ‘Thou shalt break them with a rod of iron; Thou shalt shatter them like earthenware.’ ”
Acts 13:47
A Light to the Gentiles
As the early Church grew and expanded, the traditional separation and hardness toward the Gentiles softened. Formerly Jewish Christians were able to see that there was only one Messiah who had to be the Messiah for all the earth. Paul quotes part of Isaiah 49:6 to show that he must go to Gentiles as well as to Jews. Isaiah 49:6 says: “…It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth” (NRSV). Thus, God’s servant, the Messiah, would be a light for the Gentiles, but it took the Jews some time to soften to the idea. Isaiah 49:6 is not applied to the Messiah in the ancient Hebrew writings.
Acts 15:16 and 17
Repairing David’s Fallen Tent
The prophecy in Amos 9:11 and 12 about David’s fallen tent being repaired was considered messianic by the Jews, and was eagerly awaited (see Isaiah 9:6 and 7 above). What they did not expect was that the Gentiles coming into the Messianic Kingdom were part of that “repair.” However, that was exactly the case, as James made clear to the council gathered in Jerusalem. Romans 10:13 shows that the proper understanding of Joel 2:32 includes the Gentiles when it says, “…everyone who calls on the name of the LORD will be saved….” Thus, the New Testament leaders came to see that God had made the Messiah the Savior for the Gentiles even though the ancient Jews did not interpret the verses that way.
Romans Through Revelation the “Veil” Completely Removed
The remainder of the New Testament finishes removing the veil off the Hebrew Scriptures by explaining certain other verses that were not clear from reading those Scriptures alone. A few of these will be discussed in the remaining chapters of this book when appropriate.
Conclusion
Proverbs 2:1–5 says that to get knowledge and wisdom one must cry out for it and seek it as for hidden treasure. Proverbs 25:2 says, “It is the glory of God to conceal things, but the glory of kings is to search things out” (NRSV). God is true to His Word. There were things about the Messiah that God concealed, but the “kings” among people will search for His hidden riches rather than be distracted by what the world has to offer. It may be difficult to see the Messiah in some of the Hebrew Scriptures, but he is there.
Indeed, this review of the prophecies concerning the coming of the Messiah has shown that behind nearly every character, object and event in the Hebrew Scriptures is the prophetic presence of the coming one, Jesus Christ. Yet the Old Testament is not self-interpreting. It needs the Four Gospels to complete the picture it sketches out, and show us what the real meaning of many of the Scriptures was. It took the personal presence of the One of whom Scripture spoke to bring clarity and focus to this prophetic picture. His two comings, the distinct separation of his sufferings and the glory, his bodily resurrection from the dead—these were all things that were hard to see from the Hebrew Scriptures, but which we can now see clearly. We must now move ahead to the Gospel accounts of the Messiah in person, and see how his life fulfilled many of these prophecies.
Endnotes [ next chapter ]
[1 ]. We use the term “Hebrew Scriptures” here because technically the “Four Gospels” are part of what is called the “Old Testament.” Hence we use the term “Hebrew Scriptures” to refer to the Scriptures from Genesis through Malachi. We will continue to refer to the “Old Testament” when we are referring to the time period rather than the Scriptures.
[2 ]. Alfred Edersheim has provided a list that he titles, “List of Hebrew Scripture Passages Messianically Applied in Ancient Rabbinic Writings.” This list includes the various passages of the Hebrew Scriptures that the ancient rabbis believed applied to the Messiah. It is a wonderful tool from which to build an understanding of what the Jews of Christ’s time were looking for. Alfred Edersheim, The Life and Times of Jesus the Messiah , Part 2 (Grand Rapids, MI, Wm. B. Eerdmans, 1971).
[3 ]. In Matthew alone, there are at least five occasions when Jesus warned his disciples of his coming trials, his death or his resurrection (implying that he would have to die): in Caesarea Philippi (Matt. 16:13ff); at the Mount of Transfiguration (Matt. 17:9); as he was “going up to Jerusalem from Judea” (Matt. 20:19); in the parable of the tenants (Matt. 21:33–40) and after the Olivet discourse two days before the Passover (Matt. 26:2).
[4 ]. Joseph Good, Rosh HaShanah and the Messianic Kingdom to Come (P.O. Box 3125, Hatikva Ministries, Port Arthur, TX, 1989), p. 2.
[5 ]. Edersheim, op. cit., The Life and Times, (Book 2, p. 736). However, even in the Jewish commentaries there is a difference of opinion. Edersheim writes, “[it is unclear] whether the mourning is caused by the death of the Messiah Ben Joseph, or else on account of the evil concupiscence.”
[6 ]. Good, op. cit., Rosh HaShanah, p. 5.
[7 ]. Just as Jews today have various interpretations of the Hebrew Scriptures’ Messianic prophecies, so ancient Jewish interpreters reached different conclusions about who the Messiah would be and what he would do.
[8 ]. The ancient Hebrew text was “unpointed,” i.e., without many of the vowels the modern text has. Because of this, it is often possible to question the exact translation of the ancient Hebrew. Imagine English written without vowels. What would “ht” mean: “hat,” “hit,” “hot,” “hut” or “hate”? The context would actually be the key to determining the exact meaning. So, in Genesis 3:15 the masculine singular for “his heel” allows us to better see the accuracy of the masculine singular, “he” will crush.
[9 ]. For more detail, see Walter Kaiser, Jr., The Messiah in the Hebrew Scriptures (Zondervan, Grand Rapids, 1995), pp. 37–42.
[10 ]. The use of “god” in referring to the Messiah does not mean that he is the same as the Father or that there is a Trinity. The Jews used the word “god” to refer to those with God’s authority. See Appendix A (Heb. 1:8). That the Messiah was to be subject to the Lord God is clearly set forth in verse 7.
[11 ]. Edersheim, op. cit., The Life and Times , Part 2, p. 719.
[12 ]. This verse has been used by some to try to prove the Trinity. See Appendix A for a thorough refutation.
[13 ]. This verse has been used by some to try to prove the Trinity. But Anthony Buzzard writes:
Such a theory involves a misuse of the Hebrew language that can easily be cleared up. The two words for “Lord” in the sentence, “the LORD said to my Lord,’’ are significantly different. The first “Lord” is Yahweh. The second word for “Lord” (here, “my Lord”) is adoni , meaning, according to all standard Hebrew lexicons, “lord,” “master,” or “owner,” and it refers here to the Messiah. If David had expected the Messiah to be God, the word used would not have been adoni , but adonai , a term used exclusively of the one God. There is an enormous difference between adoni , “my master,” and adonai , the supreme God. The title adoni (“my Lord”) is, in fact, never applied in the Hebrew Scriptures to the one God. In its 169 occurrences it refers only to superiors (mostly men and occasionally angels) other than God . This important fact tells us that the Hebrew Scriptures expected the Messiah to be not God but the human descendant of David, whom David properly recognized would also be his Lord.
Sir Anthony Buzzard, The Doctrine of the Trinity, Christianity’s Self-Inflicted Wound (Atlanta Bible College, Box 100,000, Morrow, GA, 30260, 1994), p. 24.
[14 ]. We will discuss in detail the dramatic Messianic implications of the term “branch” in the next chapter.
[15 ]. See Appendix A (Isa. 9:6).
[16 ]. See footnote 14 in this chapter.
[17 ]. Edersheim has the following comment on his note on Ezekiel 48:19: “The Talmud (Baba B 122a) has the following curious comment, that the land of Israel would be divided into thirteen tribes, the thirteenth belonging to the Prince (op. cit., The Life and Times , Book Two, p. 733).
[18 ]. Edersheim comments on what the ancient Jews wrote about the Messiah’s suffering and exaltation:
“On the words ‘He shall be exalted and extolled,’ we read in Yalkut ii. (Para., 338, p. 53c, lines 7 etc. from the bottom): ‘He shall be higher than Abraham, to whom applies Gen. 14:22; higher than Moses, of whom Num. 11:12 is predicated; higher than the ministering angels, of whom Ezek. 1:18 is said. But to him there applies this in Zech. 4:7: ‘Who art thou, O great mountain?’ ‘And he was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon him, and with his stripes we are healed.’ R[abbi] Huna says, in the name of R[abbi] Acha: ‘All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to King Messiah…In regard to Isaiah  53, we remember that the messianic name of ‘Leprous’ (Sanh. 98b) is expressly based upon it. Isaiah  53:10 is applied in the Targum on the passage to the Kingdom of the Messiah”
(Ibid., p. 727).
[19 ]. In spite of the obvious blessings portrayed by these verses, they have confused both ancient Jews and modern Christians alike. People become confused because these verses mention death in the Messiah’s kingdom, but do not explain it clearly. This problem is magnified because, in the next chapter, Isaiah 66:22 was applied to the Messiah’s kingdom. It reads: “As the new heavens and the new earth that I make will endure before me,’ declares the LORD , ‘so will your name and descendants endure.” So it seems that one verse says that there will be death in the Kingdom, while another says there will not be. How can this apparent contradiction be explained?
Many subjects in the Word of God are unclear if only one section of Scripture is read. However, answers to questions can be found by comparing Scripture with Scripture and building a complete understanding as the pieces fit together. First, why does the Word say there will be a new heaven and earth? The answer is that during the Tribulation, and in particular the Battle of Armageddon, the earth as we know it will be greatly devastated. The Messiah will have to make it over, change animal nature, repopulate the seas and the land with fish, animals, plants, etc. And, yes, some people in the Messiah’s kingdom will die, but not those who have already died once and been raised from the dead. The people who will die during the Kingdom are those who will be alive during the Tribulation and be among the “fortunate” ones who live through it and then are allowed to enter the Messiah’s kingdom as mortals (Matt. 25:31–40). These people will marry, have children and die, just as people do today. In fact, they will have lots of children. The earth’s population will explode during the 1000 year reign of the Messiah. The earth will go from having very few people at the end of the Tribulation (Isa. 13:9–12 and 24:1–6) to having people “…like the sand on the seashore” by the end of Christ’s Millennial Kingdom (Rev. 20:8). The 1000 year reign of Christ will end with Satan being loosed, the nations being deceived and rebelling against God and Christ, and God raining fire down from heaven and destroying the earth (Rev. 20:7–10). Then there will be another “…new heaven and a new earth…” (Rev. 21:1), complete with a city with streets of gold (Rev. 21:21).
[20 ]. Jesus did just that at his last supper. What is not generally understood is that there can be a long time between the making of a covenant and when that covenant is fulfilled. God made a covenant with Abraham for the land of Israel, and today, after almost 4000 years, it has still not been fulfilled. The New Covenant that Christ made at the last supper will not be fulfilled until his kingdom is established on earth.
[21 ]. The Jews were not the only ones to misunderstand the prophecies concerning the coming kingdom. Most Christians misunderstand the prophecies of the Messianic Kingdom, but for other reasons. First and foremost, they are taught that “heaven,” not the earth, is the future home for all Christians. However, this erroneous idea negates the words of Christ that “…the meek shall inherit the earth…,” and makes them into something like “the saved shall inherit the air.” See our book: op. cit., Is There Death After Life?
[22 ]. We believe the same is true regarding his Second Coming. The only way for all the Scriptures to be true regarding his coming again is if his advent is in two parts. First he comes for his saints (Christians, who meet him in the air), then he comes with his saints (Israel [and Gentile proselytes], who go into the land). Between the two events is the “Great Tribulation,” from which Christians will be spared.
[23 ]. Edersheim, op. cit., The Life and Times , p. 734.
[24 ]. Some ancient Jews were not the only ones to wish for the delay of the Messiah. There have also been Christians who have prayed that his Second Coming not be during their lifetime because they, not believing in a pre-Tribulation rapture, thought that they would have to go through the Tribulation just before he comes. See: The Formation of Christian Dogma by Martin Werner (Boston, Beacon Press, 1957), p. 43. Knowing the truth of the pre-Tribulation rapture allows us to pray fervently, “Come, O Lord! [Jesus]” (1 Cor. 16:22).
[25 ]. Edersheim, op. cit., The Life and Times , Book Two, p. 735.
[26 ]. Ibid., Book Two, p. 736.
[27 ]. Bullinger, op. cit., Companion, p. 1311.
[28 ]. Actually, the Lord changes the quotation of Psalm 68:18 in a powerful way when it is brought into Ephesians. Psalm 68:18 reads: “…you led captives in your train: you received gifts from men….” As it is quoted in the Ephesians, the verse says: “…he led captives in his train; and gave gifts to men.” Both the original Psalm and the adaptation in Ephesians are very powerful. The emphasis in the Psalms is the conquest of the enemy, and thus the fact that the vanquished foes would bring gifts to appease the conqueror was very important. In the Church Epistles, however, Christ is giving grace in the form of ministries (cp. Eph. 4:7 and 11), and so the Psalm is adapted from receiving to giving, to support Christ’s actions. Ephesus was the Roman capital of the province of Asia, so the Roman Triumphal procession would have been in the minds of the readers. In a Triumphal procession, the conquering general “ascended up on high” into a gilded chariot and was known to throw gifts (usually money) to the crowds as he paraded through the streets of Rome.