"THE EPISTLE TO THE GALATIANS" Sacrifices In Evangelism (4:12-15) by Mark Copeland

                     "THE EPISTLE TO THE GALATIANS"

                   Sacrifices In Evangelism (4:12-15)

INTRODUCTION

1. In writing to the Galatians, Paul reminds them of their shared
   history...
   a. How he first came to them in preaching the gospel - Ga 4:12-14
   b. How he was confident they were willing to sacrifice for him 

      - Ga 4:15

2. This passage describes a sentimental argument by Paul...
   a. One of several arguments (personal, scriptural, practical,
      sentimental, allegorical)
   b. Defending justification by faith in Christ rather than by the Law
      of Moses

3. This passage reminds me of the need for sacrifice in evangelism...
   a. Not just by those willing to preach the gospel
   b. But also by those willing to support preachers

[The spread of the gospel can be hindered if we do not appreciate the
necessity for sacrifice.  Who needs to be willing to sacrifice in
evangelism?  Most understand the need to sacrifice...]

I. BY THOSE WHO PREACH

   A. THEY MUST BE WILLING TO GO...
      1. As Jesus commanded - Mt 28:19; Mk 16:15
      2. Otherwise how shall people hear and believe? - Ro 10:13-14
      3. Thus the gospel must be preached to all nations - Mk 13:10; cf.
         Isa 49:6

   B. THEY MUST BE WILLING TO ENDURE...
      1. Paul certainly did - 2Co 11:23-29; 2Ti 2:10; 3:11
      2. He wrote that Timothy must be willing to endure - 2Ti 1:8;
         2:3; 4:5
      3. Those who preach today must often endure:
         a. The inconvenience of frequent moves
         b. The loss of benefits often provided in many secular jobs
         c. The dangers of traveling in unsafe places
         d. The resistance and even persecution by unbelievers
         e. The lack of understanding by immature or false brethren

   C. THEY WILL BE REWARDED...
      1. In heaven if not on earth - Mt 5:10-12
      2. But often even on earth - Mk 10:28-30

[Most who preach the gospel understand the need to sacrifice and do so
willingly.  But there is also a need to sacrifice...]

II. BY THOSE WHO SUPPORT

   A. THEY MUST BE WILLING TO SEND...
      1. Otherwise how shall preachers preach? - Ro 10:14-15
      2. Just as the early churches did
         a. Jerusalem sent Barnabas to Antioch - Ac 11:22
         b. Antioch sent out Paul and Barnabas - Ac 13:1-2
         c. Philippi supported Paul in Thessalonica - Php 4:15-16
         d. Churches supported Paul in Corinth - 2Co 11:8-9
      3. For they understood that such workers were worthy of support
         a. As Jesus had taught his disciples - Mt 10:10; Lk 10:7
         b. As Paul taught the Corinthians - 1Co 9:7-14

   B. THEY MUST BE WILLING TO SACRIFICE...
      1. They are stewards also
         a. Just as preachers are stewards of the gospel - 1Co 4:1
         b. They are stewards of their possessions - 1Pe 4:10
      2. Stewards are expected to be faithful - 1Co 4:2
         a. To minister with the ability God provides - 1Pe 4:11
         c. For which they will one day give account - cf. Mt 25:14-30
      3. Some believe preachers should be willing to sacrifice more than
         others
         a. Should the 'quartermasters' at the base be squandering what
            may have been given them to support the 'soldiers' at the
            front?
         b. Should we not all have the same willingness to sacrifice if
            the need is there?
         c. If brethren 'at the base' sacrificed as much as they expect
            of those who are 'at the front', would there not be more
            good things being done?
      4. We may serve different roles, but we should have the same sense
         of sacrifice! - 1Pe 4:11
         a. Serving with the same zeal ("as with the ability which God
            supplies")
         b. Striving for the same goal ("that in all things God may be
            glorified")

   C. THEY WILL BE REWARDED...
      1. For they are fellow workers for the truth - 3Jn 1:5-8
      2. In receiving and sending those whom Christ has sent, they
         receive Christ - Mt 10:40
      3. They will receive the same reward as those who proclaim 

         - Mt 10:41-42

CONCLUSION

1. The gospel spread around the world in the first century...
   a. As Paul wrote to the brethren at Rome - Ro 10:17-18
   b. As he wrote to the brethren at Colosse - Col 1:23

2. The gospel continues to be spread in countries around the world...
   a. Wherever preachers are willing to make sacrifices to go
   b. Wherever brethren are willing to make sacrifices to send them

May the "Sacrifices In Evangelism" exemplified by the early Christians
inspire us today...!

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

Camels and the Composition of Genesis by Eric Lyons, M.Min. AP Staff

http://apologeticspress.org/APContent.aspx?category=13&article=858

Camels and the Composition of Genesis

by	Eric Lyons, M.Min. AP Staff

Arguably, the most widely alleged anachronisms used in support of the idea that Moses could not have written the first five books of the Bible (a theory known as the Documentary Hypothesis) are the accounts of the early patriarchs possessing camels. The word “camel(s)” appears 23 times in 21 verses in the book of Genesis. The first book of the Bible declares that camels existed in Egypt during the time of Abraham (12:14-17), in Palestine in the days Isaac (24:63), in Padan Aram while Jacob was working for Laban (30:43), and were owned by the Midianites during the time Joseph was sold into Egyptian slavery (37:25,36). Make no mistake about it, the book of beginnings clearly teaches that camels were domesticated since at least the time of Abraham.

According to skeptics (and a growing number of liberal scholars), however, the idea that camels were domesticated in the time of Abraham directly contradicts archaeological evidence. Over one hundred years ago, T.K. Cheyne wrote: “The assertion that the ancient Egyptians knew of the camel is unfounded” (1899, 1:634). In his oft’-quoted book on the various animals of the Bible, George Cansdale stated:

The Bible first mentions the camel in Gen. 12:16, where the presents are listed which the pharaoh gave to Abram. This is generally reckoned to be a later scribe’s addition, for it seems unlikely that there were any camels in Egypt then (1970, p. 66, emp. added).

More recently, Finkelstein and Silberman confidently asserted:

We now know through archaeological research that camels were not domesticated as beasts of burden earlier than the late second millennium and were not widely used in that capacity in the ancient Near East until well after 1000 BCE (2001, p. 37, emp. added).

By way of summary, what the Bible believer has been told is: “[T]ame camels were simply unknown during Abraham’s time” (Tobin, 2000).

While these claims have been made repeatedly over the last century, the truth of the matter is that skeptics and liberal theologians are unable to cite a single piece of solid archaeological evidence in support of their claims. As Randall Younker of Andrews University stated in March 2000 while delivering a speech in the Dominican Republic: “Clearly, scholars who have denied the presence of domesticated camels in the 2^nd millennium B.C. have been committing the fallacy of arguing from silence. This approach should not be allowed to cast doubt upon the veracity of any historical document, let alone Scripture” (2000). The burden of proof actually should be upon skeptics to show that camels were not domesticated until after the time of the patriarchs. Instead, they assure their listeners of the camel’s absence in Abraham’s day—without one shred of archaeological evidence. [Remember, for many years they also argued that writing was unknown during the time of Moses—a conclusion based entirely on “silence.” Now, however, they have recanted that idea, because evidence has been found to the contrary. One might think that such “scholars” would learn not to speak with such assurance when arguing from silence.]

What makes their claims even more disturbing is that several pieces of evidence do exist (and have existed for some time) that prove camels were domesticated during (and even before) the time of Abraham (roughly 2,000 B.C.). In an article that appeared in the Journal of Near Eastern Studies a half-century ago, professor Joseph Free listed several instances of Egyptian archaeological finds supporting the domestication of camels [NOTE: The dates given for the Egyptian dynasties are from Clayton, 2001, pp.14-68]. The earliest evidence comes from a pottery camel’s head and a terra cotta tablet with men riding on and leading camels. According to Free, these are both from predynastic Egypt (1944, pp. 189-190), which according to Clayton is roughly before 3150 B.C. Free also listed three clay camel heads and a limestone vessel in the form of camel lying down—all dated at the First Dynasty of Egypt (3050-2890 B.C.). He then mentioned several models of camels from the Fourth Dynasty (2613-2498 B.C.), and a petroglyph depicting a camel and a man dated at the Sixth Dynasty (2345-2184 B.C.). Such evidence has led one respected Egyptologist to conclude that “the extant evidence clearly indicates that the domestic camel was known [in Egypt—EL] by 3,000 B.C.”—long before Abraham’s time (Kitchen, 1980, 1:228).

Perhaps the most convincing find in support of the early domestication of camels in Egypt is a rope made of camel’s hair found in the Fayum (an oasis area southwest of modern-day Cairo). The two-strand twist of hair, measuring a little over three feet long, was found in the late 1920s, and was sent to the Natural History Museum where it was analyzed and compared to the hair of several different animals. After considerable testing, it was determined to be camel hair, dated (by analyzing the layer in which it was found) to the Third or Fourth Egyptian Dynasty (2686-2498 B.C.). In his article, Free also listed several other discoveries from around 2,000 B.C.and later, which showed camels as domestic animals (pp. 189-190).

While prolific in Egypt, finds relating to the domestication of camels are not isolated to the African continent. In his book, Ancient Orient and the Old Testament, professor Kenneth Kitchen (retired) of the University of Liverpool reported several discoveries made outside of Egyptproving ancient camel domestication around 2,000 B.C. Lexical lists from Mesopotamia have been uncovered that show a knowledge of domesticated camels as far back as this time. Camel bones have been found in household ruins at Mari in present-day Syria that fossilologists believe are also at least 4,000 years old. Furthermore, a Sumerian text from the time of Abraham has been discovered in the ancient city of Nippur (located in what is now southeastern Iraq) that clearly implies the domestication of camels by its allusions to camels’ milk (Kitchen, 1966, p. 79).

All of these documented finds support the domestication of camels in Egypt many years before the time of Abraham. Yet, as Younker rightly observed, skeptics refuse to acknowledge any of this evidence.

It is interesting to note how, once an idea gets into the literature, it can become entrenched in conventional scholarly thinking. I remember doing research on the ancient site of Hama in Syria. As I was reading through the excavation reports (published in French), I came across a reference to a figurine from the 2nd millennium which the excavator thought must be a horse, but the strange hump in the middle of its back made one think of a camel. I looked at the photograph and the figurine was obviously that of a camel! The scholar was so influenced by the idea that camels were not used until the 1st millennium, that when he found a figurine of one in the second millennium, he felt compelled to call it a horse! This is a classic example of circular reasoning (2000, parenthetical comment in orig.).

Finds relating to the domestication of camels are not as prevalent in the second millennium B.C.as they are in the first millennium. This does not make the skeptics’ case any stronger, however. Just because camels were not as widely used during Abraham’s time as they were later, does not mean that they were entirely undomesticated. As Free commented:

Many who have rejected this reference to Abraham’s camels seem to have assumed something which the text does not state. It should be carefully noted that the biblical reference does not necessarily indicate that the camel was common in Egypt at that time, nor does it evidence that the Egyptians had made any great progress in the breeding and domestication of camels. It merely says that Abraham had camels (1944, p. 191, emp. added).

Similarly, Younker noted:

This is not to say that domesticated camels were abundant and widely used everywhere in the ancient Near East in the early second millennium. However, the patriarchal narratives do not necessarily require large numbers of camels…. The smaller amount of evidence for domestic camels in the late third and early second millennium B.C., especially in Palestine, is in accordance with this more restricted use (1997, 42:52).

Even without the above-mentioned archaeological finds (which to the unbiased examiner prove that camels were domesticated in the time of Abraham), it only seems reasonable to conclude that since wild camels have been known since the Creation, “there is no credible reason why such an indispensable animal in desert and semi-arid lands should not have been sporadically domesticated in patriarchal times and even earlier” (“Animal Kingdom,” 1988). The truth is, all of the available evidence points to one conclusion—the limited use of domesticated camels during and before the time of Abraham did occur. The supposed “anachronism” of domesticated camels during the time of the patriarchs is, in fact, an actual historical reference to the use of these animals at that time. Those who reject this conclusion cannot give one piece of solid archaeological evidence on their behalf. They simply argue from the “silence” of archaeology…which is silent no more!

REFERENCES

“Animal Kingdom” (1988), The New Unger’s Bible Dictionary (Electronic Database: Biblesoft).

Cansdale, George (1970), All the Animals of the Bible Lands (Grand Rapids, MI: Zondervan).

Cheyne, T.K. (1899), Encyclopedia Biblica (London: A. & C. Black).

Clayton, Peter A. (2001), Chronicle of the Pharaohs (London: Thames & Hudson).

Finkelstein, Israel and Neil Asher Silberman (2001), The Bible Unearthed (New York: Free Press).

Free, Joseph P. (1944), “Abraham’s Camels,” Journal of Near Eastern Studies, 3:187-193, July.

Kitchen, K.A. (1966), Ancient Orient and Old Testament (Chicago, IL: InterVarsity Press).

Kitchen, K.A. (1980), The Illustrated Bible Dictionary, ed. J.D. Douglas (Wheaton, IL: Tyndale).

Tobin, Paul N. (2000), “Mythological Element in the Story of Abraham and the Patriachal Narratives,” The Refection of Pascal’s Wager [On-line], URL: http://www.geocities.com/paulntobin/abraham.html.

Younker, Randall W. (1997), “Late Bronze Age Camel Petroglyphs in the Wadi Nasib, Sinai,” Near East Archaeological Society Bulletin, 42:47-54.

Younker, Randall W. (2000), “The Bible and Archaeology,” The Symposium on the Bible and Adventist Scholarship [On-line], URL: http://www.aiias.edu/ict/vol_26B/26Bcc_457-477.htm.

Flat or Spherical Earth? Evaluating Astronomical Observations [Part II] by Alana May, M.S. & Branyon May, Ph.D.

http://apologeticspress.org/APContent.aspx?category=12&article=5449

Flat or Spherical Earth? Evaluating Astronomical Observations [Part II]

by	Alana May, M.S. & Branyon May, Ph.D.

[Editor’s Note: A.P. scientist Dr. Branyon May holds a Ph.D. degree in Astrophysics from the University of Alabama. Alana May, his wife and co-author, holds an M.S. in Astrophysics from the University of Alabama. Part I of this two-part series appeared in the August issue. Part II follows below, and continues, without introductory comments, where the first article ended.]

EVALUATING FIRST-HAND AND PHOTOGRAPHIC EVIDENCE

First-Hand Evidence

In 1961, the Soviet Union shocked the world by sending the first man into space, Yuri Gagarin. This was not only the first manned flight into space, but the first to orbit Earth. Since that time, more than 500 professional astronauts representing 40 countries have traveled into space as pilots, commanders, or crew members of manned spaceflight programs.¹ The three countries from which these astronauts have been launched include the United States, Russia (previously the Soviet Union), and China. It is important to note for those who might consider conspiracy theories that over the years of space travel, the three countries providing the launch abilities have had tentative and even hostile relations. Yet, even though the over 40 countries who have sent astronauts into space disagree on politics, religion, and economics, their recognition of a spherical Earth that is able to be orbited and studied is consistent.

Each of these countries has been fortunate enough to send select men and women to space as first-hand observers and scientists to gather data from above the Earth’s atmosphere. With more than 50 years of time and over 500 first-hand observers from over 40 countries, the view of Earth as a majestic globe has not been refuted or even brought into question by these individuals. While some may claim a Flat-Earth view, their arguments do not include spaceflight testimony from first-hand observers.

Photographic Evidence: Full-Disk Imagery

While there are many amazing and beautiful images of our Earth provided by the National Aeronautics and Space Administration (NASA), we want to first focus on the photographic evidence available from numerous international sources. The following collection of photographic evidence only includes imagery from full-planet views of Earth. As you will see, the sources of these images come from a range of satellites, operated by different countries with sometimes different scientific objectives.

Let’s begin with photographic evidence from Japan. The Himawari-8 satellite overseen by the Japan Meteorological Agency (JMA) is currently taking full-disk images of the Earth every 10 minutes, focusing on the region of Japan and its neighbors to the South.² Here is a satellite imagery synopsis from the JMA Web site:

The Himawari series of geostationary meteorological satellites provides constant and uniform coverage of the earth from around 35,800 km above the equator with an orbit corresponding to the period of the earth’s rotation. This allows them to perform uninterrupted observation of meteorological phenomena such as typhoons, depressions, and fronts.³

Credit: Japan Meteorological Agency	Credit: © JAXA

Also the Japanese Aerospace Exploration Agency (JAXA) captured a full-disk view from the Hayabusa satellite.⁴ This satellite’s main mission was to study the comet Itokawa, but was able to image the full-disk of Earth from a distance of over 180,000 miles away.

Photographic evidence also comes from the currently operating ELEKTRO-L series of satellites launched by the Russian space agency, Roscosmos.⁵ These geostationary satellites are designed to take meteorological images and monitor weather conditions. The ELEKTRO-L2 satellite is positioned over the Indian Ocean and transmits regular images every 30 minutes.⁶

From India, we have photographic evidence from the INSAT-3D geostationary satellite, managed by the India Meteorological Department.⁷ Launched in 2013, this satellite is “designed for enhanced meteorological observations and monitoring of land and ocean surfaces for weather forecasting and disaster warning.”⁸ New full-disk images are regularly relayed to Earth approximately every half-hour.

Credit: © Research Center for Earth Operative Monitoring (NTS OMZ)	Credit: © India Meteorological Department

From a cooperation of numerous European countries, the Meteosat Second Generation (MSG) satellites take full-disk observations. Operated by the EUMETSAT (European Organisation for the Exploitation of Meteorological Satellites), the Meteosat satellites are in geostationary orbits 22,300 miles above Europe, Africa, and the Indian Ocean. New images are taken every 15 minutes in visible and infrared wavelengths.⁹

 Launched in 2010, South Korea successfully placed into orbit its first geostationary satellite, COMS (Communication, Ocean and Meteorological Satellite). Managed by the National Meteorological Satellite Center, the COMS satellite takes regular full-disk images with the stated meteorological missions of “continuous monitoring of imagery and extracting of meteorological products, early detection of severe weather phenomena, and monitoring of climate change and atmospheric environment.”¹⁰

Credit: ©2017 EUMETSAT	Credit: © NMSC	Credit: © CNSA

From China, we have photographic evidence from the unmanned Chinese lunar explorer Chang’e 5. Thetest module took this photograph on November 9, 2014 at a distance of 336,000 miles above the Earth’s surface.¹¹ Notice the darker Moon (upper left) is clearly shown in contrast to the bright Earth.

Lastly, we add the photographic evidence taken by the United States. Decades of space travel and many diverse projects have generated a host of full-disk images of our planet. Going back to the early Apollo missions (1961-1972) aimed at traveling to the Moon, NASA astronauts were able to take first-hand photographs on film. While there are many photos, here are four from Apollo 8,10,13, and 17.¹²

Credit: Apollo	credit: NASA’s Galileo spacecraft

Later, in 1990, as it began its mission to Jupiter, NASA’s Galileo spacecraft took an image back toward Earth from a distance of about 1.5 million miles.¹³

In 2015, the joint effort of the National Oceanic and Atmospheric Administration (NOAA), NASA, and the United States Air Force launched the Deep Space Climate Observatory (DSCOVR). Located one million miles away, this satellite “will maintain the nation’s real-time solar wind monitoring capabilities” in order to facilitate alerts and forecasts for geomagnetic storms caused by solar flares and coronal mass ejections.¹⁴ Different from geostationary satellites that continually maintain the same view of Earth, the DSCOVR satellite will be able to image all of Earth. Being located between the Sun and Earth, it will be able to watch the fully illuminated Earth rotate, imaging all sides of the spherical Earth.

Credit: National Oceanic and Atmospheric Administration (NOAA), NASA, and the United States Air Force launched the Deep Space Climate Observatory (DSCOVR).	Credit: NOAA GOES-R satellite

Some of the most recent satellites to take full-disk images are the updated GOES-R series of satellites. These geostationary satellites are managed by NOAA and located to take real-time images of both Eastern and Western Hemispheres of Earth. “The new satellite can deliver vivid images of severe weather as often as every 30 seconds, scanning the Earth five times faster, with four times greater image resolution.”¹⁵

Historically Recognized As Spherical

Many of us might remember feeling a bit shocked in grade school when our teacher announced, “Many scholars and aristocracy in the 15^th century believed that the world was flat and that if you sailed far enough, you’d go right over the edge. And Christopher Columbus set out to prove them wrong.” The problem with this statement is that Christopher Columbus (and most people in the 15^th century) did not believe in a flat Earth, but rather understood the world to be spherical. Even as we look back to the B.C. era, the accredited scientists of the day believed and were able to prove that the Earth was spherical.  As far back as 500 B.C., most Greek scholars accepted the idea that Earth was spherical. Pythagoras (500 B.C.) believed Earth was round for aesthetic reasons, because the sphere was thought to be the perfect shape. Aristotle (384-322 B.C.) was one of the first to make application of scientific observations to expected results, given a round Earth: (1) the hull of a ship disappearing over the horizon before the rest of the ship, and (2) Earth’s shadow being round during a lunar eclipse. Through time, ancient scientists would gain a deeper understanding of the physics of our world and begin to be able to explain what they were seeing in nature with mathematical formulas.

Credit: Wikimedia.org (Cmglee) 2016 license CC-by- sa-4.0

Eratosthenes of Cyrene (276-194 B.C.) was known as one of the greatest scientists of his time and in the year 240 B.C., King Ptolemy III of Alexandria appointed him chief librarian of what was then considered the hub of learning and the world’s greatest library: the Great Library of Alexandria. Probably one of Eratosthenes’ most well-known contributions to science was his calculations of Earth’s circumference. He was also a leading cartographer of his day and was able to map large regions. But to make a complete map he wanted to know the actual size of Earth. One year, on the Summer Solstice, while he was in Syene (today known as Aswan, Egypt) he noted that the Sun shone directly into the bottom of a well at noon, indicating that it was directly overhead. He realized that since the distance between Syene and Alexandria was known (approximately 5,000 stadia), he could extrapolate that data and determine Earth’s circumference. Back in Alexandria, on the following year’s Summer Solstice, Eratosthenes set up a tent pole of known height and measured the shadow cast by the pole at noon.  Using trigonometric calculations, he found the angle of the shadow to be about 7°, which correlates to about 1/50 of a complete circle.  With this data, he calculated Earth’s circumference to be about 250,000 stadia.¹⁶ There has been some disagreement on what a stadia represented, but it is estimated to be somewhere between 500 and 600 feet. Using these numbers, we see that Eratosthenes’ calculation gives the circumference to between 23,000 miles and 29,000 miles. Modern science gives an equatorial circumference of 24,900 miles.¹⁷

While Eratosthenes’ method and calculations were somewhat crude, one can see the simplicity and significance that his calculations have provided to the scientific community. It is notable that the belief, investigation, and calculation of Earth’s shape and size predate modern efforts, such as those of NASA, by thousands of years.

CONCLUSION

In this day and age of readily available information, sometimes just enough “truth” can be given to allow an idea to be plausible and believable in one’s mind. Sometimes an idea is given more credence because a celebrity endorses it. Other times, it might take hold because of a rebellion against the norm and someone wanting to be considered a “free-thinker.”  Whatever the reason a person has for believing something, its source needs to have credibility and must be backed by provable, validated data—evidence.

While the origin of the recent interest in Flat-Earth ideas may not be fully known or pinpointed, we can see that a spherical Earth is the one that has the scientific backing. While we did not consider many other evidences of the Earth’s spherical nature, such as Earth’s magnetic poles, GPS triangulation and satellites, the Coriolis effect, time zones, distant horizon curvature, Arctic and Antarctic exploration, and circumnavigation, we were able to evaluate numerous easily accessible observations. From our assessment of the shapes of other celestial bodies, observations of the Sun and Moon, consideration of historical perspectives, and examination of modern, first-hand and photographic evidences, we can see for ourselves that the scientific data supports a spherical Earth.

ENDNOTES

¹ “List of Astronauts by Name,” https://en.wikipedia.org/wiki/List_of_astronauts_by_name; “Timeline of Space Travel by Nationality,” https://en.wikipedia.org/wiki/Timeline_of_space_travel_by_nationality.

² “Satellite Imagery” (2017), Japan Meteorological Agency, Otemachi, Chiyoda-ku, Tokyo 100-8122, Japan; Image shown: http://www.jma.go.jp/en/gms/smallc.html?area=6&element=1&time=201706270300.

³ “Meteorological Satellites,” Japan Meteorological Agency, http://www.jma.go.jp/jma/jma-eng/satellite/introduction/satobs.html.

⁴ “The Earth Pictured by Hayabusa” (2004), Institute of Space and Astronautical Science, Japan Aerospace Exploration Agency, http://www.isas.jaxa.jp/e/snews/2004/0519_new.shtml.

⁵ Anatoly Zak (2016), “Russia to Introduce A New Generation of Spacecraft,” http://www.russianspaceweb.com/elektro.html.

⁶ “ELEKTRO Geostationary Hydrometeorological Spacecraft (In Operation)” (2011), Research Center for Earth Operative Monitoring, http://eng.ntsomz.ru/ks_dzz/satellites/complex_electro); Image shown: ftp://ftp.ntsomz.ru/ELECTRO_L_2/2017/May/24_05_2017/24052017_10%2030.jpg.

⁷ http://satellite.imd.gov.in/insat.htm; Image archive: http://satellite.imd.gov.in/archive/INSAT-3D-IMAGER/3D-FULL-DISK/. 

⁸ http://www.isro.gov.in/insat-3d/insat-3d-advanced-weather-satellite-completes-two-years-orbit.

⁹ https://www.eumetsat.int/website/home/Satellites/CurrentSatellites/Meteosat/index.html; Image shown: http://oiswww.eumetsat.org/IPPS/html/MSGIODC/RGB/NATURALCOLOR/FULLRESOLUTION/.

¹⁰ http://nmsc.kma.go.kr/html/homepage/en/chollian/choll_info.do. 

¹¹ “Earth and the Moon from Chang’e 5 T1” (2017), The Planetary Society, http://www.planetary.org/multimedia/space-images/earth/earth-and-the-moon-from-change5t1-2.html.

¹² “Western Hemisphere” (2009), NASA, https://www.nasa.gov/mission_pages/apollo/40th/images/apollo_image_26.html; “May 18, 1969 - Apollo 10 View of the Earth” (2017), NASA, https://www.nasa.gov/image-feature/may-18-1969-apollo-10-view-of-the-earth; “View of Earth from Apollo 13,” Smithsonian National Air and Space Museum, https://airandspace.si.edu/multimedia-gallery/5429hjpg?id=5429; “Blue Marble - Image of the Earth from Apollo 17” (2007), NASA, https://www.nasa.gov/content/blue-marble-image-of-the-earth-from-apollo-17.

¹³ “PIA00076: Earth - Full Disk View of Africa” (1996), NASA/JPL, https://photojournal.jpl.nasa.gov/catalog/PIA00076.

¹⁴ “DSCOVR: Deep Space Climate Observatory,” National Oceanic and Atmospheric Administration, https://www.nesdis.noaa.gov/content/dscovr-deep-space-climate-observatory; Image shown: https://earthobservatory.nasa.gov/IOTD//view.php?id=86257. 

¹⁵ John Leslie and Connie Barclay (2016), “NOAA’s GOES-R Weather Satellite Readies for Historic Launch,” https://www.nesdis.noaa.gov/sites/default/files/asset/document/goes-r-l-30-press-release_oct6.pdf.

¹⁶ Alan Chodos, ed. (2006), “June, ca. 240 B.C. Eratosthenes Measures the Earth,” APS News, 15[6]:2, June, https://www.aps.org/publications/apsnews/200606/history.cfm. wiki/File:Eratosthenes_measure_of_Earth_circumference.svg.

¹⁷ “Geodesy for the Layman” (1984), Defense Mapping Agency, http://earth-info.nga.mil/GandG/publications/geolay/TR80003A.html.

Was God Satisfied with His Creation or Not? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=437

Was God Satisfied with His Creation or Not?

by	Eric Lyons, M.Min.

At evilbible.com, a Web site that purports to “spread the vicious truth about the Bible” (“Biblical…,” 2013), the very first alleged “obvious contradiction” listed involves Genesis 1:31 and Genesis 6:6. Since Genesis 1:31 says, “God saw everything that He had made, and indeed it was very good,” and Genesis 6:6 reveals that “the Lord was sorry that He had made man on the earth, and He was grieved in His heart,” the Bible is said to be contradictory and untrustworthy. Allegedly, the Lord could not be both satisfied and dissatisfied with His Creation.

The fact is, however, God could logically be both pleased and displeased with His Creation, if the statements were referring to two different periods of time. Most any Bible student knows that, though only four complete chapters separate Genesis 1:31 and 6:6, they are separated—chronologically speaking—by more than a millennium. “In the beginning” God was pleased with His Creation. Several hundred years later, after “the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (Genesis 6:5), God was then “sorry that He had made man on the earth, and He was grieved in His heart” (6:6). It is quite telling that such a simple explanation has apparently eluded the minds of many skeptics.

The Predicted Messiah by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=10&article=1734

The Predicted Messiah

by	Kyle Butt, M.Div.

In hindsight, a good mystery fits together perfectly, like the various pieces of an intricate puzzle that need but one final piece to link the parts that form the completed magnificent panorama. Until that final piece is added, the mystery is virtually impossible to grasp in its entirety. In fact, while the mystery is developing, the inquisitor’s greatest challenge is to assess correctly which pieces of information or evidence are of significance and which are the banal elements that add nothing of consequence to the story. Is it important that Mr. Brown forgot his hat at the train station? Does it matter that the water faucet in the kitchen suddenly is not working properly? Inevitably, the astute inquisitor accurately pinpoints those elements in the story that are of great import. The less astute inaccurately labels ordinary events as important, or fails to understand fully events that were of major consequence.

Such is the case when approaching the study of the predicted Messiah, or, as it were, when solving the mystery of the Messiah. Anyone familiar with New Testament writings is quite familiar with the term “mystery” as it is applied to God’s plan for the redemption of the human race through the predicted Messiah. Paul wrote concerning this mystery: “But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before ages for our glory” (1 Corinthians 2:7). In his letter to the Colossians, he stated: “I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and from generations, but now has been revealed to his saints” (1:25-26). Paul’s epistle to the Ephesians contains similar comments: “[I]f indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery...which in other ages was not made known to the sons of men as it has now been revealed by the Spirit to His holy apostles and prophets” (3:3,5).

The New Testament writers identified for us several characteristics of this Messianic mystery: (1) The mystery revolves around the prophesied Messiah and the redemption of mankind; (2) The mystery is one that has been hidden in various ways from all generations of people prior to the time of the New Testament; (3) The various tenets of the mystery are divinely revealed and made known only through divine communication; (4) During the times of the New Testament writers, God revealed the final piece of the mystery to the New Testament writers themselves.

The intention of this discussion is to trace out the various divinely revealed tenets of the Messianic mystery. Upon completion of that task, we must then determine if, in truth, the New Testament writers did possess the final, completing piece of that mystery. We have dealt in other places with the traces of a Savior originating from various sources outside the biblical writings (see Butt and Thompson, 2001). Therefore, since the Hebrew Scriptures are renowned for being the most complete repository of Messianic predictions available, we will focus our attention upon them.

OLD TESTAMENT SCRIPTURES

In contemplating the Old Testament, Jewish Scriptures, it would be beneficial for us to consider several important features of the writings. First, the opening eleven chapters of the first book, Genesis, do not relate to the Hebrews only, but to the broader scope of humanity as a whole. These chapters describe the creation of the Universe, the fall of man from his perfect state of innocence, the wickedness of man and the destructive, world-wide Flood, and the repopulation of the Earth. They contain approximately 2,000 years of history, not a year of which necessarily has anything to do with the Jewish nation, any more than with any other nation.

Second, the remainder of the Old Testament, from Genesis 12-Malachi, focuses primarily on the descendants of Abraham. Note that the narratives and terms often used to describe these descendants are none too flattering. They are called stubborn, stiff-necked, sinful, rebellious, and a host of adjectives equally as caustic (see Deuteronomy 9:7; Ezekiel 2:3-10; Hosea 4:16). And yet, these descendants of Abraham are the ones responsible for preserving the very Scriptures that repeatedly rebuked them for their idolatrous backsliding from God. Remember, too, that they could have altered and preserved these writings in a more flattering form. From archaeological finds we have learned that other nations surrounding ancient Israel often chose to embellish their history, intentionally excluding derogatory remarks or events concerning themselves.

Why did the Israelites preserve the writings as they did? The answer to this is actually twofold. First, they believed the particular writings that they preserved to be inspired by God, a belief that can be proven beyond doubt (see Thompson, 2001). But secondly, each of the 39 books contains a calculated revelation describing some aspect of the coming Messiah, who, according to these Scriptures, is not only destined to save the nation of Israel, but the entire world. In fact, the reader cannot progress far into the Old Testament writings before he is inundated with descriptions of, and predictions concerning, the coming Messiah.

WERE THE JEWS LOOKING FOR A MESSIAH?

It has been suggested that the ancient Jewish scribes, rabbis, and general population were not really looking for a personal Messiah. Eminently respected Messianic Jewish author David Baron first published his work, Rays of Messiah’s Glory, in 1886. In that volume, Baron wrote:

I am aware also that in recent times many intelligent Jews, backed by rationalistic, so-called Christians...deny that there is hope of a Messiah in the Old Testament Scriptures, and assert that the prophecies on which Christians ground such a belief contain only “vague anticipations and general hopes, but no definite predictions of a personal Messiah,” and that consequently the alleged agreement of the gospel history with prophecy is imaginary (2000, p. 16).

In his statements that refute the “non-Messianic” view of Old Testament Scripture, Baron wrote: “Even Maimonides, the great antagonist of Christianity, composed that article of the Jewish creed which unto the present day is repeated daily by every true Jew: ‘I believe with a perfect faith that the Messiah will come, and although His coming be delayed, I will await His daily appearance’ ” (p. 18). He commented further: “Aben Ezra, Rashi, Kimchi, Abarbanel, and almost every other respectable and authoritative Jewish commentator, although not recognizing Jesus as the Messiah, are yet unanimous that a personal Messiah is taught in the Old Testament Scriptures” (pp. 19-20). Baron also noted that only an “insignificant minority of the Jews” had dared to suggest that the Old Testament lacks definitive predictions of a personal Messiah. He then eloquently stated: [W]ith joy we behold the nation [Jews—KB], as such, still clinging to the anchor which has been the mainstay of their national existence for so many ages—the hope of a personal Messiah, which is the essence of the Old Testament Scriptures” (2000, p. 20).

In his volume, The Messiah in the Old Testament: In Light of Rabbinical Writings, Risto Santala wrote: “If we study the Bible and the Rabbinic literature carefully, we cannot fail to be surprised at the abundance of Messianic interpretation in the earliest works known to us.... [T]he Talmud states unequivocally: ‘All the prophets prophesied only for the days of the Messiah’ ” (1992, p. 22).

In regard to specific Old Testament prophecies, a plethora of rabbinical commentary verifies that the nation of Israel certainly had in view a coming Messiah. Concerning Genesis 49:10, the noted author Aaron Kligerman wrote: “The rabbis of old, though not agreeing with each other as to the meaning of the root Shiloh, were almost unanimous in applying the term to the Messiah” (1957, pp. 19-20). Immediately after this statement, Kligerman listed the Targum Onkelos, Targum Jerusalem, and the Peshito all as referring to Genesis 49:10 as a Messianic prophecy pointing toward an individual, personal Messiah (p. 20). With reference to Genesis 49:10, David Baron wrote:

With regard to this prophecy, the first thing I want to point out is that all antiquity agrees in interpreting it of a personal Messiah. This is the view of the LXX Version [Septuagint—KB]; the Targumim of Onkelos, Yonathan, and Jerusalem; the Talmud; the Sohar; the ancient book of “Bereshith Rabba;” and among modern Jewish commentators, even Rashi, who says, “Until Shiloh come, that is King Messiah, Whose is the kingdom” (2000, p. 258, emp. added).

Concerning the book of Isaiah and the predictive, Messianic prophecy contained within it, Santala stated: “The Messianic nature of the book of Isaiah is so clear that the oldest Jewish sources, the Targum, Midrash and Talmud, speak of the Messiah in connection with 62 separate verses” (1992, pp. 164-165). Santala then, in a footnote, proceeded to list several of those verses, including Isaiah 4:2, 9:5, 10:27, 11:1, 11:6, 14:29, 16:1, 28:5, 42:1, 43:10, 52:13, and 60:1 (p. 165).

The prophet Jeremiah contains material that has long been recognized as Messianic in nature. Concerning Jeremiah 23:5-6, David Baron wrote: “There is scarcely any contrary opinion among ancient and modern Jews but that this is a Messianic prophecy” (2000, p. 78).

In truth, statements that verify that the ancient Israelite nation recognized certain passages in the Old Testament as Messianic are legion. Regardless of what a person believes about the identity of the Messiah, it cannot be gainsaid that the nation of Israel, through the influence of the Old Testament writers, has been waiting for His coming.

THE PROTEVANGELIUM

Virtually from the first glimpse of human life on the Earth, traces of the predicted Messiah were divinely revealed to mankind. All too familiar is the tragic story of the fall of man. Under God’s gracious care, Adam and Eve were specially designed to suit each other’s needs and were ushered into the Edenic Paradise, the joys of which humanity has not seen since nor will see again this side of eternity. God gave the first family only one prohibitory commandment—that they should not eat from the tree of the knowledge of good and evil. If they chose to rebel against this lone prohibition, God informed them that the consequence would be death. Yet despite God’s gracious warning, Eve’s senses were dulled by her evil desires, and she soon fell prey to the deceitfulness of sin, convincing her husband Adam to join in her rebellion.

Into this scene of shame and sin, God brought judgment upon all parties involved. Death would be the consequence of this sinful action, as well as increased pain in childbirth for the woman and increased hardship and toil for the man. Yet in the midst of God’s curse upon the serpent, He included a ray of glorious hope for humanity. To the serpent he said: “And I will put enmity between your seed and her Seed; He shall bruise your head, and you shall bruise His heel” (Genesis 3:15). This brief statement made by God to the serpent concerning the Seed of woman is often referred to as the protevangelium. J.A. Huffman commented on the passage:

Here the prophecy of a deliverer is unmistakably uttered. Even a temporary bruise, that of the heel, suggesting the apparent, momentary defeat of the deliverer is predicted: but, at the same time, the deliverer’s ultimate and final triumph is prophesied, in his bruising of the serpent’s head, which means a fatal blow (1956, p. 38).

The Jewish scholar, Aaron Kligerman, noted that three things stand out in this first prediction of the Messiah, “namely that the Deliverer must be—(A) of the seed of woman and (B) That He is to be temporarily hindered and (C) Finally victorious (1957, p. 13, italics in orig.). Kligerman further noted that the ancient rabbinical opinions found in the Palestinian Targum testify “that in Genesis 3:15 there is promised a healing of the bite in the heel from the serpent, which is to take place ‘at the end of the days, in the days of King Messiah’ ” (p. 14). [NOTE: The Targums “are interpretive renderings of the books of Hebrew Scriptures...into Aramaic” (Metzger, 1993). Such versions were needed when the major populations of the Jews no longer spoke Hebrew as their primary language. Metzger further explains that the oral Targum began as a simple paraphrase of the text, “but eventually it became more elaborate and incorporated explanatory details.” John Stenning, in his detailed article on the Targum, explained that oral Targum was introduced several years prior to the first century A.D. in connection with “the custom of reading sections from the Law at the weekly services in the synagogues” (1911).]

Of the protevangelium, Charles A. Briggs, in his classic work, Messianic Prophecy, noted:

Thus we have in this fundamental prophecy explicitly a struggling, suffering, but finally victorious human race, and implicitly a struggling, suffering and finally victorious son of woman, a second Adam, the head of the race.... The protevangelium is a faithful miniature of the entire history of humanity, a struggling seed ever battling for ultimate victory.... [U]ntil it is realized in the sublime victories of redemption” (1988 reprint, p. 77).

Briggs went on to comment that the protevangelium “is the only Messianic prophecy which has been preserved from the revelations made by God to the antediluvian world” (p. 77).

Here, then, is the seminal prophecy made to pave the way for all others that would deal with the coming of the great Deliverer of mankind. Several qualities of this coming Deliverer are readily apparent. First, He will come in human form as the seed of woman. Second, He will defeat the effects of sin brought about by the fall of man and the entrance of sin into the world. Third, He will be hindered in His redemptive activity by the serpent, Satan, who will inflict upon Him a minor wound. Fourth, He will ultimately overcome the wound of Satan and finally triumph. In this first prediction of the Messiah, we catch an underlying theme of a suffering, victorious redeemer—a theme that will be fleshed out in the remaining pages of the Old Testament.

THE SEED OF ABRAHAM

The protevangelium in Genesis 3:15 predicted that the conquering Messiah would belong to the seed of woman, taking on a human form. But that feature alone, admittedly, does not help much in identifying the Messiah, since billions of people have been born of woman. In order for Messianic prophecy to prepare its readers for the actual Messiah, the scope would need to be narrowed.

Such narrowing of the Messianic scope can be seen in God’s promise to the patriarch, Abraham. In Genesis 12, the Bible records the fact that God specifically chose Abraham from among all the peoples of the world (Genesis 12:1-3). Through Abraham, God promised that all the nations of the world would be blessed, and that Abraham’s descendants would multiply as the sand of the sea and the stars of the sky. As Huffman noted, “It was to Abraham, the son of Terah, a descendant of Shem, that God gave a peculiar promise, one which could not be omitted in any serious effort to trace the Messianic hope” (1956, p. 41). For many years, this promise of progeny remained unfulfilled due to the fact that Abraham’s wife, Sarah, was barren. In order to “help” God fulfill His promise, Abraham and Sarah devised a plan by which Abraham could have a child. Sarah sent her handmaid, Hagar, to serve as a surrogate wife to Abraham. As a result of this union, Hagar conceived and gave birth to a child named Ishmael.

In Genesis 17, God renewed His covenant with Abraham and instructed Abraham to institute circumcision as a sign of the covenant. In Genesis 17:19, God informed Abraham that Sarah would have a son named Isaac. In an interesting conversation with God, Abraham petitioned God to let Ishmael be the son of promise and the heir of the covenant that God made. Yet God insisted that Ishmael was not the son of promise and that the promise of all nations being blessed through Abraham’s descendants would not pass through Ishmael, but would be fulfilled only through Isaac. God said: “But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year” (Genesis 17:21). James Smith, in writing about God’s promise to bless all nations through Abraham, noted that this promise “has Messianic implications. Both the Church Fathers and Jewish Rabbis so interpreted it” (1993, p. 47). Aaron Kligerman concurred when he wrote about God’s promise to Abraham: “This is more than the promise of ‘The Hope of a Prosperous Era.’ It is a promise of the coming of a ‘Personal Messiah’ ” (1957, pp. 17-18). At this point in human history, then, the Messianic implications fall to the descendants of Isaac. It is important not to miss the significance of the Messianic hope through Abraham and Isaac. The scope of the Messiah has been narrowed from all other peoples and nations of the world, to a single nomadic family. And yet, not just to Abraham’s family in its entirety, but to only one of Abraham’s sons—Isaac.

But the picture becomes even clearer with the birth of the twin sons of Isaac and Rebekah. Because of abnormalities with her pregnancy, Rebekah went to inquire of the Lord about her situation. To answer her questions, the Lord said: “Two nations are in your womb, two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger” (Genesis 25:23). Concerning this passage, Briggs noted: “This prediction breaks up the seed of Isaac into two nations, assigns the headship with the blessing to Jacob, and makes Edom subject to him” (1988, p. 90). The fact that the promised Messiah would come through Jacob’s descendants becomes increasingly clear throughout the Genesis narrative that tells the stories of Jacob and Esau. God confirmed the promise to Jacob in Genesis 28:14, when He said to the patriarch: “Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed” (emp. added). The picture of the Messiah continues to become increasingly focused: The seed of woman, the seed of Abraham, the seed of Isaac, the seed of Jacob.

TWO MESSIAHS:
A SUFFERING SERVANT AND REIGNING KING

Throughout the Old Testament, various Messianic passages refer to a majestic, glorious King who will reign over a never-ending kingdom. Yet, at the same time, other Messianic prophecies depict a suffering Messiah who will bear the guilt and sin of the entire world. Because these two aspects of Messianic prophecy seem contradictory, many in the ancient Jewish community could not understand how such diverse prophetic sentiments could be fulfilled in a single individual. Due to this conundrum, ancient and modern Jews have posited the idea that two Messiahs would come: one would be the suffering Servant, while the other would be the glorious King.

Concerning this separation of the Messiah into two different individuals, John Ankerberg and his colleagues John Weldon and Walter Kaiser wrote:

[T]hey (early Jewish rabbis—KB) could not reconcile the statements that so clearly spoke of a suffering and dying Messiah with those verses in other passages that spoke of a triumphant and victorious Messiah. What is important to note is that they did recognize that both pictures somehow applied to the Messiah. But they assumed it was impossible to reconcile both views in one person. Rather than seeing one Messiah in two different roles, they saw two Messiahs—the suffering and dying Messiah, called “Messiah ben Joseph,” and the victorious conquering Messiah, called “Messiah ben David” (1989, pp. 57-58).

Jewish rabbi Robert M. Cohen stated:

The rabbis saw that scripture portrayed two different pictures of King Messiah. One would conquer and reign and bring Israel back to the land by world peace and bring the fullness of obedience to the Torah. They called him Messiah ben David. The other picture is of a servant who would die and bear Israel’s sin that they refer to as the “leprous one” based on Isaiah 53 (Cohen, n.d.; also see Parsons, 2003-2006).

It is evident, from the rabbinical view of two Messiahs, that the themes of suffering and regal authority were so vividly portrayed in Old Testament Messianic prophecy that both themes demanded fulfillment. To suggest two Messiah’s provided such a fulfillment. However, the dual Messianic idea failed to comprehend the actual nature of Messianic prophecy, and missed a primary facet of the Messianic personality: that the Messiah would be both a suffering Servant and a majestic King. As Huffman rightly observed: “The theme of Messianism is composed of two inseparable strands or threads—the scarlet and the golden, or the suffering and the reigning, or the priestly and the royal” (1956, p. 7). To misunderstand or miss either of these two interwoven threads would be to miss the Messiah completely.

REGAL KING

Genesis 49:10—Shiloh

The Lord kept His promise to Jacob and multiplied his descendants exceedingly. His twelve sons and their wives and children escorted him to Egypt to live in the land of Goshen at the behest of Joseph, who had been elevated in Egypt as the Pharaoh’s chief advisor. As Jacob neared the end of his rather long life (over 130 years, Genesis 47:9), he gathered his sons around his death bed, and stated: “Gather together, that I may tell you what shall befall you in the last days” (Genesis 49:1). Following this introductory statement, Jacob proceeded to address each of his sons and bestow blessings (or in some cases, curses) on his descendants.

In the midst of his final speech, in his blessing on Judah, Jacob stated: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes; and to Him shall be the obedience of the people” (Genesis 49:10). The Messianic nature of this statement has long been recognized and discussed in ancient Jewish circles. As previously stated, David Baron wrote: “With regard to this prophecy, the first thing I want to point out is that all antiquity agrees in interpreting it of a personal Messiah. This is the view of the LXX. Version; the Targumim of Onkelos, Yonathan, and Jerusalem; the Talmud; the Sohar; the ancient book of ‘Bereshith Rabba;’ and among modern Jewish commentators, even Rashi, who says, ‘Until Shiloh come, that is King Messiah, Whose is the kingdom’ ” (2000, p. 258, emp. added). Aaron Kligerman added: “The rabbis of old, though not agreeing with each other as to the meaning of the root Shiloh, were almost unanimous in applying the term to the Messiah” (1957, p. 19-20). Santala, in his discussion of several of the oldest Jewish documents available, wrote:

Targum Onqulos says of Judah’s scepter that it will not depart “until the Messiah comes, he who has the power to reign.” Targum Jonathan puts it that the verse refers to “the age of the Messiah-King, the King who will come as the youngest of his children.” Targum Yerushalmi speaks of the ‘time’ when “the Messiah-King will come” (1992, p. 50, italics in orig.).

Much commentary and debate surrounds the “Shiloh” prophecy found in Genesis 49:10. It is often viewed as an indication of the time that the Messiah should arrive on the scene. As can be deduced from Kligerman’s quote, the actual origin and exact meaning of the word Shiloh are disputed in many scholarly circles. Yet, despite the controversy in reference to this prophecy, the one aspect of it that stands out is the central idea that this is a Messianic Prophecy. As such, it narrows the identity of the Messiah even further to a descendant, not just of Abraham, Isaac, and Jacob, but to the house of Judah.

The Son of David

Of all the monarchs that possessed the throne of Israel, none is as storied as King David. From his youth he proved himself to be a courageous, valiant warrior who trusted in the Lord. He was described as a man after God’s own heart (1 Samuel 13:14). He wrote many of the Psalms, and ushered in a united kingdom that paved the way for the majestic reign of his son, Solomon.

David’s relationship to the Messiah is a rather interesting one. First, Jewish antiquity recognized the fact that Messiah would be the Son of David. Santala commented: “Tradition ascribes 73 of the 150 psalms to King David. In the Rabbinic literature the Messiah is constantly referred to as the ‘Son of David.’ For this reason, everywhere the future blessing of the house of David is described, the Sages saw Messianic material” (1992, p. 109, italics in orig.).

Such Messianic sentiments in regard to David find their seminal origin in the promise made by God to David through the prophet Nathan. In 2 Samuel 7, the text narrates the events that lead to this promise. David had become a great king and his reign had spread far and wide. Due to his love for the Lord, he wanted to show honor to God by building a glorious temple in which the Ark of the Covenant could be housed. He mentioned his idea to the prophet Nathan, who immediately encouraged the building plans. But soon after Nathan had told David to do all that was in his heart, God conveyed to Nathan that He did not want David to build a temple. Instead, God would commission David’s son, Solomon, to construct the magnificent edifice. Yet, in God’s message to David, He promised: “And your house and your kingdom shall be established forever before you. Your throne shall be established forever” (2 Samuel 7:16).

In later Psalms, the promise of David’s descendant reigning over an eternal Kingdom is expanded and given more substance. Psalm 89 contains several Messianic aspects, not the least of which is the following statement: “I have made a covenant with My chosen, I have sworn to My Servant David: ‘Your seed I will establish forever, and build up your throne to all generations’ ” (vss. 3-4). Psalm 132 contains a very similar statement: “The Lord has sworn in truth to David; He will not turn from it: ‘I will set upon your throne the fruit of your body. If your sons will keep My covenant and My testimony which I shall teach them, their sons also shall sit upon your throne forevermore.”

Along with the various inspired psalmists, other Old Testament writers noted the Messianic lineage through David and his throne. One of the most memorable of all Messianic predictions from the Old Testament, Isaiah 9:6-7, mentioned the Messianic reign upon the throne of David:

For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the Lord of hosts will perform this.

Yet, along with the fact that the Messiah was to be of the seed of David and reign on His throne, at least one Psalm places David in a subservient position to this majestic Messianic ruler. Psalm 110 opens with the statement: “The Lord said to my Lord, ‘Sit at My right hand, till I make Your enemies Your footstool’ ” (Psalm 110:1). In regard to Psalm 110, Briggs noted: “The 110th Psalm is in the form of an utterance from Jahveh respecting the son of David. It is therefore a prediction that unfolds the prediction of Nathan” (1988, p. 132). Walter Kaiser, in his discussion of Psalm 110, wrote: “While the external evidence that this psalm is Messianic is large, the internal evidence is just as overwhelming” (1995, p. 94). In reference to the Messiah mentioned in the first verse, Kaiser stated: “That unnamed Lord is a royal person, for he was invited to ‘sit at [God the Father’s] right hand....’ If the God of the universe invited this other Sovereign to take such a distinguished seat alongside himself, then we may be sure he was no one less than the promised Messiah, invited to participate in the divine government of the world” (p. 94).

Psalm 110 adds an interesting aspect to the character and position of the Messiah. Not only would the Messiah be born from the seed of David and reign on the throne of David, He also would be exalted to a position far above David, to such an extent that David called him “Lord” in Psalm 110. David’s statements in this Psalm not only speak to the pre-existence of the Messiah before David, but also to the pre-eminence that the Messiah would assume.

With these details, the portrait of the Messiah becomes increasingly sharp. He was to come from the seed of woman and crush the power of Satan. He was to be of the seed of Abraham, Isaac, Jacob, Judah and now David. He would rule on the throne of David, yet He existed before David and was so preeminent that David called Him Lord. And there would be no end of His glorious, majestic kingdom.

THE SUFFERING SERVANT

Anyone who reads the Old Testament would be hard pressed to miss the idea of the Messiah’s glorious regal prominence. Yet, as equally transparent is the idea that the Messiah was to suffer. The protevangelium in Genesis 3:15 makes reference to this suffering in the statement about the heel of the Seed of women being bruised, but it does not include the details of this suffering. The theme of suffering introduced in Genesis 3:15 is expanded in the remainder of the Old Testament.

Isaiah 52:13-53:12

The passage of Scripture found in Isaiah 52:13-53:12 stands as a somber reminder of the horrendous suffering that the Messiah would endure. The text mentions that He would be highly exalted and extolled (52:13). And yet His appearance would be marred more than any man (52:14). He would not be physically attractive (53:2), and He would be despised and rejected by men, familiar with sorrows and grief (53:4). He would be perfect and without sin (53:9), and yet He would be beaten, suffer, and die for the sins of the Lord’s people (53:5-6,11). This suffering Servant would be killed among the wicked, but buried among the rich (53:8-9). Yet, in spite of His death (or even because of it), He would be numbered among the great and divide the spoil with the strong (53:12).

Needless to say, this picture of the Messiah seems to stand in stark contrast to the glorious King on David’s throne. As has been mentioned, this contrast has caused some to concoct two Messiahs to accommodate the prophecies. Still others have attempted to discount Messianic prophecies such as Isaiah 52:13-53:12. Some have suggested that this passage of Scripture is not Messianic in nature, but that the servant under discussion represents the collective nation of Israel. Along these lines, David Baron noted: “Modern Jews, in common with a number of rationalistic so-called Christians, are trying hard these days to weaken the Messianic application of this remarkable prophecy” (2000, p. 225). James Smith stated:

The Messianic interpretation of Isaiah 53 was acknowledged by Jewish authorities until the Middle Ages. Almost all Christian leaders until the beginning of the nineteenth century saw in this passage a clear picture of the suffering, death and resurrection of the Messiah. Jews and some Christian scholars now hold primarily to the collective view of the Servant: The Servant is Israel as a whole, or the remnant. The traditional view, however, has much to commend it (1993, p. 307).

That the ancient Jewish community, and the bulk of scholars for the last 2,000 years, have recognized Isaiah 53 as a prophecy concerning a personal, individual Messiah cannot be questioned. Baron correctly commented regarding this sentiment:

That until recent times this prophecy has been almost universally received by Jews as referring to Messiah is evident from Targum Yonathan, who introduces Messiah by name in chapter lii 13, from the Talmud (“Sanhedrin,” fol. 98, b); and from Zohar, a book which the Jews as a rule do not mention without the epithet “holy...” (2000, p. 226).

The recent view that Isaiah 53 refers to the nation of Israel not only garners little (if any) support from ancient Jewish commentators, it collapses under the scrutiny of critical examination. The foremost objection to the view that Israel collectively is the Servant in Isaiah 53 is the fact that the Servant is described as perfect and sinless (53:9), not deserving the punishment that He willingly accepts for the sins of God’s people. No one remotely familiar with the nation of Israel as portrayed in the Old Testament would dare suggest that they were sinless. From their first few steps out of Egypt and into freedom they began to provoke God and bring judgment upon themselves. On numerous occasions the Old Testament depicts the Israelites’ sin of such a rebellious nature that God executes thousands of them. One fundamental aspect of an atoning sacrifice in Old Testament literature was its condition of spotless perfection. No nation of mere mortal men, including the ancient Israelite nation, could suffice as an atoning sacrifice for sins, as the Servant does in Isaiah 53. Nor could a sinful nation make another group of people “righteous” as the Lord’s Servant would. Furthermore, the Servant of the Lord is depicted as being stricken for “transgressions of my people.” If the Servant was collectively depicted as the nation of Israel, then who would be the Lord’s people in 53:8? [NOTE: For a more complete refutation of Israel as the Servant of the Lord in Isaiah 53, see Baron, 2000, pp. 225-251.]

Indeed, the evidence points overwhelmingly to the fact that Isaiah 53 stands as one of the most poignant portrayals in all of the Old Testament of an individual, suffering Messiah. As Smith correctly noted: “The Servant of the Lord here is portrayed in a strongly individualistic way. It takes rich imagination or strong prejudice to see the Servant here as a symbol for Israel, the remnant, the prophets, or any other group” (p. 1993, 307). Kaiser similarly commented: “Undoubtedly, this is the summit of OT prophetic literature. Few passages can rival it for clarity on the suffering, death, burial, and resurrection of the Messiah (1995, p. 178).

VARIOUS SPECIFIC MESSIANIC PROPHECIES

In addition to the broad strokes portraying the Messiah as a reigning king and suffering servant, there are a host of more specific, detailed prophecies that relate to His coming. In regard to the number of Messianic prophecies, Sintala wrote: “It is estimated that the Old Testament contains altogether some 456 prophecies concerning Christ. Of these 75 are to be found in the Pentateuch, 243 in the Prophets and 138 in the ‘Writings’ and Psalms” (1992, p. 149; cf. Free and Vos, 1992, p. 241).

Space prohibits a listing of all of these prophecies, but a representative sampling is appropriate. The Messiah was to be born in Bethlehem in Judea (Micah 5:2) of a virgin (Isaiah 7:14). He was to be betrayed by a friend (Psalm 41:9) for thirty pieces of silver (Zechariah 11:13). The Lord’s Ruler would come into Jerusalem riding on the foal of a donkey (Zechariah 9:9). He would be buried with the rich (Isaiah 53:9). During His suffering, His clothes would be distributed to those who cast lots for them (Psalm 22:18). His attackers would pierce Him (Zechariah 12:10). Even though His physical suffering would be severe, His bones would not be broken (Psalm 34:20). And in spite of His death, His physical body would not experience decay (Psalm 16:10). This small sampling of specific prophetic details is only a fraction of the many Old Testament prophecies that exist. The prophecies were specifically designed to be an efficient mechanism by which the Jewish community could recognize the Messiah when He arrived.

WHO IS THE MESSIAH?

When all of the pieces of the Messianic puzzle are put together, one individual stands out as the only person who fulfilled every single prophecy in minute detail—Jesus Christ. The life and activities of Jesus Christ as recorded in the New Testament documents blend the theme of a regal monarch and a suffering servant into one magnificent portrait of the triumphant Jesus who was the sacrificial lamb at His death on the cross, and Who became the triumphant Lion of Judah in His resurrection from the grave. The lineage of Jesus Christ is meticulously traced in order to show that He qualified as the Seed of Abraham, of Isaac, of Jacob, of Judah, and of David (see Matthew 1 and Luke 3:23-38). The narrative detailing His birth verifies that He was born in Bethlehem of Judea, from which city the Messiah would arise (Luke 2:1-7). The birth narrative also intricately portrays the pre-existence of Jesus before time began, fulfilling the prophecy that the Messiah would come before King David. Furthermore, Jesus did, in fact, enter Jerusalem riding on the foal of a donkey (Matthew 21:1-11).

The New Testament narratives depicting the death of Jesus Christ verify that Jesus was betrayed by His friend and sold for exactly 30 pieces of silver (Matthew 24:14-16). At His death His bones were not broken, soldiers cast lots for His garments, and His side was pierced with a spear (John 19:33-37 and Matthew 27:35). During His suffering, He was numbered with the transgressors as Isaiah 53 predicted by being crucified between two thieves, and at His death He was buried in the tomb of a wealthy man as was also foretold (Matthew 27:57). This type of verification could continue for many pages. The life of Jesus Christ of Nazareth, as depicted in the New Testament documents, was designed to fulfill the Messianic prophecy of the Old Testament.

Due to this overwhelming congruence of the life of Jesus Christ with the predictive Messianic prophecy of the Old Testament, some have suggested that Jesus was an imposter who was able, by masterful manipulation, to so artificially organize His life as to make it look like He was the Messiah. Such a contention cannot be reasonably maintained in light of the fact that many of the prophecies were far beyond His control. Obviously, it would be impossible for a person to arrange where he would be born. Furthermore, it would be impossible to coordinate events so that He could ensure that He was buried in the tomb of a rich man or crucified among thieves. How could the betrayal price of Judas be manipulated by Jesus? And how, pray tell, would Jesus have managed to arrange it so that soldiers cast lots for His clothing? The idea that Jesus manipulated events to make it appear as if He was the Messiah not only is indefensible, but it also speaks to the fact that Jesus obviously was the fulfillment of the Old Testament, Messianic prophecies.

Others have objected to Jesus as the Messiah based on the idea that the New Testament documents are not reliable, and were artificially concocted to describe things that Jesus never really did. This objection also falls flat in light of the actual evidence. It cannot be denied that the New Testament has proven itself to be the most reliable book in ancient history. When it records people, places, and events that are checkable using archaeological means, those people, places, and events invariably prove to be factual and historic (see Butt, 2004). Again, the abundant evidence verifies that the New Testament is accurate and factual. Many of the Messianic prophecies documented in the New Testament do not describe anything inherently miraculous. There was nothing miraculous about Jesus being buried in a rich man’s tomb. Nor was there anything miraculous about Jesus riding into Jerusalem on the foal of a donkey, or being betrayed by His friend for 30 pieces of silver. These events are, if not ordinary, at least very plausible, everyday events that theoretically could have happened to anybody. And yet, due to the fact that such everyday events had been predicted about the Messiah hundreds of years before the arrival of Jesus, the fulfillment of the events becomes one of the most amazing miracles recorded in the Bible. It is no wonder that Jesus, the apostles, and the early church used fulfilled Messianic prophecy as one of its foundational pillars of proof and evangelistic tools.

APPEALING TO PROPHECY

Even a slight familiarity with the New Testament texts sufficiently demonstrates the idea that Jesus, the apostles, and the other New Testament writers used the Old Testament Messianic prophecies as one of their main apologetic tools to prove the deity and Messianic role of Jesus Christ.

The Writers of the Gospel Accounts Applied Messianic Prophecy to Jesus Christ

The Gospel writers repeatedly peppered their narratives of the life and actions of Jesus Christ with allusions, quotes, and Messianic prophecies from the Old Testament, which they applied to Jesus. Mathew 1 includes the Messianic prophecy taken from Isaiah 7:14 in which a virgin is predicted to bear a son. Matthew applies this virgin-birth prophesy to the birth of Jesus Christ. In chapter 2, Matthew references Micah 5:2, in which the birth city of the Messiah is named, again applying the prophecy to Jesus. In Matthew 3, the Bible writer notes that John the Baptizer was the fulfillment of Isaiah’s prophecy in 40:3, indicating that John was the forerunner of the Messiah which, again, is Jesus Christ. Matthew 4:15-16 references another Messianic prophecy that discusses the land of Zebulun and Naphtali, again applying the prophecy to Jesus Christ. Looking, then, at the first four chapters of the book of Matthew, one is forcefully struck with the fact that one of the Bible writer’s primary apologetic tools used to confirm that Jesus was (and is) the Messiah was a fervent appeal to Messianic prophecy as fulfilled in the life and actions of Jesus. Furthermore, Matthew’s pattern of applying Old Testament, Messianic prophecy to Jesus continues throughout the remainder of his account.

Mark’s gospel account, although not as replete with such prophecies, nevertheless includes appeals to Messianic prophecy and applies those prophecies to Jesus. Mark chapter 1 begins with quotations from Malachi 3 and Isaiah 40 that predict the forerunner of the Messiah. Mark applied these passages to John the Baptizer as the forerunner of Jesus Christ. Furthermore, during the crucifixion account as recorded in Mark, the Bible writer noted that Jesus was crucified between two thieves, and then he commented, “So the Scripture was fulfilled which says, ‘And He was numbered with the transgressors’ ” (15:28). In addition, Mark included instances in which Jesus applied Messianic prophecy to Himself.

As with Matthew and Mark, Luke and John also included numerous Messianic prophecies and appeal to them as proof of the deity of Jesus Christ. Luke chapter three cites the prophecy from Isaiah 40 concerning the Messianic forerunner and applies it to John the Baptizer, the forerunner of Christ. John does the same in 1:23. During Jesus’ triumphal entry into Jerusalem, John records that Jesus rode into the city sitting on a donkey. John then commented on the situation by saying: “as it is written: Fear not, daughter of Zion; behold, your King is coming, sitting on a donkey’s colt.” His reference was a clear appeal to the Messianic nature of this prophecy found in Zechariah 9:9. Again, in John 12:37-38, the Bible writer refers to a Messianic prophecy in Isaiah 53:1, and applies its fulfillment to the ministry of Jesus. During the crucifixion of Christ, John records that the soldiers cast lots for Jesus’ clothing. John then references Psalm 22:18 as a Messianic prophecy: “They divided My garments among them, and for my clothing they cast lots.”

Only a few of the many Messianic prophetic references in the gospel accounts have been documented here. Yet, even with this small sampling, the reader is struck with the clear conclusion that the gospel writers appealed to Old Testament, Messianic prophecy as proof of the deity of Christ.

Jesus’ Appeal to Prophecy as it Applied to Him

On multiply occasions, Jesus directed His listeners to certain Messianic Old Testament scriptures, and applied those scriptures to Himself. Luke records an incident in the life of Jesus in which He visited a synagogue on the Sabbath in His hometown of Nazareth. While in attendance there, Jesus read a passage from Isaiah 61:1-2, and commented to those in attendance that the particular Scripture He had just read was fulfilled in their hearing.

During His arrest in the Garden of Gethsemane, Jesus addressed those who had come to arrest Him, asking them why they did not apprehend Him while He was with them daily teaching in the temple. He then stated: “But the Scriptures must be fulfilled” (Mark 14:49). His statement implied that this deed they were doing was a fulfillment of Old Testament Scriptures as they related to His Messianic role.

Again, in Luke 24, the resurrected Jesus appeared to two of His disciples on the road to Emmaus. They treated Him as a stranger, because they did not recognize Him. Upon striking up a conversation with Jesus, they began to discuss the events of Christ’s death and burial in Jerusalem only a few days earlier. After the disciples related the events of the women at the empty tomb, Jesus began to speak to them with these words: “O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory” (Luke 24:25-26). The verse following Jesus’ statement explains: “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.”

A few verses later, in the same chapter, Jesus appeared to several more of His disciples and applied the Old Testament prophecies to His activities again: “Then He said to them, ‘These are the words which I spoke to you while I was still with you, that all the things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44). Such statements made by Jesus show that one of the main lines of evidence that He used to establish His identity as the Messiah was the application of Old Testament Messianic prophecy to Himself.

Messianic Prophecy Applied to Jesus in the Book of Acts

The recorded writings and sermons of the apostles after the ascension of Jesus are replete with appeals to Messianic prophecy as proof of the Messianic identity of Jesus Christ. In the first recorded gospel sermon on the Day of Pentecost, Peter explained to those in Jerusalem that the resurrection of Christ was a fulfillment of the Messianic prophecy uttered by David in Psalm 16:8-11 (in which the Lord would not allow His Holy One to see corruption). In Act 3, Peter addressed another multitude of those dwelling in Jerusalem. In his sermon, he stated: “But those things which God foretold by the mouth of all His prophets, that Christ would suffer, He has thus fulfilled” (vs. 18). In that same sermon, Peter referred his audience back to Deuteronomy 18, in which Moses had foretold the coming of a prophet like himself, which Peter applied to Jesus (as did Stephen in his sermon in Acts 7:37). In the next chapter, Peter is arrested and allowed to speak to the high priest and his family. In Peter’s statements to these leaders, he again referred back to the Old Testament, quoted Psalm 118:22 about the stone that was rejected by the builders, and applied the prophecy to Jesus.

In one of the most memorable conversion accounts, Philip the evangelist is called to meet with an Ethiopian treasurer on the road to Gaza. As Philip approached, the Eunuch was reading a passage from Isaiah 53. Upon their meeting, the Eunuch asked Philip about the prophecy, wondering whether the prophet was speaking of himself or someone else. From that text, the Bible says that Philip preached Jesus to the Eunuch, applying the passage from Isaiah as a Messianic prophecy with its fulfillment in the person of Christ (Acts 8:26-40). In another memorable conversion account, Peter visited the house of Cornelius and preached the Gospel to him and all his household. Included in Peter’s message was the following statement concerning Jesus: “To Him all the prophets witness, that through His name, whoever believes in Him will receive remission of sins” (Acts 10:43, emp. added).

As one continues through the book of Acts, it becomes evident that Paul often appealed to prophecy as evidence of Christ’s deity. In Acts 13, while preaching to those in the synagogue in Antioch of Pisidia, he commented that those responsible for killing Jesus did so because they did not know “the voices of the Prophets which are read every Sabbath” (Acts 13:27). In the same verse he concluded that because of their ignorance of the prophetic message, the murderers of Christ actually fulfilled the prophecies concerning Jesus in their abuse of Him. Paul further quoted from Psalm 2:7, Isaiah 55:3, and Psalm 16:10, noting these Old Testament passages as Messianic prophecy and applying them to Jesus Christ. In a separate sermon, delivered much later, Paul stood before King Agrippa and told him that Jesus is the Christ. In his oratory to Agrippa, Paul acknowledged that the king was “expert in all customs and questions which have to do with the Jews” (Acts 26:3). Paul further noted that in his teachings concerning Jesus as the Messiah, he was saying to Agrippa “no other things than those which the prophets and Moses said would come” (26:22). In his concluding remarks, Paul said to the king, “King Agrippa, do you believe the prophets? I know that you do believe.” Agrippa responded to Paul with these words: “You almost persuade me to become a Christian” (Acts 26:27-28).

Examples of Messianic prophecy applied to Jesus by the early propagators of Christianity as recorded in the book of Acts could easily be multiplied further. These few instances suffice to establish the fact that, throughout the book of Acts, predictive prophecy as it applied to Jesus as the Messiah stood as one of the foundational pillars upon which Christianity was based and spread.

Messianic Prophecy Applied to Jesus in the Epistles

Without providing an exhaustive study of every instance of Old Testament prophecy applied to Jesus in the epistles, this brief section will provide enough examples to establish the fact that the epistles, in similar fashion to the other books of the New Testament, rely heavily upon Messianic prophecy to establish the deity of Jesus Christ.

The book of Romans begins with a section discussing the Gospel of God, “which He promised before through His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh...” (1:2-3). In the book of Galatians, Paul refers back to the promise made to Abraham, that through the seed of the patriarch all nations would be blessed. Paul then applies that promise to Jesus, stating that Jesus is the Seed of Abraham through whom the world would receive the blessing of Abraham (Galatians 3:15-18). The writer of the book of Hebrews opens his book discussing the merits of Christ, applying many Old Testament passages such as Psalm 2:7 and Psalm 110:1 to Jesus. In Hebrews 5, the writer argues the case that Jesus is a priest after the order or Melchizedek as prophesied in Psalm 110:4. He repeats these sentiments in 7:17 and 7:21.

The epistles of 1 and 2 Peter contain numerous examples of such prophetic application to Jesus. One of the most potent passages along these lines in found in 1 Peter 1:10-12, in which Peter wrote:

Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.

In 1 Peter 2:6, the apostle applies Isaiah 28:16 and Psalm 118:22 to Christ, describing Him as the chief cornerstone rejected by the builders. Again in 1 Peter 2:22, the apostle applies Isaiah 53:9 to Jesus, referring to the fact that the Messiah would be sinless as was Jesus.

It becomes readily obvious, then, that the New Testament writers and apostles frequently referred to Old Testament, Messianic prophecy and applied the fulfillment of such prophecies to the life, death, and resurrection of Christ. It is impossible to deny that one of the main lines of reasoning upon which the Christian faith was founded from its inception is the idea that Jesus Christ fulfilled the Old Testament prophecies that looked forward to a coming Messiah.

CONCLUSION

In the Old Testament, it is almost as if we have a satellite picture from space of the Messiah many thousands of miles away, yet with each new prophecy, the picture continues to move nearer, until at last we are able to view a complete close-up of the Messiah—Jesus Christ. As the distinguished Hebrew scholar Charles Briggs noted: “In Jesus of Nazareth the key of the Messianic prophecy of the Old Testament has been found. All its phases find their realization in His unique personality, in His unique work, and in His unique kingdom. The Messiah of prophecy appears in the Messiah of history” (1988, p. 498).

In Acts 8:26-40, Philip the evangelist approached the Ethiopian who was riding in a chariot reading the Old Testament Scriptures. As Philip approached, he heard the man reading a section from Isaiah 53 in which the sufferings of the Messiah are depicted. Upon entering into a conversation with Philip, the man asked Philip, “[O]f whom does the prophet say this, of himself or of some other man?” Immediately after this question, the Bible says that Philip “opened his mouth, and beginning at this Scripture, preached Jesus to him” (Acts 8:35). In truth, Jesus is the sum total of every Old Testament, Messianic prophecy ever uttered. From any single one of those ancient Scriptures, the honest, informed individual could open his or her mouth and preach Jesus, the Messiah.

REFERENCES

Ankerberg, John, John Weldon, and Walter Kaiser (1989), The Case for Jesus the Messiah(Chattanooga, TN: John Ankerberg Evangelistic Association).

Baron, David (2000 reprint), Rays of Messiah’s Glory (Jerusalem, Israel: Kern Ahvah Meshihit).

Briggs, Charles A. (1988 reprint), Messianic Prophecy: The Prediction of the Fulfillment of Redemption through the Messiah (Peabody, Massachusetts: Hendrickson).

Butt, Kyle (2004), “Archaeology and the New Testament,” [On-line], URL: http://www.apologeticspress.org/articles/2591.

Butt, Kyle and Bert Thompson (2001), “Jesus Christ—Unique Savior or Average Fraud?”, [On-line], URL: http://www.apologeticspress.org/articles/156.

Cohen, Robert M. (no date), “Why I Know Yeshua is the Jewish Messiah,” [On-line], URL: http://www.imja.com/Atonem.html.

Free, Joseph P. and Howard F. Vos (1992), Archaeology and Bible History (Grand Rapids, MI: Zondervan).

Huffman, J.A. (1956), The Messianic Hope in Both Testaments (Butler, Indiana: Higley Press).

Kaiser, Walter (1995), The Messiah in the Old Testament (Grand Rapids, MI: Zondervan).

Kligerman, Aaron (1957), Old Testament Messianic Prophecy (Grand Rapids, MI: Zondervan).

Metzger, Bruce (1993), “The Jewish Targums,” Bibliotheca Sacra, 150 (January 93), pp. 35ff., [On-line], URL: http://www.bible-researcher.com/aramaic4.html.

Parsons, John (2003-2006), “Hebrew Names of God: The Mashiach as Revealed in the Tanakh,” [On-line], URL: http://www.hebrew4christians.com/Names_of_G-d/Messiah/messiah.html.

Santala, Risto (1992), The Messiah in the Old Testament: In the Light of Rabbinical Writings, trans. William Kinnaird (Jerusalem, Israel: Keren Ahvah Meshihit).

Smith, James (1993), What the Bible Teaches about the Promised Messiah (Nashville, TN: Thomas Nelson).

Stenning, John F. (1911), “Targum,” Encyclopedia Britannica, eleventh edition [On-line], URL: http://www.bible-researcher.com/aramaic3.html.

Thompson, Bert (2001), In Defense of the Bible’s Inspiration (Montgomery, AL: Apologetics Press), second edition.