The Books of the Bible

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Summary of the Book of Acts​

Author: The book of Acts, also called Acts of the Apostles, does not specifically identify its author. From Luke 1:1–4 and Acts 1:1–3, we know that the same author wrote both Luke and Acts. The tradition from the earliest days of the church has been that Luke, a companion of the apostle Paul, wrote the books of Luke and Acts (Colossians 4:14; 2 Timothy 4:11).

Date of Writing: The book of Acts was likely written between AD 61 and 64.

Purpose of Writing: The book of Acts was written to provide a history of the early church. The emphasis of the book is the fulfillment of the Great Commission. Acts records the apostles being Christ’s witnesses in Jerusalem, Judea, Samaria, and the surrounding world. The book of Acts sheds light on the gift of the Holy Spirit, who empowers, guides, teaches, and serves as our Counselor. Reading the book of Acts, we are enlightened and encouraged by the power of the gospel as it spread throughout the world and transformed lives. Many miracles were performed during this time by the apostles to validate their message. The book of Acts covers the transitional time between the ascension of Christ and the completion of the New Testament canon, and the apostolic miracles were God’s means of authenticating His message through the men who penned the Bible.

Key Verses:

Acts 1:8: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

Acts 2:4: “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.”

Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

Acts 4:19–20: “But Peter and John replied, ‘Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard.’”

Acts 9:3–6: “As [Saul] neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting,’ he replied. ‘Now get up and go into the city, and you will be told what you must do.’”

Acts 16:31: “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved.’”

Brief Summary: The book of Acts gives the history of the Christian church and the spread of the gospel of Jesus Christ, as well as the mounting opposition to it. Although many faithful servants were used to preach and teach the gospel of Jesus Christ, Saul, also called Paul, was the most influential. Before he was converted, Paul zealously persecuted Christians. Paul’s dramatic conversion on the Damascus road (Acts 9:1–31) is a highlight of the book of Acts. After his conversion he went to the opposite extreme of loving God and preaching His Word with power and fervency in the Spirit of the true and living God. The disciples were empowered by the Holy Spirit to be His witnesses in Jerusalem (Acts 1—8:3), in Judea and Samaria (8:4—12:25), and to the ends of the earth (13:1—28:31). Included in the last section are Paul’s three missionary journeys (13:1—21:16), his trials in Jerusalem and Caesarea (21:17—26:32) and his journey to Rome (27:1—28:31).

Connections: The book of Acts serves as a transition from the Old Covenant to the New. This transition is seen in several key events in Acts. First, there was a change in the ministry of the Holy Spirit, whose primary function in the Old Testament was the external “anointing” of God’s people, among them Moses (Numbers 11:17), Othniel (Judges 3:8–10), Gideon (Judges 6:34), and Saul (1 Samuel 10:6–10). After the ascension of Jesus, the Spirit came to live in the very hearts of believers (Romans 8:9–11; 1 Corinthians 3:16), guiding and empowering them from within. The indwelling Spirit is the gift of God to those who come to Him in faith.

Paul’s conversion in Acts 9 is a dramatic example of the power of God unto salvation (see Romans 1:16) and the opening of spiritually blinded eyes. Paul admitted that, prior to meeting the risen Savior, he was the most zealous of Israelites and was blameless “concerning righteousness based on the law” (Philippians 3:6), going so far as to persecute those who taught salvation by grace through faith in Christ. But, after his conversion, Paul realized that all his legalistic efforts were worthless, and he considered them “rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:8–9). Before he met Christ, Paul had been blinded by a pharisaical misinterpretation of the law and an inflated opinion of his own righteousness. After he met Christ, the “scales fell from Saul’s eyes,” as it were (Acts 9:18). His boasting of his own goodness was replaced by his glorying in the cross of Jesus Christ (Romans 3:27; Galatians 6:14).

Peter’s vision of the sheet full of unclean animals in Acts 10:9–15 is another sign of the transition from the Old Covenant to the New Covenant’s unity of Jew and Gentile in one universal Church. The “unclean” animals in Peter’s vision symbolized the Gentiles, who were declared “cleansed” by God through the sacrificial death of Christ. The Old Covenant law had served its purpose (see Galatians 3:23–29), and both Jews and Gentiles are united in the New Covenant of grace through their faith in the death and resurrection of Christ.

Practical Application: God can do amazing things through ordinary people when He empowers them through His Spirit. The book of Acts shows how God essentially took a group of fisherman and commoners and used them to turn the world upside down (Acts 17:6). God took a Christian-hating murderer and transformed him into history’s greatest Christian evangelist, the author of almost half the books of the New Testament. God used the persecution the Christians endured to help stimulate the incredibly rapid expansion of the fledgling church. God can and does do the same through us—changing our hearts, empowering us by the Holy Spirit, and giving us a passion to spread the good news of salvation through Christ. If we try to accomplish God’s work in the world in our own power, we will fail. Like the disciples in Acts 2, we must faithfully proclaim the gospel, trust God for the results, and devote ourselves “to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42).

FOR FURTHER STUDY​

Acts 1-12, MacArthur New Testament Commentary by John MacArthur

Acts 13-28, MacArthur New Testament Commentary by John MacArthur

Acts NIV Application Commentary by Ajith Fernando

The Book of Acts, New International Commentary on the New Testament by F.F. Bruce

Acts, Holman New Testament Commentary by Kenneth Gangel

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Old Testament Survey​

The Old Testament is divided into five sections: the Pentateuch (Genesis through Deuteronomy), the historical books (Joshua through Esther), the poetic books (Job through Song of Solomon), the Major Prophets (Isaiah through Daniel), and the Minor Prophets (Hosea through Malachi). The Old Testament was written from approximately 1400 B.C. to approximately 400 B.C. The Old Testament was written primarily in Hebrew, with a few small sections written in Aramaic (essentially a variation of Hebrew).

The Old Testament deals primarily with the relationship between God and the nation of Israel. The Pentateuch deals with the creation of Israel and God establishing a covenant relationship with Israel. The historical books record Israel's history, its victories and successes along with its defeats and failures. The poetic books give us a more intimate look at God's relationship with Israel and His passion for Israel to worship and obey Him. The prophetic books are God's call to Israel to repent from its idolatry and unfaithfulness and to return to a relationship of obedience and spiritual fidelity.

Perhaps a better title would be the First Testament. The word "old" tends to give the idea of "outdated" or "not-relevant." That could not be further from the truth. Please read the following articles:

A survey of the Old Testament is a worthwhile and spiritually-enriching endeavor. Below are links to summaries of the various books of the Old Testament. We sincerely hope you find our Old Testament Survey beneficial in your walk with Christ.

FOR FURTHER STUDY​

A Survey of the Old Testament, Expanded and Redesigned by Andrew E. Hill & John H. Walton

Old Testament Survey: Second Edition by House & Mitchell

Historical Survey of the Old Testament by Eugene Merrill

 

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Old Testament vs. New Testament - What are the differences?​

ANSWER

While the Bible is a unified book, there are differences between the Old Testament and the New Testament. In many ways, they are complementary. The Old Testament is foundational; the New Testament builds on that foundation with further revelation from God. The Old Testament establishes principles that are seen to be illustrative of New Testament truths. The Old Testament contains many prophecies that are fulfilled in the New. The Old Testament provides the history of a people; the New Testament focus is on a Person. The Old Testament shows the wrath of God against sin (with glimpses of His grace); the New Testament shows the grace of God toward sinners (with glimpses of His wrath).

The Old Testament predicts a Messiah (see Isaiah 53), and the New Testament reveals who the Messiah is (John 4:25–26). The Old Testament records the giving of God’s Law, and the New Testament shows how Jesus the Messiah fulfilled that Law (Matthew 5:17; Hebrews 10:9). In the Old Testament, God’s dealings are mainly with His chosen people, the Jews; in the New Testament, God’s dealings are mainly with His church (Matthew 16:18). Physical blessings promised under the Old Covenant (Deuteronomy 29:9) give way to spiritual blessings under the New Covenant (Ephesians 1:3).

The Old Testament prophecies related to the coming of Christ, although incredibly detailed, contain a certain amount of ambiguity that is cleared up in the New Testament. For example, the prophet Isaiah spoke of the death of the Messiah (Isaiah 53) and the establishing of the Messiah’s kingdom (Isaiah 26) with no clues concerning the chronology of the two events—no hints that the suffering and the kingdom-building might be separated by millennia. In the New Testament, it becomes clear that the Messiah would have two advents: in the first He suffered and died (and rose again), and in the second He will establish His kingdom.

Because God’s revelation in Scripture is progressive, the New Testament brings into sharper focus principles that were introduced in the Old Testament. The book of Hebrews describes how Jesus is the true High Priest and how His one sacrifice replaces all previous sacrifices, which were mere foreshadowings. The Passover lamb of the Old Testament (Ezra 6:20) becomes the Lamb of God in the New Testament (John 1:29). The Old Testament gives the Law. The New Testament clarifies that the Law was meant to show men their need of salvation and was never intended to be the means of salvation (Romans 3:19).

The Old Testament saw paradise lost for Adam; the New Testament shows how paradise is regained through the second Adam (Christ). The Old Testament declares that man was separated from God through sin (Genesis 3), and the New Testament declares that man can be restored in his relationship to God (Romans 3—6). The Old Testament predicted the Messiah’s life. The Gospels record Jesus’ life, and the Epistles interpret His life and how we are to respond to all He has done.

In summary, the Old Testament lays the foundation for the coming of the Messiah who would sacrifice Himself for the sins of the world (1 John 2:2). The New Testament records the ministry of Jesus Christ and then looks back on what He did and how we are to respond. Both testaments reveal the same holy, merciful, and righteous God who condemns sin but desires to save sinners through an atoning sacrifice. In both testaments, God reveals Himself to us and shows us how we are to come to Him through faith (Genesis 15:6; Ephesians 2:8).

FOR FURTHER STUDY​

The Quest Study Bible

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Old Testament vs. New Testament - What are the differences?
135,700 views Dec 14, 2017

Got Questions Ministries

Old Testament vs. New Testament - What are the differences? How does the New Testament complete and fulfill the Old Testament?

 

[Patriot]

Why should we study the Old Testament?​

ANSWER

There are many reasons to study the Old Testament. For one, the Old Testament lays the foundation for the teachings and events found in the New Testament. The Bible is a progressive revelation. If you skip the first half of any good book and try to finish it, you will have a hard time understanding the characters, the plot, and the ending. In the same way, the New Testament is only completely understood when we see its foundation of the events, characters, laws, sacrificial system, covenants, and promises of the Old Testament.

If we only had the New Testament, we would come to the Gospels and not know why the Jews were looking for a Messiah (a Savior King). We would not understand why this Messiah was coming (see Isaiah 53), and we would not have been able to identify Jesus of Nazareth as the Messiah through the many detailed prophecies that were given concerning Him [e.g., His birth place (Micah 5:2), His manner of death (Psalm 22, especially verses 1, 7–8, 14–18; 69:21), His resurrection (Psalm 16:10), and many more details of His ministry (Isaiah 9:2; 52:13)].

A study of the Old Testament is also important for understanding the Jewish customs mentioned in passing in the New Testament. We would not understand the way the Pharisees had perverted God’s law by adding their own traditions to it, or why Jesus was so upset as He cleansed the temple courtyard, or where Jesus got the words He used in His many replies to adversaries.

The Old Testament records numerous detailed prophecies that could only have come true if the Bible is God’s Word, not man’s (e.g., Daniel 7 and the following chapters). Daniel’s prophecies give specific details about the rise and fall of nations. These prophecies are so accurate, in fact, that skeptics choose to believe they were written after the fact.

We should study the Old Testament because of the countless lessons it contains for us. By observing the lives of the characters of the Old Testament, we find guidance for our own lives. We are exhorted to trust God no matter what (Daniel 3). We learn to stand firm in our convictions (Daniel 1) and to await the reward of faithfulness (Daniel 6). We learn it is best to confess sin early and sincerely instead of shifting blame (1 Samuel 15). We learn not to toy with sin, because it will find us out (Judges 13—16). We learn that our sin has consequences not only for ourselves but for our loved ones (Genesis 3) and, conversely, that our good behavior has rewards for us and those around us (Exodus 20:5–6).

A study of the Old Testament also helps us understand prophecy. The Old Testament contains many promises that God will yet fulfill for the Jewish nation. The Old Testament reveals such things as the length of the Tribulation, how Christ’s future 1,000-year reign fulfills His promises to the Jews, and how the conclusion of the Bible ties up the loose ends that were unraveled in the beginning of time.

In summary, the Old Testament allows us to learn how to love and serve God, and it reveals more about God’s character. It shows through repeatedly fulfilled prophecy why the Bible is unique among holy books—it alone is able to demonstrate that it is what it claims to be: the inspired Word of God. In short, if you have not yet ventured into the pages of the Old Testament, you are missing much that God has available for you.

FOR FURTHER STUDY​

A Survey of the Old Testament by Paul Benware

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What is Old Testament theology?​

ANSWER

Old Testament theology is the study of what God has revealed about Himself in the Old Testament. The system of Old Testament theology takes the various truths that the Old Testament books teach us about God and presents them in an organized fashion. God’s revelation of Himself begins in Genesis 1:1: "In the beginning God created the heavens and the earth." The presupposition of God and His creative work is something that all believers accept by faith and is emphasized throughout Scripture from Genesis to Revelation.

Old Testament theology is a rich and rewarding study of what God revealed of Himself, His character, His attributes, etc., in the Old Testament. The Old Testament focuses primarily on God’s relationship with the Jews, starting with His call of Abraham in Genesis 12. He chose Israel and covenanted with them for the purpose of relaying His message to the world and ultimately bringing the Messiah to save us from our sin. Through His relationship with the Jews, God blessed the entire world (Genesis 12:3). The Old Testament chronicles God’s progressive revelation of Himself, specifically to His chosen people but also to those of Gentile heritage, in order that we might learn who He is and His plan in the world. Into the very heart of the Old Testament is woven the idea of a covenant between God and man: the first was made with Adam and others with Noah, Abraham, the nation of Israel, and David.

Old Testament theology is foundational to our understanding of God and His purposes in the world. The seeds of the doctrines of substitutionary atonement, salvation, election, holiness, mercy, judgment, and forgiveness are all found in the Old Testament. A study of Old Testament theology includes a look at theology proper, anthropology, and eschatology, among other vital subjects.

FOR FURTHER STUDY​

A Biblical Theology of the Old Testament edited by Roy Zuck & Eugene Merrill

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Should the Old Testament instead be called the First Testament?​

ANSWER

Some propose that the Old Testament would be better referred to as the “First Testament” because old communicates a negative concept while first communicates a positive concept. Is this a good idea? Before delving into that question, let’s briefly review why the two testaments are named as they are.

The Bible is divided into two sections: the Old Testament and the New Testament. The word testament means “covenant.” A covenant is an agreement between two parties, with terms set by the initiating party that are fully accepted by the one entering the agreement. Testament and covenant are used interchangeably throughout the Bible. We call the first section of the Bible the “Old Testament” because it contains the record of God’s interactions with man from creation to the years before the coming of Jesus. The 39 books written before Jesus’ coming detail life under the old covenant, hence the name for that section. After Jesus came, He instituted a new covenant, which did away with the old sacrificial system (Hebrews 9:15). The 27 books penned after Jesus’ ascension into heaven detail God’s new covenant with man. So the names Old Testament and New Testament are accurate descriptions of what the books contain.

Within the Old Testament are separate covenants that God initiated with mankind through the centuries. These covenants, or testaments, were agreements between God and specific people whom God would use to further His purposes upon the earth. There are several such covenants in the Old Testament, such as the ones with Noah (Genesis 9:8–17), with Abraham (Genesis 12:1–3), and with Moses (Exodus 19–24). Each covenant was sealed with a specific sign or ceremony, often involving the shedding of blood (Genesis 15).

The Old Testament covenants detail God’s provision for the forgiveness of sin (Numbers 15:25–27; Leviticus 4:31). These provisions were complicated and costly, requiring the intervention of priests and the bloodshed of perfect lambs, bulls, and goats (Hebrews 9:22). God was painting a picture so that humanity could understand the high cost of sin. Until we see how offensive our sin is, we don’t appreciate what it costs God to forgive it.

When Jesus came to earth, He instituted a new covenant for everyone who believes in Him (see John 3:16–18). His own blood would be the seal of this covenant (Luke 22:20). Christ fulfilled the Law to perfection so that, when He went to the cross, He could be the perfect and final sacrifice for the sins of the world (Matthew 5:17; Hebrews 9:14; 10:14). When Jesus died, the temple veil was ripped from top to bottom, signifying that mankind was now invited into the Holy of Holies through Jesus, the Door (John 10:9; Hebrews 10:20).

Even though the Old Testament books come first in our Bibles, the better name for this section of 39 books is Old Testament rather than First Testament. They detail the old law, the old way of gaining forgiveness, and the old way of receiving grace from God. The word old can mean “outdated and replaced,” which describes the old system that focused primarily upon the Jewish nation. The new system replaced the old with the sacrifice of Jesus. The new covenant offers salvation to “everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16). We can fully appreciate the New Testament when we understand the Old.

FOR FURTHER STUDY​

A Survey of the Old Testament by Paul Benware

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What was the Old Testament way of salvation?​

ANSWER

How people were saved during the time of the Old Testament is a confusing question to some. We know that, in the New Testament era, salvation comes by grace through faith in Jesus Christ (John 1:12; Ephesians 2:8-9). Jesus is the Way (John 14:6). But, before Christ, what was the way?

A common misconception about the Old Testament way of salvation is that Jews were saved by keeping the Law. But we know from Scripture that that is not true. Galatians 3:11 says, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Some might want to dismiss this passage as only applying to the New Testament, but Paul is quoting Habakkuk 2:4—salvation by faith, apart from the Law was an Old Testament principle. Paul taught that the purpose of the Law was to serve as a “tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24). Also, in Romans 3:20 Paul makes the point that keeping the Law did not save either Old or New Testament Jews because “no one will be declared righteous in his sight by observing the law.” The Law was never intended to save anyone; the purpose of the Law was to make us “conscious of sin.”

If the Old Testament way of salvation was not keeping the Law, then how were people saved? Fortunately, the answer to that question is easily found in Scripture, so there can be no doubt as to what was the Old Testament way of salvation. In Romans 4 the apostle Paul makes it very clear that the Old Testament way of salvation was the same as the New Testament way, which is by grace alone, through faith alone, in Christ alone. To prove this, Paul points us to Abraham, who was saved by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3). Again, Paul quotes the Old Testament to prove his point—Genesis 15:6, this time. Abraham could not have been saved by keeping the Law, because he lived over 400 years before the Law was given!

Paul then shows that David was also saved by faith (Romans 4:6-8, quoting Psalm 32:1-2). Paul continues to establish that the Old Testament way of salvation was through faith alone. In Romans 4:23-24 he writes, “The words ‘it was credited to him’ were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.” In other words, righteousness is “credited” or given to those who have faith in God—Abraham, David, and we all share the same way of salvation.

Much of Romans and Galatians addresses the fact that there is only one way of salvation and only one gospel message. Throughout history people have tried to pervert the gospel by adding human works to it, requiring certain things to be done to “earn” salvation. But the Bible’s clear message is that the way of salvation has always been through faith. In the Old Testament, it was faith in the promise that God would send a Savior someday. Those who lived in the time of the Old Testament looked forward to the Messiah and believed God’s promise of the coming Servant of the Lord (Isaiah 53). Those who exercised such faith were saved. Today we look back on the life, death, and resurrection of the Savior and are saved by faith in Jesus Christ’s atonement for our sins (Romans 10:9-10).

The gospel is not an exclusively New Testament message. The Old Testament contained it as well: “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith” (Galatians 3:8-9, quoting Genesis 12:3).

As early as Genesis 3:15, we see the promise of a coming Savior, and throughout the Old Testament there are hundreds of promises that the Messiah would “save His people from their sins” (Matthew 1:21; cf. Isaiah 53:5-6). Job’s faith was in the fact that he knew that his “Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25). Clearly, Old Testament saints were aware of the promised Redeemer, and they were saved by faith in that Savior, the same way people are saved today. There is no other way. Jesus is “‘the stone you builders rejected, which has become the capstone.’ Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:11-12, quoting Psalm 118:22).

FOR FURTHER STUDY​

Making Sense of Salvation by Wayne Grudem

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Do Christians have to obey the Old Testament law?​

ANSWER

The key to understanding the relationship between the Christian and the Law is knowing that the Old Testament law was given to the nation of Israel, not to Christians. Some of the laws were to reveal to the Israelites how to obey and please God (the Ten Commandments, for example). Some of the laws were to show the Israelites how to worship God and atone for sin (the sacrificial system). Some of the laws were intended to make the Israelites distinct from other nations (the food and clothing rules). None of the Old Testament law is binding on Christians today. When Jesus died on the cross, He put an end to the Old Testament law (Romans 10:4; Galatians 3:23–25; Ephesians 2:15).

In place of the Old Testament law, Christians are under the law of Christ (Galatians 6:2), which is to “love the Lord your God with all your heart and with all your soul and with all your mind…and to love your neighbor as yourself” (Matthew 22:37-39). If we obey those two commands, we will be fulfilling all that Christ requires of us: “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). Now, this does not mean the Old Testament law is irrelevant today. Many of the commands in the Old Testament law fall into the categories of “loving God” and “loving your neighbor.” The Old Testament law can be a good guidepost for knowing how to love God and knowing what goes into loving your neighbor. At the same time, to say that the Old Testament law applies to Christians today is incorrect. The Old Testament law is a unit (James 2:10). Either all of it applies, or none of it applies. If Christ fulfilled some of it, such as the sacrificial system, He fulfilled all of it.

“This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3). The Ten Commandments were essentially a summary of the entire Old Testament law. Nine of the Ten Commandments are clearly repeated in the New Testament (all except the command to observe the Sabbath day). Obviously, if we are loving God, we will not be worshiping false gods or bowing down before idols. If we are loving our neighbors, we will not be murdering them, lying to them, committing adultery against them, or coveting what belongs to them. The purpose of the Old Testament law is to convict people of our inability to keep the law and point us to our need for Jesus Christ as Savior (Romans 7:7-9; Galatians 3:24). The Old Testament law was never intended by God to be the universal law for all people for all of time. We are to love God and love our neighbors. If we obey those two commands faithfully, we will be upholding all that God requires of us.

FOR FURTHER STUDY​

The End of the Law: Mosaic Covenant in Pauline Theology by Jason Meyer

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Do Christians Have to Obey the Old Testament Law | Is the Old Testament Relevant | GotQuestions.org​

Got Questions Ministries

Do Christians have to obey the Old Testament law? Is the Old Testament relevant today? Are the 10 Commandments relevant today? In this short video, Pastor Nelson with Bible Munch answers those questions and more, from a biblical perspective.

* Curious about Bible Munch? Go check them out! https://www.youtube.com/BibleMunch

 

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Is Jesus in the Old Testament?​

ANSWER

Jesus shows up often in the Old Testament—not by that name, and not in the same form as we see Him in the New Testament, but He is there nonetheless. The theme of the entire Bible is Christ.

Jesus Himself confirmed the fact that He is in the Old Testament. In John 5:46 He explained to some religious leaders who had challenged Him that the Old Testament was talking about Him: “If you believed Moses, you would believe me, for he wrote about me.” According to Jesus, God’s work with man since time began all pointed to Him. Another time when Jesus showed that He is in the Old Testament was on the day of His resurrection. Jesus was walking with two of His disciples, and “beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27). Earlier, before His crucifixion, Jesus had pointed to Isaiah 53:12 and said, “It is written: ‘And he was numbered with the transgressors’ and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37).

By some counts, more than 300 Old Testament prophecies point to Jesus Christ and were fulfilled by Him in His life on earth. These include prophecies about His unique birth (Isaiah 7:14), His earthly ministry (Isaiah 61:1), and even the way He would die (Psalm 22). Jesus shocked the religious establishment when He stood up in the synagogue of Nazareth and read from Isaiah 61, concluding with this commentary: “This scripture has been fulfilled in your hearing today” (Luke 4:18–21).

Another way that Jesus is in the Old Testament is in the form of Christophanies—pre-incarnate appearances of the Son of God. The Old Testament uses the term angel of the Lord interchangeably with the Lord in reference to these visitations. One Christophany is found in Genesis 18:1–33 when the Lord appeared to Abram in human form. Such tangible encounters with deity are scattered throughout the Old Testament (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25).

But there are even deeper ways that Jesus is found in the Old Testament. These are seen in what we call “types.” A type is a person or thing in the Old Testament that foreshadows a person or thing in the New. For example, Moses can be seen as a type of Christ. Like Jesus, Moses’ birth was significant, he confronted the evil powers of the day, and he led his people to freedom through a miraculous deliverance. The life of Joseph is another that can be seen as typical of the life of Christ.

Many Old Testament historical events double as symbols of what God would do in the future, through Christ. For example, God called Abraham to offer his son Isaac as a sacrifice. Abraham uttered these prophetic words in response to Isaac’s question about a lamb: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8). God did provide a ram in Isaac’s place, symbolizing what He would do thousands of years later on that very mountain when His own Son was offered as a sacrifice in our place (Matthew 27:33). Events surrounding the sacrifice of Isaac thus serve as a type of the sacrifice of Christ.

Jesus referred to another event in Israel’s history as a foreshadowing of His crucifixion. In the wilderness, the people following Moses had sinned, and God sent serpents among them to bite them. The people were dying, and they appealed to Moses for help. God told Moses to make a bronze serpent and place it on a pole. All those who looked to it would be healed (Numbers 21:4–19). Jesus alluded to this incident in John 3:14–15: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life in him.”

God’s design for the tabernacle is another way that Jesus is in the Old Testament. The altar in the courtyard symbolizes the need for Jesus’ sacrifice to atone for our sin. The laver shows Jesus as providing the water of life (John 4:14). Inside the Holy Place, the lampstand is suggestive of Jesus as the light of the world (John 9:5). The table of showbread is Jesus as the bread of life (John 6:35). In the altar of incense is seen Jesus as our heavenly intercessor, continually offering prayers for us (Romans 8:34; Hebrews 7:25). According to Hebrews 10:20, the veil before the ark of the covenant is a picture of Jesus’ human flesh.

The Son of God is not just in the New Testament; Jesus is in the Old Testament, too. Jesus is God’s promised Messiah. From the virgin birth in Bethlehem (Isaiah 7:14; Luke 1:35; Micah 5:2), through the sojourn to Egypt (Hosea 11:1; Matthew 2:14–15), to His ministry of healing and hope (Genesis 3:15; 1 John 3:8), all the way through His resurrection (Psalm 16:9–11; Acts 2:31), Jesus Christ is the theme of both Old and New Testaments. It could be said that Jesus is the reason for the Bible. He is the Living Word. The entire Bible is a beacon that points us to God’s offer of reconciliation, the hope of forgiveness and eternal life through Jesus Christ our Lord.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[septuagint]

 

[Patriot]

Why is God so different in the Old Testament than He is in the New Testament?​

ANSWER

At the very heart of this question lies a fundamental misunderstanding of what both the Old and New Testaments reveal about the nature of God. Another way of expressing this same basic thought is when people say, “The God of the Old Testament is a God of wrath while the God of the New Testament is a God of love.” The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments, it becomes evident that God is not different from one testament to another and that God’s wrath and His love are revealed in both testaments.

For example, throughout the Old Testament, God is declared to be a “compassionate and gracious God, slow to anger, abounding in love and faithfulness,” (Exodus 34:6; Numbers 14:18; Deuteronomy 4:31; Nehemiah 9:17; Psalm 86:5, 15; 108:4; 145:8; Joel 2:13). Yet in the New Testament, God’s loving-kindness and mercy are manifested even more fully through the fact that “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Throughout the Old Testament, we also see God dealing with Israel the same way a loving father deals with a child. When they willfully sinned against Him and began to worship idols, God would chastise them. Yet, each time He would deliver them once they had repented of their idolatry. This is much the same way God deals with Christians in the New Testament. For example, Hebrews 12:6 tells us that “the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.”

In a similar way, throughout the Old Testament we see God’s judgment and wrath poured out on sin. Likewise, in the New Testament we see that the wrath of God is still “being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans 1:18). So, clearly, God is no different in the Old Testament than He is in the New Testament. God by His very nature is immutable (unchanging). While we might see one aspect of His nature revealed in certain passages of Scripture more than other aspects, God Himself does not change.

As we read and study the Bible, it becomes clear that God is the same in the Old and New Testaments. Even though the Bible is 66 individual books written on two (or possibly three) continents, in three different languages, over a period of approximately 1500 years by more than 40 authors, it remains one unified book from beginning to end without contradiction. In it we see how a loving, merciful, and just God deals with sinful men in all kinds of situations. Truly, the Bible is God’s love letter to mankind. God’s love for His creation, especially for mankind, is evident all through Scripture. Throughout the Bible we see God lovingly and mercifully calling people into a special relationship with Himself, not because they deserve it, but because He is a gracious and merciful God, slow to anger and abundant in loving-kindness and truth. Yet we also see a holy and righteous God who is the Judge of all those who disobey His Word and refuse to worship Him, turning instead to worship gods of their own creation (Romans chapter 1).

Because of God’s righteous and holy character, all sin—past, present, and future—must be judged. Yet God in His infinite love has provided a payment for sin and a way of reconciliation so that sinful man can escape His wrath. We see this wonderful truth in verses like 1 John 4:10: “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” In the Old Testament, God provided a sacrificial system whereby atonement could be made for sin. However, this sacrificial system was only temporary and merely looked forward to the coming of Jesus Christ who would die on the cross to make a complete substitutionary atonement for sin. The Savior who was promised in the Old Testament is fully revealed in the New Testament. Only envisioned in the Old Testament, the ultimate expression of God’s love, the sending of His Son Jesus Christ, is revealed in all its glory in the New Testament. Both the Old and the New Testaments were given “to make us wise unto salvation” (2 Timothy 3:15). When we study the Testaments closely, it is evident that God “does not change like shifting shadows” (James 1:17).

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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[Patriot]

Why is God so different in the Old Testament than He is in the New Testament? | GotQuestions.org​

Got Questions Ministries

Why is God different in the Old and New testament? This questions is asked by some when they look at the Old Testament God vs New Testament God. However, is God different in the Old Testament than the New Testament? In this video Pastor Nelson with Bible Munch answers the question, "Why is God so different in the Old Testament than He is in the New Testament?".

* Check out, Bible Munch! https://www.youtube.com/BibleMunch

 

[Patriot]

What was the role of the Holy Spirit in the Old Testament?​

ANSWER

The role of the Holy Spirit in the Old Testament is much like His role in the New Testament. When we speak of the role of the Holy Spirit, we can discern four general areas in which the Holy Spirit works: 1) regeneration, 2) indwelling (or filling), 3) restraint, and 4) empowerment for service. Evidence of these areas of the Holy Spirit’s work is just as present in the Old Testament as it is in the New Testament.

The first area of the Spirit’s work is in the process of regeneration. Another word for regeneration is “rebirth,” from which we get the concept of being “born again.” The classic proof text for this can be found in John’s gospel: “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3). This begs the question: what does this have to do with the Holy Spirit’s work in the Old Testament? Later on in His dialogue with Nicodemus, Jesus has this to say to him: “You are Israel’s teacher…and do you not understand these things?” (John 3:10). The point Jesus was making is that Nicodemus should have known the truth that the Holy Spirit is the source of new life because it is revealed in the Old Testament. For instance, Moses told the Israelites prior to entering the Promised Land that “The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6). This circumcision of the heart is the work of God’s Spirit and can be accomplished only by Him. We also see the theme of regeneration in Ezekiel 11:19-20 and Ezekiel 36:26-29.

The fruit of the Spirit’s regenerating work is faith (Ephesians 2:8). Now we know that there were men of faith in the Old Testament because Hebrews 11 names many of them. If faith is produced by the regenerating power of the Holy Spirit, then this must be the case for Old Testament saints who looked ahead to the cross, believing that what God had promised in regard to their redemption would come to pass. They saw the promises and “welcomed them from a distance” (Hebrews 11:13), accepting by faith that what God had promised, He would also bring to pass.

The second aspect of the Spirit’s work in the Old Testament is indwelling, or filling. Here is where the major difference between the Spirit’s roles in the Old and New Testaments is apparent. The New Testament teaches the permanent indwelling of the Holy Spirit in believers (1 Corinthians 3:16-17; 6:19-20). When we place our faith in Christ for salvation, the Holy Spirit comes to live within us. The apostle Paul calls this permanent indwelling the “guarantee of our inheritance” (Ephesians 1:13-14). In contrast to this work in the New Testament, the indwelling in the Old Testament was selective and temporary. The Spirit “came upon” such Old Testament people as Joshua (Numbers 27:18), David (1 Samuel 16:12-13) and even Saul (1 Samuel 10:10). In the book of Judges, we see the Spirit “coming upon” the various judges whom God raised up to deliver Israel from their oppressors. The Holy Spirit came upon these individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (in the case of David), and if God’s favor left an individual, the Spirit would depart (e.g., in Saul’s case in 1 Samuel 16:14). Finally, the Spirit “coming upon” an individual doesn’t always indicate that person’s spiritual condition (e.g., Saul, Samson, and many of the judges). So, while in the New Testament the Spirit only indwells believers and that indwelling is permanent, the Spirit came upon certain Old Testament individuals for a specific task, irrespective of their spiritual condition. Once the task was completed, the Spirit presumably departed from that person.

The third aspect of the Spirit’s work in the Old Testament is His restraint of sin. Genesis 6:3 would seem to indicate that the Holy Spirit restrains man’s sinfulness, and that restraint can be removed when God’s patience regarding sin reaches a "boiling point." This thought is echoed in 2 Thessalonians 2:3-8, when in the end times a growing apostasy will signal the coming of God’s judgment. Until the preordained time when the “man of lawlessness” (v. 3) will be revealed, the Holy Spirit restrains the power of Satan and will release it only when it suits His purposes to do so.

The fourth and final aspect of the Spirit’s work in the Old Testament is the granting of ability for service. Much like the way the spiritual gifts operate in the New Testament, the Spirit would gift certain individuals for service. Consider the example of Bezalel in Exodus 31:2-5 who was gifted to do much of the artwork relating to the Tabernacle. Furthermore, recalling the selective and temporary indwelling of the Holy Spirit discussed above, we see that these individuals were gifted to perform certain tasks, such as ruling over the people of Israel (e.g., Saul and David).

We could also mention the Spirit’s role in creation. Genesis 1:2 speaks of the Spirit “hovering over the waters” and superintending the work of creation. In a similar fashion, the Spirit is responsible for the work of the new creation (2 Corinthians 5:17) as He is bringing people into the kingdom of God through regeneration.

All in all, the Spirit performs much of the same functions in Old Testament times as He does in this current age. The major difference is the permanent indwelling of the Spirit in believers now. As Jesus said regarding this change in the Spirit’s ministry, “But you know him, for he lives with you and will be in you” (John 14:17).

FOR FURTHER STUDY​

The Holy Spirit by Charles Ryrie

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[Patriot]

What was the process of deciding on the Old Testament canon?​

ANSWER

In his commentary on Galatians, Martin Luther denounced the Pope for claiming to have authority over the Bible. The Roman Catholic Church argued that, as it was the papacy who determined the canon of Scripture, Scripture must bow in submission to the Pope’s superior authority. Martin Luther pointed to the folly of such faulty reasoning, for God alone determines what writings are divinely inspired. Man does not sit in judgment of the Scriptures; rather, man discovers, recognizes, and agrees with those writings that are “God-breathed” (2 Timothy 3:16).

The biblical canon is the collection of literature recognized as being divinely inspired, that is, words penned by human authors who “were moved by the Holy Spirit, and they spoke from God” (2 Peter 1:21, NLT). The word canon comes from a Greek word meaning “rule” or “measuring stick.” Based on Jude 1:3, the canon of Scripture has been settled for all time, and nothing can be added to or taken from our Bible.

A Brief Overview of the Old Testament

While the books of the New Testament were written within a relatively brief timespan, the Old Testament writings were recorded over a period of one thousand or more years in two languages, Hebrew and Aramaic, by writers spanning three continents. While God is truly the Author of all canonical writings, some forty human writers, guided by the Holy Spirit, penned His words for the teaching, discipline, and edification of God’s people. Five basic literary genres make up the Old Testament: law, history, poetry, wisdom, and prophecy.

Additionally, the Old Testament consists of four major divisions:

• The Pentateuch is the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Pentateuch is also known as the Torah, the Law, and the Law of Moses.
• The Historical Books consist of Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Esther. These books deal primarily with the history of Israel.
• The Poetic or Wisdom Literature includes Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon.
• The Prophets: The major prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. These books were labeled “major” because of their length and not by the significance of their content. The Minor Prophets are shorter: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Biblical prophecy falls into two categories: fulfilled and yet to be fulfilled. The preponderance of fulfilled prophecy lends credibility to those prophetic statements pending future fulfillment.

Unlike other examples of ancient literature in which early manuscripts are exceedingly rare, there are thousands of manuscripts that attest to the accuracy and reliability of the Old Testament writings. This is hardly surprising, for the prophet Isaiah declared, “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8, ESV). Just as God gave us His Word through divine inspiration, we can know beyond doubt He has safeguarded the integrity of His Word.

The Soferim

Beginning around 500 BC, a specialized class of scholars called Soferim were responsible for the laborious task of hand-copying the holy manuscripts. These ancient scribes recognized the Scriptures as God’s authoritative Word and are known to have reverentially approached the work of copying the Scriptures with meticulous, painstaking care. Because the scribes held the sacred writings in such high regard, we can be assured of the Old Testament’s trustworthiness.

Dedicated to the integrity and preservation of the Scriptures, the Soferim began the process of officially identifying the Old Testament canon. These esteemed scribes were considered experts in the Mosaic Law and taught methods of applying the principles of Judaism to everyday life. Over time, the traditional duties of the Soferim were taken over by a group of conservative Jewish scholars known as the Pharisees. Unlike the Sadducees, a sect that discounted the validity of much of the Hebrew Bible, the Pharisees adhered to the infallibility of Scripture.

The Septuagint

As Greek became the preeminent language throughout the known world, a group of 70 or 72 scholars began translating the Hebrew Bible into Greek during the third century BC. Known as the Septuagint (LXX), a reference to the number of biblical scholars involved in the translation, this work was highly regarded for its accuracy by the Jewish religious establishment. Ultimately, the reliability of the LXX can be measured by the fact that the New Testament writers, under the inspiration of the Holy Spirit, frequently quoted it. Additionally, the widespread use of the Septuagint proves the canon of the Old Testament had long been recognized.

The Testimony of Flavius Josephus

As to the authenticity and credibility of the ancient Hebrew Bible, the Jewish historian Flavius Josephus wrote, “We have but twenty-two [books] containing the history of all time, books that are justly believed in; and of these, five are the books of Moses, which comprise the law and earliest traditions from the creation of mankind down to his death. From the death of Moses to the reign of Artaxerxes, King of Persia, the successor of Xerxes, the prophets who succeeded Moses wrote the history of the events that occurred in their own time, in thirteen books. The remaining four documents comprise hymns to God and practical precepts to men” (Against Apion, Vol. 1, in Josephus, Complete Works, Kregel, 1960, p. 8).

While Josephus mentions twenty-two books that complete the Old Testament canon, other versions of the Hebrew Bible list twenty-four books, and our modern Bibles contain thirty-nine Old Testament books. The apparent discrepancy as to the number of books in the Old Testament canon is, in fact, no discrepancy at all. The difference is in how the books were divided. For example, Josephus joined Ruth to Judges and Lamentations to Jeremiah. Based on the testimony of Josephus, we may again conclude the canon of the Old Testament had long been settled in the minds of respected Jewish scholars.

Conclusion

There is little historical data detailing the formation of the Old Testament canon. The scribes compiling the canon would have been mindful of:

• the reputation of each book’s human author
• doctrines and statements within a given manuscript that conflict with the clear teachings of established biblical writings
• historical inaccuracies and/or spurious prophetic utterances that would cast a shadow of doubt on a manuscript
• a book’s widespread acceptance or rejection by respected scholars

Based on these exacting standards, the ancient Jewish scribes demonstrated the highest measure of diligence and scholarship as they settled on the Old Testament canon. Additionally, the apostles of our Lord Jesus Christ never questioned the authenticity of the Hebrew Bible. The Old Testament was regarded as God’s infallible Word by the early church, and, as Jesus Himself said the prophets spoke of Him (Luke 24:13–27), we have no reason to doubt the authenticity of the Old Testament.

FOR FURTHER STUDY​

The Canon of Scripture by F.F. Bruce

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[Patriot]

Is the Trinity taught in the Old Testament?​

ANSWER

The word Trinity is not used in the Bible, but the doctrine of the tri-unity of God is clearly taught in the New Testament. The Old Testament does not explicitly teach the doctrine, but the concept of the Trinity is hinted at in certain places. We could say that the Old Testament lays a foundation for the later revelation concerning the Trinity.

The doctrine of the Trinity finds support in the Old Testament in the Hebrew concept of plurality in unity:

Deuteronomy 6:4 is a verse that seems, at first, to wholly negate the doctrine of the Trinity: “Hear, O Israel: The LORD our God, the LORD is one.” (Interestingly, the singular Yahweh is coupled with the plural Elohim in this verse.) The word translated “one” is ehad, which means “one” or “unity”; however, the word is also used in other contexts to suggest a plurality within unity. For example, the word ehad also appears in Genesis 2:24, which considers two persons as one: “[A man] is joined to his wife, and the two are united into one [ehad]” (NLT). Obviously, the husband and wife are distinct persons, but they are called “one”—there is diversity within the unity.

The doctrine of the Trinity finds support in the Old Testament in the names for God:

The very fact that God reveals Himself using multiple names in the Old Testament could be a clue pointing to His triune nature. Two of the names show up right away: Elohim in Genesis 1:1, and Yahweh in Genesis 2:4. Some scholars believe the multiple names for God imply a diversity within the Godhead.

One of the Hebrew names for “God” in our Bible, Elohim, is plural in form. The -im suffix is plural, and elohim, when not referring to the One True God, is translated as “gods” (plural) in Scripture. The plural form of a name for the One God could be seen as implying a perfect unity of Persons and is certainly consistent with the New Testament teaching of the Trinity.

Adonai, translated in our Bibles as “Lord,” occurs about 300 times in the Old Testament. This title for God is also plural. One writer comments on the word Adonai, “It is significant that it is almost always in the plural and possessive, meaning ‘my Lords.’ It confirms the idea of a trinity as found also in the name of Elohim” (Stone, Nathan, The Names of God, Moody Publishers, 2010, p. 35).

The doctrine of the Trinity finds support in the Old Testament in the appearances of the Angel of the Lord:

In several places, the Old Testament records encounters with someone called “the Angel of the Lord.” This supernatural presence speaks as if He is God, identifies Himself with God, and exercises the responsibilities of God. For example, in Genesis 16:10, the Angel of the Lord says to Hagar, “I will increase your descendants so much that they will be too numerous to count.” Of course, God is the One who blesses Ishmael, but it’s the Angel of the Lord who personally makes the promise to his mother.

The same Angel of the Lord appears to Abraham and assumes the role of God, saying, “Now I know that you fear God, because you have not withheld from me your son, your only son” (Genesis 22:12, emphasis added ). See also Exodus 3:2; Judges 2:1–4; 5:23; 6:11–24; 13:3–22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8. In several passages, those who see the Angel of the Lord fear for their lives because they had “seen the Lord.” It’s clear that the Angel of the Lord was no mere angel. Viewed through the lens of the New Testament teaching of the Trinity, it’s easy to conclude that the Angel of the Lord could be a pre-incarnate appearance of Christ.

The doctrine of the Trinity finds support in the Old Testament in its descriptions of the Spirit of God:

The post-exilic Levites speak of the Spirit of God as being sent by God and speaking for God: “You also gave Your good Spirit to instruct them” (Nehemiah 9:20, NKJV); and “For many years you were patient with them. By your Spirit you warned them through your prophets” (Nehemiah 9:30). Both verses seem to make a distinction between God and another personality called the Spirit of God. See also Isaiah 48:16 and Isaiah 63:10.

The doctrine of the Trinity finds support in the Old Testament in God’s self-references:

Most of the time, God speaks of Himself using singular pronouns (e.g., Exodus 33:19; Hosea 11:9); at other times, He uses plural pronouns:

“Then God said, ‘Let us make mankind in our image, in our likeness’” (Genesis 1:26, emphasis added).

“And the LORD God said, ‘The man has now become like one of us, knowing good and evil’” (Genesis 3:22, emphasis added).

As sinful humanity was erecting the tower of Babel, God said, “Come, let Us go down and confuse their language” (Genesis 11:7, BSB, emphasis added).

In Isaiah 6:8, God refers to Himself in both singular and plural terms: “Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’” (emphasis added).

We could assume that, in each of the above passages, God is simply using the majestic plural to emphasize His power and greatness. Or we could also assume that there’s something more going on—viz., that these statements hint at discrete personalities existing as a unified whole.

The doctrine of the Trinity finds support in the Old Testament in Messianic passages:

In Psalm 110:1, David writes, “The LORD said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool’” (NKJV). Here is an example of Yahweh speaking to Adonai and giving Him the place of highest honor in heaven. Jesus pointed to this psalm as proof that the Christ is more than David’s descendant—He is the pre-existent Lord and much greater than David (Matthew 22:41–45).

Another Messianic prophecy is found in Psalm 45:6–7: “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” The psalmist, addressing Elohim, suddenly speaks of “your God” who honors and anoints the Addressee.

The doctrine of the Trinity finds support in the Old Testament in the repetition of God’s qualities or His name:

In Isaiah 6:3, the angels surrounding God praise Him as being “holy, holy, holy.” The threefold repetition expresses the intensity and completeness of God’s holiness. Some scholars also infer from the angels’ words an expression of the triune nature of God, as the three Persons of the Godhead are each equal in holiness and majesty.

Similarly, we have a threefold repetition of God’s name in Numbers 6:24–26:
“The Lord bless you
and keep you;
the Lord make his face shine on you
and be gracious to you;
the Lord turn his face toward you
and give you peace.”
The blessing’s appeal to “the Lord . . . the Lord . . . the Lord” is seen by some scholars as providing a glimpse of the Trinity.

In many ways, the Old Testament gives a preview of the New Testament’s fuller revelation, including the doctrine of God as a triune Being. While the Trinity is not clearly seen in the Old Testament, there are certainly indicators of that truth.

FOR FURTHER STUDY​

Simply Trinity: The Unmanipulated Father, Son, and Spirit by Matthew Barrett

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[Patriot]

Did Old Testament believers have eternal security?​

ANSWER

The answer to the question of whether Old Testament believers in the Lord had eternal security is the same as the answer to whether New Testament believers have eternal security. God does not change (Numbers 23:19; Malachi 3:6) and is therefore consistent regarding His offer of salvation. If the New Testament believer is eternally secure in his or her salvation, so is the Old Testament believer.

Salvation has always been a gift of God, by grace through faith (Genesis 15:6; Romans 4:1–8; Ephesians 2:8–9). In the Old Testament, people were responsible to exercise faith in what God had revealed to them and to trust in God for their salvation; their faith was made evident in their actions. In the New Testament era, we are responsible to exercise faith in what God has done through Christ and to trust in God for our salvation; our faith is made evident in our actions.

The gift of God is eternal life, not temporary life (Romans 6:23). God’s offer of salvation is not that we “might” have eternal life if we try really hard or if we don’t mess up too much. Salvation is based on what Christ has done, not on what we have done or will do. Hebrews 11 gives many examples of the faith of Old Testament believers, including those who sinned greatly. It confirms that they will receive what God has promised, based on the work of Christ (Hebrews 11:39–40).

Romans 8:38–39 confirms the eternal security of all believers in the strongest terms: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” In this passage Paul goes out of his way to assure God’s children that absolutely nothing at all can destroy their relationship with the God of their salvation.

One major difference between believers in the Old Testament and believers in the New Testament relates to the role of the Holy Spirit. In the New Testament, the Holy Spirit enters a believer at the point of salvation and permanently indwells him (1 Corinthians 12:13; Ephesians 1:13–14). This indwelling is something that Jesus had promised would occur after His ascension to heaven (John 14:17; 16:7; cf. John 7:39). In the Old Testament, it seems that the Spirit of God did not permanently indwell believers; rather, the Spirit came upon them from time to time to accomplish God’s purposes through them (Judges 3:10; 14:19; 1 Samuel 10:10; 16:14; Psalm 51:11).

The fact that the Holy Spirit came and went does not mean Old Testament believers lost (and regained) their salvation. The context of Psalm 51 is David’s repentant prayer following his sin with Bathsheba. The infant born of David and Bathsheba’s sinful union died, and David said that he would one day go to be with the child (2 Samuel 12:16–23). In other words, David believed he would one day join his departed son in heaven. David did not lose his salvation, despite his sin.

The Old Testament saints, by faith, looked forward to the Messiah who would come to save (John 8:56). They put their faith in God to save them: “Praise be to the Lord, to God our Savior, who daily bears our burdens. Our God is a God who saves; from the Sovereign Lord comes escape from death” (Psalm 68:19–20). Today, we look back, by faith, to the Christ who has come to save. We, too, put our faith in God to save us. Together, saints from the Old and New Testaments trust that God is true to His promises: “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4). Because of His faithfulness, we are eternally secure.

FOR FURTHER STUDY​

Making Sense of Salvation by Wayne Grudem

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[Patriot]

How can I identify messianic prophecies in the Old Testament?​

ANSWER

By some counts, there are over 300 messianic prophecies in the Old Testament. That’s why in the New Testament we often find statements like this: “These things happened so that the scripture would be fulfilled” (John 19:36). Some messianic prophecies in the Old Testament are fairly straightforward; others are more indirect. Here are some pointers on identifying prophecies of the Messiah:

Study the Word. This should go without saying, but, in understanding the Bible, there’s no substitute for actually reading the Bible and prayerfully seeking wisdom from on high (James 1:5). Some messianic prophecies in the Old Testament are clearly identified as such by the prophets who wrote them. The word Messiah means “Anointed One” or “Chosen One,” and those titles are found in several prophecies. Daniel 9:25–26 is an important prophecy about the Messiah’s death. Psalm 2:2 also refers to the Lord’s Anointed.

Of course, context is always important when we interpret Scripture. Not every mention of an “anointed one” in the Old Testament is a reference to the promised Messiah. King Cyrus of Persia is called God’s anointed one in Isaiah 45:1, and so is King Saul in 1 Samuel 24:10; both those kings were chosen by God for special work, which is the underlying meaning of being “anointed.”

David’s references to God’s anointed one in Psalm 132 are an example of how the title can have a dual meaning. David prays, “For the sake of your servant David, do not reject your anointed one” (Psalm 132:10). Here, David makes reference to himself twice, calling himself God’s “servant” and God’s “anointed one”—David had been literally anointed by the prophet Samuel to be king (1 Samuel 16:13). But the word David uses is the Hebrew word for “Messiah,” and Psalm 132:10 can easily be applied to Jesus Christ in the New Testament. What makes this passage even more fascinating is that, immediately following the mention of David as the anointed one, Psalm 132 starts talking about the Messiah: one of David’s descendants will rule from the throne (Psalm 132:11), and David’s dynasty will be unending (verse 12). Then, a twist: the Lord Himself will rule from Zion forever (verses 13–14); as King, the Lord will bring abundance, salvation, and joy (verses 15–16); this King who comes from David will have divine strength, and all His enemies will be defeated (verses 17–18). Verse 17 contains another mention of God’s “anointed one.” Put all this together with the fact that the Messiah was commonly referred to as “the Son of David” (see Matthew 22:42), and Psalm 132 is clearly a messianic prophecy. David, God’s anointed one, was promised that an even greater Anointed One would sit on the throne of Zion forever.

Learn the various titles of the Messiah. Some messianic prophecies in the Old Testament use different names for the Messiah. For example, Isaiah 42:1 speaks of the Messiah as the “Servant” of the Lord. The prophecy of Numbers 24:17 calls the Messiah the “Star” that comes from Judah. In Isaiah 11:1, the Messiah is a “Branch” that bears much fruit. Often, the Messiah is presented in the Old Testament as a king who will rule in righteousness (see Isaiah 9:6–7; 32:1; Jeremiah 23:5; Zechariah 9:9).

Compare Scripture with Scripture. Some messianic prophecies in the Old Testament are identified by New Testament writers. Matthew is especially helpful in linking Old Testament prophecies to their fulfillment in the life of Christ. Jesus’ birth is the fulfillment of Isaiah 7:14 (cp. Matthew 1:18–23). Jesus’ flight to Egypt turns out to be the fulfillment of an indirect prophecy in Hosea 11:1 (cp. Matthew 2:15). Jesus’ triumphal entry into Jerusalem is linked to Zechariah 9:9 (cp. Matthew 21:1–5). Jesus’ death on the cross fulfilled many Old Testament prophecies, including Psalm 34:20 and Zechariah 12:10 (cp. John 19:31–37).

At times Jesus quoted a messianic prophecy and applied it to Himself. In the synagogue in Nazareth, Jesus read a messianic passage from Isaiah 61 and said, “Today this scripture is fulfilled in your hearing” (Luke 4:21). Just before His arrest, Jesus quotes Zechariah 13:7, stating that prophecy is about to be fulfilled (Matthew 26:31). He also quotes Isaiah 53:12 (in Luke 22:37), and when we study the whole of Isaiah 53, we discover that much of that chapter corresponds directly to Jesus’ passion. When Jesus quotes an Old Testament passage and says that He is the fulfillment of it, we know for sure that passage was messianic.

Sometimes Jesus’ allusion to a passage clues us in that we’re dealing with a messianic prophecy. For example, on the cross Jesus cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46). As it turns out, those are the exact words of Psalm 22:1. When we turn to Psalm 22, we find many details of the crucifixion: the mocking Jesus endured (Psalm 22:7; cp. Matthew 27:38–44), Jesus’ thirst (Psalm 22:14; cp. John 19:28), the piercing of His hands and feet (Psalm 22:16; cp. John 20:20), and the casting of lots for His garment (Psalm 22:18; cp. Luke 23:34). Jesus’ agonized cry serves as a signpost pointing us to a treasure trove of messianic prophecies in the Psalms.

Look for themes, similar circumstances, and matching details. Some messianic prophecies in the Old Testament take the form of types. The Old Testament sacrifices are definite types of the Messiah who would shed His blood for our sin. The temple’s lampstand, altar of incense, and table of showbread are also clear types of Christ’s light, intercession, and provision.

Joseph’s dreams of his family bowing down to him in Genesis 37 came true, even though Joseph’s brothers hated him. The rejection and eventual exaltation of Joseph can be seen as foreshadowing the rejection of Christ and His exaltation to the right hand of God. In the same way, Boaz’s actions in the book of Ruth can be viewed as an indirect prophecy of the work of Christ on our behalf. The life of Joshua, so full of faith and victory, can also be seen as a precursor to Christ—especially when we consider that Joshua and Jesus are both forms of the same Hebrew name, Yeshua. Viewing the stories of Joseph, Boaz, and Joshua as messianic “prophecies” requires a certain amount of inference, but it is not a misuse of Scripture to acknowledge parallels exist. Jesus Himself used elements of the story of Jonah as a prophecy of His resurrection (Luke 11:29–30).

Messianic prophecies deal with some aspect of the Messiah’s nature, ministry, or associations. For example, Genesis 3:15 predicts a serpent-crushing Savior who will be the “seed of the woman.” This prophecy suggests the virgin birth as well as Christ’s victory over Satan. Jeremiah 31:15 predicts Herod’s massacre of the children in Bethlehem (see Matthew 2:16–18). And Isaiah 35:5–6 prophesies that the Messiah would heal the blind, lame, and mute (cp. Luke 7:22).

On the road to Emmaus, Jesus told two of His disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). The whole Old Testament—Law, Prophets, and Writings—contains messianic prophecies. And all of those prophecies “must” be fulfilled. The study of prophecies and their fulfillment is really the study of God’s faithfulness. In particular, the messianic prophecies reveal God’s faithfulness in saving His people. Such a study is infinitely rewarding.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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