The Third Day Series: Part 6 – Creation

It is axiomatic that for every teaching in Scripture, there is a place where that teaching is first mentioned. For example, the whole of the Bible teaches that there is one particular and specific God who has created us and all things; the first mention of this teaching is the first line of the Bible.

In the beginning God created the heavens and the earth. Genesis 1:1

So we know that somewhere in Scripture is the first typological reference to Christ’s third day resurrection. Where is this prototype? As with so many foundational doctrines, it is found in Genesis, the book of beginnings, in the account of creation.

There was evening and there was morning, a third day. Genesis 1: 13

Now in what sense is this reference to the third day a prototype of Christ’s resurrection? We must look at the details of the account of creation.

Day	God’s Assessment of Goodness
1	“God saw that the light was good”
2	none
3	“God saw that it was good” (dry land and sea) “God saw that it was good” (vegetation)
4	“God saw that it was good”
5	“God saw that it was good”
6	“God saw that it was good”

The text itself gives the third day preeminence, in so much as the third day received two “it was good” assessments from God. No other day received two, and the second day did not even receive one. At some point the Jews recognized this textual detail and referred to the third day of creation as the Day of Double Blessing.

Although I haven’t read primary source materials regarding the Jewish regard for the Day of Double Blessing, I have read acknowledgments of the doctrine from both Christians and Jews. It is said that the third day (Tuesday) became so revered that it was the preferred day for Jewish weddings. The wedding in Cana, where Jesus performed His water to wine miracle, might have been on a Tuesday, for the Scripture says “the third day.”

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; (John 2: 1)

From a Biblical perspective, the third day was given preeminence in the first chapter of Genesis, and is the prototype of the third day theme. This theme is developed over the course of the Scripture, culminating with the third day resurrection of Jesus of Nazareth.

From a non-Biblical perspective, if we accept as true the cultural data about the Jewish regard for weddings on the third day, how much more potent are the parables of the wedding feasts, and the theme of Christ as the groom and His church as the bride? In a sense, we were married to Christ on the third day – the Jewish wedding day – for that was the day He paid the dowry for His bride – that was the day His blood purchased the forgiveness of our sins.

The Third Day Series: Part 5 – Esther

We previously established our method for identifying types of the third day resurrection:

We read an Old Testament passage with a keyword such as “third day” or “three days”.

We stop, knowing that such a keyword may be pointing to a prophetic foreshadow of Christ’s resurrection.

We examine the passage and see if it qualifies as a type.

Applying this method when reading through Scripture, we would stop at a certain point in the book of Esther. The summary of Esther’s story is that she was a Jew who ascended to the position of queen of Persia, by God’s providence. When a plot to kill the Jews came to her knowledge, she was in a position as queen to approach the king, foil the plot, save her people, and keep the Messianic hope alive.

Even though she was queen, it was not without risk that she approached the king to try to save her people, for the custom of the land was that the king was never approached without him first summoning the person who approached. Here is what Esther said about the custom:

“All the king’s servants and the people of the king’s provinces know that for any man or woman who comes to the king to the inner court who is not summoned, he has but one law, that he be put to death, unless the king holds out to him the golden scepter so that he may live. And I have not been summoned to come to the king for these thirty days.” Esther 4: 11

Despite the law, Esther decided to risk her own life and approach the king without a summons, to try to save the Jews. But, before she approached the king, she requested a fast of the Jews.

“Go, assemble all the Jews who are found in Susa, and fast for me; do not eat or drink for three days, night or day. I and my maidens also will fast in the same way. And thus I will go in to the king, which is not according to the law; and if I perish, I perish.” Esther 4: 16

After this fast, she approached the king.

“Now it came about on the third day that Esther put on her royal robes and stood in the inner court of the king’s palace in front of the king’s rooms, and the king was sitting on his royal throne in the throne room, opposite the entrance to the palace. When the king saw Esther the queen standing in the court, she obtained favor in his sight; and the king extended to Esther the golden scepter which was in his hand. So Esther came near and touched the top of the scepter. Then the king said to her, “What is troubling you, Queen Esther? And what is your request? Even to half of the kingdom it shall be given to you.” Esther 5: 1 – 3

Those familiar with the story know that Esther was able to successfully arrange for the preservation of her people, by making the king aware of Haman’s plot. As we ponder these events in Esther’s life, the three day fast and her third day audience with the king, we can draw parallels between her account and that of Christ’s resurrection.

Event in Esther	New Testament Parallel
Haman plotted to kill the Jews	Satan plotted to kill all humanity by successfully tempting Adam and Eve to sin
The plot became known to Esther	God knew that Adam and Eve sinned against Him and that all humanity had now become condemned
Esther, as queen, was in a position to intercede on behalf of her people	Christ, as Son of God and the Messianic King, was in a position to intercede on behalf of His people
For three days, there was mystery as to whether Esther would be killed or granted life by the king	For three days, there was mystery as to whether Christ would rise from the dead
On the third day, the king granted Esther life	On the third day, Christ was raised from the dead
Because of the third day, Esther successfully interceded for her people	Because of the third day, Christ successfully interceded for His people

Just like the account of Elijah and Elisha that we previously looked at, these parallels are sufficient to conclude that the account of Esther and the three day fast are a type of Christ’s third day resurrection. This places Esther on our growing list of major Old Testament figures who were involved in a spectacular circumstance involving a three day span of time.

The Third Day Series: Part 4 – Elijah and Elisha

In our prior two studies on Jonah and Abraham/Isaac, we relied upon New Testament passages to validate a typological interpretation of the Old Testament texts. But what if there is no New Testament reference? Can an Old Testament passage still be interpreted as a type of the third day resurrection?

Given the limited New Testament references to third day prophecies, and the fact that both Jesus and Paul indicate the third day is an Old Testament prophetic theme, I think we have to answer “yes”, it is okay to interpret an Old Testament passage as a type of the third day resurrection, even without a clear New Testament reference.

So how do we do this?

If we can identify an Old Testament account that references the third day, or a three day interval, and if we can draw parallels between that account and Jesus’ death and third day resurrection, then we can conclude that the passage functions as a type. If we do this carefully and soberly, we are doing no more to the text than what Jesus did when interpreting Jonah. With this in mind, let us look at the prophet Elijah, when he was taken up into heaven and his ministry bequeathed to Elisha.

As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven. Elisha saw it and cried out, “My father, my father, the chariots of Israel and its horsemen!” And he saw Elijah no more…Now when the sons of the prophets who were at Jericho opposite him saw him, they said, “The spirit of Elijah rests on Elisha.” And they came to meet him and bowed themselves to the ground before him. They said to him, “Behold now, there are with your servants fifty strong men, please let them go and search for your master; perhaps the Spirit of the LORD has taken him up and cast him on some mountain or into some valley.” And he said, “You shall not send.” But when they urged him until he was ashamed, he said, “Send.” They sent therefore fifty men; and they searched three days but did not find him. They returned to him while he was staying at Jericho; and he said to them, “Did I not say to you, ‘Do not go’?” 2 Kings 2: 11 – 12, 15 – 18

In this text there is a reference to a three day search for Elijah; the three day interval is our first clue that perhaps the passage is a third day type. But we must be able to draw parallels between this account and the account of Christ, similar to how Jesus compared Himself to Jonah. Consider the following:

	Old Testament Event	New Testament Parallel
1	The day of Elijah’s ascension into heaven was ordained by God	The day of Christ’s death was ordained by God
2	Elisha was told in advance that Elijah would be taken up into heaven	The disciples were told in advance that Jesus would be crucified and rise on the third day
3	Not believing God’s word, fifty men searched for Elijah for three days	Not believing Jesus’ word, the disciples did not expect an empty tomb on the third day
4	In accordance with God’s word, Elijah was not found	In accordance with God’s word, Jesus rose from the dead

It turns out we are able to draw reasonable parallels between the account of Elijah/Elisha and Jesus’ death/resurrection. Even though there is no New Testament passage that supports this interpretation, the parallels we have drawn are safe. Is there anything wrong with pointing out that God ordained the day of Elijah’s ascension, just as He ordained the day of Christ’s death? Is there anything wrong with pointing out prophets in Elisha’s day did not believe that Elijah was taken up, and comparing that to the disciples’ lack of faith in Jesus’ promise to rise from the dead?

To become even more sure that this passage is a type, let us look at, in a little more detail, the parallels between the three day search for Elijah and the third day resurrection of Christ. In the Old Testament account, God’s word was given ahead of time to Elisha, that Elijah would be taken to heaven.

Then the sons of the prophets who were at Bethel came out to Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” And he said, “Yes, I know; be still.” 2 Kings 2: 3

The sons of the prophets who were at Jericho approached Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” And he answered, “Yes, I know; be still.” 2 Kings 2: 5

Even though this event was prophesied in advance, there were those who did not believe, and so fifty men were sent to conduct a three day search for Elijah. When their search ended in failure, Elisha essentially said “I told you so,” and it was on the third day that God’s word was vindicated. This is similar to what happened with Jesus and the disciples. Jesus told them in advance about His crucifixion, and they did not believe, even after the women reported Jesus had risen.

…Jesus said to them, “The Son of Man is going to be delivered into the hands of men; and they will kill Him, and He will be raised on the third day.” Matthew 17: 22

When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. Very early on the first day of the week, they came to the tomb when the sun had risen. They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” Looking up, they saw that the stone had been rolled away, although it was extremely large. Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. And he said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you.'”…She went and reported to those who had been with Him, while they were mourning and weeping. When they heard that He was alive and had been seen by her, they refused to believe it. Mark 16: 1 – 7, 10 – 11

When Jesus appeared to the disciples on the day of His resurrection, God’s word was vindicated, and prophecy was fulfilled. In both the Old Testament and New Testament accounts, God’s word was proven true on the third day, and this is the thrust of the type. God performed a miracle in taking Elijah to heaven, and the fifty men did not believe until the third day. God performed a miracle in raising Jesus from the dead, and the disciples did not believe until the third day, when Jesus appeared to them.

So our typological interpretation of this text is justified. There is no new doctrine being purported, there is nothing outrageous being claimed. We have simply demonstrated parallels between the two accounts, similar to what Jesus did with Jonah and the author of Hebrews did with Isaac.

The Third Day Series: Part 3 – Abraham and Isaac

Typology is the study of types, and what we are doing is studying the Old Testament types that point to Jesus and His third day resurrection. The author of Hebrews tells us that the account of Abraham, when he was asked to kill Isaac, is a type of the resurrection.

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, “In Isaac your descendants shall be called.” He considered that God is able to raise people even from the dead, from which he also received him back as a type. Hebrews 11: 17 – 19

The author of Hebrews points out what many overlook when pondering God’s command to kill Isaac. Prior to that command, prior to God asking Abraham to slay the son of promise, God had told Abraham that through Isaac his descendants would be named. This promise came when Abraham was concerned about the enmity between Hagar and Sarah.

Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. Therefore she said to Abraham, “Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac.” The matter distressed Abraham greatly because of his son. But God said to Abraham, “Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named. Genesis 21: 9 – 12

This promise was given to Abraham in advance of the command to kill Isaac. Therefore, when God asked Abraham to kill Isaac, Abraham was confronted with a divinely ordained paradox. How could God ask him to kill Isaac prior to Isaac bearing children? Abraham determined, as we learn from Hebrews, that God could raise Isaac from the dead. Is there really any other solution to the paradox? If indeed God allowed Abraham to kill Isaac, then God would have to raise Isaac from the dead in order for him to have children. So this is a foreshadow of the resurrection from the dead.

But what about a three day interval? Hebrews speaks of Abraham and Isaac as a type of the resurrection of Christ, but not as a type of the third day resurrection. To understand where the three day interval comes into play, we must go to the text in Genesis and look at the details in more depth.

Now it came about after these things, that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.” He said, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you.” So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him. On the third day Abraham raised his eyes and saw the place from a distance. Abraham said to his young men, “Stay here with the donkey, and I and the lad will go over there; and we will worship and return to you.” Genesis 22: 1 – 5

The text says that Abraham departed in the morning to the place where he would kill Isaac, and on the third day arrived at the destination. To make sense of this, we must understand that in the faithful mind of Abraham, he had determined to kill his son upon the command from God. So as far as Abraham was concerned, Isaac was dead. In fact, Isaac was dead to Abraham, so to speak, during the entire three day journey to Moriah. But on the third day, when they ascended the mountain, when Abraham was prevented from killing Isaac by the cry of the angel, when the plan of God was revealed and Abraham learned Isaac was not to die, at that moment on the third day Isaac was figuratively resurrected in the mind of Abraham. Abraham at that moment knew his son would remain alive and a literal resurrection was not needed, although in his heart he was prepared for God to do such a thing.

It is in this way, then, that the story of the binding of Isaac points ahead to the Messiah and His own binding upon a cross, and subsequent resurrection – on the third day.

The Third Day Series: Part 2 – Jonah

We are attempting to understand how Jesus and Paul could say that the Old Testament prophesied a third day resurrection, when in fact there is not one direct statement in the Old Testament that says something like “the Messiah will die and rise on the third day.” Thankfully, we have the words of Jesus to shed light on the mystery.

Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth.” Matthew 12: 38 – 40

A very interesting thing happened in this encounter with the scribes and Pharisees. Jesus took the book of Jonah, which had nothing to do with messianic prophecy, and He made it messianic. How could Jesus do such a thing? Isn’t that an incorrect way to interpret the Bible, to take Scripture out of context to prove a point?

The reason Jesus could say what He said is because He was speaking of “signs.” To use another word, Jesus was speaking of “patterns.” The scribes and Pharisees would certainly agree that Jonah was a prophet of God. And they would agree that Jonah was put into the sea monster for three days and three nights by the will of God, for that is what Jonah’s book clearly states.

And the LORD appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights. Jonah 1: 17

Then the LORD commanded the fish, and it vomited Jonah up onto the dry land. Jonah 2: 10

So Jesus compared Himself to Jonah. Just as Jonah was God’s prophet, Jesus was too. Just as Jonah was appointed by God to be in the fish, so too will God appoint Jesus to be in the earth. And just as Jonah came out of the fish on the third day, so too will Jesus come out of the earth on the third day. Jesus used Jonah as a pattern to support the credibility of His own ministry. God established a pattern in Jonah, and God will culminate or fulfill the pattern in Jesus. This is what Jesus was communicating to the Pharisees and scribes, and it is what is being communicated to us by Matthew as we read what he recorded about Christ.

If we can understand how Jesus applied Jonah to Himself, then we are well on our way to understanding how other Old Testament passages can be applied to Christ and His third day resurrection.

The Third Day Series: Part 1 – Introduction

Jesus was crucified and died on Passover. On the third day after His death, He rose from the dead by His own power. In doing so, Jesus fulfilled the prophecy that He gave prior to His crucifixion, which is recorded in the gospel of Matthew:

…Jesus said to them,“The Son of Man is going to be delivered into the hands of men; and they will kill Him, and He will be raised on the third day.” (Matthew 17: 22)

So “the third day” in Christianity refers to Resurrection Sunday (which is commonly known as Easter). But why did Jesus rise on the third day? Why didn’t Jesus predict He would be raised on the second or fourth day? Surely anyone rising from the dead by their own power would be an amazing thing, why does it matter what day it happened?

The words of Jesus and Paul tell us that the third day is not arbitrary, and that Jesus could have not risen from the dead on the second day or on the fourth day. Why not? Because of Old Testament prophecy written hundreds of years before Jesus was born.

…and He (Jesus) said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day…” (Luke 24: 46)

For I (Paul) delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures…(1 Corinthians 15: 3 – 4)

In the New Testament quotes above, both Jesus and Paul indicate that the Old Testament speaks of a third day resurrection by the Messiah. In other words, before the foundation of the world, God determined that Jesus would rise from the dead three days after His death, and God ensured the event was prophesied in the Old Testament writings. But one of the great mysteries is this – there is no literal predictive prophecy that links the third day to the Messiah. There is nothing in the Old Testament that essentially says “the coming Messiah will die and rise on the third day.” So what were Jesus and Paul talking about, and in what way does the Old Testament foreshadow Jesus’ third day resurrection?

To shed light on this mystery is the hope of this new blog series.

A Scarlet Summary

On New Year’s Eve my Malachi post concluded a series of blogs that started with the book of Genesis and continued through the Old Testament books in sequential order. The theme that bound all the posts together was “The Scarlet Thread”. To read more about that interpretive concept, click here, and you will be taken to a page on my blog that explains the Biblical basis of the concept.

Since that series has concluded, I wanted to thank you for reading and let you know I will be starting another series shortly, the theme of which will be the Old Testament foreshadows of a third day resurrection.

In Christ,

Bryan

P.S. Below is a summary of the Scarlet Thread blog posts and the basic theme of each.

Book Title	Primary Theme of Blog
Genesis	Jesus is Creator
Exodus	The Passover foreshadows the gospel of Jesus Christ
Leviticus	The law prepares us for the gospel by showing us our sin and our need for a Savior
Numbers	Moses and the bronze serpent foreshadow the gospel of Jesus Christ
Deuteronomy	Jesus is the Great Prophet prophesied by Moses
Joshua	The account of Rahab foreshadows the gospel; Rahab is part of Christ’s genealogy
Judges	The Old Covenant failed to change mens’ hearts but the New Covenant succeeds
Ruth	The love story of Ruth prepared the way for the Messiah to be born in Bethlehem
1 Samuel	How the people asking God for a king was ultimately fulfilled in Christ
2 Samuel	David acquired the land where the temple would be built; the temple curtain was torn in two when Jesus was crucified
1 Kings	Solomon was a foreshadow of Jesus
2 Kings	Jesus used Elisha’s healing of a Gentile to show how the gospel would be opened up to all Gentiles
1 Chronicles	The Davidic Covenant points to Jesus Christ
2 Chronicles	The exile of the Jews foreshadowed the judgment of man and the exile of unbelievers to Hell
Ezra	God used an ancestor of Christ to rebuild the temple after the return to Jerusalem; Jesus raised His own temple from the dead
Nehemiah	The book of Nehemiah points to Christ
Esther	Esther is a foreshadow of Christ
Job	The suffering of Job foreshadows the suffering of Jesus
Psalms	The parallels between Psalm 22 and Matthew’s account of Jesus’ crucifixion
Proverbs	The paradox of the gospel when compared to earthly wisdom
Ecclesiastes	Solomon’s reflection of life without God are paralleled by Paul’s reflection on life without Jesus
Song of Solomon	Marital love foreshadows Christ and His bride
Isaiah	Philip taught an Ethiopian that Isaiah 53 is about Jesus
Jeremiah	The false prophets of Jeremiah’s day are similar to the false prophets in our day
Lamentations	Oops – forgot to do a blog on this book!
Ezekiel	The appearance of Jesus to Ezekiel
Daniel	Jesus is the Son of Man prophesied by Daniel
Hosea	Hosea prophesied the gospel going to the Gentiles
Joel	Joel prophesied the day of Pentecost
Amos	The apostles used the words of Amos to explain the conversion of Gentiles
Obadiah	The cup of wrath versus the cup of blessing
Jonah	Jonah is a foreshadow of Christ
Micah	Jesus was born in Bethlehem, as Micah predicted
Nahum	The wicked Ninevites are analogous to all who have broken God’s law
Habbakuk	The righteous shall live by faith
Zephaniah	Jesus will condemn many alleged Christians due to a false religion of works
Haggai	Without the rebuilding of the 2nd temple, leading to Herod’s temple, the veil could not have been torn in two upon Christ’s death on the cross
Zechariah	Zechariah prophesied the Messiah will combine the office of king and priest
Malachi	John the Baptist was the prophesied forerunner to the Messiah

Malachi

Malachi ends the Old Testament on a bad note. He highlights the sins of the people – a people not far removed from the exile to Babylon due to sin. Rather than turning to God by living righteously, the post-exilic people of Malachi turned to sin: they intermarried with foreigners, they didn’t pay the tithe, they didn’t rest on the Sabbath, they offered lame sacrifices to God. God was not pleased.

“ ‘A son honors his father, and a servant his master. Then if I am a father, where is My honor? And if I am a master, where is My respect?’ says the LORD of hosts to you, O priests who despise My name. But you say, ‘How have we despised Your name?’ You are presenting defiled food upon My altar. But you say, ‘How have we defiled You?’ In that you say, ‘The table of the LORD is to be despised.’ But when you present the blind for sacrifice, is it not evil? And when you present the lame and sick, is it not evil? Why not offer it to your governor? Would he be pleased with you? Or would he receive you kindly?” says the LORD of hosts. Malachi 1: 6 – 8

So the punishment of the exile did little to curb the sin of the people. In one sense, this ought to have been expected, for the words of the Mosaic Covenant, which promised blessing if the people were obedient, never inspired Israel to obedience. And the words of the covenant, which promised cursing if the people were disobedient, never caused Israel to fear sinning against God. The people always did what was right in their own eyes. In the days of Moses, they did what they wanted. In the days of the judges, they did what they wanted. In the days leading up to the exile, they did what they wanted. And now, after the exile and in the days of Malachi, they did what they wanted.

So the Old Testament ends on a bad note, in that the sin of the people is still raging and God is not pleased. The ineffectiveness of the Law to change people’s hearts is on full display. The inability to live up to God’s standard is evident. Yet despite all this, there is hope. God grants the prophet Malachi words that relate to the coming of the Messiah. He grants him words that discuss a great figure that will arise before the day of the Lord – a forerunner to Messiah.

Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse. Malachi 4: 5 – 6

This great figure prophesied by Malachi is John the Baptist. Only by God’s providence could it be that the last verses of the last chapter of the last book of the Old Testament prepare the way for the New Testament. Now how do we know that Malachi speaks of John, since he used the name Elijah? Because Luke tells us:

In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. But they had no child, because Elizabeth was barren, and they were both advanced in years. Now it happened that while he was performing his priestly service before God in the appointed order of his division, according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were in prayer outside at the hour of the incense offering. And an angel of the Lord appeared to him, standing to the right of the altar of incense. Zacharias was troubled when he saw the angel, and fear gripped him. But the angel said to him, “Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John. You will have joy and gladness, and many will rejoice at his birth. For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. And he will turn many of the sons of Israel back to the Lord their God. It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” Luke 1: 5 – 17

Jesus Himself confirms that John is the Elijah of whom Malachi spoke.

For all the prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come. He who has ears to hear, let him hear. Matthew 11: 13 – 15

If the Bible stopped at Malachi, the story would be incomplete. We would be left with the sin of the people and the mysterious Elijah who was to come before the day of the Lord. We would also be left to wonder about how that mysterious figure fit in with the Messiah, the son of David, the one of whom the prophets continually spoke.

But thankfully we have the New Testament. We have the completion to the story. We can read how John prepared the way for the ministry of Jesus, and how Jesus is the Messiah that the prophets spoke of and wrote about. We can read how the New Covenant established by Christ is better than the Old Covenant given through Moses. We can read how hearts are transformed, not by the Law, but by the very Spirit of God. We can read how the Messiah, the great coming king, had to die. We can read about Him rising from the dead on the third day. And we can read the sweet words of John the Baptist, recorded by John the apostle, concerning this Christ, Jesus of Nazareth, of whom the whole of the Old Testament, including Malachi, points to:

Behold, the Lamb of God who takes away the sin of the world! This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ John 1: 29 – 30

The Father loves the Son and has given all things into His hand. He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him. John 3: 35 – 36

Obscure Advent Verses: Week 4

Last week we looked at the prophecy from Balaam regarding the Messiah, whom Balaam dubbed the star of Jacob. This prophecy finds its way, not directly, but by allusion and pattern, into the Christmas narrative written by Matthew.

For with Balaam, we have the pattern of a pagan prophet telling Israel about the Messiah, referring to a star. The pattern is repeated when the magi, religious pagans, travel to Jerusalem and tell Herod about the birth of Messiah, saying that they saw the Messiah’s star.

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” Matthew 2: 1 – 2

One of the great mysteries of Scripture is how the magi, religious pagans from another land, were granted knowledge of the Messiah, and had such faith that they caravaned to Jerusalem in search of Him. Did God advise them in a dream? Did the prophet Daniel or other Jews in the court of Babylon, hundreds of years prior, advise the magi of those days regarding Messiah, and did those magi pass down the prophecies?

Since Scripture doesn’t answer those questions, we can only speculate. We do know that magi went to Herod and followed the star to Jesus’ post-birth home, within a couple of years of His birth in Bethlehem.

After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. When they saw the star, they rejoiced exceedingly with great joy. After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way. Matthew 2: 9 – 12

Just as suddenly as the magi appeared, they left. But during their short stay in Scripture they were privileged to behold the infant Christ, a privilege not granted to many.

Although few in those days understood the implications of Jesus’ birth, it is not so in our day. Each and every Christmas what was the privilege of the magi is the privilege of God’s worldwide church, insomuch as we get to ponder the birth of Christ and the hope of Israel. Although we don’t get to see Christ in the flesh, we get to read about Him and celebrate the reason for His becoming man; a reason which, like the account of the magi, comes to us from Matthew.

Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins. Matthew 1: 20 – 21

Merry Christmas and praise be to the star of Jacob, the descendant of David and the bright morning star!

Zechariah

One of the most amazing Messianic prophecies in all the Bible comes from Zechariah. And no, I am not referring to the famous verse from chapter nine quoted in Matthew 21.

Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey. Zechariah 9: 9

Although this is a great prophecy, there is one more stunning that God gave to Zechariah. For rather than a prophecy about Jesus riding on a donkey, it is a prophecy about Jesus sitting on a throne. But He is not only sitting on the throne as king, which would be expected for the son of David; He is also sitting on the throne as priest, something unheard of in Israel.

Take silver and gold, make an ornate crown and set it on the head of Joshua the son of Jehozadak, the high priest. Then say to him, ‘Thus says the LORD of hosts, “Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD. Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.”’ Zechariah 6: 11 – 13

The ruling structure of Israel had separate offices of king and priest. Priests were from the tribe of Levi. Kings were from the tribe of Judah. But when the Branch comes, according to Zechariah, He will combine the roles, and there will be peace between the two offices. These words of Zechariah are supported by a messianic psalm :

The LORD says to my Lord: “Sit at My right hand until I make your enemies a footstool for Your feet.” The LORD will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.” Your people will volunteer freely in the day of Your power; in holy array, from the womb of the dawn, Your youth are to You as the dew. The LORD has sworn and will not change His mind, “You are a priest forever according to the order of Melchizedek.” Psalm 110: 1 – 4

From the view of the Old Testament, when Messiah comes, He will be a king and a priest in the order of Melchizedek. He will not be a Levitical priest. And therefore it is anticipated that the Mosaic Law will come to an end and be replaced by the New Covenant, for why remove the priesthood from Levi unless great changes were going to occur?

In the New Testament, the book of Hebrews continues the discussion of this theme of Messiah as king/priest. The importance of this concept cannot be overstated, given the context of the Israel theocracy that was established through Moses. Age old structures, established by God, were changing, by God. The author goes to great lengths to explain that the changing of established structures was prophesied, and he further explains how the priesthood of Melchizedek exceeds the priesthood of Levi. His words are long and dense, but worth the read:

Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. And this is clearer still, if another priest arises according to the likeness of Melchizedek, who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life. For it is attested of Him, “You are a priest forever according to the order of Melchizedek.” For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. And inasmuch as it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “the LORD has sworn and will not change His mind, ‘You are a priest forever’”); so much the more also Jesus has become the guarantee of a better covenant. The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. Hebrews 7: 11 – 28

The book of Hebrews is called Hebrews for a reason. It wasn’t written for the pagan Gentile, although anyone in Christ benefits from reading it. It was written to Hebrews – those who knew the Law and who knew the intricacies and nuances of what was being written about. The author does well in explaining the logic of the king/priest role that Zechariah prophesied would come:

The priests of old were based on bloodline. The sons of Levi were priests, and when a priest would die he was replaced by another son of Levi. Jesus, who is the eternal God-man, never needs to be replaced due to death, and therefore His priestly work exceeds that of Levi.

The priests of old were sinners, and offered up sacrifices not only for the people, but for themselves. Jesus, the only man to ever be born under the Law and follow it without sin, has no need to repent of sins. And therefore His priestly work exceeds that of Levi. The priests of old were reminders of the sins of the people. The temple was nicknamed “the house of blood” due to the flow resulting from the sacrifices continually offered up. Jesus died once for all, and His blood was enough to end the daily sacrifice. The temple was no longer needed.

We can infer that the fulfillment of Zechariah’s prophecy by Jesus was hard to grasp by Jewish converts, hence the explanation in the book of Hebrews. It is not easy to change, even with simple things on a personal level. Imagine how hard it must have been for the Hebrew Christians in the early church, to see the things that Moses wrote about (Levitical priesthood, sacrifices, etc.) going away. How hard must it have been to change their mindset, to change their understanding of God.

But, alas, if the teachers of that day cared more about the coming Messiah than creating a false law, and had taken to heart the prophecy of Zechariah, perhaps all of the Jews would have been better prepared to receive the words that the apostles taught about the Messiah, the one who combined the offices of king and priest, and who rules forever on His throne.