Where Is Jesus in the Old Testament? How to Find Him on Every Last Page
Ten years ago, I was in charge of a feedback group for aspiring ministers of the gospel. We were given the opportunity to review an exegesis of Judges 14 by a youth pastor. Towards the end of his speech, Jesus talked of “another Savior who came to deliver his people for all time.” He didn’t make a big deal out of the argument, and he didn’t even mention the word “Jesus,” but he did include the line. During the feedback session, I inquired as to why he had included that particular statement at the conclusion.
The entire room clapped its hands in appreciation.
None of these preachers in training could explain why they were being instructed to “change gears to Jesus,” but it appears that there was a regulation in place.
We have a strong sense that we should consider the Old Testament to be Christian Scripture, but we’re not sure why or how.
Is this true, though?
The flood and the ark, the Passover and the Red Sea, the wilderness and the Promised Land, exile and return, war and peace, kingdom and kings, prophets and priests, the temple, its sacrifices, and its rituals, wisdom in death and in life, songs of lament and rejoicing, the lives of faithful sufferers, and the blood of righteous martyrs — the Old Testament is extraordinarily shaped by Jesus’ life and death.
The Old Testament is filled with The tale as a whole, as well as each of its individual components, is similar to a fractal.
Although Paul teaches us about the gospel patterns of the Old Testament, he takes care (in lines 4 and 9) to stress us that Christ was not only modeled, but he was also promised and present to the Old Testament believers at the time of Christ’s birth.
Old Testament saints were more than just pieces of a mosaic, bearing witness to a gospel design that they were unaware of. They were active participants in it. In the same way, they looked forward to the completion of these designs. How? Through the promises, of course. In the words of Jesus, Paul, and Peter (Luke 24:25–27; Acts 26:22–23; 1 Peter 1:10–12), this is how they perceived it. Each of them describes the Old Testament narrative as preaching “Christ’s sufferings and glory,” while at the same time asserting that this message is what Moses and the prophets themselves “wrote,” “said,” “prophesied,” and “predicted” in the first place.
True faith was always Messianic faith, based on Christ himself, and this was the case throughout history. He was the one who stood firm and in whom the loyal could put their faith.
The fact that Christ actually present, rather than merely being modelled and promised, is arguably the most overlooked aspect of the story. It’s astonishing how specific the New Testament authors are about Jesus’ presence in the Old Testament: “Jesus was present in the Old Testament,” they write.
- Beyond being modelled and promised, Christ is also present, which is arguably the most underestimated aspect of the whole. Surprise, surprise, the New Testament authors are so forthright about Jesus’s existence in the Old Testament: “Jesus was present in the Old Testament.”
Jesus is not only foreshadowed and promised in the Old Testament, but he is also present in it. As a result, neither God nor faith have altered in their basic essence from the first covenant to the new covenant, and this is critical. God has always operated in accordance with the Trinitarian model: from the Father, via the Son, and through the Spirit. At Christmas, He did not begin to be triune — that is, the Father did not begin to require a mediator — as a result of the birth of Jesus (John 1:1–14).
True faith does not just abandon itself to a divine design or place hope in distant promises; true faith embraces a promising Person as its center.
The person of the Son is at the heart of saving faith, and he is the source of all faith.
As It Was in the Beginning?
All of the texts that have been quoted thus far have come from the New Testament. It is possible to make a compelling argument based just on these that the Hebrew Bible proclaims Christ. However, it may be claimed that this Christian perspective can only be discovered by going backward from the New Testament. Could reading the Bible backwards, starting with Genesis and seeing the same Christ-centeredness be a possibility as well? Yes, I believe that is the case. Every page of the Hebrew Bible, I believe, has some aspect of Christ, whether it be a pattern, a promise, or an actual presence.
Following are only three of these occurrences, with the goal that they may encourage you to look at the entire Bible through these perspectives.
Jesus Walks in Eden (Genesis 3)
Adam and Eve hide amid the trees, embarrassed by their transgression. They’ll be concealing themselves in fig leaves before you know it. By concealing their immorality and displaying a false sense of virtue, they strive to control their condition. Their Lord, on the other hand, has a different remedy in mind. He doesn’t cover them with foliage, but rather with animal skins. Even if we aren’t informed which innocent creature died in order to clothe the guilty, the substitutionary pattern is picked up by Isaiah and Paul: we are robed by an alien righteousness — you could say that we are dressed in Christ — in order to be clothed in righteousness (Isaiah 61:10; Galatians 3:27).
When the judgements come tumbling down in the garden, it’s incredible to see anything but the pair is cursed, but it’s not surprising. God, on the other hand, promises “the offspring of the woman.” A miracle birth is implied by this – women do not have seeds (Genesis 3:15, my translation). Despite the fact that he would incur a huge personal sacrifice — his heel would be hit — this kid of the woman would crush the head of the house of the wicked. We get a promise of the miraculous birth and triumphant suffering of “the seed” in this passage of scripture.
In Christ Jesus, both the faith of the fathers throughout the time of the Old Testament and our religion today are one and the same faith.
True believers, whether they live in the past, are currently living, or will live in the future, have always had and will always have the same mentality, the same impression, and the same faith towards Christ. (Commentary on the book of Galatians)
Now we get to the aspect of Christ’s presence that is sometimes neglected. The Lord who walks with his most loved animals in the calm of the day (Genesis 3:8), and who is he, you might wonder. Jonathan Edwards expresses the most widely held belief of the church founders, reformers, and Puritans in the following words: When we read in holy history of God’s actions and revelations towards his Church and people at various times throughout history, we are to realize that these actions and revelations are specifically related to the second person of the Trinity.
(History of the Work of Redemption, chapter 20.) This does not provide a comprehensive solution to all of the questions we may have concerning Old Testament sightings.
Edwards, however, believes that the Father is always represented by the Son, citing Colossians 1:15 and John 1:18 as evidence.
Jesus Speaks on Moriah (Genesis 22)
Here is the ultimate test of faith, but it has put Abraham’s faith to the test as well as anybody else’s. Many people have struggled to understand God’s instructions to Abraham in this chapter: “Take your son, your only son Isaac, whom you love, and travel to the country of Moriah, and give him there as a burnt offering on one of the mountains of which I shall tell you” (Genesis 22:18). (Genesis 22:2). Until you consider the pattern, it’s a complete and total disgrace. What is the identity of this son?
- This cherished son is the focal point of all of God’s promises.
- — bring him back to life in order to rescue and bless the entire world, and this would be impossible.
- He carries the wood on his back as he makes his way up the hill to the site of the atoning offering (Genesis 22:6).
- When you grasp the pattern — the death and resurrection of the son — Genesis 22 ceases to be a hindrance but rather an enormous boost to one’s religious confidence.
Check out this quote from Abraham, who named the mountain “The Lord will provide,” which is still used today to describe the mountain: “Abraham named the name of that place ‘The Lord will provide,’ and it is still used today to describe it as “The Lord will provide,'” which is interpreted to mean “The Lord will provide.” (Genesis 22:14; 23:15). For hundreds of years, Israelites pointed to that hill, trusting in a future provision — a future atonement — that would be made possible.
They were even aware of the location where it would take place. For decades, the Old Testament saints regarded Christ as promised in this event, and they placed their hopes in accordance with that expectation.
Check out this quote from Abraham, who named the mountain “The Lord will supply,” which is still used today to describe the mountain: “Abraham named the name of that location ‘The Lord will provide,’ and it is still used today to describe it as “The Lord will provide,'” which is a reference to Moses. (Genesis 22:14; 23:14). The Israelites had been looking to that hill for hundreds of years, hoping for some sort of future provision — a future atonement — to come. In fact, they were aware of the location.
Jesus Burns at the Bush (Exodus 3)
Check out this quote from Abraham, who named the mountain “The Lord will provide,” which is still used today to describe the mountain: “Abraham named the name of that place ‘The Lord will provide,’ and it is still used today to describe it as “The Lord will provide,'” which is interpreted as “The Lord will provide.” (See Genesis 22:14.) For hundreds of years, Israelites pointed to that hill, trusting in a future provision — a future atonement — that would be made available.
They even knew where it was going to take place.
The exodus itself is a manifestation of the fulfillment of prophecies. Genesis 12 reveals that the “seed of Abraham” will be a blessing and a ruler over all of the nations. There is some uncertainty in the promise – is the “seed” plural (Israel) or singular (Christ) in nature? To put it bluntly, the answer is yes. The “seed” is first and foremost the country of Israel, and at the end of time, it is Christ — the Messiah — who stands alone as the nation’s representative (Galatians 3:16). As the promise progresses, we get to Genesis 15, where the Lord predicts a pattern of suffering and resurrection for the “seed of Abraham”: the seed will be oppressed and tormented, but through judgment, the seed will be exalted to greater glory (Genesis 15:13–15).
In other words, the all of Christ’s exodusisa promise is included.
It is the fulfillment of promises that the exodus itself represents. Our ancestor Abraham is described as having a “seed” who will bless and rule over the nations in Genesis 12. Uncertainty surrounds the fulfillment of this promise – is the “seed” multiple (Israel), or single (Christ), in nature? At its heart, the answer is affirmative. At first, the “seed” is represented by the country of Israel and, later, by Christ — the Messiah, who stands alone as the nation’s sole representative — (Galatians 3:16).
While it is true that Israel will be the first to experience death and resurrection, we are witnessing a glimpse of the upcoming gospel drama as we follow the exodus. Or, to put it another way, the entirety of Christ’s exodusisa pledge
Jesus Is Lord of All
What was the problem with the inexperienced preachers grumbling about “we’re meant to” bridge to Christ, you may wonder. What I believe happened was that they failed to see the significance of Christ, and they also failed to recognize that the Old Testament is already Christian Scripture in its own context and on its own terms. It has already been declared to be a proclamation of the Lord Messiah. Certainly, there are patterns to be seen throughout the Old Testament, and this is a fact. The iconography associated with the gospels was built up over ages, layer upon layer.
- The genuine and better Joseph, David, Jonah (and so on) are all those who have come to know him.
- However, this is not the whole truth.
- Jesus is the seed – the seed of the woman, the seed of Abraham, the seed of David — and he is the source of all life on earth.
- All of this is correct.
- In addition to these viewpoints, we should consider the Son of God as he is depicted in the Hebrew Bible as well.
- What exists at the intersection of the Old and the New is more than a plan or a promise; it is a Person.
- While he is not present in the Old Testament, he is present on the bench, waiting for his fourth quarter winning play to come up.
- His role as the one and only Mediator of God Most High is emphasized throughout the Old Testament, and he is shown as walking inexorably toward his own manifestation.
- He’s been like this since the beginning.
7 Places We Find Jesus in the Old Testament
The Bible, from beginning to end, depicts the magnificence of Jesus Christ. However, for many Bible readers, it is not so straightforward. While we recognize that Jesus is the culmination of the Jewish story and desire a greater understanding of the relationship between the two Testaments, we are frequently perplexed as to how the Bible’s various stories, people, and events connect to one another—particularly in relation to Jesus. It is tempting for some people to try to fit the Bible’s various pieces together, making superficial jumps from the Hebrew Scriptures to the account of Jesus.
If that’s the case, where does Jesus appear in the Old Testament?
Answering these questions and showing how every part of Scripture fits together to reveal the glory of Christ Jesus—from Genesis to Malachi, Matthew to Revelation—Christ from Beginning to End will assist Christians in better understanding how to read the Bible as a story and seeing how every part of Scripture fits together to reveal the glory of Christ Jesus “The pieces of the Bible.do fit together,” write writers Trent Hunter and Stephen Wellum, comparing the Bible to a jigsaw.
They also expect that “you will get a clear comprehension of the Bible’s unity and fundamental message” (28, 29), which includes the various ways in which Jesus may be found throughout the Old Testament. Here are seven different approaches.
1) Jesus is the Last Adam
It is the Bible’s goal to portray Jesus’ grandeur from beginning to end. The situation is not that straightforward for many Bible readers. The fact that Jesus is the fulfillment of Jewish history and that we seek to understand how the two Testaments interact are both true. But how do the Bible’s various tales, people, and events relate to one another—and particularly to Jesus—is something we don’t always grasp. It is tempting for some people to try to put together the Bible’s numerous fragments by making superficial jumps from the Hebrew Scriptures to the account of Jesus.
- If that’s the case, where does Jesus appear in the Bible?
- How does the Old Testament influence our understanding of Jesus?
- Authors Trent Hunter and Stephen Wellum claim that “the elements of the Bible.do fit together like pieces of a jigsaw.
- To illustrate, here are seven methods.
- “God spoke directly to Adam, and Adam (in his apropheticrole) was responsible for mediating God’s message by believing in, keeping, and teaching it to his wife and offspring,” according to the Bible. “Adam (in apriestlyrole) was responsible for mediating God’s presence to the world by universally expanding Eden’s borders, filling it with image-bearers, and ruling over creation” (81)
- “Adam (in akinglyrole) was given dominion over the world as a servant king, who was to act as God’s image, his representative, and son” (81)
- “Adam (in akinglyrole) was given domin
According to Genesis, “God spoke directly to Adam, and Adam (in the apropheticrole) was responsible for mediating God’s message by trusting in, preserving, and teaching it to his wife and offspring.” (81) “Adam (in apriestlyrole) was responsible for mediating God’s presence to the world by universally expanding Eden’s borders, filling it with image-bearers, and ruling over creation” (81); “Adam (in akinglyrole) was given dominion over the world as a servant king, who was to act as God’s image, his representative, and son” (81); “Adam (in akinglyrole) was
2) Jesus is testified to by ‘the Law and the Prophets’
“God spoke directly to Adam, and Adam (in his apropheticrole) was responsible for mediating God’s message by trusting in, preserving, and teaching it to his wife and offspring.” “Adam (in apriestlyrole) was responsible for mediating God’s presence to the world by universally expanding Eden’s borders, filling it with image-bearers, and ruling over creation” (81); “Adam (in akinglyrole) was given dominion over the world as a servant king, who was to act as God’s image, his representative, and son” (81);
3) Noah: a Foretaste of judgment and salvation through Christ
If Jesus is the final Adam, Noah was intended to be the first Adam. Two themes emerge from his story: judgment and salvation—both of which serve as foreshadowings of Jesus’ appearance in the Old Testament. We are confronted with the stark reality of what mankind deserves for its sin and rejection of God as we reflect on Noah’s deluge. For better or worse, the flood offers a foretaste of what is to come in terms of judgment, a preview of what mankind will face” (108–109). Throughout their book, Hunter and Wellumexplain how Jesus parallels his return and the coming judgment to Noah’s deluge as described in the Old Testament.
However, the final judgment will be considerably worse: “There is no respite in the last judgment, and in this manner Noah’s flood becomes a reminder to us of a bigger judgment to come, which we should take carefully” (109).
This is addressed in Isaiah 54:9–10.
Hunter and Wellum emphasize that, just as Noah was able to safely pass through the floods of God’s judgment, men and women will be able to pass through the bigger rain of God’s anger as well.
What do you mean?. The judgment of God will be avoided by us because Jesus will bear the burden of that judgment. (110)
4) Isaac: Jesus is the “seed” of Abraham and true substitute
In Genesis 12:3, God promised Abraham that “all peoples on earth will be blessed through you,” and then God reaffirmed the promise: “Through your children, all nations on earth will be blessed” (Genesis 22:18). Through the tale of Abraham’s son, Isaac, Hunter and Wellum make a significant point about the fulfillment of this promise: In fact, God’s salvation will be brought to the entire world through Isaac, the promised seed. God, on the other hand, is demonstrating that Isaac is insufficient.
- God’s promise will be fulfilled via Isaac, yet Isaac will not be able to save the world.
- The significance of the ram that God supplies is as follows.
- (117–118) Of course, Christ is ultimately the means through which that substitution is provided.
- God presented Isaac with a replacement to die in his place, and Isaac was grateful.
- “There is someone else who can take his position.” However, while the Father and Son are walking to Calvary, there is no voice telling them to stop.
5) Jesus is greater than the Law-covenant
The gospel of Christ and the covenant he established are far superior! Hunter and Wellum make their declarations. “This is precisely what the Law-covenant was given to us in order to help us understand.” Furthermore, “well constructed constraints” were incorporated into the Law-Covenant from the beginning “that pointed in the direction of something better In other words, according to Hebrews 9:8, “the Holy Spirit was demonstrating through this that the entrance into the Most Holy Place had not yet been revealed so long as the first tabernacle was still in use.” When God deals with Israel via Moses and the Law-covenant, various divine patterns emerge that show previous limits and direct us to Christ in a beautiful way.
Christ from Beginning to End is a comprehensive study of the life of Jesus Christ from the beginning to the end.
- A Greater Exodus is taking place. It was more than a one-time incident when Israel was driven out of Egypt. It “became the model for all of God’s redemptive actions to come” (143), culminating in the ultimate emancipation and redemption from sins for those who accept it. It has been said that “in Christ, an even greater exodus from slavery has occurred” (144)
- A Greater Rest. “Come to me, all you who are tired and burdened,” Jesus replied, “and I will give you rest” (Matt. 11:28). As a result of the Law-Covenant “”God designed foretastes of ultimate rest into the lives of the people of Israel” (144). However, because it was unable to cope with sin, the people were unable to enjoy genuine rest
- Jesus, on the other hand, provides the rest that the Law-Covenant expected. There is a greater Prophet. “Moses was a wonderful prophet, but Jesus is a far better prophet than Moses” (146). In Deuteronomy 18:15, Moses himself directed his attention to him: “I believe that the Lord your God will raise up for you a prophet like me from among you, from among your fellow Israelites, just as he did for me. “You must pay attention to what he has to say.” When Jesus came, the people were still hoping for this prophet, who would bring them a greater Tabernacle. When Israel returned from the Exodus, the Lord directed them to build a tabernacle for him to live among them. This tabernacle would be “a copy and shadow of what is in heaven” (Heb. 8:5). As the tabernacle reflected God’s greater presence in heaven, so the priesthood and sacrifices of the tabernacle indicated God’s greater salvation to come (149). While “tabernacling among us in his life” and while “tabernacling among us as he hung on the cross,” Jesus was this greater redemption and tabernacle, according to the author (149).
6) Jesus is a greater future King David
All of God’s promises, from Noah to Abraham to Moses, come together in the person of King David. Nonetheless, like with all other chapters of the Old Testament, the Davidic tales look forward to a greater future monarch, who is yet to be revealed. When it comes to Jesus, Psalm 72 shows how he is found in this section of the Old Testament, which “allows us to look ahead to an even greater David, who will reign as king in the future” (163–164).
According to Hunter and Wellum, there are four dimensions to this coming king, Jesus Christ, who is revealed in Psalm 72: He is:
- Psalm 72:1–4: Royalty in the Land of Righteousness “This is the monarch our planet has been waiting for. Because of sin, even our finest leaders may be harmful if we give them too much authority. Our world begs for justice. God’s righteous monarch will reign over a really virtuous realm.” (164)
- Psalm 72:5–7, “As Long as the Sun Rises” (as long as the sun rises). “Despite the disobedience of David’s sons, God’s promise of an eternal monarch via David is still on track to be fulfilled.” “The Lord will take care of it.” The Psalm 72:8–11 passage A King for Everyone and Everywhere is a good example of this. A image of complete and utter rule over the entire earth. The authority of this monarch will bring about the global law that God originally intended for humanity.” (167). Moreover, “Scripture instructs us to look forward to the arrival of the Davidic son/king who will fully establish God’s authority across the entire globe,” in light of these Davidic promises. (167)
- Psalm 72:12–19, “A Heart of Compassion” (A Heart of Compassion). “The rule of David’s future son would not follow the patterns of the world’s rulers,” says the prophet. He would never take anything away from his people. “If only he would give!” He will suffer on his route to exaltation, as King David did, but it will not be without a price. ‘He will bring about enormous reversals for others with the impetus of his own big reversal.’ (168)
7) A vivid portrait of our suffering servant
“Salvation comes from the Lord,” as the prophet Jonah tells us (Jonah 2:9). And all along the road in God’s tale,“the story of salvation progresses a step farther as the Lord takes the initiative to save. The prophets maintain this message, bringing it forward” (180). (180). What method do they use to show that salvation will be achieved? ‘The Lord’s salvation is made possible through a sinless sufferer,’ according to Hunter and Wellum (183), a concept that is tied to the traditional concept of substitute — “one who was cast in terms of the previous patterns, but who has now, in himself, completely and permanently solved the problem of sin” (183).
The prophet Isaiah talks specifically of this future servant, describing him as “one who is from Israel, but who is also apart from Israel.” He is Israel’s king, and he is Israel’s son, and as such, he is the servant who symbolizes Israel” (185).
How this will be accomplished is revealed by the prophet Isaiah: “The Lord will execute a substitutionary sacrifice for sin.” He intends to do this via the pain of his devoted servant.
Hunter and Wellum argue that the Messiah-Servant, Jesus Christ, will accomplish two things by his substitutionary death: “First, he will take what is ours—our sins; and second, he will take what is his—his righteousness.” Then there’s the fact that he’ll give us what is rightfully ours: his righteousness.
A striking portrayal of Messiah Jesus, our Suffering Servant, is painted by the prophet Isaiah.
Despite the fact that this essay just touches the surface of the book, which is 270 pages long and investigates where Jesus appears in both the Old and New Testaments, This book will assist you in identifying the overarching plot that runs across the whole Bible.
Learn more about the complete story of Scripture and how it displays the full majesty of Christ by reading it for yourself.
You may also like these posts:
“Salvation is from the Lord,” the prophet Jonah tells us (Jonah 2:9). The tale of salvation continues to develop as the Lord takes the initiative to save people all the way through God’s narrative. It is the prophets that continue to spread this word and carry it forward” (180). What method do they use to demonstrate that redemption will be realized? As Hunter and Wellum explain, “the Lord’s salvation is made possible through a sinless sufferer” (i.e., a sinless sufferer), which is tied to the traditional concept of substitute — “one who was cast in terms of the previous patterns, but who has now, in himself, solved the problem of sin completely and forever” — is tied to the traditional concept of substitute (183).
A difficulty exists: sinful humanity must be reconciled to a holy God, and this is a difficult task to do.
He intends to do this via the agony of his devoted servant.
According to Hunter and Wellum, the Messiah-Servant, Jesus Christ, will accomplish two things by his substitutionary death: “First, he will take what is ours—our sins; and second, he will take what is his—his righteousness.” Then there’s the fact that he’ll give us what is rightfully ours: his justice.
A striking portrayal of Messiah Jesus, our Suffering Servant, is painted by the prophet Isaiah.
Despite the fact that this post just touches the surface of the book, which is 270 pages long and investigates where Jesus appears in both the Old and New Testaments This book will guide you through the process of identifying the big tale that runs across the whole Bible, from Genesis to Revelation.
In the words of Justin Taylor, “This is the finest class you never got to take.” Learn more about the complete story of Scripture and how it displays the full majesty of Christ by reading it yourself.
Jesus in the Old Testament
“Salvation comes from the Lord,” as the prophet Jonah tells us (Jonah 2:9). Along the way in God’s tale, “the story of salvation progresses to a new level when the Lord takes the initiative to save people.” “The prophets are carrying this word forward, continuing it” (180). When and how do they indicate that redemption will be achieved? ‘The Lord’s salvation is made possible through a sinless sufferer,’ according to Hunter and Wellum (183), a concept that is tied to the traditional concept of substitute — “one who was cast in terms of the previous patterns, but who has now, in himself, completely and permanently solved the problem of sin” — (183).
A dilemma exists: sinful humanity must be reconciled to a holy God.
He will accomplish this via the pain of his faithful servant.
Hunter and Wellum argue that the Messiah-Servant, Jesus Christ, will accomplish two things by his substitutionary death: “First, he will take what is ours—our sins; and second, he will take what is not ours—our iniquities.” Then there’s the fact that he’ll give us what is his—his righteousness.
The prophet Isaiah paints a dramatic picture of the coming death of Messiah Jesus, our Suffering Servant.***Christ from Beginning to End illustrates how the entire story of Scripture reflects the complete grandeur of Christ.
This book will assist you in identifying the overarching tale that runs across the whole Bible.
“This is the finest class you never had the opportunity to take,” Justin Taylor says.
Old Testament Appearances of Christ
In the Old Testament, Jesus is originally identified as the person who appeared as “the Angel of the Lord” during a startling confrontation with Sarah’s maidservant, Hagar, in the book of Genesis (Gen 16:7). Thereafter, he continued to appear irregularly throughout the older portions of the Old Testament. These true happenings, begun by God, were marked by the fact that they were persuasive disclosures of his person and work, as much as they were also transient, fleeting, yet loud and plainly seen appearances.
(Gen 12:7; 17:1; 19:1; etc.).
Originally, the Hebrew term for “angel” (mal’ak) conveyed the sense of someone who had been “sent,” or a “messenger.” One-third of the 214 instances of the Hebrew word for “angel” pertain to what theologians refer to as a “Christophany,” which is a brief manifestation of Christ in the Old Testament, according to the research.
Other instances of Jesus’ appearances in the Old Testament can be seen representatively in Genesis 22:11, 15, when it was the Angel ofYahwehwho spoke from heaven to Abraham as Abraham was ready to sacrifice Isaac, and stopped him from advancing.
Throughout the discourse at that burning bush, it was also revealed that he was no one less than “ Yahweh,” who spoke at that time, leading Moses to conceal his face from him (Ex 3:6).
Several chapters later, in Judges 13:22-25, it was the same Angel of the Lord who appeared to the wife of Manoah, mother of Samson, and whom she described to her husband as having appeared to her as a “man of God.” When Manoah requested for the “Angel of the LORD” to likewise come to him as he had appeared to his wife, the Angel repeated the appearances and his dialogues to him, following which he ascended in the flame of the altar (Judg 13:20), meaning the sacrifice was in worship of the Lord himself!
Moreover, this “Angel” is viewed as a “Redeemer,” who saves Israel from wickedness (Isa 63:9).
Can anyone seriously doubt that these examples, as well as a slew of other similar descriptions in the earlier Scriptures, were anything other than preincarnate appearances of our Lord Jesus in real flesh, even if it was only a temporary infleshment/incarnation for the purposes of the people until he came and took on flesh permanently?
The only instances in which the Angel of Yahweh turns against Israel are found in 2 Samuel 24 and 1 Chronicles 21, when the Angel serves as the agent of God’s wrath against David for disobeying God by conducting a national census against the people of Israel.
Old Testament Predictions of the Coming Messiah
In addition to the genuine presence of Jesus as the Angel of the Lord/God, J. Barton Payne highlighted some 574 lines in the Old Testament that had direct personal messianic foretellings. As a result of his research, Payne discovered 127 personal messianic prophesies including 348 passages that contained any or all forms of actual and typological prophecies about Jesus’ first or second coming. Only Alfred Edersheim’s observation that there were 456 unique Old Testament/Tanak texts used to refer to the Messiah or to messianic periods in 558 rabbinic works from pre-Christian times outstripped this figure.
- Almost no one will argue that the Pentateuch contains at least six direct Messianic prophecies, which are found in the following verses: Genesis 3:15; Genesis 9:27; Exodus 12:2-3; Genesis 49:8-12; Numbers 24:15-19; and Deuteronomy 18:15-18.
- Afterwards, according to Genesis 9:27, God would come and live/dwell in the tents of Shem, who would be the Semitic tribes.
- According to Genesis 12:3, Abraham’s query was answered when God invited him to travel from Ur of Mesopotamia to Israel, and God declared that he would be a blessing to all nations on the planet.
- Father Jacob’s fourth son would be the one God would anoint with the scepter of rule, and he would be the one from whom God would down the line of the Messiah (Gen 49:8-12).
- Furthermore, the Messiah who would come would be both a “prophet” (Deut 18:15) and a “king,” according to the Scriptures (Ps 72).
- 2100 – 1800), as we believe he should be placed.
- Additional Messianic predictions can be added to these ten direct Messianic prophecies from periods both previous to and during the Davidic period.
- In 2 Samuel 7:19c, King David exclaimed, “This is the law/charter for humanity,” referring to the promise made to him by the Lord.
5 Even though he would be rejected (Ps 118), betrayed (Ps 69, 109), die and be resurrected (Pss 22, 16), and die and be resurrected (Pss 22, 16), he would come as Conqueror and Enthroned Ruler (Pss 2, 110), as Planner and Groomsman (Pss 40, 45), and as Triumphant King (Pss 40, 45), he would arrive (Pss 68, 72).
- These details would be included in a sample of these announcements made prior to the events taking place.
- Mt 1:33).
- Mt 3:3, Mk 1:3; Lk 3:4-6).
- Mt 21:9; Mk 11:9; Lk 19:38; Jh 12:13).
- Acts 1:20).
- (Isa 53:6, 9, 12; cf.
- Even more spectacularly true was the fact that Jesus would be crucified with the “wicked” (Isa 53:9a, note the plural word in Hebrew), yet he would be buried beside the “wealthy” (Isa 53:10).
- But that was not the end of the story for the Old Testament prophecies about Jesus, for the Messiah would return to earth a second time (Daniel 7:13; cf.
- The case for Messiah in the Old Testament is one of strong continuity and progressive revelation, and there is a strong continuity and progressive revelation between the Old and New Testaments on this point.
What a kind, revealing God, and what a beautiful blessing it is to have a Savior who has come to earth just once, but who will return again in all his completeness and majesty! Original artwork created by Gordon-Conwell Theological Seminary in 2009. All intellectual property rights are retained.
Bible Q&A: Did Jesus appear in the Old Testament?
Our Bible Q & A series delves into the questions you’ve sent us regarding the Bible and how it may help you. This article expresses the author’s own point of view on a subject. It is consistent with the ideals of the Bible Society, but it is not intended to convey our viewpoint as an organization.
Our Bible Q & A series delves into the questions you’ve sent us regarding the Bible and the Bible’s history. This article expresses the author’s own point of view on the subject. Despite the fact that it is in accordance with the ideals of the Bible Society, it is not intended to convey our viewpoint as a body.
- When the Angel of the Lord comes to Hagar, he speaks as God in the first person
- When the Angel of the Lord appears to Abraham on Mount Moriah, he speaks as God in the first person
- And when the Angel of the Lord appears to Sarah, he speaks in the first person. Genesis 32: According to Justin Martyr, the man who wrestled with Jacob was the Angel of the Lord, who had been identified previously in the chapter (Genesis 31). The next day, Jacob claims to have seen ‘God face to face’ after meeting this individual.
When the Angel of the Lord appears to Hagar in Genesis 16.7–10, he addresses her as God in the first person; in Genesis 22.16, the Angel of the Lord appears to Abraham on Mount Moriah, he addresses him as God in the first person; and in Genesis 24.15, the Angel of the Lord appears to Sarah in Genesis 24.15–16. According to Justin Martyr, Jacob’s wrestler in Genesis 32 was the Angel of the Lord, who had been identified previously in the book of Genesis 31. Jacob claims to have seen ‘God face to face’ after meeting this individual.
- According to Ezekiel’s book, this is a moniker that was used to characterize him, and it emphasized his human nature.
- This is a holy figure that appears to be receiving the honor and glory that are rightfully due to God.
- Christians, including early Church Fathers such as Tertullian, held firm to their view that the man who accompanied Shadrach, Meshach, and Abednego into the blazing furnace, who was described as “like a son of God,” was in fact the Son of God himself (Against Marcion, Book IV).
- Church Fathers such as Tertullian held the view that the one who accompanied Shadrach, Meshach, and Abednego into the blazing furnace, who was described as “like a son of God,” was, in fact, the Son of God himself (Against Marcion, Book IV).
Christ (title) – Wikipedia
This article is about the title in Christian theology that is used in the United States. See Jesus of Nazareth for further information. See Messiah in Islam for further information on the Islamic theological notion of the Messiah. Christ can be found in a variety of contexts (disambiguation). Among Christians, the term Christ is used to refer to Jesus in both the singular and plural forms. Also used as a title, in the reciprocal usage of “Christ Jesus,” which means “the Messiah Jesus,” and independently as “the Christ.” It is pronounced “the Christ.” When it comes to Jesus, the Pauline epistles, which are among the oldest manuscripts of the New Testament, frequently refer to him as “Christ Jesus” or “Christ.” The notion of the Christ in Christianity is derived from the concept of the messiah in Judaism, according to certain scholars.
Christians believe that Jesus is the Messiah predicted in both the Hebrew Bible and the Christian Old Testament, and that he is the Son of God.
Despite the fact that the earliest disciples of Jesus considered Jesus to be the Jewish messiah, as evidenced by theConfession of Peter, Jesus was more commonly referred to as “Jesus of Nazareth” or “Jesus, son of Joseph.” Jesus Christ (from the Greek “Jesus the Khristós,” which translates as “Jesus the Messiah” or “Jesus the Anointed”) came to be known as “Jesus Christ” by Christians, who believe that his crucifixion and resurrection fulfilled themessianic predictions of the Old Testament.
Christ is derived from the Greek word (chrstós), which means “anointed one.” There is a Greek verb (chr) that means “to anoint,” which is where the term comes from. In the Greek Septuagint, the word Christos was adopted to translate the Hebrew (Maa, messiah), which literally means “anointed.”
The term Christ (as well as related spellings) exists in both English and most European languages, including German. Although it was originally a title, English-speakers now frequently refer to “Christ” as a name, or as one component of the name “Jesus Christ,” despite the fact that it was originally a title (“the Messiah”). Its use in the title “Christ Jesus” draws attention to the fact that it is a title. Take, for example, the phrase “the Christ.” Christian English became standardized in the 18th century when, in the spirit of the Enlightenment, several terms’ spellings were modified to better reflect their GreekorLatin roots.
Because of the centuries-old heritage of such usage, the name “Christ” is commonly used to refer to Jesus in both current and historical usage, and even in secular terms.
Background and New Testament references
“The beginning of the gospel of Jesus Christ, the Son of God,” according to Sargis Pitsak (14th century), on the first page of Mark.
Pre-New Testament references
“The beginning of the gospel of Jesus Christ, the Son of God,” says Sargis Pitsak (14th century) on the first page of Mark.
Opening lines of Mark and Matthew
“The beginning of the gospel of Jesus Christ, the Son of God,” according to Sargis Pitsak (14th century) on the first page of Mark.
Confession of Peter (Matthew, Mark and Luke)
Since the first century, the so-calledConfession of Peter, which is reported in the Synoptic Gospelsas Jesus’s foremost apostle Peter proclaiming that Jesus was the Messiah, has become a famous confession of faith among Christians across the world.
Martha’s statement (John)
Before the raising of Lazarus, Martha informed Jesus that he was “the Christ, the Son of God, who is coming into the world,” indicating that both names were widely recognized (though still regarded different) among Jesus’ disciples prior to the rising of Lazarus.
Sanhedrin trial of Jesus (Matthew, Mark and Luke)
John 11:27 records Martha telling Jesus, “You are the Christ, Son of God, who is coming into the world,” indicating that both names were widely recognized (though still regarded separate) among Jesus’ disciples prior to Lazarus’ resurrection.
It is clear from the Pauline epistles that the name “Christ” is strongly linked with Jesus, indicating that the early Christians did not feel the need to assert that Jesus is the Christ because this was universally recognized among them. In this way, Paulcan use the name Khristós without causing any misunderstanding as to who he is talking about, and he may use terms like “in Christ” to refer to Jesus’ disciples, as he does in 1 Corinthians 4:15 and Romans 12:5. As the Last Adam, Paul declared him to be the one who, through obedience, recovered what Adam had lost through disobedience.
Additionally, in the words and deeds of Jesus, there are implicit claims that he is the Christ.
Use ofMessiasin John
TheHellenization Messiah is mentioned twice in the New Testament, first by thediscipleAndrew in John 1:41 and once by a Samaritan woman at a well in John 4:25. M (Messas) is a Greek word that means “Messenger” or “Messenger” in English. When this occurs in both circumstances, the Greek text indicates soon after that this refers to “the Christ.”: 509 In both situations, the Greek text specifies immediately after that this refers to “the Christ.”
It is the study of the nature (person) and activity (role in salvation) of Jesus in Christianity that is known as Christology, which literally means “understanding of Christ.” It investigates the humanity and divinity of Jesus Christ, as well as the relationship between these two elements, as well as the role he performs in the salvation of mankind. It was a key point of contention in early church discussions and during the first seven ecumenical councils between the second and fifth centuries over how Christ’s human and divine natures interacted with one another.
According to Thomas Aquinas’Summa Theologica, the wordChristhas a dual connotation in the singular case of Jesus, denoting “both the anointing of the Godhead and the anointing of the masculinity anointed.” That it is derived from Christ’s twofold human-divine nature is due to His twofold human-divine nature (dyophysitism): theSon of man is anointed in consequence of His incarnated flesh, as is theSon of God anointed in result of the ” Godhead” which He shares with the Father (STIII, q.
Crucifixion Icon of Sinai from the 12th century, demonstrating the usage of the X-digraph on the nameplate The use of the Greek letterChi() as an abbreviation for “Christ” comes from the wordChristós(Greek:), which is composed of the letterChi(). TheChi Rhosymbol is an early Christogram that is made by superimposing the first two Greek letters in Christ, chi() andrho(), to obtain the symbol chi(). The centuries-old English term mas is an English variant of the Latin word -mas, which is an abbreviation for the Christian holiday of Christ-mas.
“Christian” has been represented by the phrases “Xpian” and “Xren,” while “Christ’s” has been represented by the term “Xst.” “Christopher” is pronounced “Xofer,” while “Christmas,” “Xstmas,” and “Xtmas” are pronounced “Christmas.” The Oxford English Dictionary also notes that the term “Xtianity” was first used in 1634 to mean “Christianity.” “Educated Englishmen who were well-versed in Greek,” according to Merriam-Dictionary Webster’s of English Usage, provide the majority of the evidence supporting the use of these terms.
The December 1957 issue of News and Views is available online.
The statements were picked up later, in December 1966, by Gerald L.
Smith, who stated that Xmas was a “blasphemous omission of the name of Christ” and that “the letter ‘X’ is referred to as being symbolical of the unknown quantity.” More recently, American evangelist Franklin Graham and former CNNcontributor Roland S.
Graham remarked in an interview that the usage of the term “Christmas” removes the “Christ” from the holiday season and that it is a “war against the name of Jesus Christ.” Roland Martin connects the usage of the term “Christmas” to his rising concerns about the increasing commercialization and secularization of what he considers to be one of the most important Christian holidays.
- Jesus as a central figure in Christianity
- Christological knowledge
- In the New Testament, there are names and titles for Jesus
- In the Quran, there are names and titles for Jesus. Christ’s perfected nature
- You are Christ, and no one else can be.
- ^Pronounced. FromLatin:Christus, viaGreek:
- CalquedfromAramaic:,romanized:maorHebrew:,romanized:mîa,lit.’ messiah ‘
- FromAramaic:,romanized:maorHebrew:,romanized:mîa,lit.’ messiah ‘
- FromAramaic:,romanized:maorHebrew:,romanized:mî ‘to anoint’ is a Hebrew word that is romanized as’ma’. Alternatively (MessiahorMessias):Latin:messias, fromGreek:(alternative to), from the same Semitic word
- Alternatively (MessiahorMessias): 1485Rolls of ParliamentVI.280/I (Viz.1485Rolls of ParliamentVI.280/I The most well-known, most beloved, and most Xren Prince. “The long mistake of this woorde Xps standing for Chrs by abbreuiation which fore lacke of knowledge in the greeke they tooke for x,p, and s, and so likewise Xpofer,” writes Baret Alv.s.v.V. in 1573. 1598RowlandsBetraying of ChristHunter, Cl. 25 “Xpian the outward, the inward not at all”
- 1634Documents againstPrynne,Camden, 33 “Xpian the outward, the inward not at all”
- 1598RowlandsBetraying of ChristHunter, Cl. 25 “Xpian the outward, the inward not at all”
- 1598RowlandsBetraying of ChristHunter, Cl. 25 “Xpian Your Xtianity, location, and role joyntly need a righteous response.” AubreyLivesMilton(MSAubrey 8,lf.63) “He was so fair, that they called him the woman of Xts college.”
- 1697AubreyLivesMilton(MSAubrey 8,lf.63) “He was so fair, that they called him the lady of Xts college.”
- Christoph Schönborn is the author of this work (1994). God’s human face: the Christ-icon, p. 154, ISBN 0-89870-514-2
- Galey, John, p. 154, ISBN 0-89870-514-2
- (1986). Tanzig, Thomas, ed., Sinai and the Monastery of St. Catherine, p. 92, ISBN978977-424-118-5
- Tanzig, Thomas, ed (2000). In the book “Etymology Online:messiah,” p.314, ISBN0-88489-530-0, the author writes, “Jesus of history, Christ of faith.” Etymonline.com. Prager, Edward (November 19, 2010)
- Retrieved from (2005). A Dictionary of Jewish-Christian Relations, p. 85, ISBN 0-521-82692-6
- Zanzig, Thomas, A Dictionary of Jewish-Christian Relations, p. 85, ISBN 0-521-82692-6
- (2000). abPannenberg, Wolfhart (1968).Jesus God and Man. pp. 30–31.ISBN0-664-24468-8
- AbBorg, Marcus(August 31, 2012).”A Chronological New Testament”.The Huffington Post
- AbPannenberg, Wolfhart (2013).”Jesus God and Man.”The Huffington Post
- AbPannenberg, Wolfhart (2013). “Jesus God and Man.”The Huffington Doniger, Wendy (2000).Merriam-Encyclopedia Webster’s of World Religions. Retrieved February 4, 2020. Liddell, Henry George
- Scott, Robert
- A Greek–English Lexiconat the Perseus Project
- MessiahRetrieved February 4, 2020
- AbBauer, Walter, and others, eds. Merriam-Webster Dictionary of the English Language (1957). “, o, o” is an abbreviation. It is a Greek–English Lexicon of the New Testament and Other Early Christian Literature that has been translated into English (1 ed.). Oxford English Dictionary(Online ed.).Oxford University Press
- “Christ.” Oxford English Dictionary(Online ed.). (Subscription or participation in a participating institution is necessary.) abcHerbermann, Charles, ed. abc (1913). “The genesis of the name of Jesus Christ.” The Catholic Encyclopedia is a resource for learning about the Catholic faith. Robert Appleton Company, New York, New York
- “What Does the Term “Messiah” and “Jesus Christ” Mean? Christ and Messiah are both used to refer to anointed or anointed one “. The original version of this article was published on June 22, 2016. Obtainable on September 17, 2018. The anointing of kings was practiced in Syria-Palestine during the fourteenth century BCE
- “1611 King James Bible, Second Book of Maccabees, chapter 1, verse 10”.kingjamesbibleonline.org
- “Greek Septuagint and Wiki English Translation, Second Book of Maccabees, chapter 1”.katabiblon.com
- “Greek Sept (in English and Greek). The original version of this article was published on October 4, 2018. :CS1 maint: unfit URL (link)
- “1611 King James Bible, Book of Sirach, chapter 46, verse 19”.kingjamesbibleonline.org
- “Greek Septuagint and Wiki English Translation, Book of Sirach, chapter 46”.katabiblon.com
- “Greek Septuagint and Wiki English (in English and Greek). The original version of this article was published on October 5, 2018. :CS1 maint: unsuitable URL (link)
- AbEkstrand, Donald W. :CS1 maint: unsuitable URL (link)
- (2008). Christianity, pages 147–150, in: 978-1-60477-929-5
- Ekstrand, Donald W. ISBN 978-1-60477-929-5
- Ekstrand, Donald W. (2008). Christendom. p. 81.ISBN978-1-60477-929-5
- Matthew 26:63–64
- Luke 22:70
- Mark 14:61–62
- AbcHerbermann, Charles, ed, The New International Version of the Bible (1913). “Messiah”. The Catholic Encyclopedia is a resource for learning about the Catholic faith. Hurtado, Larry W., ed., New York: Robert Appleton Company, 1997. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, p. 99, ISBN 0-8028-3167-2
- Rahner, Karl, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, p. 99, ISBN 0-8028-3167-2
- (2004). A concise Sacramentum mundi (Encyclopedia of theology in a brief form), pp. 730–739. ISBN0-86012-006-6
- Barclay, William
- ISBN0-86012-006-6 (2002). In the letters to the Galatians and the Ephesians, pp. 152–153, ISBN 0-664-22559-4
- In Ehrman 2014, p. 108
- In Ehrman 2014, p. 171
- In O’Collins 2009, p. 1-3
- In Bird, Evans, et al. The following are examples of abDavis 1990: 342
- Armentrout-Boak Slocum 2005: 81
- EspnNickoloff 2007: 217
- Gathercole 2014: 134, n.5
- Ehrman 2014: ch.6–9
- AbDavis 1990: 342
- Beversluis 2000: 21–22
- Beversluis 2000 St. Thomas Aquinas (Thomas Aquinas) (1947). The “Summa Theologica” is a Latin work that has been translated into English. (in Latin and English). Fathers of the English Dominican Province have contributed to this translation. Benziger & Sons, Inc. The original version of this article was published on October 21, 2014. With a passage from Pope Leo I’s Epistle to the Palestinians, this article was published on July 26, 2019. Alva William Steffler was born in the town of Steffler in the state of New York (2002). Isbn0-8028-4676-9
- “X” in the Oxford English Dictionary
- “X” in the Symbols of the Christian Faith (p. 66). (Online ed.). Oxford University Press is a publishing house based in Oxford, England. (Subscription or participation in a participating institution is required.) “Xmas” article, Merriam-Dictionary Webster’s of English Usage, Merriam-Webster, 1994, p 968, ISBN 978-0-87779-132-4, retrieved via Google Books on December 27, 2008
- “Xmas” article, Merriam-Dictionary Webster’s of English Usage, Merriam-Webster, 1994, p 968, ISBN 978-0-87779-132-4, retrieved via Google Books Patricia T. O’Conner and Stewart Kellerman are the authors of this work (2009). The Myths and Misconceptions of the English Language: The Origins of the Specious Random House, New York, p. 77, ISBN 978-1-4000-6660-5
- “Subject Guide to Conservative and Libertarian Materials, in Manuscript Collections”, University of Oregon
- Morris and Kominsky (1970). It is possible to be a hoaxer in three different ways: plainly lying, fancy lying, or being damned lying. Pages. 137–138.ISBN0-8283-1288-5
- Conversation with Reverend Franklin Graham, shown on CNN’s “American Morning” (December 16, 2005). This document was retrieved on December 29, 2009
- You can’t take Christ out of Christmas, says Roland Martin in a CNN commentary published on December 20, 2007. The document was retrieved on December 29, 2009.
|Look upChristin Wiktionary, the free dictionary.|
- Oscar Cullmann was born in the town of Cullmann in the town of Cullmann (1959). The New Testament’s Christology is a branch of Christian theology. Fuller, Reginald H., ed., Louisville, Kentucky: Westminster John Knox Press, ISBN 978-0-664-24351-7
- Fuller, Reginald H. (1965). The Christological Foundations of the New Testament. ISBN 0-684-15532-X
- Greene, Colin J.D. New York: Scribners, ISBN 0-684-15532-X
- (2004). Setting the Stage for Christology in Cultural Context: Charting the Course Eerdmans Publishing, Grand Rapids, Michigan, ISBN 0-8028-2792-6
- Kingsbury, Jack Dean (1989). The Christology of the Gospel of Mark. Gerald O’Collins is the author of Philadelphia: Fortress Press, ISBN 978-1-4514-1007-5. (2009). Christology is the study of Jesus as he appears in the Bible, history, and in a systematic manner. It is published by the Oxford University Press under the ISBN 978-0-19-955787-5.