The Gift of Prophecy

Prophetic Fulfillment

Finally, with regard to how the Bible writers referred to and recognized the fulfillment of prophecy, several foundational principles should be kept in mind. ⁴⁴ First, Bible writers show no hesitancy in affirming prophecy as predictive, ⁴⁵ which by one estimate amounts to nearly 30 percent of the Old Testament. ⁴⁶ Second, biblical apocalyptic prophecy, exemplified in the books of Daniel and Revelation, should be distinguished from other forms of apocalyptic literature⁴⁷ as well as from general prophecy, which is the more typical form found in the Old Testament. ⁴⁸ The book of Revelation employs many symbols from the visions of Daniel showing the close affinity that exists between these companion apocalyptic works. This shared symbolism also includes the time period of 1260 days, indicating an agreed timetable extending toward the end of world history for the outworking in historical time of God’s purposes and His ultimate triumph over evil. In short, Daniel and Revelation are mutually interpretative; one cannot be fully understood apart from the other. ⁴⁹ General prophecy, on the other hand, focuses primarily on God’s will in terms of the immediate historical situation confronting God’s people and encouraging their obedient response, giving only glimpses of the end-time consummation “at the end of the days.” ⁵⁰ Third, of the major categories of Old Testament predictive prophecy, two receive prominent attention in the New Testament: messianic prophecies and prophecies concerning Israel. We will look at these two classes of predictive prophecy in order to better understand how Bible writers refer to them. GOP 114.3

Messianic Prophecies

The New Testament writers are definite that Old Testament messianic expectations were fulfilled in Jesus (e.g., Luke 24:27; John 1:45; 2 Cor. 1:20). Nevertheless, some Old Testament prophecies that may seem ready-made for a messianic application in the New Testament (e.g., Gen. 3:15; Num. 24:17) find no direct or explicit confirmation of their fulfillment in the life of Christ. ⁵¹ Other messianic prophecies cited by Bible writers are either difficult to identify (e.g., Matt. 2:23) or seem to have no obvious underpinning within the Old Testament passage being referenced (verses 15, 18). Upon closer scrutiny, however, these prophecies have been cited intelligibly by the Bible writers in harmony with their immediate contexts and the wider Old Testament intention. ⁵² GOP 116.1

Of the many passages that might be dealt with, we can here look at only a few examples. On the typological basis already discussed, Psalm 2 (ascribed to David in Acts 4:25) is referred to as being fulfilled in Jesus as the Christ (Acts 4:26; cf. Ps. 2:2) and the Son of God (Acts 13:33; Heb. 1:5; cf. Ps. 2:7). This psalm prophetically extends beyond the scope of the Old Testament history in that it includes an announcement that the King will receive the nations as His inheritance and “the ends of the earth” as the extent of His realm (Ps. 2:8, 9; cf. Rev. 12:5; 19:15). ⁵³ In a similar vein, Jesus Himself suggests that David’s reference to the Messiah as his “Lord” (Ps. 110:1) indicates something more than merely a reestablishment of the Davidic line (Mark 12:35-37; cf. Acts 2:34-36). More specifically, that this future ruler who would “shepherd” God’s “flock” was to come from Bethlehem (Mic. 5:2-4 [HB 1-3]), the “city of David,” is fulfilled through Christ’s birth there is also affirmed by New Testament writers (Matt. 2:4-6; Luke 2:4, 11; cf. John 7:42). GOP 116.2

Most significantly, the Servant Songs of Isaiah 42-53 are announced as fulfilled in Christ (Matt. 8:17; 12:15-21; John 12:38; 1 Peter 2:21, 22; cf. Mark 10:45). In the context of Isaiah, these songs alternate between references to a corporate entity (God’s servant Israel) and to an individual (the Messiah), “indicating that the Messianic Servant will represent and recapitulate the experience of OT Israel.” ⁵⁴ This Servant cannot be synonymous with Israel, because He gathers them back to God (Isa. 49:5, 6) and is ultimately stricken for their transgression (Isa. 53:8). This final song “also depicts the Messiah’s resurrection, high-priestly intercessory ministry, and royal exaltation (Isa. 52:13; 53:11, 12).” ⁵⁵ GOP 116.3

Prophecies Concerning Israel

While numerous Old Testament prophecies concern Israel’s future, both the promises and the warnings, as with other nations (e.g., the Canaanites in Gen. 15:16 and the people of Nineveh in Jonah 3:4-10), were conditional on their response to God’s word (see Jer. 18:7-10; cf. Jer. 7:23). Beginning with Abraham and reiterated to Isaac and Jacob, God’s promises to Israel can be summarized in terms of a gift of land, countless descendants, and their role as a blessing to the nations (Gen. 12:1-3; 15:8; 17:7, 8; 26:2-5; 28:13-15). These promises, however, cannot be separated from Israel’s reason for existence—to worship God (Ex. 4:22) and to be a holy nation (Ex. 19:4-6). According to Paul, although Israel’s calling was unconditional (Rom. 11:1, 29) their continued belonging among the people of God was conditional on their response to Jesus (verses 22, 23; cf. Hos. 1:9, 10). ⁵⁶ As the Old Testament makes clear, the land was never solely Israel’s possession; it was God’s land (Hos. 9:3; Jer. 2:7), a holy land (Ps. 78:54), and, therefore, was to keep a sabbath every seven years and could not be permanently sold (Lev. 25:2, 23). Israel’s remaining in the land was conditional on obedience. Otherwise, it would be (and was) forfeited in their dispersion (Isa. 1:19, 20; Jer. 7:3-15). ⁵⁷ GOP 117.1

Thus, Israel’s return to the land also implied a spiritual return to the Lord (Isa. 10:20, 21; Jer. 23:5-8; cf. Eze. 37). As we have seen, an important aspect of the Isaianic Servant’s mission was to bring about this return to God. Such a return, Jesus accomplished through the gathering of a “little flock” (Luke 12:32) or remnant (Rom. 9:27; 11:5) from Israel based on their response to Him. ⁵⁸ According to the prophets, this newly reconstituted Israel would teach all nations (Isa. 2:2-4; Mal. 1:11) and include all nations (Isa. 66:19, 20; Zech. 8:20-23). GOP 117.2

The New Testament writers witness to this more inclusive Israel, where “there is neither Jew nor Greek . . . for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:28, 29; cf. Rom. 9:6). Thus Paul can speak of “the Israel of God” (Gal. 6:16) and of circumcision as “a matter of the heart” (Rom. 2:29), belonging to those who “glory in Christ Jesus” (Phil. 3:3); Peter can speak of Christians as “a royal priesthood, a holy nation, a people for his own possession” (1 Peter 2:9; cf. Ex. 19:6); and John can write of those on whose forehead is the name of the Father and the Lamb (Rev. 14:1) in evident contrast to “those who say they are Jews and are not” (Rev. 2:9; 3:9). Vivid images describing this new, unified Israel appear throughout the New Testament: one flock and one Shepherd (John 10:16); one olive tree (Rom. 11); one spiritual temple (Eph. 2); one eschatological virgin (Rev. 12)—capping all of these images is John’s vision of the New Jerusalem having the names of the 12 tribes inscribed on its gates and the names of the 12 apostles inscribed on its foundations (Rev. 21:12, 14). GOP 117.3