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. ^{44The points relevant for this study have been drawn from among those mentioned in Davidson, “Interpreting Old Testament Prophecy,” in Understanding Scripture: An Adventist Approach, ed. George W. Reid (Silver Spring, Md.: Biblical Research Institute, 2006), 183-185.} First, Bible writers show no hesitancy in affirming prophecy as predictive, ^{45In addition to the numerous Old Testament quotations in Matthew introduced by such phrases as “that it might be fulfilled which was spoken” (1:22, 23; 2:14, 15, 17, 18, 23; 4:14-16; 8:16, 17; 12:17-21; 13:14, 15; 13:34, 35; 21:4, 5; 27:9, 10; cf. 2:5, 6) and Jesus’ affirmation that the Scriptures “must be fulfilled” (Matt. 26:54; Luke 24:44), see Deuteronomy 18:22; Isaiah 46:9-10; 1 Peter 1:10-12.} which by one estimate amounts to nearly 30 percent of the Old Testament. ^{46There are 6,641 of 23,210 verses of the Old Testament (28.6 percent) that contain predictive material, according to J. Barton Payne, Encyclopedia of Biblical Prophecy: The Complete Guide to Scriptural Predictions and Their Fulfillment (Grand Rapids: Baker, 1973), 13, 674, 675, cited in Davidson, “Interpreting Old Testament Prophecy,” 183.} Second, biblical apocalyptic prophecy, exemplified in the books of Daniel and Revelation, should be distinguished from other forms of apocalyptic literature^{47On the term “biblical apocalyptic” as separable from pagan apocalyptic writings such as the Sibylline Oracles and uninspired Jewish works such as 1 and 2 Esdras and 1, 2, and 3 Enoch, which tend to have a narrow, nationalistic outlook, see Joel N. Musvosvi, “The Issue of Genre and Apocalyptic Prophecy,” Asia Adventist Seminary Studies 5 (2002): 45. Biblical apocalyptic “envisions a cosmic God who addresses the whole world with an eternal message” (ibid.).} as well as from general prophecy, which is the more typical form found in the Old Testament. ^{48For a convenient comparison of these two genres of Bible prophecy, see Davidson, “Interpreting Old Testament Prophecy,” 184, 185.} 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. ^{49Zechariah and the Olivet Discourse (sometimes called “the Synoptic Apocalypse”) are also drawn upon in a significant way. On the former, see Marko Jauhiainen, “ ‘Behold, I am Coming’: The Use of Zechariah in Revelation” (Ph.D. diss., University of Cambridge, 2003), summarized in idem, “ ‘Behold, I am Coming’: The Use of Zechariah in Revelation,” Tyndale Bulletin 56 (2005): 157-160. On the latter, see Clinton Wahlen, “Matthew 24:29. Have These Signs Happened?” in Interpreting Scripture: Bible Questions and Answers, ed. Gerhard Pfandl, Biblical Research Institute Studies 2 (Silver Spring, Md.: Biblical Research Institute, 2010), 285-288.} 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.” ^{50Gurdon C. Oxtoby, Prediction and Fulfillment in the Bible (Philadelphia: Westminster, 1966), 82. His privileging of fulfillment over prediction, however, denying that in the Old Testament “the career of Jesus was described in advance” (119), exaggerates the discontinuity between the testaments.} 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. ^{51Fulfillment of these promises are only hinted at (Genesis 3:15 in Luke 10:19 and Revelation 12:9; Numbers 24:17 in Matthew 2:2) or relegated to the future (Romans 16:20 suggests that Genesis 3:15 finds its fulfillment in the life of the church or at the final consummation).} 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. ^{52Davidson, “New Testament Use of the Old Testament,” examines 10 of the most common such citations (Matt. 1:23; 2:15, 18, 23; 27:35, 36; and John 19:24, 37 et al., citing Ps. 22; Acts 2:25-33; 1 Cor. 9:8-10; Jesus in Matt. 12:40 referring to Jonah; Gal. 3:16; 4:21-31), concluding that “the NT writers consistently remain faithful to the original passages in their immediate and wider OT contexts” (34).}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). ^{53Cf. note 37, above.} 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.” ^{54Davidson, “Interpreting Old Testament Prophecy,” 188.} 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).” ^55Ibid.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). ^{56Further, see Clinton Wahlen, “Romans 11:26. Will All Jews Be Saved?” in Interpreting Scripture, 351-355.} 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). ^{57A still valuable treatment of this and related issues is Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, Mich.: Andrews University Press, 1983), 135-146.}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. ^{58On the remnant concept in the proclamations of John the Baptist and Jesus within the context of Second Temple Judaism, see Clinton Wahlen, “The Remnant in the Gospels,” in Toward A Theology of the Remnant (Silver Spring, Md.: Biblical Research Institute, 2009), 61-84.} 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