Many Christians reject the teachings of the Old Testament because, in their view, the Old Testament has no relevance for the church today. What these Christians fail to realize is that the Old Testament comprises three-fourths of the Bible. Thus, when one comes to the gospel of Matthew, three-fourths of God’s story has already been told.
The Old Testament is part of God’s story, of how he wants to save his lost creation. And this story is being told by God himself through the writers he chose to preserve a record of what he did in the history of Israel.
When we look from a Christian perspective, the hope of human beings is that one day God will intervene in human history and bring justice and salvation to all nations of the earth. On that day the nations shall come and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths” (Micah 4:2).
This wonderful day will be ushered in by the coming of God’s Messiah. The messianic hope of Israel was based on the promise God made to David: “Your house and your kingdom shall be made sure forever before me; your throne shall be established forever” (2 Samuel 7:16).
After the monarchy was destroyed in 587 B.C. and the house of David was no more, the people of Israel hoped for the coming of a new David who would restore Israel and bring salvation to the nations.
There are several passages in the Old Testament that have been classified as messianic prophecies. Most Christians classify as messianic prophecies some passages that do not contain a messianic hope. For instance, Genesis 3:15 is not a messianic prophecy of the coming of Christ (see here, here, and here).
In the four studies below I discuss how to preach from the Old Testament using messianic texts. I then provide three specific examples of how to understand these texts messianically.
In his book Approaches to Old Testament Interpretation, John Goldingay wrote (p. 117): “The NT is actually rather restrained in quoting ‘messianic’ prophecies. It does not refer to many of the texts which were later appealed to by Christians, but whose messianic reference historical criticism questions (e.g. Gn. 3:15 . . . Isa.9:6) . . . nor even to many of the texts that scholarship does regard as originally messianic (Is.11:1-5; Je. 23:5-6).”
In the studies below I deal with two of these passages: Isaiah 9:1-7 and Jeremiah 23:5-6. I do so because these passages have a future orientation. They look at what God is going to do in the future through a kingly individual. In my view, this future hope finds fulfillment in the person of Christ.
I just hope that my approach to preaching from messianic prophecies may serve as a model for studying, interpreting, and preaching from the messianic prophecies of the Old Testament.
Preaching on Messianic Prophecies
Preaching from the Old Testament
Preaching on the Messianic Prophecies
From Text to Sermon: Isaiah 9:1-7
From Text to Sermon: Micah 5:2-4
Preaching from Jeremiah 23:5-6
John Goldingay, Approaches to Old Testament Interpretation. Downers Grove: InterVarsity Press, 1990.
Emeritus Professor of Old Testament
Northern Baptist Seminary
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I think that with regards to the OT that one should remember that the OT ended at the Cross. Thus, Matthew 1-27, Mark 1-15. Luke 1-23 and John 1-19 are ALL in terms of a timeline, in the OT. Although the Gospels are part of the NT, they are still a part of the OT. Thus, when Paul says in Galatians 4:4, “In the fullness of time, God sent forth His Son, born of a woman, born under the LAW…”
I understand the point you are trying to make, but I believe that to say that the OT ended at the cross and that the gospels are part of the OT is to deny what the New Testament teaches.
Mark 1:1 says: ““The beginning of the good news of Jesus Christ, the Son of God.” The Greek word translated “good news” is the same word for “gospel.” In Mark 1:14 we read:”“Jesus came to Galilee, proclaiming the good news.” So, Jesus came preaching the gospel. The proclamation of the good news of Jesus Christ is the beginning of the New Testament.
Remember, “to be born under the law” means that as a Jew, Jesus still had to observe Jewish law. Your views goes against what Matthew 11:13 says: “The prophets and the law were in force till John [the Baptist].”
Yes, John the Baptist was the last of the OT prophets, but Jesus put an end to the Law since He came to fulfill the Law (Rom 10:4; Matt 5:17ff; John 19:30). I do understand that the NT completes the story of the OT More important is what Paul said in I Corinthians 10:6, 11 especially verse 11, “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (NASB).