The previous article introduced the topic, “Understanding Messianic Prophecies.” Today’s article continues reflection on that topic. There are three basic ways an Old Testament messianic passage may be understood. First, it may be seen as completely fulfilled in its historical context.
For example, in Isaiah 7:10-16 Ahaz reigned over Judah 735-715 B.C., so the messianic passages during his reign then would be fulfilled with the birth of his son Hezekiah. In this example the passage would not be messianic at all.
A second view sees them as totally messianic for the distant future only. In this view, they have no connection at all to the times in which they were spoken by Isaiah but relate to a much later period, even centuries later.
Third, a “proleptic” view seeks to account for passages in both areas. (I use “prolepsis” with the meaning of representing something in the future with the certainty that it has already occurred). In this third view, messianic passages had meaning to the original recipients for their day, plus they contained a great certainty and a greater fulfillment in the Messiah yet to come. The proleptic view affirms that the dual aspect of fulfillment was authentic, for example, to both King Ahaz and concerning the prophesied Messiah.
Thus, Isaiah 7:14 meant for Isaiah that God would act as Immanuel (“God with us”) to defeat the threat to Jerusalem of an Assyrian army, when the promise in Isaiah seven centuries later “proleptically” meant in Matthew 1:21-23 that the Messiah as Immanuel had been sent by God to save people from the eternal effects of sin. Isaiah’s message to Ahaz was that God would provide deliverance in a short while, so there was no need to enter an unholy alliance to force deliverance from an enemy. In a much more significant manner and for every person of faith, the same holds true in Jesus today.
Dr. David Moore is a Baptist preacher in Pampa and an online instructor in Bible and theology for Taylor University and Nations University. Email: dm5867se@outlook.com
