The Life and Ministry of Jesus Christ Seen from the Old Testament (3)
by Samson Hutagalung

He is the Prophet Like Moses (Deut. 18:15; ref. Acts 3:20,22)

The Old Testament books provide every true believer in the Lord Jesus Christ wonderful information on promises and prophecies. They were given to God’s people with the purpose that they might be able to search the truth from the plain writings given in the Scriptures. Various names, titles and identities of the coming Saviour had been provided in order that they might know who the Messiah would be.

The prophet Moses prophesied the coming Prophet before the Israelites were to enter the Promised Land. He said to them, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deut. 18:15). When Moses gave this prophecy the Israelites might not have been aware of the Prophet Messiah. They might be thinking that it would be one of the prophets that would come immediately after the death of Moses. But a study of the lives of those prophets after Moses will convince us that none was like Moses.

The prophet Moses was a unique prophet. He was so different from other prophets. The Lord Himself said in Numbers 12:6-8 “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches: and the similitude of the Lord shall he behold.” In addition, the ministry of Moses was specially characterized by the miracles he performed before the Egyptians and the children of Israel (Ex. 7-12). Above all, Moses was given the special privilege to receive the Law from the Lord for the people of Israel. As Kaiser rightly remarks, “Yet Moses, the prophet, was unique in his miracles, his direct access to God’s revelation, his giving of the Law, his actions as deliverer, and his office as judge over the people.”[41] 

Then, who was the Prophet mentioned by Moses in Deut. 18:15? A study of the books of the New Testament would show that the prophet here was the Messiah. The office of prophet was one of the three functions that the Messiah would fulfill in His first coming. Others were as priest and king. The prophetship of Jesus Christ was unique, just as Moses’ was. The life and ministry of Jesus Christ shows similarity to Moses’. However, Jesus’ ministry was far excellent, for He is the Deliverer of our salvation.

It is important to take note that the preaching of Peter in Acts 3:20, 22 confirms what Moses said in Deuteronomy 18:15. Peter said, “And he shall send Jesus Christ, which before was preached unto you. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you at your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” Peter knew that the prophet whom  Moses meant here was the Lord Jesus Christ Himself. He is the Messiah. Thus, it was for this reason Peter quoted Deuteronomy 18:15 in his preaching recorded in Acts 3:22. Nevertheless when the priest, the captain of the temple and the Sadducees heard Peter’s preaching, they were grieved (Acts 4:1-3).

In addition, the apostle John recorded that when the people saw the Lord Jesus Christ perform the miracle of feeding five thousand people, they exclaimed, “This is of a truth that prophet that should come into the world” (John 6:14). On another occasion, when Philip believed in the Lord Jesus Christ, he proclaimed to Nathanael saying, “We have found him, of whom Moses in the Law, and the prophets, did write” (John 1:45). The same thing happened when the Samaritan woman met Jesus, she concluded that Jesus was that prophet (John 4:19,29).[42] Nothing can be said against this truth. We have to admit that the Old Testament books had described the coming Messiah to be a Prophet like Moses. It is a fact that this can only be applied to the Lord Jesus Christ, for Moses was a type of Christ.

He Heals the Broken-hearted (Is. 61:1; ref. Luke 4:18-19)

The writings of the prophet Isaiah in one of the Old Testament books provide a clear prophecy of the first coming of the Messiah. He did not only prophesy the birth of Jesus Christ (Is. 7:14) but also the life (Is. 53:1-12) and His ministry (Is. 61:1-3). The writings of Isaiah were chosen to be the light for Old Testament believers in order that they might know the coming Messiah who would bear the iniquities of the world.

What did Isaiah prophesy concerning the ministry of the coming Messiah? Isaiah recorded in Isaiah 61:1, “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.” This verse emphasizes the ministry of the prophet who has the Spirit of God toward those who are destitute, the poor and the brokenhearted.[43] People who were in these situations were often oppressed by the rulers and the authorities. People who were financially poor were cheated and those who were poor in Spirit, were never fed with the truth. Corruption was rampant in the lives of the chosen people of God.

A close study of Isaiah 61:1 will show clearly that what the prophet Isaiah prophesied did not concern those who were merely financially poor but rather spiritually poor. Barnes rightly commented on this issue,

By the poor are meant all those who are destitute of comfort of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those are sensible of their sins, or are poor in Spirit (Matt 5:3); and all the miserable and the afflicted (Is 58:7). . . . The Pharisees and Sadducees despised the poor, ancient philosophers neglected them; but the gospel seeks to bless them – to give comfort where it is felt to be needed, and where it will be received with gratitude.[44]

Nevertheless the question remains: Who would do this ministry for God’s people? The people of Israel before and after the captivity were still the same and remained so in the New Testament time. Prophet after prophet had come and gone, yet the broken-hearted were never healed. Sorrow upon sorrow remained in the midst of the people and none there showed any mercy.

Luke 4:18-19 quotes from Isaiah 61:1. Jesus Christ quoted this when He was asked to read a portion of Scripture in one of the Synagogues in Nazareth. God the Father showed Him the verse from Isaiah 61:1 to be read in public. The hearers agreed with what Jesus had read, for they knew it would be fulfilled when the Messiah came. However the situation was changed when Jesus Himself declared, “This day is this Scripture fulfilled in your ears” (Luke 4:21). The Jews realized that Jesus was referring to Himself. Soon, the worshipers shouted and mocked at Him for they knew that He was the son of Joseph.

The fulfillment of this prophecy given was not declared by other prophets or apostles, but rather Jesus Himself. The claim that Jesus made in Nazareth was truly proven during the life and ministry of Jesus Christ. As Geldenhuys said,

God had sent Him to heal those who were broken-hearted and found themselves in spiritual distress; to proclaim deliverance to those who were captive in the power of sin and in spiritual wretchedness; to give back to the spiritually blind the power of sight; to cause those who were downcast and inwardly bruised to go forward in triumph; and thus to ‘proclaim the acceptable year of the Lord, i.e. to announce the Messiah age – the period ushered in by His appearance, in which God will grant His salvation to His people.[45]

He is Rejected by His Own People, the Jews (Is. 53:3; ref. John 1:11; Mark 8:31)

The life and ministry of Jesus Christ were well documented and prophesied in the Old Testament. Various books of the Old Testament give indisputable information on the first coming of the Messiah, beginning from the book of Genesis right through to the book of Malachi. Prophet Isaiah in particular provides an excellent account of the first coming of the Messiah. He begins with the birth of the Messiah (Is. 7:14) and continues right through with the suffering that the Messiah would bear in His first coming (Is. 53).

The Jews were overwhelmed by the idea of the coming of the Messiah. They knew that “His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever” (Is. 9:6-7). This prophecy occupied the minds of the Jews to the extent that they could not differentiate the first coming from the second coming of the Messiah. What Isaiah said in Isaiah 9:6-7 would certainly be fulfilled by the Messiah, but would not be a hundred percent so in His first coming. The Jews did not have any idea of the Messiah coming in two great periods. What they knew was that Christ would come as a King to bring victory and liberty to the nation of Israel. But the Jews made a great mistake on this issue, for they did not realize that the Messiah would come first in the form of a servant. He was a suffering servant.

The prophet Isaiah in his writings in Isaiah 53:3 said, “He is despised and rejected of men; a man of sorrows and acquainted with grief: and we hid as if were our faces from him; he was despised, and we esteemed him not.” The Jews could not understand or accept this verse. Whatever reason these may be, prophet Isaiah prophesied the suffering of the Messiah in His first coming.

This prophecy was fulfilled during the life of Christ. When He came to this world to bring victory of salvation, He was despised, mocked and rejected by His people. The Jews were supposed to know this truth beforehand, for they had been chosen by God to be the nation from which the Messiah would come.[46] But the Jews could not see the real function of the Messiah in His first coming. They were blinded by their sins. John the apostle recorded that when Jesus Christ came unto His own, they reject Him (John 1:11).[47] Calvin rightly said, “Christ therefore first offered Himself to them as if they were His own household and belonged to His kingdom in their own right.”[48] Nevertheless the Jews could not see the light and rejected their Saviour.” As Keil  added,

The nation, which acknowledges with penitence how shamefully it has mistaken its own Saviour, laments that it has put no faith in the tidings of the lofty and glorious calling of the servant of God. . . . The heathen receives with tidings of things which had never been heard of before; whereas Israel has to lament that it put no faith in the tidings which it had heard long, long before, not only with reference to the person and work of the servant of God, but with regard to His lowly origin and glorious end.[49]

Thus, when the Jews nailed the Lord Jesus Christ on the cross, it was the final proof of their rejection of Him to be their Saviour. He was despised during His ministry and the last hours of His life on the cross. Nonetheless, Isaiah the prophet had prophesied the things that would be undergone by the Messiah before His death in His first coming.

He is the Priest after the Order of Melchizedec (Ps. 110:4; ref. Heb. 5:5-6)

The prophecy of the second function of the threefold titles of the Lord Jesus Christ is expounded in a very distinctive way. Earlier on He was described as a Prophet (Deut. 18:15), and here as a Priest. The Old Testament priesthood is disputable for as a priest, he must be from the line of Aaron, the Levite. This is an absolute truth given to the nation of Israel. It is the commandment of the Lord.

A careful study of the Old Testament will show that the coming Messiah is definitely not from the line of Levite. The Messiah is from the line of Judah, the line of kingship for Israel.[50] Old Testament history records that there has never occurred in the history of Israel a priest from the line of Judah. It was from only the line of Aaron, the Levite appointed by God, that the line of priesthood came. Anyone who tried to take the position of priesthood other than those from the line of Aaron was an abomination to the Lord.[51]

However, a study of Psalm 110:4 that says, “The Lord hat sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,” shows a special characteristic of the coming priest. First, He is “a priest for ever.” There was never such a priest from the line of Aaron. Every priest in the Old Testament was limited by time and none was forever. And second, He is a priest “after the order of Melchizedek.” In the whole of scripture, the name of Melchizedek is mentioned only on three occasions namely in Genesis 14:18-20; Psalm 110:4 and Hebrews 5:5-10, 6:19-7:28.[52] Apart from these passages, the scripture says nothing about him. And it is important to take note that Aaronic priesthood was never referred to as after the order of Melchizedek.

Long before Aaron was appointed High Priest, Melchizedek was. Genesis 14:18-20 records that Abraham acknowledged Melchizedek as a high priest to whom he offered a tithe. His priesthood was most special and the Scriptures do not record from which line he had come. Nevertheless, the Psalmist shows that the coming Priest was from the order of Melchizedek.

In addition, Genesis 14:18-20 explains that Melchizedek was the only priest who had ever lived that held a position of both priest and King. He was a unique priest and king. Thus, when the Psalmist said, “Thou art a priest for ever after the order of Melchizedek,” truly, the coming Priest, the Messiah would follow the order of Melchizedek, for Melchizedek was a type of Christ.[53]

When the writer of the book of Hebrews in Hebrews 5:5-6 quoted the prophecy of the Psalmist, he added the idea of Sonship to the priesthood. In other words, he did see that the Christ who is the Son of God would be called also a high priest after the order of Melchizedek. As Barnes rightly opines,

To say that he was of the same order of Melchicedec was to say that he was of the same rank or station. He was like him in his designation to the office. In what respect he was like him the apostle shows more fully in [Hebrews] chapter vii. One particular in which there was a striking resemblance, which did not exist between Christ and any other high-priest, was, that Melchisedec was both a priest and a king. None of the kings of the Jews were priest, nor were any of the priests ever elevated to the office of king. But in Melchisedec these offices were united, and this fact constituted a striking resemblance between him and the Lord Jesus. . . . The meaning, is that Melchisedec was of a peculiar rank or order, that he was not numbered with the Levitical priests, and that there were important features in his office which differed from theirs. In those features it was distinctly predicted that the Messiah would resemble him.[54]

The Triumphal Entry (Zech. 9:9; ref. Mark 11:7,9,11)

Again and again, the Old Testament prophets had prophesied about the things that the Messiah would do when He would come in His first coming. Now the prophet Zechariah prophesied concerning the ministry of the Messiah and in particular about His triumphal entry to the city of Jerusalem. Zechariah gave a word of comfort to the Jews who were waiting for their King. He said, “Rejoice greatly, O daughter of Zion; shout, o daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zech. 9:9).

With regard to this verse, there are three important things which we should take note of. Calvin rightly commented,

The sum of the whole is, that the prediction by which God gave to his chosen people a hope of redemption were not vain or void; for at length in due time Christ, the son of David, would come forth, - Secondly, that this king would be just, and saved or preserved; for he would restore things into order which were in a disgraceful state of confusion, - and thirdly, he adds, that this king would be poor; for he would ride on an ass, and would not appear in great eminence, nor be distinguished for arms, or for riches, or for splendour, or for number of soldiers, or even for royal trappings which dazzle the eyes of the vulgar: he shall ride on an ass.[55]

This is to say that the prophecy of Zechariah reveals that the Messiah would be a King when He enters Jerusalem. Nevertheless the last part of Zechariah 9:9 shows that when the King comes He would be poor and riding on an ass.

When Mark recorded the triumphal entry of Christ into Jerusalem, he emphasised that Jesus was sitting upon a colt (Mark 11:7). Therefore when the people saw Jesus, they shouted, “Hosanna; Blessed is he that cometh in the name of the Lord” (Mark 11:9). They knew that Jesus was the one prophesied by Zechariah.[56] Nevertheless soon after this event, the Jews were waiting for Jesus to bring victory and liberty to the nation of Israel as a King appointed by God. When they realised that Jesus did not do as they wished, they rejected Him. Nonetheless, those who believed in Him knew that in His first coming, the Messiah would come as a poor and a servant. But in the Second Coming of Christ, He would come as a King who would fulfil what the Scripture said concerning Him.

He is Adored by the Children (Ps. 8:2; ref. Matt 21:15-16)

Every detail of the first coming of the Messiah is well recorded in the Old Testament books. The prophecy given by the Psalmist concerning the ministry of the Messiah in Psalm 8:2 is indeed for the praise of the Lord Jesus Christ. When the Psalmist wrote “Out of the mouth of the babes and sucklings has thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger,” shows that the Lord can do anything in order to glorify His Son, Jesus Christ. The Lord can open the mouth of babes and the suckling to proclaim the truth and speak against the unbelieving leaders of the Jews.

There is no doubt that what the Psalmist prophesied here has been truly fulfilled during the ministry of Jesus Christ. Matthew wrote, “And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou these say? And Jesus saith unto them, Yea; have ye never heard, out of the mouth of babes and sucklings thou has perfected praise” (Matt. 21:15-16). When the chief priests and scribes heard the shouting of the children, they considered it as blasphemy against God, for in the temple they called Jesus the Son of David. They tried to stop the children but the Lord Jesus allowed them to continue by quoting what the Psalmist had written concerning this event.[57]

The shouting of the children, “Hosanna to the Son of David” was apparently an echo of the crowds who shouted “Hosannas” when Christ entered Jerusalem. Nevertheless, in all probability the Hosannas of the children were far more pure in Spirit than those of the older people.[58] Thus it is absolutely right to say that God is also using the shouting of the children for His own glory.

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• The Application of the Plan of God
• Biblical Attitude over the property and money
• Infinite Concern of the Risen Christ for the Well Being of His People
• The Old Testament is the foundation of the New Testament
• The Amazing Word from the Holy Spirit concerning the Coming Messiah
• The Messiah in the Old Testament
• Personality of the Messiah Seen from the Old Testament
• Is the Bible True in Every Word that God Wrote?
• The Infallible and Inerrancy of the Bible 
• The First Coming of Jesus Christ Seen from the Old Testament
• The Lineage and Position of Jesus Christ Seen from the Old Testament
• The Birth of Jesus Christ Seen from the Old Testament
• The Life and Ministry of Jesus Christ Seen from the Old Testament
• The Crucifixion of Jesus Christ Seen from the Old Testament
• The Resurrection of Jesus Christ Seen from the Old Testament
• The Ascention of Jesus Christ Seen from the Old Testament
• Calvinism Versus Arminianism
• God's Promises to Abrahamic Covenant
• The Call and Faith of Abraham