The Messiah in the Prophetic books

In Isaiah iv. 2, the appearance of the Branch of Jehovah is predicted,
to whose advent such effects are ascribed as prove Him to be a divine
person. Those effects are purification, the pardon of sin, and perfect
security.


Chapter vi. contains an account of the prophet's vision of Jehovah in
his holy temple, surrounded by the hosts of adoring angels, who
worship Him day and night. The person thus declared to be Jehovah, the
object of angelic worship, the Apostle John tells us, iii. 41, was
none other than Christ, whom all Christians and all angels now
worship.


In chapters vii.-ix. the birth of a child whose mother was a virgin,
is predicted. That this child was the eternal Son of God, equal with
the Father, is proved, (1.) From his name Immanuel, which means God
with us, i.e., God in our nature. (2.) The land of Israel is said to
be his land. (3.) He is called Wonderful, Counsellor, the Mighty God,
Father of Eternity, and Prince of Peace. (4.) His kingdom is
everlasting and universal. (5.) The consequences of his advent and
dominion are such as flow only from the dominion of God. In the
eleventh chapter we have another description of the perfection of his
person and of his kingdom, which is applicable only to the person and
kingdom of God. It is only where God reigns that the peace, holiness,
and blessedness which attend the coming of the predicted deliverer,
are ever found. The same argument may be drawn from the prophetic
account of the Messiah and of his kingdom contained in the latter part
of Isaiah, from the fortieth chapter to the sixty-sixth. This Messiah
was to effect the redemption of his people, not merely from the
Babylonish captivity, but from all evil; to secure for them the pardon
of sin, and reconciliation with God; the prevalence of true religion
to the ends of the earth; and, finally, the complete triumph of the
kingdom of light over the kingdom of darkness. This is a work which
none other than a divine person could effect.


The prophet Micah (v. 1-5) predicted that one was to be born in
Bethlehem, who was to be, (1.) The Ruler of Israel, i.e., of all the
people of God. (2.) Although to be born in time and made of a woman,
his "goings forth have been from of old, from everlasting." (3.) He
shall rule in the exercise of the strength and majesty of God, i.e.,
manifest in his government the possession of divine attributes and
glory. (4.) His dominion shall be universal; and (5.) Its effects
peace; i.e., perfect harmony, order, and blessedness.


The prophet Joel does not bring distinctly into view the person of the
Redeemer, unless it be in the doubtful passage in ii. 23. He goes
through the usual round of Messianic predictions; foretells the
apostasy of the people, reproves them for their sins, threatens divine
judgments, and then promises deliverance through a "teacher of
righteousness" (according to one interpretation of ii. 23), and then
the effusion of the Holy Spirit upon all flesh. The gift of the Holy
Ghost is everywhere represented as the characteristic blessing of the
Messianic period, because secured by the merit of the Redeemer's
death. That He thus gives the Holy Spirit is the highest evidence of
his being truly God.


In Jeremiah xxiii., the restoration or redemption of God's people is
foretold. This redemption was to be effected by one who as declared to
be, (1.) A descendant of David. (2.) He is called the Branch, a
designation which connects this prophecy with those of Isaiah in which
the Messiah receives the same title. (3.) He was to be a king. (4.)
His reign was to be prosperous, Judah and Israel were to be again
united; i.e., perfect harmony and peace were to be secured. (5.) This
deliverer is called Jehovah, our Righteousness. In the thirty-third
chapter, the same deliverance is predicted, and the same name is here
given to Jerusalem which in the former passage was given to the
Messiah. In the one case it is symbolical, in the other significant.


In Daniel ii. 44, it is foretold that the kingdom of the Messiah is to
be everlasting, and is destined to supersede and absorb all other
kingdoms. In vii. 9-14, it is said that one like unto the Son of Man
was brought unto the Ancient of Days; and a dominion, glory, and
kingdom given unto Him; that all people, nations, and languages should
serve Him; his dominion is to be an everlasting dominion, which shall
not pass away, and his kingdom that which shall not be destroyed. In
ix. 24-27, is recorded the prediction concerning the seventy weeks,
and the coming and work of the Messiah, which work is truly divine.


The first six chapters of the prophecies of Zechariah are a series of
visions, foreshadowing the return of the Jews from Babylon, the
restoration of the city, and the rebuilding of the temple; the
subsequent apostasy of the people; the advent of the Messiah; the
establishment of his kingdom, and the dispersion of the Jews. From the
ninth chapter to the end of the book, the same events are predicted in
ordinary prophetic language. Jerusalem is called upon to rejoice at
the advent of her king. He was to be meek and lowly, unostentatious
and peaceful, and his dominion universal. In chapter xi. He is
represented as a shepherd who makes a last attempt to gather his
flock. He is to be rejected by those whom He came to save, and sold
for thirty pieces of silver. For this enormity the people are to be
given up to long desolation; but at last God will pour upon them the
Spirit of grace and supplication, and they shall look upon me, saith
Jehovah, whom they have pierced, and mourn. This shepherd is declared
to be God's fellow, associate, or equal. His kingdom shall triumph,
shall become universal, and holiness shall everywhere prevail.


In Malachi iii. 1-4, it is predicted (1.) That a messenger should
appear to prepare the way of the Lord. (2.) That the Lord, i.e.,
Jehovah, the messenger of the covenant, i.e., the Messiah, should come
to his temple. (3.) At his advent the wicked shall be destroyed, and
the Church saved. (Hodge v 1 p 492-ff)