This author said that this prophetic message had been fully confirmed. We should be attentive to these things, just as a lamp that shines in a dark place until the morning dawn appears. We should understand that no prophecy of scripture is a matter of one’s own personal interpretation. Prophecy does not come from human will, but only from those moved by the Holy Spirit. Do you see the Holy Spirit as a lamp shining in the darkness?
prophecy
The prophecy of Isaiah (Lk 3:4-3:4)
“The words
Of the prophet
Isaiah
Are written
In the book.
‘The voice
Of one crying out
In the wilderness.
Prepare the way
Of the Lord!
Make his paths straight!’”
ὡς γέγραπται ἐν βίβλῳ λόγων Ἡσαΐου τοῦ προφήτου Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ
Luke said that the words of the prophet Isaiah (λόγων Ἡσαΐου τοῦ προφήτου) are written in the book or the bible (ὡς γέγραπται ἐν βίβλῳ). He spoke about the voice of one crying out in the wilderness (Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ). He was to prepare the way of the Lord (Ἑτοιμάσατε τὴν ὁδὸν Κυρίου). He would make the paths straight (εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ). Just as Matthew, chapter 3:3, followed Mark, chapter 1:2, in introducing John as a fulfilment of a prophecy from the Book of Isaiah, Luke did the same here, but in a more extended citation from that prophet. Mark began his account about John the Baptist by citing the prophet Isaiah by name, although he had verses from the prophet Malachi. The Gospel of John had John the Baptist say that he himself was the voice crying the wilderness. Matthew and Luke both used these phrases from the Greek Septuagint when citing them from Isaiah. Deutero-Isaiah originally talked about a voice in the wilderness leading to a new path out of the Exile, just as there had been a path out of the Exodus. In this wilderness or desert, they were to make a straight path, like a highway for God or the Holy Way. Matthew and Luke began with this modified quotation from Isaiah, chapter 40:3, while they both moved the Malachi and Exodus material to later in the text, where Jesus quoted them. However, they understood that Isaiah the prophet was talking about John the Baptist as one to come. John would be the messenger sent ahead. He was to be a voice crying out in the wilderness to prepare the way for the Lord. He was going to make the paths straight. Clearly, there was a connection between John the Baptist, Isaiah the prophet, and Jesus.
Zechariah is filled with the Holy Spirit (Lk 1:67-1:67)
“Then his father,
Zechariah,
Was filled with
The Holy Spirit.
He spoke
This prophesy.”
Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη Πνεύματος Ἁγίου καὶ ἐπροφήτευσεν λέγων
Luke indicated that Zechariah was filled with the Holy Spirit, just like John, Mary, and Elizabeth, earlier in this chapter, in verses 15, 35, and 41. This gift of the Holy Spirit was tied to prophecy just as in Joel, chapter 2:28, where there was an outpouring of the Spirit upon all humans, the young men, the sons, the young women, and the daughters. These young people would prophesize, while the old men would dream dreams. The young men would see visions. Even the male and female slaves would receive this outpouring of the Spirit. Luke has this outpouring of the Spirit when Peter talked in the Acts of the Apostles. Here Luke said that John’s father (ὁ πατὴρ αὐτοῦ), Zechariah (Καὶ Ζαχαρίας), was filled with the Holy Spirit (ἐπλήσθη Πνεύματος Ἁγίου). Thus, Zechariah spoke this prophesy (καὶ ἐπροφήτευσεν λέγων).
One of you will betray me (Mk 14:18-14:18)
“They took
Their places,
Reclining
At the table.
When they were
Eating,
Jesus said.
‘Truly!
I say to you!
One of you
Will betray me.
He is one
Of those eating
With me.’”
καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ Ἰησοῦς εἶπεν Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με, ὁ ἐσθίων μετ’ ἐμοῦ.
This is similar, almost word for word, to Matthew, chapter 26:20-21, and somewhat similar to John, chapter 13:21, but this verse is not found in Luke. First, they all took their places reclining at the table (καὶ ἀνακειμένων αὐτῶν). Did this mean that Peter, James, John, and Andrew had preferential seating? While they were eating (καὶ ἐσθιόντων), Jesus gave a solemn declaration or proclamation (εἶπεν Ἀμὴν λέγω ὑμῖν). He said that one of his 12 leading apostles would betray him (ὅτι εἷς ἐξ ὑμῶν παραδώσει με). Differing from Matthew, Mark indicated that Jesus said that the betrayer was one of those eating with him at this very table with him (ὁ ἐσθίων μετ’ ἐμοῦ). This seems like a strange time to bring this up. However, Jesus was clear, he knew what was going to happen. This may harken back to Psalm 49:9 where David complained that even some friend, whom he trusted and broke bread with, had lifted his heel against him. Thus, this prophecy would be fulfilled when one of his beloved trusted 12 apostles betrayed him.
The citation from Isaiah (Mk 4:12-4:12
“Thus,
They may indeed look,
But not perceive.
They may indeed listen,
But not understand.
Thus,
They may not
Turn again
To be forgiven.”
ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
This citation of Isaiah about the people unable to understand the meaning of parables can be found in all 3 synoptic gospels. Matthew, chapter 13:14-16, had a longer citation from Isaiah with an introduction and a final comment, while Luke, chapter 8:10, had a short summary, like here in Mark. This prophecy of Isaiah was from chapter 6:9-10, where Isaiah told the people that they were listening without comprehending. They were looking without understanding. Their hearts were dull. Their eyes and ears were closed. He wanted them not to look with their own eyes, but he wanted them to turn to Yahweh, so that they would be healed. Mark indicated that they could see, but not perceive (καὶ βλέποντες βλέπωσιν). They were experiencing and listening (καὶ μὴ ἴδωσιν, καὶ ἀκούοντες), but they could not hear or understand (ἀκούωσιν καὶ μὴ συνιῶσιν). They would not turn back (καὶ ἐπιστρέψωσιν) and be forgiven (καὶ ἀφεθῇ αὐτοῖς). The reason that Jesus spoke in parables was that some people would see, but not perceive. They would hear, but not understand what they heard.
The prophet Isaiah or Malachi (Mk 1:2-1:2)
“As it is written
In Isaiah
The prophet.
‘See!
I am sending
My messenger
Ahead of you.
He will prepare
Your way.’
Καθὼς γέγραπται ἐν τῷ Ἡσαΐᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·
Just as in Matthew, chapter 3:3, Mark began his account about John the Baptist by citing the prophet Isaiah by name (Καθὼς γέγραπται ἐν τῷ Ἡσαΐᾳ τῷ προφήτῃ). Just as Matthew followed Mark, they both introduced John as a fulfilment of a prophecy from the Book of Isaiah. However, Luke, chapter 3:4-6, had a more extended citation from Isaiah. This text here is a composite of texts from Isaiah and Malachi. This specific citation about John is actually from the prophet Malachi, chapter 3:1, not the prophet Isaiah. This same saying about John the Baptist can be found word for word in Luke, chapter 7:27 and Matthew, chapter 11:10. In Malachi, Yahweh was going to send his messenger or angel before him or his face (Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου) to prepare the way for him (ὃς κατασκευάσει τὴν ὁδόν σου). Originally, Yahweh would re-enter into his Temple, because the messenger of the delightful covenant had prepared things for him. There is no mention of the Temple here. John was clearly inferior to Jesus, since he was there to prepare the way for Jesus as his messenger, much like an angel of God.
Healing the crowds of people (Mt 15:30-15:31)
“Great crowds
Came to him.
They brought with them
The lame,
The maimed,
The blind,
The mute,
And many others.
They put them
At his feet.
Jesus healed them.
Thus,
The crowd was amazed
When they saw
The mute speaking,
The maimed whole,
The lame walking,
And the blind seeing.
They praised
The God of Israel.”
καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθ’ ἑαυτῶν χωλούς, κυλλούς, τυφλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ· καὶ ἐθεράπευσεν αὐτούς·
ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας κυλλοὺς ὑγιεῖς καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν Θεὸν Ἰσραήλ.
This seems to be unique to Matthew, with his emphasis on the great crowds of people and mass healings. In chapter 8:17, He had talked about these healing actions as a fulfillment of the prophecy of Isaiah, but here this prophet is not mentioned. As usual, great crowds came out to see Jesus (καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ). They brought with them (ἔχοντες μεθ’ ἑαυτῶν) the lame (χωλούς), the maimed (κυλλούς), the blind (τυφλούς), the mute (κωφούς), and many other sick people (, καὶ ἑτέρους πολλούς). They were all placed at the feet of Jesus (καὶ ἔριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ). Then he healed them (καὶ ἐθεράπευσεν αὐτούς), so that the crowd was amazed or marveled at what they saw (ὥστε τὸν ὄχλον θαυμάσαι βλέποντας). The mute people were able to speak (κωφοὺς λαλοῦντας). The maimed people were made sound or whole (κυλλοὺς ὑγιεῖς). The lame people were able to walk (καὶ χωλοὺς περιπατοῦντας). The blind people were able to see (καὶ τυφλοὺς βλέποντας). They all praised or honored the God of Israel (καὶ ἐδόξασαν τὸν Θεὸν Ἰσραήλ), and not Jesus.
The fulfillment of the prophecy of Jeremiah (Mt 2:17-2:18)
“Then was fulfilled
What had been spoken
Through the prophet Jeremiah.
‘A voice is heard
In Ramah.
Wailing
With loud lamentation.
Rachel is weeping
For her children.
She refuses to be consoled,
Because they are no more.’”
τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος
Φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς·
Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν.
Matthew once again has a prophetic citation, but this time explicitly from the prophet Jeremiah, chapter 31:15. He said that the prophecy of Jeremiah was fulfilled here (τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος). In the Jeremiah prophecy, Yahweh talked about Rachel, one of the wives of Jacob and the mother of Joseph and Benjamin. At the time of Jeremiah, Rachel had been dead and buried for a long time at Ramah, about 6 miles north of Jerusalem in the former Benjamin territory. Thus, Rachel (Ῥαχὴλ) was loudly lamenting from her grave. Jeremiah said that a voice from Ramah was heard (Φωνὴ ἐν Ῥαμὰ ἠκούσθη). She was weeping bitterly and mourning (κλαυθμὸς καὶ ὀδυρμὸς πολύς) for her lost children (κλαίουσα τὰ τέκνα αὐτῆς). She refused to be comforted (οὐκ ἤθελεν παρακληθῆναι), because they were dead and gone. They were no more (ὅτι οὐκ εἰσίν). Here Matthew, used this saying to apply to the innocent male children that Herod had killed. In the follow up to the Rachel story in Jeremiah, Yahweh told her to stop weeping and dry her tears, because she was going to be rewarded with descendants. There is no indication of that here in this text.
Unfulfilled defeat of Israel (Dan 11:41-11:41)
“He shall come
Into the beautiful land.
Tens of thousands
Shall fall victims.
But Edom,
With Moab,
As well as the main part
Of the Ammonites
Shall escape
From his power.”
This prophecy of Gabriel remained unfulfilled. There was no mass invasion of Israel. After the time of the exile, these 3 countries, Edom, Moab, and Ammon, ceased to exist. They had been the enemies of Israel. Now, they were no more, so that they could not possibly escape the king’s power.
King Zedekiah learns of his imminent defeat (Jer 34:2-34:3)
“Thus says Yahweh!
The God of Israel!
‘Go!
Speak to King Zedekiah
Of Judah!
Say to him!’
‘Thus says Yahweh!
I am going
To give this city
Into the hand
Of the king of Babylon.
He shall burn it
With fire.
You yourself
Shall not escape
From his hand.
But you shall surely
Be captured.
You shall be
Handed over to him.
You shall see
The king of Babylon
Eye to eye.
You shall speak
With him
Face to face.
You shall go
To Babylon.’”
Yahweh, the God of Israel, spoke directly to Jeremiah. Jeremiah was to go and tell King Zedekiah about the coming defeat of Jerusalem and his own personal fate. Yahweh told Jeremiah exactly what to say to the king. Yahweh was going to hand over the city of Jerusalem to the king of Babylon, who was then going to burn it down. As for King Zedekiah, he was not going to escape. He was going to be captured. Then he would be turned over to King Nebuchadnezzar. He would then see him eye to eye and speak to him face to face. He would be sent off to Babylon. This prophecy is much like the same prophecy that Jeremiah had given to King Zedekiah earlier in chapter 32.
Eugene Finnegan Bible Project 