LIBERTY UNIVERSITY

A CRITICAL BOOK REVIEW OF

THE MESSIAH IN THE OLD TESTAMENT

BY WALTER KAISER

A CRITICAL BOOK REVIEW SUBMITTED

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE OBST 592

LIBERTY BAPTIST THEOLOGICAL SEMINARY

BY

JOEL ALAN DORMAN

LYNCHBURG, VIRGINIA

MAY 14, 2010

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The Messiah in the Old Testament is part of a series titled “Studies in Old Testament

Biblical Theology” in which the editors of the series state, “If Old Testament theology is the

queen of Old Testament studies, she is a rather neglected queen”.1 This provides the impetus for

the entire series: to contribute to this neglect. This series, instead of producing a single,

encyclopedic volume of Old Testament theology (which has been done), seeks to provide

several, smaller, though in-depth, texts which treat specific subjects and concepts in the field of

Old Testament theological study. Kaiser’s book, The Messiah in the Old Testament, attempts to

offer an answer to the question: is the concept of the “messiah” an Old Testament (i.e., Hebrew)

idea, or is it a distinctively New Testament concept introduced retrospectively to the Old

Testament. Kaiser asserts the answer is undeniably an Old Testament concept that developed

through the Old Testament and culminated in Jesus Christ. He writes, “…if the text is taken

simply on its own terms without any Western assumptions laid on top of it as a preunderstanding

and a precondition to accepting its message, is that there is an apologetic case to be made for the

Messiah in the OT. The evidence is simply overwhelming.”2

The Messiah in the Old Testament finds its place in a sea of other books on the same

topic ranging from fellow conservative approaches to the topic to the most liberal thought in

historical criticism who state, “…there was not even such a thing as messianic expectation until

the last two centuries B.C.”3 A close parallel in concept to Kaiser’s book is Christopher J. H.

Wright’s Knowing Jesus Through the Old Testament. The main distinction between Kaiser’s

work and that of others is its direct view and treatment of the concept of the Messiah through the

theology and thought in the Old Testament. Whereas Wright in Knowing Jesus Through the Old

Testament Write writes, “the point of being Israel…was to make the universal reign of God local 1 Walter C. Kaiser Jr, The Messiah in the Old Testament (Grand Rapids, Michigan: Zondervan, 1995), 9.2 Ibid., 232. 3 Joachim Becker, Messianic Expectations in the Old Testament, trans. David E. Green (Philadelphia:

Fortress, 1980), 93.

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and visible in their whole structure of religious, social, economic and political life,” Kaiser’s

book asserts, “the OT presents the concept of the Messiah and his work in the context of an

eternal plan, which was unfolded before the eyes of Israel and the watching world.” 4 This

encapsulates the uniqueness of The Messiah in the Old Testament.

Kaiser writes for an audience consisting of those who are at least moderately Biblically

literate. There is no direct quote from the author that states this but it is a conjecture from this

writer due to Kaiser’s approach to Biblical Theology in general and Old Testament theology in

specific. Kaiser writes to those who study the Scriptures: pastors, teachers, students, mature

believers and even critics of his approach to God’s promise-plan presented from the beginning of

Genesis. This writer certainly would not recommend this text to a new Christian as there are

issues raised here of inspiration, transmission, and translation issues which would be not only

beyond their level of understanding, but might even serve as a detriment to their young faith. To

those who are mature in their faith, this consumption of solid foods would be most beneficial.5

The Messiah in the Old Testament starts at the beginning: Genesis. The author cites

Genesis 3:15 as the first time God’s plan of redemptive promise to the entire world. Kaiser

confesses this is “an obscure” reference to God’s plan but nonetheless is a revelation that

ultimately points to none other than Jesus.6 He proceeds from this “first gospel” through the

Pentateuch demonstrating the references to Jesus in the prophetic references in the Scriptures.

Kaiser asserts that these references to the Messiah in the Pentateuch are more than proof-texting,

but advises a reader of the Scriptures to “be careful not to take any one of these prophecies…in

abstraction by itself, for they can only be appreciated in their biblical context as they belong to

4 Wright, Christopher J. H., Knowing Jesus Through the Old Testament (Downers Grove: Intervarsity Press, 1992), 248; Kaiser, 28.

5 Allusions made to Hebrews 5:14.6 Kaiser, 37-38.

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the ongoing announcements and fulfillments of the promise theme.”7 In fact, Kaiser goes to

great lengths to connect the prophecies both to each other and, primarily, to the ongoing Biblical

narrative itself.

Moving into the concept of Messiah during the times of David and his sons, Kaiser

unpacks the three major prophecies which form an upward moving theme of leading to the

Davidic monarchy and the messiah: the prophecy to Hannah (1 Samuel 2:1-10), the prophecy of

Eli’s family from the office of high priesthood (2:27-36), and the prophecy of Nathan to David

(2 Samuel 7). The author lays these prophecies as a foundation for the “concept of royal

messianism as it emerged in David.”8 It is in this section where Kaiser truly demonstrated his

exegetical prowess. He treats Psalms 89 and 132 in a rather extensive nature for a reference of

this type as the author ties in the elements of the promise to David to the messianic ideas

presented in these two Psalms.

This catapults Kaiser into a two-part treatment of the Psalms and their portrayal and

prophecy about the Messiah. Pointing out “most of the messianic psalms belong to the Davidic

period,”9 Kaiser interprets these Psalms as prophecies about the life, death, resurrection, and

marriage (also prophesied in Revelation) of the Messiah. He attempts to demonstrate that these

Psalms, while having a meaning in their original usage and context, find an ultimate and

complete fulfillment only in Jesus. Comprising the bulk of the book, these two chapters are

Kaiser’s “final argument” for the pinnacle of the Davidic promise and its implications to the

Messiah. He lays out an airtight case that the only logical conclusion to the subject matter

presented in these messianic psalms was that Jesus was the Messiah of Israel.

7 Ibid., 37.8 Ibid., 66.9 Ibid, 92.

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The time of the Davidic monarchy was not the end of the plan of God for the Messiah,

Kaiser asserts. The writings of Joel, Hosea, Amos, Micah serve to elaborate on the prophecy of

the Messiah and also was a reference point for their entire messages: God was doing something

and will continue His work. This also serves as a reminder to his readers of the immediate

meaning (with its accompanying hope and comfort) and the meaning which is yet to be realized

(ultimate restoration and peace).10

The Messiah in the Old Testament then moves to the second largest section of the text:

Isaiah’s messianic prophecies. This is truly the battle-ground for many “conservative verses

critical scholarship debates” as the interpretation of the references in Isaiah either point

unswervingly to Jesus as the Messiah or cast significant doubt on His claims and the New

Testament’s use of Isaiah. Clearly, Kaiser is in the camp of the former. Reminding his readers

that Isaiah is often called “the fifth Evangelist, along with Matthew, Mark, Luke and John,”11

Isaiah is quoted more than any other Old Testament book, except for the Psalms. The author

works through the different aspects of the Messiah: king, birth, rule, triumph, teacher, servant,

ministry, mission, substitutionary death, conqueror, and ultimate fulfillment of all the promises

made to David and even the promise of the Abrahamic Covenant itself.

Moving through Jeremiah, Ezekiel, and Daniel, Kaiser again demonstrates with detail the

thread of the messianic promise woven through the prophecy just before and at the beginning of

Judah’s captivity. These promises and restatement of the fulfillment of the covenant, would

serve as a great source of hope to the people as they faced the captivity and absence from

Jerusalem and the temple.

10 Ibid., 136-137.11 Ibid., 155.

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Just prior to the concluding chapter, The Messiah in the Old Testament addresses the

promise in the plan of God as presented in the postexilic prophets. Again, Kaiser reminds his

readers of the current and immediate fulfillment of the prophecies and the fulfillment that had

not yet occurred. Kaiser writes of the prophecies of Haggai, “the glory referred to here is

nothing short of the real presence of the incarnate God, though it can also refer to the material

splendor, since the silver and gold are his to spread lavishly on the temple that will be build in

the day when he rules as King of kings and Lord of lords.”12 This treatment of the rest of these

prophets also reflects the incarnation of the Messiah as the Son of God, Jesus Christ.

The accusations of simply reading back into the Old Testament from the revelations in

the New Testament will always be an accusation against books like The Messiah in the Old

Testament. No doubt, critical scholars would see Kaiser’s treatment of his identification of sixty-

five direct predictions of the Messiah, as nothing more than proof-texting and would desire for

all students of the Bible to simply read the Old Testament on its terms only. This would simply

be denying what a plain reading of the Scriptural texts actually says. Kaiser writes, “A

straightforward understanding and application of the text leads one straight to the Messiah and to

Jesus of Nazareth, who has fulfilled everything these texts said about his first coming.”13 Indeed,

as the Apostle Paul wrote, “He [Jesus] is the image of the invisible God, the firstborn over all

creation.”14

12 Ibid., 208-209.13 Ibid., 232.14 Colossians 1:15.

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Bibliography

Unless otherwise noted, all Scripture is taken from The Holy Bible: New International Version. electronic ed. Grand Rapids: Zondervan, 1996, 1984.

Becker, Joachim. Messianic Expectations in the Old Testament, trans. David E. Green. Philadelphia: Fortress, 1980.

Kaiser Jr., Walter C. The Messiah in the Old Testament. Grand Rapids, Michigan: Zondervan Publishing House, 1995.

Wright, Christopher J.H.. Knowing Jesus Through the Old Testament. Downers Grove, Illinois: InterVarsity Press, 1992.