Did God the Father predict the coming of His Son?


#1

Did God the Father speak to anyone in the old testement saying that He would send His Son Jesus Christ to save us? I know there are several passages speaking of the coming of Christ, but did God the Father acually speak to anyone in a voice saying it?


#2

Don’t know. If He did…no one said that He did. I am sure that if God were to vocalize that He was gonna send His only Son to save us from our sins…surely someone would have reported it in the local news of the times. You know how reporters are. And you know God didn’t really converse with too many people other than the great prophets…I think.:smiley:


#3

And besides…I wasn’t there…how would I know??:wink:


#4

Catholics generally attribute the scriptures to the inspiration of the Holy Spirit.

David was considered to be a prophet, in addition to this role as king and priest (he offered sacrifices). The psalms contain messianic prophecies.

The prophecies are more obvious in retrospect. A prophet writes something and we see, from the vantage of the New Testament, that the prophet was foretelling of the Messiah.


#5

Hi!

I found this site to be interesting:

jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0014_0_13744.html

One section of it states that it is thought that the messiah would be fully human. Therefore, I doubt that there is any exact phrasing in the Old Testament where God states explicitly that the messiah will be God the Son.

In rabbinic thought, the Messiah is the king who will redeem and rule Israel at the climax of human history and the instrument by which the kingdom of God will be established. While the Bible stresses the nature of the age called the “end of days,” the rabbis focus as well on the person of their regent, who gives the messianic age (yemot ha-mashi’aḥ) its very name. “Messiah” (Mashi’aḥ) means “anointed” and in the Bible can refer either to a king or a priest. The aggadah restricts the term to the eschatological king, who is also called malka meshiḥa (“king messiah”) in the Targums, ben David (“son of David”), and mashi’aḥ ben David (“Messiah, son of David”). The Messiah was expected to attain for Israel the idyllic blessings of the prophets; he was to defeat the enemies of Israel, restore the people to the Land, reconcile them with God, and introduce a period of spiritual and physical bliss. He was to be prophet, warrior, judge, king, and teacher of Torah…

The Messiah is generally assumed to be man, though writ large. As such, he can come either riding a donkey, in subdued fashion (cf. Zech. 9:9), or triumphantly riding the clouds (Dan. 7:13). **That the Messiah is fully human is dramatically shown by Akiva’s knowledgement of the rebel leader, Bar Kokhba, as the Messiah. **(Yet Akiva also declared that the Messiah would occupy a throne alongside God). One talmudic source does apparently attribute immortality to Messiah (Suk. 52a), and the Midrash (mostly later) singles him out among the immortals of Paradise. The Messiah does not displace either God or Torah in rabbinic thought. Thus, Hillel (fourth century) can deny the coming of Messiah (for which he is rebuked), though he doubtless expected Israel’s redemption. So too, the Midrash can declare that the ultimate author of redemption is not Messiah but God, and His kingship is stressed in the liturgy as well (Mid. Ps. to 31:1; 36:1; 107:1).

Peace


#6

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