“Then was fulfilled that which was spoken…”
This is a vital issue in Matthew’s presentation of the life and work of our Lord. “It is written” or an equivalent phrase occurs about 40 times in Matthew. As this gospel was written primarily to Jews, it was important that they see the connection between the Old Testament and Jesus the son of Mary, the son of David, the son of Abraham, the son of God.
John’s gospel makes the same point; Jesus was the word made flesh. But Matthew includes more Old Testament references, some of which seem obscure, showing how they are fulfilled by an incident or event in Jesus’ life. It is as if Matthew is saying, “look carefully my friends — Jesus is the thread that binds together the Law and the prophets.”
Meaning of “fulfilled”
The primary Greek word Matthew uses for “fulfilled” is pleroo which means, “to fill, to fill up, to satisfy or appease, to round off or pay in full, to come to fulfillment” (Kittel Greek Lexicon). Matthew sees in the life of Jesus circumstances which complete statements previously made, or, in other words, fill them up. A prophecy may have been made which had some near-term fulfillment but Jesus fulfilled the prophecy.
For example, Matt. 1:22-23 states that Isa. 7:14 was fulfilled by the miraculous birth of Jesus. The passage in Isaiah seems to require some immediate application. The Hebrew word used is almah which means a “young woman” and is always used in the Old Testament of someone who is not yet a wife and frequently stresses the woman’s virginity. It can, however, mean simply a young woman without requiring that she be a virgin. The unambiguous Hebrew word for virgin is bethulah which specifically means a “virgin” and usually indicates one not intending to marry. Thus Isa. 7:14 could have had a near-term application to Maher-shalal-hash-baz, but Matthew stresses the prophecy was “fulfilled” in Jesus Christ who was Immanuel. (Note, the child in Isaiah was not named “Immanuel” cf. Isa. 8:3-5.)
The other word Matthew uses for “fulfilled” (Matt. 5:18; 24:34) is genetai. It carries the meaning that nothing will pass away until everything has come to pass or has occurred.
The Septuagint and the New Testament
While not having space to fully discuss the issue, some points should be made regarding the Hebrew version of the Old Testament, the Greek version (the Septuagint – LXX) and the New Testament quotes from the Old Testament.
Eight times in the first eight chapters Matthew cites Old Testament passages that were fulfilled in Christ. The quotes often differ from the Hebrew O.T. leading to speculation as to the reason for this difference.
One suggestion is that the early disciples (as well as the Lord) used the Septuagint translation of the Hebrew. The LXX is a translation of the Hebrew text into Greek, like the King James or RSV or NIV are translations.
Many “legends” surround the LXX translation, but few particulars are available. It is assumed the work began about 285 BC and employed 70 translators (LXX = 70 in Roman numerals) over a course of time; evidence exists that it was completed by about 135 BC. While early “Christians” venerated the translation as inspired, we must remember it is nothing more than a translation. The early disciples may well have used it and may have quoted from it. They would have done so in the same way that we quote from our version of preference. But is a Spirit-inspired disciple going to quote from an erroneous translation of a passage to prove a fulfillment of that passage? Furthermore, when one carefully compares the LXX with the N.T., one finds that Matthew is not quoting word for word from the LXX in any of his quotes. In some passages, there is actually a wide variance between what Matthew has and the LXX.
It would appear that, guided by the Spirit, Matthew is doing one of the following:
- Quoting from a Hebrew or Greek version which we are not aware of.
- Giving the quote as it was originally given to the prophet, indicating that existing texts are inaccurate.
- Under the influence of the Spirit, interpreting the verse as it would apply to Christ in its complete fulfillment.
- Again directed by the Spirit, putting another slant on the passage.
As Jesus said, “every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old” (Matt. 13:52 NIV). Therefore, we may expect to find some insightful guidelines to a right interpretation of the Old Testament in Matthew’s quotes. Along the same line, the apostle Paul explains the significance of Psa. 45:6,7 in Heb. 1:8. And Heb. 9:4 seems to contain an error regarding the placement of the altar of incense; but upon careful consideration, it is recognized that, by the Spirit, Paul is emphasizing the significance of the altar which provided the cloud of smoky incense on the day of atonement in the holy of holies.
Comparing the quotes
The differences between Matthew’s wording and that found in the Old Testament are consistently significant. In every case, the differences emphasize the relationship of the prophecy to Jesus. Without him, the prophecy is not fully fulfilled.
Compare for example Micah 5:2 with Matthew 2:6.
Micah 5:2 – “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting.” (KJV)
Matt. 2:6 – “And thou Bethlehem, in the land of Judah, art not the least among the princes of Juda: for out of thee shall come a governor, that shall rule (Gk. tend, or shepherd) my people Israel.” (KJV)
The differences are:
- “Ephratah” is replaced with “in the land of Juda” probably to stress the link that Bethlehem is the city of David. “Bethlehem Ephratah” is associated with the death of Rachel. The reference in Matthew is festive, alluding to the Messianic connection with Bethlehem; it is not a time of mourning.
- “Though thou be little” is changed to “art not least among.” The town might be small in comparison to other towns and villages but it is prominent as the home of David and the birthplace of Messiah.
- “among thousands” becomes “among the princes.” The word for thousands comes from the Hebrew eleph which properly means the yoking of a cow or ox which would then lead in plowing a field or performing other service. A true leader served his people. Service to others was the great hallmark of Christ’s leadership.
- “unto me that is to be ruler in Israel” becomes “a Governor, that shall rule (Gk. shepherd) my people Israel.” God’s selected ruler would be one who tended Israel with love, feeding them well as a shepherd does his flock. This was the manner of the Lord Jesus in contrast to Herod who ravaged the children of Israel as a wolf would the lambs of the flock (cf. Matt. 2:16).
- Lastly, note the similarity between Matt. 2:6 and II Sam. 5:2 which reads “…thou shalt feed (Heb. raah,”to tend a flock, to pasture it, to graze, to rule) my people Israel, and thou shalt be a captain over Israel…So all the elders of Israel came…and they anointed David king over Israel.” As Christ worked amongst them, the leaders in Israel should have been perceptive and recognized that the loving care and rich feeding on the word of God provided by Jesus identified him as the promised son of David. They should have welcomed him and been willing to take him as their leader and king. But they were not.
Matthew’s paraphrase of the passage in Micah emphasizes the relationship between Jesus and David, thereby stressing that Jesus was in truth the Christ.
Final note
When reading through Matthew this month, compare the passages he presents as fulfilled prophecy. Note the differences and how both the passage and the fulfilling event are better understood by these differences.
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