Okay. Yeah. My name is Ted Anderson. I'm an Old Testament scholar. So when I heard the topic this year was on Jesus, I figured, well, okay, what can I do to fix that in with the Old Testament? Because I do practically everything in the Old Testament. So I thought of, and I thought we're getting into the Christmas season as well, so I thought I'd sort of put them all kind of together and take a look at Matthew, Matthew chapters one and two, and Matthew's interpretation, Matthew's statement of these are fulfilled, this is in order to fulfill what was written in the Old Testament when, verse, okay? And I want to take a look at how the New Testament writers, and particularly Matthew, we're gonna look at four examples here, dealt with the Old Testament, how they interpret the Old Testament, and looking at the Old Testament, what they're doing with the Old Testament. And there's a number of questions that people ask. Number one is, how does the New Testament writer use the Old Testament? And there's a lot of different ways in which they do that. And some people look at it and they say, well, they had their own way of looking at the Old Testament. And we don't have the same way of looking at the Old Testament as they had looking at the Old Testament. And so what they're doing is really strange to what we're doing and we're just gonna have to try and reinterpret what they're trying to say about the Old Testament. And some people look at it and say, well, there's interpretation and there's interpretation. And it's the same Bible, it's the Old Testament and it's the New Testament. and there should be the same hermeneutic understanding of the Old Testament throughout time, because we should be able to look at how they're interpreting the Old Testament, and we should be doing it exactly the same way as they're doing it, and they should be doing it in much the same way as we interpret the Old Testament today. In other words, God's revelation is consistent and God's interpretation of scriptures is consistent. So people will ask, how do we interpret? Are there different hermeneutical methods between then and now? And I would say, no, there aren't. I would say the way they interpreted the Old Testament, the way we interpret the Old Testament, the way they, they're similar. Now, the question is, What are they doing in order to interpret the Old Testament? How are they similar? And part of that has to do with word usage in scripture. There are at least five different words that the New Testament uses in terms of what they're doing when they talk about an Old Testament passage. First word, and Paul uses this word in Galatians, This is an allegory. Now, when we use the term allegory, how do we understand allegory? When we say allegory, what do we think? Scary. Scary? Okay. A story told in another way. A story, the story told in another way. Yeah. Allegory, allegory is usually, the story is reinterpreted into another story. So Paul uses the story in Galatians. He says this is, he's talking about, he's talking about law and grace. And he goes on to talk about this is an allegory. Then he talks about Hagar and Ishmael and Sarah and Isaac. And Hagar is the law, and Sarah is grace. So he's saying A is being reinterpreted into A prime, something different. Hagar is the law, and Sarah is grace. Now, usually when you're doing an allegory, you're trying to fit all the little bits and pieces in together, okay? Something, even the insignificant things all fit in, they all match into something else. And so some people see the Song of Solomon as an allegory, okay? Song of Solomon as an allegory of Christ and the church, okay? I.e., Solomon. and the Shulamite. And it's all about Solomon is Christ and the Shulamite is the church. And then they'll go through and they'll try and fit every single thing within the book into something Christ of the church. So when Solomon describes the Shulamite in graphic detail, They'll try to fit all these bits and pieces of the graphic detail into something in the church. So an allegory ultimately is trying to take all the details from one side and turn it into all the details from something else. Now that's how we sort of traditionally take allegory. Now, that's sort of your 20th century, 21st century modernish interpretation or definition of the word allegory. Another word is parable. What's a parable? Story. It's a fictional story meant to imply truth. OK. It's a fictional story. Okay, yeah, generally speaking, fictional story meant to imply truth. Okay, yeah. And where do we get our definition of, where do we get our understanding of parables, basically, from? In the New Testament. New Testament, okay, yeah. We have parables throughout the Gospels. Okay, so our major, our main association parables is from the New Testament. And so we look at all these parables and we can see how all these parables fit together. Now, a parable, it implies truth. Some people like to try and say make a parable, make parables equal allegories. So that every aspect of a parable has to have some kind of meaning. Now, Parables are interesting because sometimes they'll say something that is outside of what we understand to be true. Take the parable of Christ saying, the kingdom of heaven is like leaven. Leaven goes through the whole loaf of bread and fills it all up, from Matthew chapter 13. How does the Bible typically see leaven? Sin. Sin, okay. So, the kingdom of heaven is... I mean, he doesn't say the kingdom of heaven is like bread, and you put leaven in it, and it goes through the whole thing. What does he say? Bread of life. The kingdom of heaven is like... Leaven. Okay. So, how is he interpreting Levin in that passage? No. Something that expands. Expands, okay. But, but, but just the kingdom, Levin is not, I mean, Levin in that particular parable cannot possibly be equal to sin. Okay? What he's doing is he's taking How many days of the year is leaven disallowed in Jewish life? I've got 360 days of the year. How many days can they not have leaven in the house? How many? Seven. Five or seven. Yeah, about seven. So that leaves, what, 353 days where leaven is okay. You can put leaven in your bread. You can raise your bread. Leaven is great stuff. Okay, when it comes to Passover, when you get before Passover, what do you gotta do in your house? Get out of the house, get rid of every aspect of leaven, you know, from your house. If you got any leaven in your house, then you're in deep trouble, okay? Yeah, so generally speaking, leaven is necessary, okay? It's a good thing. So when Christ says, the kingdom of heaven is like leaven, which goes through the whole loaf, He's talking in terms of the kingdom of heaven is, you know, the leaven is a good thing. You start with the bread, you insert the kingdom of heaven, and it expands throughout the whole world. So when you're talking about a parable, every single parable has to be understood in terms of a big word context. When he's talking about context, what is he saying? What's going on at that particular moment in the people's lives? Now, if he gives these Matthew chapter 13 parables during the Feast of Tabernacles, well, people are probably gonna say, what on earth are you saying? But if he gives these parables during any other time of the year, people are gonna say, yeah, that makes complete sense. Eleven is not necessarily bad. So as we're looking at certain things, we have to understand, okay, what is he actually talking about? What is he saying? That's important. So parables, allegories, parables, and the third word is fulfillment. There's a big word that's used, that this passage might be fulfilled, which says. Now, we usually take fulfillment as A equals B. This passage in the Old Testament is exclusively fulfilled in this passage in the New Testament. Now, sometimes that's true, and again, All these words, we have a 20th century-ish understanding of these words. We're going to understand them from the way we understand that definition from. Now, what we're really talking about is we're going to go back to the 1st century A.D. The 1st century A.D. How did they understand these particular words? And I think they probably had a slightly different understanding of fulfillment than we have of fulfillment. And I think that's what Matthew's doing here in Matthew chapters 1 and 2. When he says fulfillment, he's not necessarily talking about A equals B, but he's got a lot of different things that he's doing in these passages. And we're going to take a look at some of these things. Another word is analogy or illustration. We like illustrations. Illustrations are great because they help us to understand, in a church setting, they help us to understand the theological principle from a day-to-day analogy, idea, illustrator. And so a pastor will get up on Sunday and he'll give a personal example of how this passage is understood. Now, not everything Now probably maybe one thing in that illustration or two things in that illustration are going to make the connection between the passage and the illustration. Not every single detail is going to be important. But you put in all the details in order to give the story life. So if I said, if I gave this illustration of this story about Once upon a time, there was this girl. She went into the forest. She found this house. She laid down in one bed. She ate some porridge. She sat in a chair. She went to bed. And all of a sudden, some wild animals showed up. And she woke up and she ran out of the house. It's a pretty boring story, right? Pretty boring illustration. But when you put all the details in it, that makes it a lot more interesting. And we all know the story of Goldilocks and the Three Bears. And it's all told with all kinds of intrigue and all this detail and everything like that. You can make it really, really, really interesting. And that's what an analogy or an illustration is. And the Bible uses analogies and illustrations in some detail, but we don't look at all the details as necessarily absolutely important. There's a main point to it. And the last one is the title. I don't like types. I'm not a big favorite of types. Particularly because I think we overuse them or we misuse them. As an Old Testament scholar, there's a lot of people that see Christ everywhere in the Old Testament. I'm not sure that, again, you have to look at it from the perspective of Old Testament times. What did the people in the Old Testament understand about this particular passage when they were reading it? Did they see the Messiah in that particular passage or in that particular object? When I was growing up, we had this, I went to vacation Bible school. One of the lessons was on the tabernacle, and all the coverings of the tabernacle. This is the blue covering, and the red covering, and the white covering, and all these different coverings. This covering represents this, and this covering represents this typology, and this covering represents that, and this covering represents this, and you could, the whole gospel in the coverings of the tabernacle. I'm not sure that we can actually do that. I mean, it's nice. Israel understood it. Especially since most of these coverings were, you know, they were covered over by something else. Nobody ever saw the coverings. And everything in the tabernacle was exclusively for the, for the, for the priest. No, no, no normal, no, no, no non-Levite ever entered the tabernacle. And only one guy went into the Holy Holies, and that was the high priest on the Day of Atonement. And I just started rereading through the Old Testament again, and I came across this really interesting verse. I always thought that the high priest goes in on the day of atonement to spread the blood on the ark, and he's pretty much the only guy that ever gets to see the ark. How many figure that happens, right? Well, you know what the passage in the Old Testament says, Leviticus chapter 16? It says, the high priest is to take an incense, a censer with him, and he's to take dry incense, and before he goes in, he's to put dry powdered incense in the incense holder with the hot coals so that when he goes in, the incense that starts to burn covers the whole Holy of Holies in a big cloud so that not even he can see the Holy of Holies, not even he can see the Ark of the Covenant, lest he die. So not even the high priest as he goes in is able to see. I suppose he's able to get, he's able or enough to take the blood that he brought in with him to sprinkle it on the mercy seat. But he doesn't even have a clear picture of it. So nobody is supposed to see the Ark of the Covenant. I thought that was really interesting. You learn something new. I've been reading God's Word now for many, many moons. And even something brand new. I wasn't even looking for that type. I was actually looking and reading for the purpose of looking for a particular word throughout the Old Testament. But it's amazing what God shows you. So, there's these five things. Allegories, parables, fulfillment, analogy, illustrations, and types. And we have our definition of those words, and the New Testament Church had their definition of those words. And their definition of the words and the definition that the New Testament writers is using is probably different than the definition that we're using today. So let's apply that now to Matthew chapter one. Now there's four passages here. And first of all, Matthew's gospel is written to the people of Israel. It's written to the Jews. And presenting Jesus as king of the Jews. It is a Jewish gospel for the Jewish people. And so as he's writing, as he's listing these Old Testament prophecies, he's listing them for people who understand the Old Testament. For people who have read the Old Testament, for people who really and clearly know what's going on in these particular passages. as we're looking at these passages. Now, the first one is in Matthew chapter one, verse 22 and 23. And that's this famous passage. After he had considered this, an angel of the Lord appeared to him in a dream and said, Joseph, son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins. All this took place to fulfill what the Lord said through the prophet, the virgin will be with child and will give birth to a son and they will call his name Emmanuel, which means God with us. Now, that's from Isaiah chapter... That's from Isaiah chapter 7. Interesting thing about Isaiah chapter 7, and you gotta look at context to figure out what he's actually saying here and what the context is in Isaiah chapter 7. Now, you would think, from that statement, you would think that the prophecy is exclusively for what? That that prophecy in Isaiah is exclusively to prophesy Now, when you turn to Isaiah chapter seven, you find out that there's this king Ahaz. Ahaz is a bad king. Ahaz is trying to do something, and it's gonna turn into a, it's gonna go really wrong, and ultimately the kingdom's gonna be invaded by the Assyrians because of what he does. And Isaiah says, Isaiah says to Ahaz, don't do that. And he said, because that guy, those guys that are gonna attack you are gonna be gone shortly. Then Isaiah says, ask God for a sign, any sign. Of course, Ahaz, who, trying to pretend he's spiritual now, even though he's a bad guy, says, I'm not gonna ask God for a sign. You're not supposed to ask God for signs. And Isaiah says, okay, since you're not going down, I'm going to give you, or God is going to give you a sign. Behold, 14. Therefore, the Lord himself will give you a sign. The virgin will be with child, will give birth to a son, and will call him Immanuel. Now, who's that verse towards? Jesus. Okay. The Messiah. From Matthew, it's for the Messiah. But who's getting this sign? Ahaz. Ahaz. Ahaz is getting a sign. Ahaz is about 730 B.C. How is this a sign to Ahaz if it only refers to Christ being born 730 years later? See, the sign originally has to be for Ahaz. Something's going to happen for Ahaz that Isaiah says, something's going to happen at your time that you will know beyond a shadow of a doubt that these guys are going to be gone in a very short period of time. Now, the problem is, no matter how hard we try, we do not know how this prophecy was fulfilled during the time of Ahaz. He takes this prophecy and he says, this is a sign of the Messiah. There's gotta be something for Ahaz, but ultimately there's gonna be something that's gonna refer to the Messiah who's come. So both are correct. It's about Christ, but immediately it's gotta be about something else for Ahaz because it's a sign for Ahaz. is going to be able to clearly understand that sign. Again, we really don't have any idea what he's talking about for Ahaz, but we do know what he's talking about, what Matthew's talking about. He takes this verse and he says, this is the ultimate fulfillment of this particular passage to the Messiah. And as you look in this passage, It's a sign for Ahaz, but you can also see bits and pieces in this passage that it's also gonna go towards the Messiah, especially when you get into chapter nine. Chapter seven, chapter eight, and chapter nine is one continuous passage with Ahaz and Isaiah, and their enemies, and Assyria, and the Messiah, and this child being born, whoever that is, and ultimately, transforming towards the future and the Messiah coming. So, when Matthew, see, we're talking about a group of people, Jews, who understand the Old Testament. They know exactly what's going on in the Old Testament. So when they see this passage and they see this is to fulfill this passage, that the virgin will be with child, will give birth to a son, you'll call his name Emmanuel, They're looking at that and they're saying, and the context. All these wonderful things are going to come out of this, come out of Isaiah chapter seven and chapter eight and chapter nine because the Messiah has been born. So, that's passage number one. Passage number two is a little bit more easy to figure out. And that's the one from Micah. Here's the wise men coming. Matthew chapter two, verse six. The wise men come and they ask, where is this kingdom of Jews supposed to be born? We've seen the star in the east, we've come to worship it. King Herod heard this, he was disturbed. Okay, I don't know. So I called together all the people's chief priests and teachers of the law, and I asked them where the Christ was to be born. And they said, ah, in Bethlehem of Judah. That's what the prophet said. But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah, for out of you will come a ruler who will be the shepherd of my people, Israel. So if you want to find out where this Messiah or this Christ is to be born, Bethlehem. Who went? Who went to Bethlehem? Just the wise men. You'd think if the chief priests and teachers had really understood that prophecy, I mean, they would have been willing to make that short trip to Bethlehem themselves. They knew where it was, they weren't interested in going. Turn back to Micah chapter six, Micah chapter six, again, is that passage, but there's also some other bits and pieces in there that are of great significance. Micah chapter five. Context. Marshal your troops, O city of troops, for a siege is laid against us. They will strike Israel's ruler on the cheek with a rod. But you, Bethlehem, Ephrathah, Though you are small among the clans of Judah, out of you will come from you one who shall be ruler over all Israel. That's where the chief priests stop. Continue. Whose origins are from of old, from ancient times. And therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites. And he will stand and shepherd his flock in the strength of the Lord and the majesty of the name of the Lord his God. and they will live securely, for then his greatness will reach the ends of the earth, and there will be peace. So if you take the context rather than just the verse, the verse says this is where Jesus is to be born. The context says this is where he's to be born, and oh, by the way, he is God, whose origins are from old, from ancient times, and by the way, he will bring peace to the whole nation. Ultimately. They will live securely, for then his greatness will reach the ends of the earth and he will be their peace. So if they're looking at more than, oh yeah, he's in Bethlehem, they would understand this is something even greater. This is the Messiah who is going to be born in Bethlehem, or who has been born in Bethlehem, and he is God, and he is ultimately going to be Messiah, the king, who will bring peace to the whole world. But they didn't quite see it that way. They said, no, just go there. The wise men saw it, the wise men understood it. And Matthew saw that, and Matthew understands. And Matthew really just, he records what the chief priest said. Next passage is Matthew chapter two, verse 15, Hosea 11 verse 1. So he got up, when he had gone, the angel of the Lord appeared to Joseph in a dream and said, get up, take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him. So he got up, took the child and his mother during the night, and left for Egypt, where he stayed until the death of Herod. And so it was fulfilled what the Lord had said through the prophets, out of Egypt I called my son. Now you go back to Hosea 11, verse 1. When Israel was a child, I loved him, and out of Egypt I called my son. But the more I called Israel, the further they went from me. And they sacrificed the bales, and they buried incense to images. It was I who taught Ephraim to walk, taking them by the arms, but they did not realize it was I who healed them." How does Matthew get that as a prophecy of Christ from Hosea chapter 11, verse 1? Hosea chapter 11, verse 1. is talking about Israel and an illustration of Israel and what God has done for Israel. I called you out of Egypt. And we go back all the way to Exodus, God taking, bringing Israel up out of Egypt and eventually bringing them into the promised land where they conquered the land and for at least one or two generations worshiped God. Exodus was a phenomenal wonderful, great event for the people of Israel. I mean, it was like, we're going home. We're going back to the Promised Land. Woo-hoo! I mean, they were so happy to be going out of Egypt. I mean, they went out with great joy and rejoicing. The Exodus theme is used several times in Scripture. Isaiah refers to a, refers to, refers to the Exodus. from exile, you get to Ezra, Ezra chapter one, and they're actually leaving Babylon, they're coming back to Jerusalem, and they're all happy that they're going back to Jerusalem, okay? And people are giving them stuff, just like in Egypt, the Egyptians gave them all kinds of stuff to, you know, get out, I'll even pay you to get out of here. And Babylon's giving them all the stuff, and people are giving them extra stuff for their travel back to Jerusalem, and again, it's another big joyful, we're going home, we're finally going home. Now, couple that with Hosea chapter 11. Out of Egypt I have called my son. You look at Israel looking at the Exodus event and this great and glorious event that happened in the past when God worked in their midst and brought them into the land and gave them a home and all these wonderful things that happened and helped them conquer the land. Now, bring that to the Messiah. What is Christ going to, what has Christ come to do? He has come, it's like out of Egypt I was called my son. Looking at it from the glorious perspective of the Messiah is here, and he's going to introduce the kingdom to you, which is gonna be this great and glorious time period that you've heard about throughout the Old Testament, and it's gonna be a time of great wonder, a time of great activity, and it's gonna be a really glorious time. Out of Egypt, I called my son. It's a fulfillment of prophecy, but it's also looking at the whole picture. So as they're seeing Out of Egypt, I called my son, and they're referring it to the Exodus, they're thinking, yeah, the Exodus was such a wonderful, great event. So it's a prophecy, and again, so it was fulfilled, what the Lord had said through the prophet, out of Egypt I have called my son. Kind of an analogy, an illustration, a prophetic illustration of not only just that particular instance of out of Egypt I called my son because Moses went down to Egypt and came back out of Egypt, but what that whole Exodus theme means for the entire people of Israel as the Messiah is coming. Now, the hardest one to figure out is Matthew chapter 2, verse 17 and 18. When Herod realized he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned of the Magi. Then what was said through the prophet Jeremiah was fulfilled. A voice is heard in Ramah, weeping in great mourning, Rachel weeping for her children and refusing to be comforted because they are no more. Now, if you turn back to Jeremiah chapter 31, this is one of the most confusing, how on earth did he get that out of this particular passage? A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted because her children are no more. And this chapter has for 40 verses. And out of those 40 verses, there is only one verse that has a negative connotation. And that's that verse that I just read. The rest of the chapter, 39 verses of it, is great joy. It's all about joy. It's all about rejoicing. And that chapter has one of the most significant passages in the Old Testament with regards to the New Testament. What else, what really significant statement comes out of that chapter? The New Covenant? The New Covenant, yeah. Yeah. All right. When I was young, there was a TV program on TV. And it was sort of a spy program kind of thing. And there was one episode. And at the beginning of the episode, there was this guy taking a, looks like he was getting ready to take a picture. And it was a picture, and he started, and in the view screen, you saw this building. And he started at the top of the building, and he very slowly panned down the building, back to back and back, around and around, and sort of then got down to the bottom. started back up, and then it came back down, and they decided they were going to snap a picture of the main entrance to this building with a whole bunch of little, wee, tiny people that could not be identified in the picture. And the question, and of course, they're trying to figure out, well, they had a name they were looking for, Skapina. And they were trying to figure out, well, who on earth is it? It must be a person. But who in this picture can identify anybody because the figures are so small? Well, it turned out, as the episode progressed, that it wasn't a person that was scapena, it was the whole building that was the problem. And the whole building was hooked into some defense system that anybody that was in the building that wasn't supposed to be in the building after the building was closed would be, well, killed by the building itself, because the building had all these security systems in it. But they didn't figure that out until right at the very end. And that's kind of, I think that's kind of what we have in Jeremiah 31. He's looking at 40 verses, and there's one verse that he writes here that he focuses on. But as the people of Israel are looking at this, they're looking at the entire chapter. Yeah, look at this. because, you know, because Herod wanted to kill the Messiah. He went out and he gave orders to kill all the baby boys in Bethlehem in his vicinity who were two years old and under. A horrible event. But what comes out of that? The new covenant. I will be the God of all the clans of Israel. The people who survive by the sword will find favor in the desert. I have loved you with an everlasting love. I have drawn you with loving kindness. That's this really super important theological term, which is chesed in the Old Testament. It means covenant relationship. I'll build you up again. I will plant vineyards. Everything will go great for you. You will sing. You will make praises. I'll bring you from the land. I'll bring you out from exile. I'll leave them beside streams of water. I've scattered you, but I'm going to bring you back. I'm going to ransom you. You'll come and you'll shout for joy. It'll be a well-watered garden. I'll satisfy everybody." And then this voice heard in Rama, Rachel weeping for her children. This is what the Lord said, "'Refrain from your weeping and from your tears, for your work will be rewarded. There's hope for your future. I've surely heard Ephraim's moaning. Restore me, and I will return, because you are the Lord my God. After I strayed, I repented. Is not Ephraim my child, my dear son, the child of my delight? Set up road signs, put up guideposts, take note of the highway, the road you take. Return, O virgin Israel, return to your towns. How long will you wander, O unfaithful daughter? This is what the Lord said. When I bring them back from captivity, the people of the land of Juvenile Towns will once again use these words. The Lord bless you. The days are coming when I will plant the house of Israel, and the house of Israel will be with offspring, men and animals. Instead, the time is coming when I make a new covenant with the house of Israel. It will not be like the old covenant I made with their forefathers. This is a covenant I will make with the house of Israel after that time. I'll put my law in their minds and write it on their hearts, and I will be their God, and they will be my people, and so on. So if you take that verse, but the people of Israel understanding the context of that whole passage, it's not just a passage that says, Yeah, this is what happened. Herod killed all these babies to fulfill this prophecy. Look at all the events that happened because of the Messiah being born. Somebody said that these passages in Matthew are a prolegomatism of the gospel, the beginnings of the gospel, the introduction of the gospel. And I think that's a great statement. All four of these prophecies, They tell you from point A all the way through to the end who Jesus Christ is. You get the whole gospel presented in four brief passages from the Old Testament. Christ is going to be born of a virgin. And he will bring peace to the kingdom, ultimately as the king. Herod will kill the children. You have the Messiah coming and presenting a brand new covenant that I will write on your hearts. Out of Egypt, I'll call my son. And Egypt, coming up out of Egypt, that joyous event of coming back into land and God bringing his people back into that place. And Micah's prophecy. will be born in Bethlehem. Again, he is the Messiah, and the Messiah is going to be born in Bethlehem, and the Messiah will be the king, ultimately, over all the earth. So in these four passages here, by looking at the context, by looking at exactly what Matthew is saying, not necessarily looking at that particular verse, just that particular verse, but saying, look at the context. What is the context saying? and the people of Israel who have this gospel to be written to know the Old Testament because they do have that relationship with God now. And they can see, they can look at those passages and say, yeah, I can see the bigger picture. And sometimes we just tend to say, I'm just gonna look at that little piece right there, that's it, period. God wants to look at the bigger picture as to what's going on. I think that's a key to understanding Pretty much every Old Testament prophecy fulfilled in the New Testament. Look at the big picture. There are some that are just isolated. But yeah, generally speaking, that's the best way to go. Questions? Hopefully this was profitable. A little bit of Christmas, Christmas bit there. And something a little bit lighter.