Did the Ancient Jewish Rabbis Believe Isaiah 53 Speaks of a Suffering Messiah?-2


[Music] did the ancient rabbis believe that Isaiah 53 speaks of a suffering Messiah
welcome to another episode in our series is Christianity the Mormonism of Judaism where we are discussing the claims of
the Jewish rabbis who teach that Christianity has distorted the Jewish Scriptures and miss supplied prophecies
to apply those prophecies to the Messiah in much the same way that we Christians believe that Mormonism has distorted our
Christian scriptures and has Mis applied verses taking them out of context and use verses that have nothing to do with
how Mormonism applies those verses the Jewish rabbis make that same claim for us Christians in our Christian
scriptures and they say that our Christian scriptures have Mis applied the prophecies of the Old Testament to
teach that Jesus fulfilled those prophecies as the promised Messiah in our last video we talked about Isaiah 53
which is one of the most popular passages that Christians use to show that Jesus fulfilled the prophecy to be
the suffering servant of Isaiah 53 but the Jewish rabbis disagree they claim that Israel the nation of Israel is a
suffering servant that was being spoken up in Isaiah 53 and in our last video we went verse by verse through that chapter
and discussed both the preceding verses leading up to Isaiah 53 the context of Isaiah 53 we talked about the nation of
Israel being called God's servant and many of the chapters leading up to Isaiah 53 but we discussed how that
shift from the nation of Israel as a servant of God is shifted to an individual in Isaiah 53 and does not
speak of the nation as a whole but rather an individual that comes out of the nation and he is the one who
fulfills the suffering servant Isaiah 53 now a couple of the things that we looked at that showed how the Jewish
interpretation of Isaiah 53 does not fit the context our versus like versus we read in Isaiah 53 in the Jewish Bible
like beginning at verses for indeed he bore our illnesses we saw that word illnesses can mean pains of sorrow or
grief and our pains he carried them yet we counted him as plague smitten by God and oppressed and verse 5 but he was
pained because of our transgressions crushed because of our iniquities the chastisement of our welfare was upon him
and with his wounds we were healed and we talked about that when has the nation of Israel ever been persecuted by the
nations around her and those nations that persecuted Israel received healing if this passage this suffering servant
who is wounded because of our transgressions actually causes those that wound him healing he causes them to
receive healing how can this be applied to the nation of Israel God says that those who curse Israel he will curse and
those who bless Israel he will bless his pattern is always the same he doesn't change his rules in Isaiah 53 this
servant who is persecuted who is wounded because of our transgressions he threw his wounding brings healing to those who
persecute him but that is not what happens with the nation of Israel when the nations around Israel persecuted
Israel God judged those nations it's always been the case he cursed those who curses Israel so we see here in Isaiah
53 a clear example of why Isaiah 53 cannot be applied to the nation of Israel but must be applied to an
individual servant and we also have to ask a second question on Isaiah 53 if we try to make that
passage applicable to the nation of Israel rather to a than to an individual like the Messiah Jesus we have to ask
the question about the punishment the punishment that the servant receives the servant is seen as being righteous it
says here in the scripture in verse 7 he was oppressed and afflicted yet he would not open his mouth like a lamb to the
slaughter he was brought and he would not open his mouth and from imprisonment from judgment he was taken his
generation who shall tell he didn't receive proper judgment why because he was innocent and it says for he was cut
off from the land of the living because of the transgression of my people a plague befell him or them as the Jewish
translation says and this is in verse 9 he gave his grave to the wicked and to the wealthy with his kinds of death
because he committed no violence and there was no deceit in his mouth this person who was persecuted this this
suffering servant of Isaiah 53 had no to see no violence and yet the nation of Israel cannot be said to have had no
deceit and no violence in fact we see over and over the nation of Israel violated God's laws the nation of Israel
was not innocent any judgment that the nation of Israel received was just that's why it says in verse 8 from
imprisonment and from judgment he was taken so if this servant is Israel how can that be said that that was fulfilled
and verse 8 because he was taken from judgment he wasn't given proper judgment we see that doesn't apply to the nation
of Israel but applies to the individual servant Jesus because he is innocent so then we read on it says for he was
wounded because of our transgressions and it says here verse 10 in the Lord's wished to crush
him he made him ill for if his soul makes itself restitution in other words if his soul makes himself a guilt
offering that word for making itself restitution is actually the word for guilt offering in the Hebrew Bible he
shall see children he shall see seed as many translations say here at verse 10 and we see Jesus saw seed because he
resurrected from the dead and he has many followers today who are the seed of Abraham as a New Testament describes
just like Satan has spiritual seed in Genesis 3 the seed of the serpent we also see God has spiritual seed through
Jesus Jesus and the followers of Jesus become the spiritual seed of Jesus that is spoken of here of the Messiah the
suffering servant of Isaiah 53 and then it says here in verse 12 he poured out his soul to death and with transgressors
he was counted and he bore the sins of many and interceded for the transgressors
so the second question is when was Israel innocent when did Israel intercede for the transgressors how
could this be applied to the nation of Israel rather we see this can only be applied to an individual Messiah and we
believe the Messiah Yeshua Jesus fulfills us so that's just a short recap of what we covered last time there was
more discussed the meaning of words some of the translational differences and some of the different renderings in
Isaiah 53 that you find in different translations we discussed some of that as Jewish arguments against the
Christian interpretation but ultimately just looking at the context reading Isaiah 53 and seeing how it moves from
you know in the broader context before we get to Isaiah 53 the nation of Israel is the focus of God's as God's servant
then it moves into a specific individual suffering servant of Isaiah 53 and we see that those promises and those
passages that are spoken of 53:10 only people applied to an individual servant than messiah now
we're going to look at some other passages and we're going to be examining the Jewish rabbis the ancient Jewish
rabbis view of other passages in addition to Isaiah 53 that they saw foreshadowed a suffering servant Messiah
let's look at this now I'd like to look at another prophecy that indicates a suffering Messiah and that is Zechariah
chapter 12 particularly verse 10 but we're going to back up a little bit to get context here Zechariah 12 starting
at verse 8 where it says in that day shahe shem defend the inhabitants of jerusalem and he that stumbleth among
them at the day shall be as david and the house of David shall be as a god-like being as the angel of Hashem
before them so we have a context where it says here in verse 8 that Hashem the Lord Himself is going to defend
Jerusalem and we get down to verse 9 and it shall come to pass in that day that I will seek to destroy all the nations
that come against Jerusalem so this is a prophecy of the end times when God is going to stand up and defend Jerusalem
against her enemies and it says in verse 10 and I will pour upon the house of David and upon the inhabitants of
Jerusalem the spirit of grace and supplication and they shall look unto me because they have thrust him through and
they shall mourn for him as one mourns for his only son and shall be in bitterness for him as one that is in
bitterness for his firstborn now here we have an interesting allusion to the one whom they have thrust through another
word for that is pierced a lot of translations put the word pierced here in this
passage so and they shall look unto me because they have thrust him through they have pierced him who is this
talking about and what are they mourning for it says and they shall mourn for him as one mourning for his only son and
then verse 11 it says and in that day there shall be a great mourning in Jerusalem and verse 12 and the land
shall mourn every family apart and on and on it goes about the mourning that is going to take place now the ancient
rabbis were puzzled by these passages both the one here in Isaiah 53 and the one here in Zechariah 12 where they see
an allusion to someone who is suffering and to the people of Israel mourning this person who is pierced I'd like to
turn to some of the statements made by the ancient rabbis so that we can see how the ancient rabbis viewed these
passages and why is this significant it's because New Testament Christianity came out of ancient rabbinic Judaism
Christianity began as a Jewish religion and Jesus indeed was Jewish in his in his own ministry he started his ministry
with the Jews and then later it was taken to the Gentiles but Jesus was a Jew and so to get an idea of what first
century Jews believed about these passages that formed the very basis of the Christian belief about Jesus as the
Messiah we should look at ancient Jewish literature because that will give us an idea of how New Testament Christianity
came out of ancient Judaism and this is a very important point because we can look at the very same scriptures as we
have been doing here like in Isaiah 53 and as Christians we see Jesus the Messiah being pierced being crushed and
be it pleased the Lord to crushin or to bruise him or to make him sick with with the emotional pain and in
the calamity end and that word for pierced and we see this illusion of a pierced suffering servant and then we
read in Zechariah 12:10 of a servant who will be Pierce or thrust through and the Jews are gonna mourn for him in the end
of days when the Lord shows up to defend her against their enemies and you have the Christian view of Yeshua Jesus the
Messiah dying and then resurrecting so that he sees his seed his spot his posterity his spiritual seed that
followed we see all this the Christian understanding of these passages was that the idea of ancient Judaism did the
ancient Jewish rabbis see the same kinds of ideas in these passages I'm going to suggest that they did and here are some
examples let's start with the Jewish prayer book called Yom Kippur max or Coble vol 2 prayer book and this is an
English translation of this Hebrew prayer and this says our righteous Messiah has turned away from us we have
acted foolishly and there is no one to justify us our iniquities and the yoke of our transgressions he bears and he is
pierced for our transgressions he carries our sins on his shoulder to find forgiveness for our iniquities by his
wounds we are healed isn't that incredible this is an ancient Jewish rabbi saying look our righteous
Messiah has been pierced for our transgressions our iniquities in the yoke of our transgressions he bears so
he carries us sins on his shoulder to find forgiveness for our iniquities by his wounds we the Jews are healed
sounds like a Christian understanding of this passage of I there yet this was written by a Jewish
rabbi rabbi eliezer in the seventh century wrote this prayer for the yom kippur copal vol 2 prayer book very
interesting isn't it Christianity did not change the meaning of these passages when Christianity interpreted these
passages when the New Testament writers took these passages of Isaiah and applied them directly to Jesus that was
consistent with ancient rabbinic Judaism it wasn't like Mormonism does to Christianity where Mormonism distorts
the teachings of Christianity and is not consistent with the historic Christian views of these passages or verses of the
Scriptures Christianity is not the Mormonism of Judaism Christianity in fact agrees with ancient Judaism as we
are seeing here in the rabbinic writings let's go on we're gonna look at now a passage in the Jewish Talmud the Talmud
is the rabbinic understanding the ancient rabbis would write their understandings and discuss these
passages what they thought these passages meant and it's very interesting to read the Jewish Talmud because when
we come to passages like Zechariah 12:10 where we read of a messiah who's been pierced who's been thrust through and
the people of Israel are mourning for him we read an interesting exchange among the rabbis as they discussed this
passage and try to figure out what is Israel mourning for and who is this person who has been thrust through I'm
going to read to you from i'm sukkah chapter 52 a in the Jewish Talmud this is sukkah 52 a and regarding this
passage here in Zechariah it reads it is stated quote the land will eulogize another word for mourn each family
separately the family of the house of David separately and their women separately the family of the house
Nathan separately and their women separately Zechariah 12 12 we were just reading that I didn't read that all the
verses all the but it was the idea here is rayul is morning okay this is the context then they say this indicates
that at the end of days a great eulogy will be organized during which the men and women will separate they said and
are these matters not inferred F or Qi in other words are these not inferred beforehand if in the future at the end
of days referred to in this prophecy when people are involved in a great eulogy and consequently the evil
inclination does not dominate them as typically during morning inappropriate thoughts and conduct are less likely so
evil inclination is another phrase here in the Jewish Talmud to refer to our sinful desires okay that's in nature
that we all have it says it will not dominate them during morning times of morning inappropriate thoughts and
conduct are less likely and so they're asking the question a propos the eulogy at the end of days the gemara
asks for what is the nature of this ug the Camorra answers rabbi dosa and rat and the rabbi's
disagree concerning this matter one said that this eulogy is for Messiah ben Yosef that's a messiah son Ben son
of Joseph Messiah son of Joseph messiah ben Yosef who was killed in the war of Gog and Magog and prior to the ultimate
redemption with the coming of Messiah Ben David so they were saying well one interpretation is that Messiah Ben
Yoseph Messiah the son of Joseph would be killed during Gog and Magog maybe they were trying to figure out what is
this allusion to someone who's thrust through that Israel is mourning could it be a messiah who they called Messiah son
of Joseph and could it be that this Messiah was killed during a war with gog and magog
prior to the ultimate redemption because you know here in the passage of zechariah god is going to come to defend
Israel against her enemies and so there they're speculating maybe this this one who's thrust through who's Pierce is
actually somebody who was fighting in this final war with gog and magog that we read about in Ezekiel and other
passages of the end times and one said that but that was one interpretation the other interpretation
says and one said that this eulogy is for the evil inclination that was killed well what's the evil inclination where
we just read above they said that evil inclination was the inappropriate thoughts in conduct so you know so the
other interpretation was well is it for you know sin nature being done away with let's read on what the rabbi's conclude
the Gemara ass granted according to the one who said that the lament is for messiah ben Yosef Messiah son of Joseph
who was killed this would be the meaning of that which is written in the context and they shall look unto me because they
have thrust him through and they shall mourn for him as one mourns for his only son quoting Zechariah 12:10 however
according to the one who said to the eulogy is for the evil inclination that was killed does one need to conduct a
eulogy for this on the contrary one should not conduct a celebration why then did they cry so the whole point is
why are they crying they wouldn't cry for sin nature being done away with so I can't possibly be referring to that
that's not why the Jews were crying as the rabbi's concluded it has to be for someone who they called Messiah ben
Yosef Messiah son of Joseph now I want you to think about this question why would the Messiah be called Messiah son
of Joseph for what purpose why would they call him Messiah Santa Joseph isn't all the references
to the messiah the coming reigning king the reigning prince in the Old Testament Messiah son of David so why would they
say Messiah son of Joseph I'm gonna suggest to you that the Jewish rabbis looking at this one who was going to be
thrust through for their sins and this suffering servant who was going to bear the iniquities in Isaiah 53 as we saw
this one Jewish rabbi wrote about in the Yom Kippur Prayer they saw a suffering servant who would be rejected by God's
people that's why God's people are mourning because it says in the very passage that they're talking about here
in the Jewish Talmud in Zechariah 12:10 and they shall look unto me because they have thrust him through and I suggest to
you that a few of those ancient rabbis were looking at these passages and seeing Israel mourning for someone who
they had thrust through as being an allusion to it the picture of Joseph in Egypt and saying that just as Joseph in
Egypt was rejected by his brothers and sent away and thought to be dead his father thought he had died right because
they had you know killed an animal and put blood on the coat and brought that back to his father that they saw in
these allusions here in the Old Testament about a suffering servant who would die who would be thrust through
who all Israel would eventually mourn they saw the picture of Joseph in Egypt who was sent away thought to be dead but
then eventually his brothers received him back and they see here in Zechariah chapter 12 verse 10 the allusion to the
Messiah who they will look upon him who they had thrust through and then they would mourn for him all the families
would mourn for him and they would mourn for him as one mourns for an only son because they will recognize their
Messiah just like Joseph's brother in Egypt recognized him as their brother and received him back that is the
picture that's being carried here and that is the picture that's being carried in the very terminology that the ancient
rabbis used to refer to a messiah who would be a suffering Messiah one who wiII be put to death this Messiah man
Yosef Messiah son of Joseph let's read on in the Jewish Talmud to get more ideas of how they understood these Old
Testament passages of the suffering Messiah we read on in suck at 52 a the sages taught to Messiah been David
that's Messiah son of David who is destined to be revealed swiftly in our time the Holy One blessed be he says ask
of me anything and I will give you whatever you wish as it is stated I will tell the degree the Lord said unto me
you are my son this day have I begotten you ask of me and I will give the nation's for your inheritance and the
ends of the earth for your possession Psalm chapter two verses seven and eight once the Messiah Ben David Messiah son
of David saw Messiah Ben Joseph messiah ben Yosef who was killed he says to the Holy One blessed be he master of the
universe I ask of you only the gift of life now let's pause for a second here there's a couple of things going on here
the Jewish rabbis are looking at the passages of scripture here in Psalm chapter two verses seven eight about a
Messiah son of David who is going to be said of him you are my son this day have I begotten you ask of me and I will give
you the nation's for inheritance the Jewish rabbis interpreted Psalm chapter two verse eight about the Sun God's Sun
be said this day have I begotten you what's significant about this what is significant about this the
idea of a son who would be begotten well the very idea is that of as a new testament applies this passage to Jesus
when he was resurrected whenever a king was enthroned it was said of him that he was begotten in that sense he meant that
he had come into power and when this passage is written not of David himself because David had already come to to
kingly power here this passage was actually an allusion to the Messiah who had come to power and in that time when
he was resurrected the New Testament replies this passage to him and says this is just what it says here in psalms
chapter 2 when it says you are my son this day have I begotten you it's saying that in Jesus's resurrection he took on
his kingly power he became that Messiah son of David not just physically being born of the lineage of David but now
spiritually taking on that spiritual throne of David that some day will come and rule the earth so the ancient sages
looked at these passages the same way the New Testament writers did looking at Psalms chapter 2 about an Messiah who is
the son of God saying God's saying to him you are my son this day have I begotten you this is an allusion to him
being God or being the son of god carrying the same power and authority of God and they then say once the Messiah
son of David was the Messiah then David saw Messiah son of Joseph saw Messiah ben yosef who
was killed he says Holy One blessed be he master of the universe I ask of you only life now this is very interesting
because the rabbi's were then then had to answer the question are there two messiahs coming is there one who is
Messiah Sanna David who's going to be king and the other who is Messiah son of Joseph who's going to suffer for the
sins of the people be thrust through for the people whether in the final battle of
Armageddon or whether you know in Isaiah 53 they were undecided on how that was going to take place but they saw if you
will two messiahs and in this passage here about the Messiah this day have I begotten you you are my son this day
have I begotten you asking me and I will give you the nation's for inheritance they saw an illusion if you will if this
was one Messiah in two different aspects of this Messiah they saw in this passage a resurrection of Messiah son of Joseph
to become Messiah son of David or they were questioning are there two separate messiahs coming to separate comings of
the Messiah one who's gonna be son of David a one who's going to be son of Joseph the suffering Messiah let's read
on in the Jewish Talmud so he when he sees Messiah son of Joseph who was killed he says Holy One blessed be he
master of the universe I ask of you only life that I will not suffer the same fate the Holy One
blessed be he says to him life even before you stated this request your father David already prophesied about
you with regard to this matter precisely as it is stated he asked life of you you gave it to him even length of days
forever and ever Psalm 21 verse 5 so the ancient Jewish rabbi saw all of these passages and put
them together and saying this shows that the suffering Messiah who dies will either be resurrected to life or in this
case they think they're kind of leaning to the idea of two messiahs coming so the one that that dies this other
Messiah who comes as king is given the gift of life to reign forever and ever and they're trying to sort this out they
don't quite understand it they have another question because there's also an allusion to two comings of the Messiah
in the Hebrew Old Testament Scriptures I like to read to you a question that the rabbi's had about these Messiah
Rabbi Alexandre says and Sanhedrin 98 a rabbi been Yeshua been leaver raises a contradiction between two depictions of
the coming of the Messiah it is written there came with the clouds of heaven one like unto a son of men and there was
given him Dominion and glory and a kingdom his Dominion is an everlasting Kingdom Daniel 7:13 through 14 and it is
written behold your king will come to you he is Justin victorious lowly and riding upon a donkey and upon a Colt the
foal of a donkey zechariah 9:9 rapava alexandria explains if the Jewish people merit Redemption the Messiah will come
in a miraculous manner with the clouds of heaven if they do not merit Redemption the Messiah will come lowly
and riding upon a donkey so they're trying to figure this out are there two messiahs coming there appear to be two
comings of this insight one on the clouds and the other on a donkey and so the way they reconcile did they say well
the explenation must be that if we're worthy he comes on the clouds if we're not worthy he's gonna be riding on a
donkey lowly and yet again they're struggling with this Messiah son of Joseph who's going to be killed thrust
through as they see a Zechariah 12 and Isaiah 53 and suffering for the sins of the people and they see this Messiah
who's a kingly reign who's asking for the gift of life that he may reign forever Messiah son of David are there
two messiahs coming what about these two comings of the Messiah or is it as the Christians believe and as the New
Testament interprets these passages it's one Messiah who comes two times the first time to make an end of sin the
first time to suffer for the atonement to make atonement for the people of God and then the second time to deliver his
people under reign forever as King David as that final King David who would reign and as such when he comes
his hands and feet thrust through as we see in zechariah 12:10 then the people will mourn for him as one mourns for an
only son because they will realize what they have done to their Messiah and how they had rejected him all these years
let's read on what did the ancient rabbis do with these two messiahs we read over here in Sanhedrin 98 B Rav
Yehudah says that Rav says the Holy One blessed be he is destined to establish another David for the Jewish people as a
messiah as it is stated and they shall serve the Lord their God and David their King whom I will establish for them
Jeremiah 30 verse 9 it is not stated I established but I will establish indicating that the name of the future
King will be David rev papa said to a by but isn't it written and my servant David shall be their Prince for ever
Ezekiel 37 25 indicating that King David himself will rule over the Jewish people the trying to reconcile these passages
have I said they will rule in tandem like an emperor and a mystery the Messiah will be king and David will be
second in command so again they're trying to reconcile these Messiah zis kingly passages and these suffering
servant passages and they end up with a conclusion while maybe God's gonna raise David himself up and the Messiah will
come and be the true Supreme King David will serve under him that's one of their interpretations essentially like two
messiahs they they have Messiah son of Joseph they have Messiah son of David they're trying to reconcile these two
and they come up with different interpretations maybe it'll be like a messiah and a king reigning
simultaneously that's one speculation they had what about the two comings of the Messiah well maybe if we're worthy
he'll come you know on the clouds but if we're not worthy I'll come on a donkey or maybe could it be that these passages
are one in the same Messiah they're right – one messiah who both comes on a donkey
to pay for sins the suffering Messiah Sunnah Joseph into the interesting fact if we look over at John chapter 145 we
have an interesting statement where Philip says talks about we have found the Messiah son of Joseph now that's
interesting to see the phrase Messiah said adjust have used in the New Testament and I do not believe that it
was saying that this was the Messiah son of Joseph because Jesus is adopted father was Joseph I think it was an
allusion to what the rabbi's were talking about a suffering Messiah who was Messiah Santa Joseph so when he says
we have found the Messiah son of Joseph who the Prophet spoke about when we read about that in the New Testament
I think it's an allusion to these rabbinic teachings that the rabbi's all tied about a suffering Messiah who would
be called Messiah son of Joseph who would ride on the donkey and then these passages speak of the Messiah coming in
the clouds and that's the future Messiah who will reign as King David Yeshua our Messiah amis Jack is indeed the one and
the same person who fulfils all these prophecies both in his first coming that's the Messiah son of Joseph
prophecies and then in his future second coming when he rules as king and delivers Israel from her enemies they
will look on him whom they have thrust through as we also read about in Revelation that Israel will look upon
the one whom they have pierced and they will mourn as we see here is Zachary 12 it's one in the same Messiah and I want
to point to one more reference where we see the Messiah the suffering servant Isaiah 53 that very passage the ancient
Jewish rabbis applied to the Messiah not only in the Yom Kippur prayer that we just read but also in the Jewish Talmud
I'd like to read to you here from Sanhedrin we read and the rabbi's say the leper of the house of Rabbi Yehuda
ha nasi is his name as it is stated indeed our illnesses he did bear and our pains he endured yet
we did esteem him injured stricken by God and afflicted isaiah 53:4 Reb Nachum 'ah says if the messiah is among the
living in this generation he is a person such as me who already has dominion over the Jewish people that is his stated and
their prince shall be of themselves and their governor shall proceed from their myths Jeremiah 30 21 ref says if the
Messiah is among the dead he is a person such as Daniel the beloved man so here's an interesting thing they're quoting
Isaiah 53 the ancient rabbis quoting Isaiah 53 about him being the leper of the house of Rabbi Yehuda Hanasi
because why because he did bear our pains he endured yet we did esteem him injured stricken by God and afflicted
they applied these passages of Isaiah 53 to none other than an individual and they were speculating is this an
individual who is among the living who's already ruling the people or is this an individual among the dead who will be
resurrected like David or Daniel they were speculating about who this individual Messiah would be that
fulfilled these passages of Isaiah 53 why do I bring this up because it's the rabbi's of ancient Judaism that applied
Isaiah 53 to individuals and they've speculated about who that individual would be who would bear the iniquities
in the sin and the pains and the sufferings of Israel or on behalf of Israel they recognized that it would
only be fulfilled in an individual person and in fact it isn't until we get to the middle ages under Rashi who first
came up with the idea that Isaiah 53 is not a reference to an individual Bisaya but
rather a reference to the nation of israel as a collective whole fulfilling the role of this servant who would be
suffering in Isaiah 53 it was Rashi who came up with a new interpretation of this passage in the
Middle Ages before Rashi there was no interpretation of Isaiah 53 to refer to the nation of Israel
it was always applied to an individual person and the rabbi's would speculate about who that person would be whether
that was somebody in the past whether that was Moses like in soda 14 we're not going to read that right now but soda 14
talks about Moses and they try to apply as 8:53 to Moses saying the Moses fulfilled some of these aspects when
Moses stood up on behalf of the nation of Israel and interceded for Israel they saw those passages in Isaiah 53 about
this servant interceding and suffering with the hands in the case of Moses he suffered with the people of Israel on
behalf of Israel's wickedness Moses offered his soul to God and said well God if you're not going to forgive them
in so many words he said take my life you know he was standing on behalf of Israel and interceding for Israel and
the rabbi's saw those parallels in soda 14 and they described that again applying Isaiah 53 to an individual
Messiah not to some corporate nation of Israel that were corporately fulfill this role of suffering servant so I
bring this up to show that ancient Judaism is consistent with how the New Testament Christianity interpreted this
passage we see a lot of parallels with what ancient Jewish rabbis saw in these passages about a suffering servant a
messiah who they called Messiah son of Joseph and indeed not only do they look at the same prophecies that Christians
look at today and that New Testament Christianity looked at when they quoted these ancient prophecies of Jesus Yeshua
our Messiah but the ancient rabbis made a statement here in Sanhedrin 99 a rabbi hiyya
bar-abba says that rabbi yohanan says in their prophecies with regard to Redemption and the end of days
all the prophets prophesied only about the Messianic heir did you catch that in their prophecies with regard to the
redemption and the end of days all the prophets prophesied only about the Messianic era so what this means is the
ancient rabbis were always looking at those prophecies that had any allusion to redemption forgiveness of sins and
bringing about the deliverance of Israel from her enemies at the end of days they looked at all those prophecies and said
look let's see if we can find shadows of the Messiah of the Messianic age and see how all these prophecies are fulfilled
essentially and one man these prophecies would call many as one man they called the Messiah son of David son of Joseph
they speculated whether there would be two messiahs coming they speculated how do we have two different comings of the
Messiah one on the clouds one on a donkey and I submit to you that all of these questions the ancient rabbis had
over these prophecies about the Messiah were indeed fulfilled in Yeshua our Messiah Jesus in the past when he
suffered as Messiah son of Joseph and then in the future they will see fulfilled the kingly prophecies about
Messiah son of David will be fulfilled when he returns to Earth on the clouds as he promised in acts we read that the
Messiah will come back in the same way they he went up to heaven and he will deliver Israel from her enemies as we
read about in Ezekiel and many other passages and then in Zechariah they will look on the Messiah on this one who may
have pierced who they have thrust through and they were born for him and then we will see the fulfillment of yet
one or prophecy that we read about in the scriptures and that the Jewish rabbis
commented on let me read here the Sanhedrin 98v it says the Jewish people who will all suffer at the time when the
Holy One blessed be he says these the Jewish people are my handiwork and those that Gentiles are my handiwork
how shall I destroy those on account of these it appears that the Holy One blessed be he does not distinguish
between the Jewish people and the Gentiles that is why rabbi yohanan was concerned with regard to the coming of
the Messiah because here alright here they were going to see that the Messiah was not going to distinguish between
Jewish people and the Gentiles because why because what did Jesus say in John 10:16 I have other sheep who are not of
this fold this immediate fold this Jewish fold he was ministering to he said I have come but to the last sheep
of the tribe of Israel and then he says in John 10 I have other sheep who are not of this fold those also will I bring
and they will be one flock under one shepherd and that will be the culmination that we will see when the
Messiah comes the Jews and the Gentiles together being one flock under one shepherd why because those of us who
have been grafted into the vine who have accepted Jesus as our Messiah when the Jewish people recognize their Messiah
when he returns we will all be one flock under one shepherd Jesus Yeshua our Messiah and we will serve Him as he will
he will forever minister to us be our king and establish his kingdom here on earth just as he has done in heaven just
as he has done in our hearts then the nation of Israel were returned to him as we see in the prophecies and we will
become one flock under one shepherding even the ancient rabbis saw that that prophecy will be fulfilled
he comes when the holy one comes in those days it says it appears the Holy One blessed be he does not distinguish
between the Jewish people and the Gentiles so here we ghin even they recognize there is going to be a time
when all of us will be united in one flock under one shepherd Yeshua our Messiah isn't it beautiful to see how
New Testament Christianity does not distort the teachings and the prophecies of the Old Testament but rather agrees
with those prophecies and with the interpretations in many cases that the ancient Jewish rabbis gave for these
very same prophecies as they saw a suffering Messiah Messiah son of Joseph and a kingly Messiah Messiah son of
David ruling God's people and yet suffering for the sins of God's people and in Christ together those prophecies
are reconciled into one one Messiah who came the first time on a donkey and will come the second time on the clouds amen
come Lord Jesus Yeshua our Messiah [Music] [Music]
[Music] [Music] [Music]
[Music] you you

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