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

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[Music] did the ancient rabbis believe that Isaiah 53 speaks of a suffering Messiah
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welcome to another episode in our series is Christianity the Mormonism of Judaism where we are discussing the claims of
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the Jewish rabbis who teach that Christianity has distorted the Jewish Scriptures and miss supplied prophecies
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to apply those prophecies to the Messiah in much the same way that we Christians believe that Mormonism has distorted our
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Christian scriptures and has Mis applied verses taking them out of context and use verses that have nothing to do with
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how Mormonism applies those verses the Jewish rabbis make that same claim for us Christians in our Christian
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scriptures and they say that our Christian scriptures have Mis applied the prophecies of the Old Testament to
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teach that Jesus fulfilled those prophecies as the promised Messiah in our last video we talked about Isaiah 53
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which is one of the most popular passages that Christians use to show that Jesus fulfilled the prophecy to be
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the suffering servant of Isaiah 53 but the Jewish rabbis disagree they claim that Israel the nation of Israel is a
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suffering servant that was being spoken up in Isaiah 53 and in our last video we went verse by verse through that chapter
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and discussed both the preceding verses leading up to Isaiah 53 the context of Isaiah 53 we talked about the nation of
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Israel being called God's servant and many of the chapters leading up to Isaiah 53 but we discussed how that
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shift from the nation of Israel as a servant of God is shifted to an individual in Isaiah 53 and does not
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speak of the nation as a whole but rather an individual that comes out of the nation and he is the one who
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fulfills the suffering servant Isaiah 53 now a couple of the things that we looked at that showed how the Jewish
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interpretation of Isaiah 53 does not fit the context our versus like versus we read in Isaiah 53 in the Jewish Bible
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like beginning at verses for indeed he bore our illnesses we saw that word illnesses can mean pains of sorrow or
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grief and our pains he carried them yet we counted him as plague smitten by God and oppressed and verse 5 but he was
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pained because of our transgressions crushed because of our iniquities the chastisement of our welfare was upon him
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and with his wounds we were healed and we talked about that when has the nation of Israel ever been persecuted by the
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nations around her and those nations that persecuted Israel received healing if this passage this suffering servant
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who is wounded because of our transgressions actually causes those that wound him healing he causes them to
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receive healing how can this be applied to the nation of Israel God says that those who curse Israel he will curse and
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those who bless Israel he will bless his pattern is always the same he doesn't change his rules in Isaiah 53 this
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servant who is persecuted who is wounded because of our transgressions he threw his wounding brings healing to those who
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persecute him but that is not what happens with the nation of Israel when the nations around Israel persecuted
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Israel God judged those nations it's always been the case he cursed those who curses Israel so we see here in Isaiah
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53 a clear example of why Isaiah 53 cannot be applied to the nation of Israel but must be applied to an
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individual servant and we also have to ask a second question on Isaiah 53 if we try to make that
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passage applicable to the nation of Israel rather to a than to an individual like the Messiah Jesus we have to ask
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the question about the punishment the punishment that the servant receives the servant is seen as being righteous it
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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
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slaughter he was brought and he would not open his mouth and from imprisonment from judgment he was taken his
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generation who shall tell he didn't receive proper judgment why because he was innocent and it says for he was cut
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off from the land of the living because of the transgression of my people a plague befell him or them as the Jewish
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translation says and this is in verse 9 he gave his grave to the wicked and to the wealthy with his kinds of death
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because he committed no violence and there was no deceit in his mouth this person who was persecuted this this
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suffering servant of Isaiah 53 had no to see no violence and yet the nation of Israel cannot be said to have had no
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deceit and no violence in fact we see over and over the nation of Israel violated God's laws the nation of Israel
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was not innocent any judgment that the nation of Israel received was just that's why it says in verse 8 from
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imprisonment and from judgment he was taken so if this servant is Israel how can that be said that that was fulfilled
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and verse 8 because he was taken from judgment he wasn't given proper judgment we see that doesn't apply to the nation
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of Israel but applies to the individual servant Jesus because he is innocent so then we read on it says for he was
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wounded because of our transgressions and it says here verse 10 in the Lord's wished to crush
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him he made him ill for if his soul makes itself restitution in other words if his soul makes himself a guilt
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offering that word for making itself restitution is actually the word for guilt offering in the Hebrew Bible he
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shall see children he shall see seed as many translations say here at verse 10 and we see Jesus saw seed because he
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resurrected from the dead and he has many followers today who are the seed of Abraham as a New Testament describes
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just like Satan has spiritual seed in Genesis 3 the seed of the serpent we also see God has spiritual seed through
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Jesus Jesus and the followers of Jesus become the spiritual seed of Jesus that is spoken of here of the Messiah the
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suffering servant of Isaiah 53 and then it says here in verse 12 he poured out his soul to death and with transgressors
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he was counted and he bore the sins of many and interceded for the transgressors
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so the second question is when was Israel innocent when did Israel intercede for the transgressors how
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could this be applied to the nation of Israel rather we see this can only be applied to an individual Messiah and we
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believe the Messiah Yeshua Jesus fulfills us so that's just a short recap of what we covered last time there was
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more discussed the meaning of words some of the translational differences and some of the different renderings in
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Isaiah 53 that you find in different translations we discussed some of that as Jewish arguments against the
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Christian interpretation but ultimately just looking at the context reading Isaiah 53 and seeing how it moves from
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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
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then it moves into a specific individual suffering servant of Isaiah 53 and we see that those promises and those
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passages that are spoken of 53:10 only people applied to an individual servant than messiah now
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we're going to look at some other passages and we're going to be examining the Jewish rabbis the ancient Jewish
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rabbis view of other passages in addition to Isaiah 53 that they saw foreshadowed a suffering servant Messiah
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let's look at this now I'd like to look at another prophecy that indicates a suffering Messiah and that is Zechariah
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chapter 12 particularly verse 10 but we're going to back up a little bit to get context here Zechariah 12 starting
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at verse 8 where it says in that day shahe shem defend the inhabitants of jerusalem and he that stumbleth among
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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
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before them so we have a context where it says here in verse 8 that Hashem the Lord Himself is going to defend
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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
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that come against Jerusalem so this is a prophecy of the end times when God is going to stand up and defend Jerusalem
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against her enemies and it says in verse 10 and I will pour upon the house of David and upon the inhabitants of
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Jerusalem the spirit of grace and supplication and they shall look unto me because they have thrust him through and
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they shall mourn for him as one mourns for his only son and shall be in bitterness for him as one that is in
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bitterness for his firstborn now here we have an interesting allusion to the one whom they have thrust through another
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word for that is pierced a lot of translations put the word pierced here in this
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passage so and they shall look unto me because they have thrust him through they have pierced him who is this
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talking about and what are they mourning for it says and they shall mourn for him as one mourning for his only son and
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then verse 11 it says and in that day there shall be a great mourning in Jerusalem and verse 12 and the land
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shall mourn every family apart and on and on it goes about the mourning that is going to take place now the ancient
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rabbis were puzzled by these passages both the one here in Isaiah 53 and the one here in Zechariah 12 where they see
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an allusion to someone who is suffering and to the people of Israel mourning this person who is pierced I'd like to
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turn to some of the statements made by the ancient rabbis so that we can see how the ancient rabbis viewed these
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passages and why is this significant it's because New Testament Christianity came out of ancient rabbinic Judaism
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Christianity began as a Jewish religion and Jesus indeed was Jewish in his in his own ministry he started his ministry
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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
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century Jews believed about these passages that formed the very basis of the Christian belief about Jesus as the
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Messiah we should look at ancient Jewish literature because that will give us an idea of how New Testament Christianity
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came out of ancient Judaism and this is a very important point because we can look at the very same scriptures as we
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have been doing here like in Isaiah 53 and as Christians we see Jesus the Messiah being pierced being crushed and
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be it pleased the Lord to crushin or to bruise him or to make him sick with with the emotional pain and in
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the calamity end and that word for pierced and we see this illusion of a pierced suffering servant and then we
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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
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of days when the Lord shows up to defend her against their enemies and you have the Christian view of Yeshua Jesus the
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Messiah dying and then resurrecting so that he sees his seed his spot his posterity his spiritual seed that
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followed we see all this the Christian understanding of these passages was that the idea of ancient Judaism did the
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ancient Jewish rabbis see the same kinds of ideas in these passages I'm going to suggest that they did and here are some
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examples let's start with the Jewish prayer book called Yom Kippur max or Coble vol 2 prayer book and this is an
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English translation of this Hebrew prayer and this says our righteous Messiah has turned away from us we have
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acted foolishly and there is no one to justify us our iniquities and the yoke of our transgressions he bears and he is
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pierced for our transgressions he carries our sins on his shoulder to find forgiveness for our iniquities by his
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wounds we are healed isn't that incredible this is an ancient Jewish rabbi saying look our righteous
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Messiah has been pierced for our transgressions our iniquities in the yoke of our transgressions he bears so
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he carries us sins on his shoulder to find forgiveness for our iniquities by his wounds we the Jews are healed
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sounds like a Christian understanding of this passage of I there yet this was written by a Jewish
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rabbi rabbi eliezer in the seventh century wrote this prayer for the yom kippur copal vol 2 prayer book very
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interesting isn't it Christianity did not change the meaning of these passages when Christianity interpreted these
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passages when the New Testament writers took these passages of Isaiah and applied them directly to Jesus that was
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consistent with ancient rabbinic Judaism it wasn't like Mormonism does to Christianity where Mormonism distorts
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the teachings of Christianity and is not consistent with the historic Christian views of these passages or verses of the
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Scriptures Christianity is not the Mormonism of Judaism Christianity in fact agrees with ancient Judaism as we
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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
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is the rabbinic understanding the ancient rabbis would write their understandings and discuss these
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passages what they thought these passages meant and it's very interesting to read the Jewish Talmud because when
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we come to passages like Zechariah 12:10 where we read of a messiah who's been pierced who's been thrust through and
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the people of Israel are mourning for him we read an interesting exchange among the rabbis as they discussed this
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passage and try to figure out what is Israel mourning for and who is this person who has been thrust through I'm
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going to read to you from i'm sukkah chapter 52 a in the Jewish Talmud this is sukkah 52 a and regarding this
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passage here in Zechariah it reads it is stated quote the land will eulogize another word for mourn each family
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separately the family of the house of David separately and their women separately the family of the house
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Nathan separately and their women separately Zechariah 12 12 we were just reading that I didn't read that all the
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verses all the but it was the idea here is rayul is morning okay this is the context then they say this indicates
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that at the end of days a great eulogy will be organized during which the men and women will separate they said and
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are these matters not inferred F or Qi in other words are these not inferred beforehand if in the future at the end
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of days referred to in this prophecy when people are involved in a great eulogy and consequently the evil
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inclination does not dominate them as typically during morning inappropriate thoughts and conduct are less likely so
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evil inclination is another phrase here in the Jewish Talmud to refer to our sinful desires okay that's in nature
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that we all have it says it will not dominate them during morning times of morning inappropriate thoughts and
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conduct are less likely and so they're asking the question a propos the eulogy at the end of days the gemara
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asks for what is the nature of this ug the Camorra answers rabbi dosa and rat and the rabbi's
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disagree concerning this matter one said that this eulogy is for Messiah ben Yosef that's a messiah son Ben son
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of Joseph Messiah son of Joseph messiah ben Yosef who was killed in the war of Gog and Magog and prior to the ultimate
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redemption with the coming of Messiah Ben David so they were saying well one interpretation is that Messiah Ben
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Yoseph Messiah the son of Joseph would be killed during Gog and Magog maybe they were trying to figure out what is
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this allusion to someone who's thrust through that Israel is mourning could it be a messiah who they called Messiah son
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of Joseph and could it be that this Messiah was killed during a war with gog and magog
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prior to the ultimate redemption because you know here in the passage of zechariah god is going to come to defend
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Israel against her enemies and so there they're speculating maybe this this one who's thrust through who's Pierce is
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actually somebody who was fighting in this final war with gog and magog that we read about in Ezekiel and other
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passages of the end times and one said that but that was one interpretation the other interpretation
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says and one said that this eulogy is for the evil inclination that was killed well what's the evil inclination where
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we just read above they said that evil inclination was the inappropriate thoughts in conduct so you know so the
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other interpretation was well is it for you know sin nature being done away with let's read on what the rabbi's conclude
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the Gemara ass granted according to the one who said that the lament is for messiah ben Yosef Messiah son of Joseph
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who was killed this would be the meaning of that which is written in the context and they shall look unto me because they
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have thrust him through and they shall mourn for him as one mourns for his only son quoting Zechariah 12:10 however
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according to the one who said to the eulogy is for the evil inclination that was killed does one need to conduct a
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eulogy for this on the contrary one should not conduct a celebration why then did they cry so the whole point is
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why are they crying they wouldn't cry for sin nature being done away with so I can't possibly be referring to that
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that's not why the Jews were crying as the rabbi's concluded it has to be for someone who they called Messiah ben
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Yosef Messiah son of Joseph now I want you to think about this question why would the Messiah be called Messiah son
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of Joseph for what purpose why would they call him Messiah Santa Joseph isn't all the references
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to the messiah the coming reigning king the reigning prince in the Old Testament Messiah son of David so why would they
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say Messiah son of Joseph I'm gonna suggest to you that the Jewish rabbis looking at this one who was going to be
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thrust through for their sins and this suffering servant who was going to bear the iniquities in Isaiah 53 as we saw
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this one Jewish rabbi wrote about in the Yom Kippur Prayer they saw a suffering servant who would be rejected by God's
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people that's why God's people are mourning because it says in the very passage that they're talking about here
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in the Jewish Talmud in Zechariah 12:10 and they shall look unto me because they have thrust him through and I suggest to
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you that a few of those ancient rabbis were looking at these passages and seeing Israel mourning for someone who
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they had thrust through as being an allusion to it the picture of Joseph in Egypt and saying that just as Joseph in
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Egypt was rejected by his brothers and sent away and thought to be dead his father thought he had died right because
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they had you know killed an animal and put blood on the coat and brought that back to his father that they saw in
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these allusions here in the Old Testament about a suffering servant who would die who would be thrust through
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who all Israel would eventually mourn they saw the picture of Joseph in Egypt who was sent away thought to be dead but
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then eventually his brothers received him back and they see here in Zechariah chapter 12 verse 10 the allusion to the
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Messiah who they will look upon him who they had thrust through and then they would mourn for him all the families
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would mourn for him and they would mourn for him as one mourns for an only son because they will recognize their
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Messiah just like Joseph's brother in Egypt recognized him as their brother and received him back that is the
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picture that's being carried here and that is the picture that's being carried in the very terminology that the ancient
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rabbis used to refer to a messiah who would be a suffering Messiah one who wiII be put to death this Messiah man
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Yosef Messiah son of Joseph let's read on in the Jewish Talmud to get more ideas of how they understood these Old
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Testament passages of the suffering Messiah we read on in suck at 52 a the sages taught to Messiah been David
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that's Messiah son of David who is destined to be revealed swiftly in our time the Holy One blessed be he says ask
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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
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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
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ends of the earth for your possession Psalm chapter two verses seven and eight once the Messiah Ben David Messiah son
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of David saw Messiah Ben Joseph messiah ben Yosef who was killed he says to the Holy One blessed be he master of the
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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
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the Jewish rabbis are looking at the passages of scripture here in Psalm chapter two verses seven eight about a
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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
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you the nation's for inheritance the Jewish rabbis interpreted Psalm chapter two verse eight about the Sun God's Sun
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be said this day have I begotten you what's significant about this what is significant about this the
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idea of a son who would be begotten well the very idea is that of as a new testament applies this passage to Jesus
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when he was resurrected whenever a king was enthroned it was said of him that he was begotten in that sense he meant that
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he had come into power and when this passage is written not of David himself because David had already come to to
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kingly power here this passage was actually an allusion to the Messiah who had come to power and in that time when
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he was resurrected the New Testament replies this passage to him and says this is just what it says here in psalms
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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
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his kingly power he became that Messiah son of David not just physically being born of the lineage of David but now
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spiritually taking on that spiritual throne of David that some day will come and rule the earth so the ancient sages
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looked at these passages the same way the New Testament writers did looking at Psalms chapter 2 about an Messiah who is
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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
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being God or being the son of god carrying the same power and authority of God and they then say once the Messiah
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son of David was the Messiah then David saw Messiah son of Joseph saw Messiah ben yosef who
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was killed he says Holy One blessed be he master of the universe I ask of you only life now this is very interesting
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because the rabbi's were then then had to answer the question are there two messiahs coming is there one who is
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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
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sins of the people be thrust through for the people whether in the final battle of
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Armageddon or whether you know in Isaiah 53 they were undecided on how that was going to take place but they saw if you
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will two messiahs and in this passage here about the Messiah this day have I begotten you you are my son this day
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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
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was one Messiah in two different aspects of this Messiah they saw in this passage a resurrection of Messiah son of Joseph
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to become Messiah son of David or they were questioning are there two separate messiahs coming to separate comings of
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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
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on in the Jewish Talmud so he when he sees Messiah son of Joseph who was killed he says Holy One blessed be he
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master of the universe I ask of you only life that I will not suffer the same fate the Holy One
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blessed be he says to him life even before you stated this request your father David already prophesied about
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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
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forever and ever Psalm 21 verse 5 so the ancient Jewish rabbi saw all of these passages and put
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them together and saying this shows that the suffering Messiah who dies will either be resurrected to life or in this
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case they think they're kind of leaning to the idea of two messiahs coming so the one that that dies this other
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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
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don't quite understand it they have another question because there's also an allusion to two comings of the Messiah
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in the Hebrew Old Testament Scriptures I like to read to you a question that the rabbi's had about these Messiah
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Rabbi Alexandre says and Sanhedrin 98 a rabbi been Yeshua been leaver raises a contradiction between two depictions of
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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
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given him Dominion and glory and a kingdom his Dominion is an everlasting Kingdom Daniel 7:13 through 14 and it is
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written behold your king will come to you he is Justin victorious lowly and riding upon a donkey and upon a Colt the
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foal of a donkey zechariah 9:9 rapava alexandria explains if the Jewish people merit Redemption the Messiah will come
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in a miraculous manner with the clouds of heaven if they do not merit Redemption the Messiah will come lowly
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and riding upon a donkey so they're trying to figure this out are there two messiahs coming there appear to be two
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comings of this insight one on the clouds and the other on a donkey and so the way they reconcile did they say well
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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
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donkey lowly and yet again they're struggling with this Messiah son of Joseph who's going to be killed thrust
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through as they see a Zechariah 12 and Isaiah 53 and suffering for the sins of the people and they see this Messiah
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who's a kingly reign who's asking for the gift of life that he may reign forever Messiah son of David are there
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two messiahs coming what about these two comings of the Messiah or is it as the Christians believe and as the New
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Testament interprets these passages it's one Messiah who comes two times the first time to make an end of sin the
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first time to suffer for the atonement to make atonement for the people of God and then the second time to deliver his
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people under reign forever as King David as that final King David who would reign and as such when he comes
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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
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only son because they will realize what they have done to their Messiah and how they had rejected him all these years
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let's read on what did the ancient rabbis do with these two messiahs we read over here in Sanhedrin 98 B Rav
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Yehudah says that Rav says the Holy One blessed be he is destined to establish another David for the Jewish people as a
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messiah as it is stated and they shall serve the Lord their God and David their King whom I will establish for them
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Jeremiah 30 verse 9 it is not stated I established but I will establish indicating that the name of the future
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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
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Ezekiel 37 25 indicating that King David himself will rule over the Jewish people the trying to reconcile these passages
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have I said they will rule in tandem like an emperor and a mystery the Messiah will be king and David will be
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second in command so again they're trying to reconcile these Messiah zis kingly passages and these suffering
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servant passages and they end up with a conclusion while maybe God's gonna raise David himself up and the Messiah will
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come and be the true Supreme King David will serve under him that's one of their interpretations essentially like two
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messiahs they they have Messiah son of Joseph they have Messiah son of David they're trying to reconcile these two
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and they come up with different interpretations maybe it'll be like a messiah and a king reigning
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simultaneously that's one speculation they had what about the two comings of the Messiah well maybe if we're worthy
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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
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are one in the same Messiah they're right – one messiah who both comes on a donkey
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to pay for sins the suffering Messiah Sunnah Joseph into the interesting fact if we look over at John chapter 145 we
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have an interesting statement where Philip says talks about we have found the Messiah son of Joseph now that's
00:35:55
interesting to see the phrase Messiah said adjust have used in the New Testament and I do not believe that it
00:36:01
was saying that this was the Messiah son of Joseph because Jesus is adopted father was Joseph I think it was an
00:36:09
allusion to what the rabbi's were talking about a suffering Messiah who was Messiah Santa Joseph so when he says
00:36:15
we have found the Messiah son of Joseph who the Prophet spoke about when we read about that in the New Testament
00:36:21
I think it's an allusion to these rabbinic teachings that the rabbi's all tied about a suffering Messiah who would
00:36:27
be called Messiah son of Joseph who would ride on the donkey and then these passages speak of the Messiah coming in
00:36:34
the clouds and that's the future Messiah who will reign as King David Yeshua our Messiah amis Jack is indeed the one and
00:36:43
the same person who fulfils all these prophecies both in his first coming that's the Messiah son of Joseph
00:36:49
prophecies and then in his future second coming when he rules as king and delivers Israel from her enemies they
00:36:56
will look on him whom they have thrust through as we also read about in Revelation that Israel will look upon
00:37:03
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
00:37:12
to point to one more reference where we see the Messiah the suffering servant Isaiah 53 that very passage the ancient
00:37:21
Jewish rabbis applied to the Messiah not only in the Yom Kippur prayer that we just read but also in the Jewish Talmud
00:37:31
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
00:37:42
ha nasi is his name as it is stated indeed our illnesses he did bear and our pains he endured yet
00:37:53
we did esteem him injured stricken by God and afflicted isaiah 53:4 Reb Nachum 'ah says if the messiah is among the
00:38:04
living in this generation he is a person such as me who already has dominion over the Jewish people that is his stated and
00:38:14
their prince shall be of themselves and their governor shall proceed from their myths Jeremiah 30 21 ref says if the
00:38:24
Messiah is among the dead he is a person such as Daniel the beloved man so here's an interesting thing they're quoting
00:38:36
Isaiah 53 the ancient rabbis quoting Isaiah 53 about him being the leper of the house of Rabbi Yehuda Hanasi
00:38:48
because why because he did bear our pains he endured yet we did esteem him injured stricken by God and afflicted
00:38:57
they applied these passages of Isaiah 53 to none other than an individual and they were speculating is this an
00:39:05
individual who is among the living who's already ruling the people or is this an individual among the dead who will be
00:39:11
resurrected like David or Daniel they were speculating about who this individual Messiah would be that
00:39:20
fulfilled these passages of Isaiah 53 why do I bring this up because it's the rabbi's of ancient Judaism that applied
00:39:31
Isaiah 53 to individuals and they've speculated about who that individual would be who would bear the iniquities
00:39:38
in the sin and the pains and the sufferings of Israel or on behalf of Israel they recognized that it would
00:39:46
only be fulfilled in an individual person and in fact it isn't until we get to the middle ages under Rashi who first
00:39:57
came up with the idea that Isaiah 53 is not a reference to an individual Bisaya but
00:40:03
rather a reference to the nation of israel as a collective whole fulfilling the role of this servant who would be
00:40:11
suffering in Isaiah 53 it was Rashi who came up with a new interpretation of this passage in the
00:40:19
Middle Ages before Rashi there was no interpretation of Isaiah 53 to refer to the nation of Israel
00:40:26
it was always applied to an individual person and the rabbi's would speculate about who that person would be whether
00:40:33
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
00:40:40
talks about Moses and they try to apply as 8:53 to Moses saying the Moses fulfilled some of these aspects when
00:40:48
Moses stood up on behalf of the nation of Israel and interceded for Israel they saw those passages in Isaiah 53 about
00:40:56
this servant interceding and suffering with the hands in the case of Moses he suffered with the people of Israel on
00:41:04
behalf of Israel's wickedness Moses offered his soul to God and said well God if you're not going to forgive them
00:41:11
in so many words he said take my life you know he was standing on behalf of Israel and interceding for Israel and
00:41:19
the rabbi's saw those parallels in soda 14 and they described that again applying Isaiah 53 to an individual
00:41:27
Messiah not to some corporate nation of Israel that were corporately fulfill this role of suffering servant so I
00:41:35
bring this up to show that ancient Judaism is consistent with how the New Testament Christianity interpreted this
00:41:44
passage we see a lot of parallels with what ancient Jewish rabbis saw in these passages about a suffering servant a
00:41:52
messiah who they called Messiah son of Joseph and indeed not only do they look at the same prophecies that Christians
00:42:02
look at today and that New Testament Christianity looked at when they quoted these ancient prophecies of Jesus Yeshua
00:42:10
our Messiah but the ancient rabbis made a statement here in Sanhedrin 99 a rabbi hiyya
00:42:19
bar-abba says that rabbi yohanan says in their prophecies with regard to Redemption and the end of days
00:42:29
all the prophets prophesied only about the Messianic heir did you catch that in their prophecies with regard to the
00:42:39
redemption and the end of days all the prophets prophesied only about the Messianic era so what this means is the
00:42:49
ancient rabbis were always looking at those prophecies that had any allusion to redemption forgiveness of sins and
00:42:56
bringing about the deliverance of Israel from her enemies at the end of days they looked at all those prophecies and said
00:43:04
look let's see if we can find shadows of the Messiah of the Messianic age and see how all these prophecies are fulfilled
00:43:12
essentially and one man these prophecies would call many as one man they called the Messiah son of David son of Joseph
00:43:22
they speculated whether there would be two messiahs coming they speculated how do we have two different comings of the
00:43:28
Messiah one on the clouds one on a donkey and I submit to you that all of these questions the ancient rabbis had
00:43:37
over these prophecies about the Messiah were indeed fulfilled in Yeshua our Messiah Jesus in the past when he
00:43:47
suffered as Messiah son of Joseph and then in the future they will see fulfilled the kingly prophecies about
00:43:54
Messiah son of David will be fulfilled when he returns to Earth on the clouds as he promised in acts we read that the
00:44:03
Messiah will come back in the same way they he went up to heaven and he will deliver Israel from her enemies as we
00:44:11
read about in Ezekiel and many other passages and then in Zechariah they will look on the Messiah on this one who may
00:44:20
have pierced who they have thrust through and they were born for him and then we will see the fulfillment of yet
00:44:27
one or prophecy that we read about in the scriptures and that the Jewish rabbis
00:44:33
commented on let me read here the Sanhedrin 98v it says the Jewish people who will all suffer at the time when the
00:44:42
Holy One blessed be he says these the Jewish people are my handiwork and those that Gentiles are my handiwork
00:44:50
how shall I destroy those on account of these it appears that the Holy One blessed be he does not distinguish
00:45:00
between the Jewish people and the Gentiles that is why rabbi yohanan was concerned with regard to the coming of
00:45:09
the Messiah because here alright here they were going to see that the Messiah was not going to distinguish between
00:45:16
Jewish people and the Gentiles because why because what did Jesus say in John 10:16 I have other sheep who are not of
00:45:26
this fold this immediate fold this Jewish fold he was ministering to he said I have come but to the last sheep
00:45:32
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
00:45:40
and they will be one flock under one shepherd and that will be the culmination that we will see when the
00:45:48
Messiah comes the Jews and the Gentiles together being one flock under one shepherd why because those of us who
00:45:57
have been grafted into the vine who have accepted Jesus as our Messiah when the Jewish people recognize their Messiah
00:46:04
when he returns we will all be one flock under one shepherd Jesus Yeshua our Messiah and we will serve Him as he will
00:46:15
he will forever minister to us be our king and establish his kingdom here on earth just as he has done in heaven just
00:46:28
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
00:46:34
become one flock under one shepherding even the ancient rabbis saw that that prophecy will be fulfilled
00:46:42
he comes when the holy one comes in those days it says it appears the Holy One blessed be he does not distinguish
00:46:49
between the Jewish people and the Gentiles so here we ghin even they recognize there is going to be a time
00:46:57
when all of us will be united in one flock under one shepherd Yeshua our Messiah isn't it beautiful to see how
00:47:09
New Testament Christianity does not distort the teachings and the prophecies of the Old Testament but rather agrees
00:47:17
with those prophecies and with the interpretations in many cases that the ancient Jewish rabbis gave for these
00:47:24
very same prophecies as they saw a suffering Messiah Messiah son of Joseph and a kingly Messiah Messiah son of
00:47:33
David ruling God's people and yet suffering for the sins of God's people and in Christ together those prophecies
00:47:41
are reconciled into one one Messiah who came the first time on a donkey and will come the second time on the clouds amen
00:47:54
come Lord Jesus Yeshua our Messiah [Music] [Music]
00:48:38
[Music] [Music] [Music]
00:49:39
[Music] you you

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