Does the New Testament Misquote the Jewish Bible?-2

https://youtu.be/rLF-7wZeMY4

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[Music] does the New Testament misquote the Jewish Bible welcome to another edition
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in our series is Christianity the Mormonism of Judaism I'm Christy Turlington director of witnesses for
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Jesus and the last couple videos we have been talking about Old Testament prophecies of the Messiah and today we
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are going to be covering more of these prophecies and particularly those prophecies that we would call dual
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fulfillment prophecies the Jewish rabbis claim that Christianity has distorted the religion of Judaism in much the same
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way that Mormonism has distorted the religion of Christianity and so they use this false parallel where they'll try to
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say that Christianity is the Mormonism of Judaism and one of the ways they do that is to look at prophecies that we
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Christians call dual fulfillment prophecies or typology there are prophecies that had their immediate
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fulfillment in the days of those prophecies were given so prophecies like Isaiah 7:14 a virgin shall conceive and
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bear a child there was a part of that prophecy that was fulfilled in that day and age and they will say see that
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prophecy was fulfilled and they'll say that Christianity's use of that passage particularly Matthew when he quotes
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Isaiah 7:14 they will claim that that is a misapplication of the Jewish Bible so they'll draw parallels to that and then
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they'll say that's like Mormonism's misuse of the Christian Bible we will be examining these claims today in our
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video so let me give you a little bit of overview today in our study of the dual fulfillment prophecies we will be
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looking at Isaiah 7:14 in the quote in Matthew 1:23 about a virgin conceiving and bearing a child we will look at in
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Matthew chapter 2 there are several prophecies will look at Micah 5:2 and you Bethlehem land of Judah
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are by no means least among the leaders of judah for out of you shall come forth a ruler who will Shepherd my people
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Israel Matthew applies this that was a quote of Micah 5:2 in Matthew 2 6 so we'll be looking at Matthew 2 6 quote of
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Micah 5:2 we'll look at Matthew 215 the quote of Hosea 11:1 where he quotes Hosea is saying out of Egypt I have
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called my son we will also be looking at Matthew 2 18 which is quoting jeremiah 31:15 a voice was heard in Ramah weeping
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and great mourning Rachel weeping for her children when the children were killed when Jesus was born so we'll be
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looking at that prophecy and also Matthew chapter 2 verse 23 talks about how Jesus or how the Messiah would be a
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Nazarene it's a play on words from Isaiah 11:1 so we're gonna look at those prophecies and then we're also going to
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look at Matthew chapter 4 we're at the very beginning of the chapter Matthew says then Jesus was led up by the spirit
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into the wilderness and to be tempted of the devil and we read in that passage that he was tempted as he was in the
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wilderness for forty days he was tempted by Satan so he was tempted in the wilderness after having fasted for forty
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days what is the parallel there that Matthew is drawing we'll look at that and then
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we're gonna look a little bit later on in that passage we also read in Matthew chapter 4 14 through 16 a prophecy from
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Isaiah chapter 9 verses 1 & 2 now we're all familiar with the Christmas song for unto us a child is born unto us a son is
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given and the government shall be upon his shoulders we're familiar with Isaiah 9:6 this particular part of Isaiah
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verses 1 and 2 are quoted in Matthew chapter 4 giving an idea that Matthew saw in Isaiah 9 references to the
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Messiah so we're gonna look at those Matthew chapter 1 virgin shall conceive quote of
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Isaiah 7:14 Matthew chapter 2 several passages from the Old Testament that Matthew chapter 4 the beginning part of
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Isaiah 9 being quoted and incidentally that verse Isaiah 9:6 is not found in any direct quotation of the New
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Testament the New Testament writers did not quote Isaiah 9:6 specifically but Matthew alluded to Isaiah 9 being
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picturing the Messiah in the beginning parts of the of the chapter which he quotes and then we also see in Luke Luke
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chapter 1 the particular reference to the Messiah the government shall be upon his shoulders and Isaiah 9 verse 7 is
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referenced in Luke chapter 1 so there's a lot of parallels that mostly Matthew but other gospel and writers a New
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Testament writers like Apostle Paul also reference Isaiah in reference to the Messiah and we're also gonna look
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briefly at Isaiah chapter 8:14 being quoted by the Apostle Paul in Romans chapter 9 verse 33 and first Peter 2 7
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and 8 so these are what we call fulfillment prophecies dual fulfillment prophecies because they had an immediate
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fulfillment in the day and age but ultimate fulfillment was found in Christ so to begin this study I want to talk
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about something that the Jewish rabbis did in the days of Christ and also continue to do today in some of their
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Talmudic writings that are read by the Jews or referenced by the Jews and Talmud in particular is as we have noted
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in other videos that you guys have been watching and I've been putting together on this topic the Talmud is the Jewish
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interpretation of the Old Testament now in the Talmud we see many examples of this this is called Midrash in the text
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what is Midrash now this is taken a Jewish website my Jewish learning comm and they say what is Midrash these
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writings which fill in gaps in biblical texts falls into two categories I'm not sure if I'm pronouncing this right so
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please understand I'm not Jewish so I don't know how to read these words but it's Holika it's a che la CH a and a
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cada AGG Adah two categories of Midrash and they explain what is that what is Midrash Midrash is an interpretive act
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seeking the answers to religious questions both practical and theological by plummeting the meaning of the words
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of the Torah and then they talk about comes from the root Rasch is used to mean inquiring into any matter including
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occasionally to seek out God's Word Midrash responds to contemporary problems and crafts new stories this is
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very important did you catch that Midrash responds to contemporary problems and crafts new stories making
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connections between new Jewish realities and the unchanging biblical texts so here's the point what the Jewish rabbis
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engaged in in Jesus's days and continuing on to today was looking at an Old Testament passage looking at the
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Jewish Bible and saying you know these stories or this particular verse here although it means this one thing it can
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also possibly have another meaning for us today that's essentially what Midrash in is
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and they go on and talk about the two different categories the helices interpretating the bare biblical
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narrative exploring questions of ethics or theology or creating homilies and parables based on the text a coda means
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telling any Midrash which is not halakha falls into this category so basically a good
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midrash would be telling the stories in maybe a different way but basically still retelling the story if it's not
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falling into the questions of crafting homilies and parables on the text it falls into the set of a category now
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don't ask me to explain all the ins and outs of these different types of Midrash but the important thing I want you to
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just understand just the basic concept of Midrash because it's going to come into play when we look at the biblical
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text as given by matthew the quotations that matthew pulls out of the Old Testament in some cases although those
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are pulled out of context he's employing this midrashic method of saying yes that prophecy meant this one thing but look
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at how it can also apply to Yeshua Jesus and that is essentially what Matthew does in many of these passages we are
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examining and it is what the Jewish rabbis do in the Talmud which we will examine a little bit later on after we
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look at these verses because you're going to see examples of the exact same type of interpretive manner that the
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Jewish rabbis did in their commentaries they're Talmudic writings and also there's other Jewish writings they do do
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this in many other passages Midrash Hakka this website explains attempts to clarify or extend a law beyond the
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conditions assumed in the Bible and to make connections between current practice and the biblical text it made
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possible the creation and acceptance of new liturgies and rituals which de facto replace sacrificial worship after the
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fall of the Second Temple so you ask could you today why don't you do sacrifices well they don't have a temple
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there can only be sacrifices done where there is a temple and in the jerusalem temple being destroyed that second
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temple was destroyed the Jewish rabbis employed Midrash II to come up with a new way of interpreting the sacrifice
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versus to come up with new forms of ritual to take away sin so having an understanding of bid rash can help us
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understand these passages here in the New Testament let's start with Matthew 1:23 let's back it up a little bit well
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look at Matthew chapter 1 verse 20 but when he had considered this speaking of Joseph behold an angel of the Lord
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appeared to him in a dream saying Joseph son of David do not be afraid to take Mary as your wife for the child who has
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been conceived in her is of the Holy Spirit now just a little note I'm reading from the new American Standard
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Bible whenever I'm reading the New Testament I typically read for the NASB although occasionally I might reference
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a different translation I'll let you know but in the New Testament it's an NASB and then when we get to the Old
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Testament will be reading the Jewish translation Jewish publication societies 1917 edition and so just a little note
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on translation so we're really Matthew 1:20 the context is Joseph receiving a word from the angel of the Lord appeared
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to him and telling him don't be afraid to take Mary as your wife even though she was pregnant and he's like why you
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know verse 21 she will bear a son and you will call his name Jesus for he will
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save his people from their sins and then we get to verse 22 now all this took place to fulfill what was spoken by the
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Lord through the Prophet now here's where Matthew quotes Isaiah 7:14 behold the Virgin shall be with child and shall
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bear a son and they shall call his name Emmanuel which translated means God with us now if you go over to Isaiah 7 the
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context is a completely different context it is talking about a battle that was going to take place in Isaiah 7
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we read and it came to pass in the days of our has the son of Jotham the son of Uzziah the king of Judah that resin the
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king of Arum and Pitka the son of imlah king of Israel went up to Jerusalem to wage war against it but could not
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prevail against it so that's the context Isaiah 7 it's a specific context in the day of Ahaz and so god's word comes to a
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has through isaiah who says thus is the lord god verse 7 it shall not stand neither shall come to pass so you don't
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need to worry you know this is not gonna happen they're not gonna take over jerusalem but you know the the king it
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has had trouble believing so verse 11 asked the assign of hashem thy god ask it either in the depth or in the height
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above but it hath said I will not ask neither will I try Hashem and he said hear ye now o house of David isn't a
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small thing for you to be weary men that you will weary my God also now here we get to the Court of Matthew 1:23 here in
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Isaiah 7:14 therefore the Lord himself shall give you a sign behold a young woman shall conceive and bear a son and
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shall call his name Emmanuel curtain honey verse 15 shall I eat when he knows to refuse the evil and choose the good
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yay before the child shall know to refuse the evil and choose the good the land whose two kings thou has a Horeb
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shall be forsaken so this is the sign that Isaiah gives to the King Ahaz about a young woman bearing a son and this son
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before he knows the difference between good and evil this these Kings aren't going to be an issue they're going to be
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forsaken so they these kings are gonna leave Jerusalem there's not going to be a battle he doesn't need to be concerned
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and this is a sign that God gives through Isaiah to King Ahaz now that's the context of this quote about a virgin
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conceiving it's technically the word alma which literally means a young woman chuck conceive and bear a child and it
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does make sense that in the days of a has it wouldn't have been a virgin who were to conceive but rather a young
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woman because this is going to be a child who's going to be conceived who is going to
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not even grow up before those Kings dissipate they no longer concern Jerusalem so the context is clearly an
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event that took place in the days of King Ahaz not something that would take place many years later but what does
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what does Matthew see Matthew looks at this story in the Old Testament that did take place and said but there is another
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a dual fulfillment to this passage and he draws a connection to the Virgin Mary who was a young woman but she was a
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virgin and so this is why Matthew translates that word young woman as virgin when he's applying Isaiah 7:14 to
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his passage in Matthew 1:23 he is seeing the fact that this young woman who in Mary's case was a virgin would conceive
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and bear a child and he's saying look he cause name Yeshua for he will save his people from his sins we see that spoken
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by the angel to Joseph and Yeshua means Jehovah saved so Matthew looks at these names and says we'll look that's just
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like this story in Isaiah 7:14 about a young woman who was going to bear a child I was going to call his name
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Emmanuel which means God with us and he says see the connection that what took place here in the days of King Ahaz
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essentially Matthew is saying that this was ultimately fulfilled in a greater fulfillment a second a dual fulfillment
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prophecy that was fulfilled with Christ so again context yes we can agree that the context of this child that was born
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took place in the days of King Ahaz but there was a dual fulfillment that Matthew was drawing on and this is an
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example of Midrash it's an example of looking at the original text looking at an incident that happened and said look
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but there's a greater meaning for us today and that's in Yeshua Jesus who also had a young woman who brought a
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child and Alma as essentially although it means young woman does not necessarily mean virgin
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or non virgin it can be translated virgin if you look at the lexicon aids and the dictionaries for the word alma
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they say that it can be translated virgin but it can also be translated as a young woman who maybe is a young
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married woman so it's not specific to virginity and the Jewish rabbis are right about that but it's not a wrong
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application to say that this young woman in the case of Mary was a virgin hence using the word virgin when translating
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Isaiah 7:14 in reference to Mary in Matthews context so again we have to keep everything in context and say what
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is Matthew essentially doing here yes he's taking this verse out of the original context but he is applying this
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in a way that was very midrashic in a way that said yes this particular situation took place but look at how it
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also had a dual fulfillment in Messiah Yeshua Jesus and Matthew goes on with several more quotes from the Old
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Testament to draw parallels to incidents that happened in the Old Testament took place or prophecies that were fully
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fulfilled in the Old Testament but the ultimate fulfillment the the secondary fulfillment secondary meaning matthew
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applies to yeshua jesus let's look at the next prophecy we see in matthew which takes place in chapter 2 of
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Matthew and Matthew chapter 2 verse 6 says and actually backing up a little bit get in the context beginning at
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verse 1 now after Jesus was born in Bethlehem of Judea in the days of Herod the King Magi from the east arrived in
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Jerusalem saying where is he who was born King of the Jews verse 2 for we have we saw his star in the east and
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have come to worship Him now you remember this story I'm not going to read everything here but the the Magi
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had come to Herod and he's like I don't know where this King what there's a king that's born and so one of the ants
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Harrod goes and inquires of the wise men who say well yeah actually this child was to be born in Bethlehem so this is
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the this is the context and matthew draws from that story here in matthew – of an incident that took place when
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jesus was born and he says this is just like Micah 5:2 verse 5 they said to him in Bethlehem of Judea for this is what
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has been written by the Prophet verse 6 and you bethlehem judea land of Judea are by no means least among the leaders
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of judah for out of you shall come forth a ruler who shall Shepherd my people Israel
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now the actual quote Micah 5:2 we're gonna go ahead and read that now but thou Bethlehem Ephrata which are little
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to be among the thousands of Judah out of vd shall 1 come forth unto me that is to be ruler in Israel whose going forth
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are from old from ancient days verse 2 therefore he will give them up until the time that she who travaileth hath
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brought forth then the residue of his brother and shall return with the children of Israel and he shall stand
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and shall feed his flock in the strength of Hashem in the majesty of the name of Hashem his God now Matthew when he
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quotes I Micah 5:2 you could see he left parts of it out he left the part about well essentially
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he summarizes it he left the second half of the verse out where it says here but thou Bethlehem Ephrata though thou be
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little among the thousands of the Judah out of thee shall come forth unto me that is to be ruined Israel and then he
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leaves this part out who's going forth are from old from ancient days now the Jewish rabbis point to that and say well
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why didn't you leave that out if he put it in it would not have fit the context for the points of Matthew's quotation
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why did he leave the other half of the verse out I say actually that is not the case
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he didn't leave that second half of the verse off when he quoted it about the goings forth from old or from ancient
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days he didn't leave that off because he was trying to hide anything there he was trying to summarize these
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three verses here he stops at the middle of verse two and then he essentially summarized his verses the following two
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verses and he comes down to and he shall stance to Shepherd the flock strength of Hashem Matthew says for out of you
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should come forth a ruler who will Shepherd my people Israel so it wasn't that Matthew was trying to do a direct
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word-for-word quote out of Micah rather he's trying to get the concepts out of Micah chapter 2 and look particularly at
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verse 2 and verse 4 and say look at the parallels here the this one's supposed to come from Bethlehem and he's supposed
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to shepherd God's people so he pulls from those two verses he doesn't necessarily quote the whole thing but
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had he quoted the whole thing it would not have diminished the strength of his argument in any way here is why
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who's going forth our from all from ancient days now what does this remind you of does this remind you of Daniel
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chapter 7 about a son a man who's going to come before the Ancient of Days this you see two persons you have this son of
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man coming before the Ancient of Days and yet it says here that this person who comes out of Bethlehem comes forth
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from old from ancient days who does this but God God Himself was called the Ancient of Days
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so if Matthew had quoted this other half of the verse it would have strengthened his argument to not only the fact is
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this Messiah unique in shepherding God's people and in coming out of Bethlehem but this Messiah comes forth from the
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Ancient of Days just like we read about in Daniel chapter 7 it's an allusion to the Messiah being from eternity past to
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eternity future so that actual half of the verse strengthens the argument it does not weaken it and Matthew not
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quoting the half of the verse wasn't trying to hide anything but was rather drawing a point off the passage and
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essentially midrashim the text to say the akan except of a shepherd coming out of
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Bethlehem is what is portrayed in Micah Micah chapter 5 being quoted here in Matthew chapter 2 so no Matthews not
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taking Micah necessarily out of context he's drawing a parallel to this ruler in Israel whose supposed to Shepherd God's
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people and pointing that and applying that directly to Yeshua Jesus here in Matthew chapter 2 the same holds true
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for the following passages we're going to examine here in chapter 2 of matthew matthew 215 and talks about how in the
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preceding verses how jesus had to be taken to Egypt in order to be protected against Herod who wanted to wipe out all
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the babies trying to get rid of this king of Israel all the babies in Bethlehem and so what happens Jesus is
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taken down to Egypt well what happened in the nation of Israel when there was a famine how were they protected by God
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they were taken to Egypt and when God went to Pharaoh and said to Pharaoh you know through Moses let my people go God
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told Moses to tell Pharaoh Israel is my son okay God told Moses to tell Pharaoh of zorro is my son therefore tell them
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Farell let my people go let my son go that he may serve me so the context is Egypt
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Israel is taken to Egypt to protect from the famine God uses Egypt as a protection place for his son Israel and
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Matthew draws on that parallel with Jesus going down to Egypt and then once Israel is taken out of Egypt as we read
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in hosea chapter 11 hosea chapter 11 verse 1 says when Israel was a child then I loved him and out of Egypt I have
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called my son Matthew all's on that parallel with God calling his son Israel out of Egypt and
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essentially applies that to Jesus here in Matthew 215 saying he's speaking of Christ remained there until the death of
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Herod this was to fulfill what had been spoken by the Lord through the Prophet out of Egypt I called my son now
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contextually in Hosea it clearly says that this is the context of Israel being called God son out of Egypt
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Matthew essentially says yes but there is a greater fulfillment those yes that was fulfilled in Israel but there's a
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greater fulfillment look at the parallel with God's son Israel being called out of Egypt and God's son Yeshua Jesus
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being called out of Egypt so that's what's going on again mid rashing the text pulling a greater meaning from the
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original passage to appoint that to Yeshua Jesus now we get down to Matthew to 17 and 18 where we're Matthew is
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quoting jeremiah 31:15 here's how Matthew – 17 18 reads then what had been spoken through Jeremiah the Prophet was
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fulfilled a voice was heard in Ramah weeping and great mourning Rachel weeping for her children as she refused
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to be comforted because they were no more now the context of jeremiah 31:15 reads thus saith hashem a voice is heard
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in Ramah lamentation and bitter weeping Rachel weeping for her children she refused to be comforted for her children
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because they are not and if we read back a little bit for further and I will say she'd the soul the priestess with
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fatness my people shall be satisfied with my goodness saith Hashem and they says Rachel is weeping for her children
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and then it goes on this say if Hashem refrain my voice from weeping that eyes from tears for thy work shall be
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rewarded safe Hashem and they shall come back from the land of the enemy now contextually this is a
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prophecy about Israel and exile coming out from that exile and they will come back from the land of the end me and so
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Rachel doesn't need a weep or her children anymore so contextually it's a different
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situation in the Old Testament it's talking about Israel in Exodus coming out of that now I want you to remember
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what happened in Exodus when God brought Israel out of Egypt what happened to the babies when Moses was born
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do you remember Pharaoh was afraid of the Israelite men overtaking his country so he ordered all the baby boys to be
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killed so that's what happened when Israel was in Exodus in Egypt and then when Moses was born Satan tried to kill
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him and so they had to hide moses in the nile river okay and eventually God worked it all out that he was spared
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just like Yeshua Jesus of spirit there is a parallel going on here Moses as the the prophet the mediator between God and
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men when they exited out of Egypt Moses served as mediator he mediated on behalf of the people because the people had
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sinned so this person who became like the mediator between Israel and God essentially his life was threatened when
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he was first born and a bunch of babies died and Rachel was weeping for her children Rachel I was speaking of Rachel
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Israel she was a picture of Israel and so this is essentially Jeremiah 31 talking about Israel no longer we being
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Rachel no longer weeping because you're gonna come out of Exodus Matthew said looks back at that incident and draws
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another parallel to Yeshua Jesus just like jesus' life was threatened when he was born
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just like moses his life was threatened when he was born and God brought Israel out of Egypt to protect his son Israel
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from the famine now it brought Israel back to her land and Rachel no longer had to weep because she was coming back
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into the land and what is Matthew doing he's drawing these parallels in Matthew chapter 2 to that incident again to
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Israel coming out of Exile back into the land and so God's son Yeshua Jesus came out of exile in Egypt if you will if you
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want to call it exile brought him back into the land and Rachel was weeping for her children because they are not at the
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birth of Jesus those children were killed in Bethlehem just like they were killed at the birth of Moses in Egypt so
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these are all parallels and shadows as BS – oh Jesus and Matthew is drawing on specific incidences in the Old Testament
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and applying that to Yeshua Jesus and drawing these parallels he's not taking these verses out of context per se but
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rather drawing a secondary application a secondary meaning out of these passages which is very much what Jewish rabbis
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did when they looked at the Old Testament as we will see in a moment when we get into the Talmudic text and
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now we get down to Matthew chapter 2 verse 23 and this is a very interesting passage where Matthew draws if you will
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a play on words that is taken from Isaiah 11:1 Matthew chapter 2 verse 23 he says and came to live in a city
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called Nazareth this was to fulfill what was spoken through the Prophet he shall be called a Nazarene now is there any
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place in the Old Testament where the Messiah was to be called a Nazarene specifically and you can look the Old
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Testament through and you won't see a specific reference to the Messiah being called a Nazarene so where does Matthew
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get this well let's look at isaiah 11 verse 1 which reads in the Jewish Bible Isaiah 11:1 and there shall come forth a
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shoot out of Jesse and a twig shall grow forth out of his roots now what in the world that they talk about a shoot out
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of Jesse and a twig growing out of his well if you look up the Hebrew word for twig which many of the other
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translations render as a branch shall go forth out of its roots that word for branch is Nitzer and essentially that
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Netzer that branch is an allusion to Messiah Yeshua Jesus coming out of the root of Jesse out of Israel remember
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Israel's call God's Son and then Yeshua Jesus is called God's Son in a very specific way and so matthew is drawing
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these and pulling these prophecies together from the Old Testaments and these stories from the Old Testament and
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drawing a parallel to the issue of Jesus and he's saying just like this twig this branch this netzer is supposed to come
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out of Jesse essentially that's why he's saying he shall be called a Nitzer Nazarene so he's making a play on words
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in Matthew 2:23 when he's referencing Hosea chapter 11 verse 1 about the branch the Netzer that is going to come
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out of the roots of Israel so it's really fascinating to look at Matthew's writings and quotations of the Old
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Testament and see how he understood these prophecies even though they had a medium fulfillment or these stories had
00:34:44
immediate fulfillment in their day and age matthew drew many shadows and many allusions to the messiah right out of
00:34:51
the text of the Old Testament and incidentally when you look at historical evidence for Matthew there is some
00:34:58
indication that Matthew may have been originally written in Hebrew and it makes perfect sense that if Matthew
00:35:06
originally was written in Hebrew he was drawing these parallels for the Hebrew people themselves that to pull out
00:35:15
passages they were familiar with they knew the context of these verses he wasn't making something up to people who
00:35:23
are ignorant he was saying look at these these passages you grew up reading in your Jewish Bible and look at how Yeshua
00:35:31
Jesus fulfill a greater fulfillment of these disease it's a fascinating study to look
00:35:38
at Matthew chapter 1 chapter 2 and then we get over to Matthew chapter 4 he draw some more parallels to Yeshua jesus's
00:35:46
life and the nation of Israel in the Old Testament in Matthew chapter 4 it begins verse 1 with reading then Jesus was led
00:35:56
up by the spirit unto the wilderness to be tempted by the devil now what happened when Jesus was in the
00:36:04
wilderness he was in the wilderness for how long forty days how long was the nation of
00:36:11
Israel in the wilderness forty years do you see the connection Matthew is drawing here he's starting to see
00:36:19
another parallel drawn from the nation of Israel God's son Israel now being applied to God's son personally in this
00:36:28
individual Yeshua Messiah Jesus forty days in the wilderness Jesus suffered and then he was tempted
00:36:36
by the devil just like God's Son Israel was tempted by the devil in the wilderness for forty years so there is a
00:36:44
parallel here in Matthew chapter four and it goes on we get over here to Matthew 4 14 through 16 this was to
00:36:52
fulfill what was spoken through Isaiah the prophet and now he's going to quote Isaiah chapter 9 verses 1 through 2
00:37:01
matthew 4:15 the land of Zebulun the land of Naphtali by the way of the sea beyond the Jordan Galilee of the
00:37:08
Gentiles the people who were sitting in darkness saw a great light and those who were sitting in the land and shadow of
00:37:17
death upon them a light dawned so why is Matthew drawing a parallel to Isaiah chapter 9 verses 1 through 2 as we saw
00:37:27
at the very beginning of this video I pointed this out Isaiah 9:6 unto us a child is born that passage we're all
00:37:34
familiar with is not quoted by any New Testament writer directly but Matthew alludes to the context of Isaiah 9 and
00:37:42
says look a light has dawn and just like a light has done in Isaiah 9 he's drawing a parallel to
00:37:48
Yeshua Jesus being that light and that's what he goes on and talks about how Jesus preached verse 17 from that time
00:37:57
Jesus began to preach and say repent for the kingdom of heaven is at hand so that light has dawn that the light that
00:38:04
became the light to the Gentiles how did Jesus become the light to the Gentiles well we non-jewish people have accepted
00:38:12
Yeshua Jesus as our Savior and because of the issue of Jesus we now believe in the God of Abraham Isaac and Jacob and
00:38:21
so just sure what Jesus has brought that light to the Gentiles as Isaiah 9 foretold and Matthew drew that parallel
00:38:30
in the beginning verses of Isaiah 9 to draw to Yeshua Jesus and that is why a lot of Christians today will look at
00:38:37
Isaiah verse 6 as a a 9 verse 6 continuing on in that passage and we'll see Yeshua Messiah Jesus foretold in
00:38:46
that passage and this is what not only Matthew who saw messianic shadows in Isaiah 9 but also the Apostle Paul and
00:38:55
Peter saw shadows of the Messiah in Isaiah as well and particularly the writer of Luke in his writing and
00:39:07
foretelling or going through the account of Jesus and his birth in Luke 1 2013 233 he quotes Isaiah 9:7 directly so
00:39:19
let's take a look at that and Luke chapter 1 verse 31 we read the angel speaking to Mary and behold you will
00:39:30
conceive in your womb and bear a son and you shall name him Jesus verse 32 and he will be great and will be called the son
00:39:38
of the Most High and the Lord God will give him the throne of his father David and he will reign over the house of
00:39:44
Jacob forever and his kingdom will have no end okay so that's 31 to 33 now what is this passage alluding to it's Isaiah
00:39:57
9:7 so let's read Isaiah 9:6 and seven even though verse six isn't specifically quoted in any New Testament
00:40:08
book we see it diluted herein in Luke chapter one so verse six and seven for a child is born to us a son is given unto
00:40:17
us the government is upon his shoulder and his name shall is called talas al-ghab or a B ad sarah Shalom that the
00:40:29
government may be increased in a peace there will be no end upon the throne of David and upon his kingdom to establish
00:40:38
it and uphold it through justice and through righteousness from henceforth even forever
00:40:43
the zeal of Hashem of hosts death performance now these were transliterations of Hebrew words his
00:40:50
name shall be called wonderful counselor mighty God everlasting father they translate her in a it here in this
00:40:57
Jewish Bible that I'm reading so I had a hard time reading it because I did I can't read Hebrew but Pelin JL Gabor I
00:41:05
know alga Bors mighty God and then Shalom's peace Prince of Peace but don't ask me to try to hate these Hebrew words
00:41:13
I struggle with that but we are all familiar with that verse 6 from our Bibles and in verse 7 specifically talks
00:41:21
about the government being upon his shoulders at peace will be no end and upon the throne of David and upon his
00:41:27
kingdom to establish it forever ok so that's the context and again a Luke applies Isaiah 9 just like Matthew
00:41:36
does as a messianic foreshadowing of Yeshua Jesus and says in verse 33 and he shall reign over the house of Jacob
00:41:44
forever and his kingdom will have no end so there is a direct parallel in the writings of Luke as well and then we get
00:41:52
over to Apostle Paul and Peter quoting another Isaiah passage let's read Isaiah chapter 8 verse 14 and in speaking verse
00:42:03
13 Hashem of hosts him shall he sanctify let him be your fear and let him be your
00:42:09
dread this is directly quoted by Peter and he shall be for a sanctuary but for us
00:42:15
stone of stumbling and for a rock of offense to both the houses of Israel for a grin and for a snare to the
00:42:23
inhabitants of Jerusalem now who is this rock of offense this is directly applied Isaiah chapter 8 verse 14 – yes schewe
00:42:33
Jesus in the writings of Paul in Romans 933 just as it is written behold I lay in Zion is started stumbling and a rock
00:42:41
of offense and he who believes in Him will not be disappointed speaking of him being Jesus
00:42:47
so Paul quotes that passage and we see Peter doing the same thing in 1st Peter – 7 through 8 this precious value then
00:42:56
is for you who believe for but for those who disbelieve the stone which the builders rejected this became the very
00:43:02
cornerstone and a stone of stumbling and a rock of offense for they stumble because they are disobedient to the word
00:43:09
and to this doom they were also appointed so isn't that beautiful we see throughout the New Testament beginning
00:43:18
with Matthews many references to the Old Testament text and the stories of the Old Testament and applying them to
00:43:25
Yeshua Jesus we see the same thing in the writings of Paul and Peter and Peter quotes other passages of the Old
00:43:32
Testament can't get into it all but I just want you guys to see the overall theme of the New Testament is consistent
00:43:40
with rabbinic Midrash you of the Old Testament as we will see now when we examine these questions is the New
00:43:49
Testament taking these verses out of context as I've already showed you as we read through the verses and as we look
00:43:55
at the Old Testament stories even though there was direct application in the day and age that these prophecies were
00:44:03
written direct application to events that Israel endured and prophecies that were fulfilled there was shadows there
00:44:14
were shadows that could not be fully fulfilled accepting the Messiah Jesus particularly the name that this King
00:44:22
would would have that we've read about nazia nine mighty God everlasting father Prince of Peace is king of OB forever
00:44:29
knocking his kingdom before ever if he's just a human just a single human that existed in the days of Isaiah
00:44:35
I suggest you as New Testament writers suggests there was an allusion to someone greater who would live forever a
00:44:44
messiah who would be both Prince of Peace and King and as we've seen in the rabbinic writings the two comings of the
00:44:52
Messiah that the rabbi's would argue about well what about this Messiah is coming on the clouds in Daniel chapter 7
00:44:59
and then you have this Messiah who's riding on a donkey how do you reconcile that you reconcile that in the person of
00:45:05
Jesus who came the first time as his suffering servant will come a second time in the future hopefully in our day
00:45:13
he will come and become king of Israel forever as the mighty God is as a96 foreshadows so it's not a misapplication
00:45:24
to look at the Old Testament and to draw parallels to the New Testament but yet the Jewish rabbis argue that it is so
00:45:32
let's examine that next what are the Jewish arguments against these verses so to be clear so some Christians do say ok
00:45:43
we can see the fact that the plain natural reading of the text it's not talking about it doesn't seem to be
00:45:50
talking about a virgin Matthew changed a whole bunch more that I'm not going to explain here we can see that the context
00:45:57
of Isaiah 7 is clearly not talking about the Messiah being born 700 years later but it's about a contemporaneous
00:46:05
event that is occurring them but they say hold on a moment now listen carefully is that isn't it true that the
00:46:15
rabbi's engaged in all kinds of midrashic homilies where they read into texts all kinds of secondary meanings
00:46:28
that are part of a oral tradition of the Jewish people which does not necessarily follow the natural reading of the plain
00:46:38
text so there is a secondary meaning and of another meaning that is a kind of called
00:46:46
midrashic reading you know where they're using a kind of or a typology a typology means that we see something happening
00:46:56
2700 years ago but this is really just a type of something in the future okay got it and so on so that's their argument
00:47:05
they say yeah it's true it doesn't say it the plain reading the Jews are right but Matthew is engaging in what rabbi
00:47:14
you do now the truth is this is a a this sounds like at first glance a a good argument but what you need to do is you
00:47:26
need to dig and then dig a little deeper and you find out that this is a completely fatuous claim to begin with
00:47:35
all the evangelical Christians the Protestants they actually do accept the Protestant
00:47:44
the teachings of the Protestant Reformation and importantly germane to this show is that they accept the
00:47:53
Soler's which means the only most importantly Sola scriptura so the these Christians who are mission Island Jews
00:48:03
all accept are part of the Protestant movement they reject the authority of the Roman Catholic Church right down the
00:48:12
line they all insist that they don't believe in any oral tradition they all demand that it's sola scriptura which
00:48:20
means the Bible alone and that no other meaning that is not clearly expressed in Scripture can be used to for confession
00:48:31
or a doctrine of what they believe so what the doing is a playing a game now that they have their standing not on
00:48:39
thin ice they're drowning under the water of the plain text of meaning they then suddenly all becoming Labov atures
00:48:47
and they're going to some measure they have they have you can't use amid this kind of claim a drastic thing you reject
00:48:55
all the I've got to jump in here and analyze for just a minute what this popular Jewish
00:49:03
rabbi that we've been featuring and many of our shows what he's actually saying he just made the claim that Christians
00:49:15
cannot use the typology or midrashim argument for Matthews parallels that he drew between the Old Testament or the
00:49:26
Jewish Bibles passages in Isaiah and that of the life of Christ in that Matthew talked about in many of his
00:49:37
writings he said we cannot use those parallels and call it Midrash inge on the basis of Sola scriptura now I don't
00:49:48
know about you but I don't know a single Christian a single Protestant who believes in the souls of the reformation
00:49:57
who does not regard Matthew the Gospel of Matthew as Scripture it's Scripture so how can he say that were to throw
00:50:08
Matthews analogies to the Old Testament out on the basis of Sola scriptura when Sola scriptura Matthew is part of
00:50:19
the scripture alone beliefs of Christians of Protestant Christians going back to the 15th century when the
00:50:28
Reformation occurred Matthew was well recognized as Scripture by then in fact many many centuries
00:50:35
earlier Matthew was accepted as authoritative Scripture so the Christian tradition for
00:50:41
centuries has been to accept Matthew's writings as Scripture so how we to throw out Matthew's analogies to the Old
00:50:48
Testament on the basis of Sola scriptura when Matthew's book itself is Scripture that's that's an invalid argument but
00:50:59
let's just think about this on another level let's consider for a moment that we're back in the 1st century and we're
00:51:07
evaluating the writings of math you in the context of the culture and the context of the Jewish writings as
00:51:15
well as the ancient scriptures the Hebrew Scriptures those Old Testament Scriptures that the Jews call the Jewish
00:51:25
Bible as we pointed out in many examples in Matthew's analogies he drew on the actual context the actual stories of the
00:51:37
Old Testament and pointed out the shadows the aspects of those prophecies that could not be fulfilled in their day
00:51:46
for example in Isaiah we see shadows of a of a prince who would be the Prince of Peace the government would rest on his
00:51:55
shoulders and he would reign forever we also see an Isaiah this this corner stone that the builders rejected well
00:52:06
who other than Jesus who other than Yeshua our Messiah was rejected by his people the builders the Jews he saw in
00:52:16
these passages and and not just Matthew you know the Apostle Paul and Peter saw in these passages aspects that could not
00:52:26
fully be fulfilled in their original context and they drew parallels based on those aspects that were contained within
00:52:37
the Jewish Scriptures within those Old Testament texts so far from taking scripture out of context and making
00:52:46
something up on those scriptures they actually drew from the very context and the very ideas that were embedded within
00:52:54
those scriptures in fact Matthews even his his claim that that he shall be called a Nazarene as you remember that
00:53:05
references back to the word the word the Hebrew word netzer which means branch this one who was coming was to be called
00:53:15
a righteous branch or righteous twig as the Jewish Bible renders it and that Hebrew word is netzer and
00:53:23
Matthew even played on the words of Netzer and said that's like nazarine I mean similarities and sound of course
00:53:32
he was kind of playing on on the sound of the words but indeed yeshua is a righteous branch coming out from that
00:53:40
root from that tree as we read about 953 so throughout isaiah we see these parallels and the not just isaiah but
00:53:49
throughout these passages in the old testament that matthew references and that Paul and Peter also reference there
00:53:58
were these shadows that could not be fully fulfilled within the original context of these passages so even using
00:54:06
the argument of Sola scriptura to evaluate Matthew's claims against the Jewish Old Testament is an invalid
00:54:17
argument because these ideas these shadows came out of the Jewish Old Testament now let's continue on and
00:54:26
listen to another argument this rabbi gives against the midrashic or typology argument that Christians used to justify
00:54:35
Matthews quotations of the Old Testament if we're going to say that the Christians are you that Matthew use the
00:54:44
madrasa reading if you're gonna say that then what claim can be falsified then why
00:54:52
aren't you Catholic so maybe the Catholic Church rules to say we believe that Mary was born
00:54:58
without the stain of original sin when she was born Tana why don't you accept that because you say Sola scriptura a
00:55:05
means of Leonard to them believe in Hari Krishna why don't you then believe in Mormon the Mormons have big claims the
00:55:10
fast growing Christian sect the reason you reject Mormonism you ask any Christian I was saying to you my sweet
00:55:17
brothers or sisters who are Christians I say to you sweethearts listen to me you know that if I ask you as an evangelical
00:55:24
why do you reject the claims of the LAT of the Church of the latter-day Saint you know what your answer is your answer
00:55:34
is is because the teachings of them the Mormon Church this is incompatible with the teachings of the New Testament
00:55:41
now I want to ask you a question would you accept from a Mormon the claim that oh yeah it's true it doesn't really say
00:55:49
that Jesus is going to make a second coming in Jackson Missouri and he's not gonna appear to Joseph Smith but Joseph
00:55:56
Smith was using a madrassa thing you were to reject that as a completely ridiculous fractious and absurd
00:56:03
so please do understand that you can't just go claiming midrashic reading this rabbi just asked the question if we're
00:56:13
going to use the midrashic method to justify the use of the Old Testament in the New Testament in Matthew's
00:56:24
quotations and other quotations daunts elsewhere in the New Testament he said then what claim can be falsified in
00:56:33
asking that question the Jewish rabbi either unknowingly or intended Li miss represented what Midrash ISM really is I
00:56:47
just gave you a number of examples where math you utilize mid racism by looking at the Old Testament passages in their
00:56:57
original context and drawing parallels between the Old Testament Jewish Bibles story and the New Testament story in
00:57:07
Christ and drawing similarities between the two for something to be Midrash or for
00:57:16
something to be a legitimate typology or what we would call a dual fulfillment near-far prophecy there has to be a
00:57:24
connection with the original passage that is being Midrash as in the case of God calling Israel his son
00:57:35
okay the nation of Israel out of Egypt and then applying that to God's real son Yeshua Jesus out of Egypt when he fled
00:57:45
there for safety just like the nation of Israel fled to Egypt to be saved from the famine there are a
00:57:52
lot of parallels that were being drawn there between Matthews quotation of that incident in Matthew chapter 2 and Hosea
00:58:01
11 but that is not the case in any of the examples that this rabbi gave of claims he thought could not be falsified
00:58:10
if we accept the midrashic interpretation that Matthew utilizes examples like Mary being a virgin a
00:58:20
perpetual virgin taught in Catholicism how do you falsify the claim well you do so simply by reading the text of the
00:58:27
scripture which clearly teaches that she had other children she wasn't a perpetual virgin that's how you falsify
00:58:35
those claims it's not a situation the duty the idea that Mary is a virgin in the Catholicism is not to ride from any
00:58:44
Texas scripture it's Catholic tradition that's why we as Protestants reject Sola scriptura but that is not the case with
00:58:54
these examples again where Matthew is quoting a Texas scripture there is a one-to-one parallel between the actual
00:59:05
real incident being discussed in the Old Testament and the real-life incident being discussed in the New Testament
00:59:12
that Matthew is drawing a parallel to that's what Midrash ISM it has to have a connection to the original context in
00:59:19
the original reading and the meaning of the passage and an application that could be a near-far prophecy fulfillment
00:59:27
there has to be some connection if there's nothing there you can't say that's Midrash ism you
00:59:34
can't say that that is a topology so his analogies are our bogus and the example that he gave of Mormonism supposedly men
00:59:46
rashing an idea that Jesus was going to come to Jackson County Missouri that Joseph Smith claimed he said was from
01:00:00
Midrash ISM where where did Joseph get that from any text of Scripture in the Bible you can look and research
01:00:09
Mormonism and you will find those not a single example where Joseph Smith said this Bible verse teaches that Jesus will
01:00:16
come back to Jackson County Missouri rather that was a revelation you'll read about in Doctrine and Covenants Joseph
01:00:24
Smith had this revelation he claimed God gave him directly so that's not Midrash ISM he's not looking at a text of
01:00:32
Scripture and saying well this Texas scripture in this context means this but it really means this today
01:00:39
he wasn't been rashing a single text of Scripture of the Old Testament or the New Testament he was making up his own
01:00:47
scripture from his own supposed alleged revelations from God so even again another example that rabbi gave to say
01:00:57
you can't falsify this claim if you accept the midrashic method is invalid because they had no connection
01:01:04
whatsoever to what Midrash ISM is and that's why I said this rabbi is not even accurately portraying what Midrash ism
01:01:13
is he's either ignorant about it which I find that rather strange I find that hard to believe that a rabbi would be
01:01:23
ignorant of what mid racism really is so I tend to lean on the side that he's intentionally throwing out examples that
01:01:30
are ear relevant to the issue of mid racism to try to lend confusion to the issue so that his unsuspecting audience
01:01:39
his unsuspecting viewers who are watching his videos and trying to learn about Judaism have no idea that he's
01:01:47
misrepresenting what Metis ISM is but as we've looked at the examples of Mathew it has to have a one-to-one connection
01:01:56
to the original passage for it to be a legitimate case of mitr sysm and yet in Mormonism when Mormonism does pull a
01:02:05
scripture out of context when Joseph Smith does pull a scripture to try to support his ideas we find that he not
01:02:13
only disregards the context of those verses but he draws parallels that have no
01:02:19
relevancy to the original context or the original story that he is drawing or trying to make a claim to and so let me
01:02:29
give you a couple of examples of how Joseph Smith Mis applied Scripture and how easy it is to falsify his claims by
01:02:38
looking at these scriptures in their context and in the actual meanings of the word an example 1st Corinthians
01:02:45
chapter 15 and I'm gonna be reading the King James Bible because that's the Bible that Joseph Smith used when he
01:02:51
made his claims 1st Corinthians 15 verse 35 says but some men will say how are the dead raised up and with what body do
01:03:01
they come so the context is talking about a resurrected body what body are you going to be raised in and we're
01:03:09
gonna skip on down to verse 40 which is the verse Joseph Smith took out of context there are also celestial bodies
01:03:17
and there are bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another all
01:03:27
right now verse 40 there are celestial bodies there are terrestrial bodies do you see any word called Telestial in the
01:03:39
text you only see two words terrestrial and celestial Joseph Smith did not know what those words meant in the ancient
01:03:50
King James language the archaic King James language of celestial was another word for heavenly bodies their archaic
01:03:59
King James term of terrestrial is another word for earthly bodies just look this up in any other translation of
01:04:07
this passage in 1st Corinthians 15 and you will see in any other translation it says heavenly bodies earthly bodies
01:04:14
because that's what the Greek word actually means and what the King James actually meant in the day and age when
01:04:22
it was written people understood what that term celestial and terrestrial meant but Joseph Smith reading this
01:04:29
passage not looking at the car this is talking about a resurrected body he pulls this verse out of context it
01:04:37
not only takes these verses to mean something other than what they meant he says celestial means it's a kingdom
01:04:44
it's not really talking about a body a resurrected body but rather a kingdom that you will resurrect too and then he
01:04:51
said terrestrials another Kingdom so now we have two kings but wait he read somewhere else in the Bible where there
01:04:58
are three heavens so he says well I guess there must be three kingdoms so he made up a third kingdom and that third
01:05:04
kingdom he calls the Telestial Kingdom that is a word that does not exist in the King James language it does not
01:05:14
exist in the King James Bible nor does it exist in this text there is not a single translation at first Corinthians
01:05:22
1540 that says that there is a cholesteral body or a Telestial Kingdom but he made it up because he did not
01:05:31
understand the meaning of these words nor did he look at the context if you're gonna call that midrashim you have a
01:05:39
real problem because there is absolutely no connection between Joseph Smith's application of this verse and the actual
01:05:47
original meaning of the verse in its context but let's do another example as if that's not enough to show Joseph
01:05:56
Smith's misapplication of Scripture is not midrashim let's look at another example someone might say well maybe
01:06:03
this is an example of Midrash II that Joseph Smith did on this text of Scripture is it really let's look at it
01:06:12
Ezekiel chapter 37 and we're gonna just kind of highlight a couple verses here mainly verse 15 the word of the Lord
01:06:21
came again unto me saying Ezekiel verse 16 is equal thirty seven verse 16 moreover thou son of man take the one
01:06:30
stick and write upon it for Judah and for the children of Israel and his companions then take another stick and
01:06:39
write upon it for Joseph the stick of Ephraim and for the house of Israel and his companions now Joseph Smith took
01:06:50
these two sticks here in Ezekiel chapter 37 verse 16 and said all these sticks are actually talking about one stick the
01:07:00
Bible and the other stick the Book of Mormon but is that what the context says is that what was the original story that
01:07:11
is being told here is that what this prophecy was really talking about let's read on in the context verse 17 of
01:07:20
Ezekiel 37 and joined them one to another into one stick and they shall become one in 9 hand and then when and
01:07:32
when the children of thy people shall speak unto thee saying wilt thou not show us what thou meanest by these verse
01:07:41
19 saying to them thus saith the Lord God behold I will take the stick of Joseph which is in the hand of Ephraim
01:07:50
and the tribes of Israel his fellows and will put them with him even with the stick of Judah and make them one stick
01:08:01
and they shall be one in mine hand and the sticks were now Rytas shall be in nine hand before thy eyes before their
01:08:12
eyes and saying to them thus saith the Lord God behold I will take the children of Israel from among the heathen you got
01:08:20
to remember the context of this Israel the northern tribes had been taken captive to Assyria so God's saying I
01:08:28
want to take the children of Israel from among the heathens here in verse 21 whether they be gone and will gather
01:08:35
them on every side and bring them into their own land in verse 22 of Ezekiel 37 and I will make them one nation in the
01:08:46
land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations
01:08:54
neither shall they be divided into two King anymore at all so what is this talking
01:09:02
about is this talking about two books thinking gonna be somehow brought into one is this talking about two different
01:09:08
people groups that are separated by an ocean the American Indians that Joseph Smith called the Book of Mormon lands
01:09:20
the people of the Book of Mormon the Native American Indians that he believed were the principle ancestors of Jewish
01:09:31
migrants to America is that what this passage is talking about and then the other nation the other stick being a
01:09:40
reference to the Bible's people that it would be the Jewish people in Israel is this talking about two completely
01:09:50
separate groups of people that are separated by a notion that are somehow migrated and separated by a migration a
01:10:01
travel by ship over to America is that what this is talking about or is this in context talking about the nation of the
01:10:09
northern tribes of Israel of the nation of Israel and then the tribes of Judah being split at this time of this writing
01:10:19
because the northern tribes have been taken captive by Assyria clearly as we write the very meaning is given in the
01:10:27
text and there is no allusion to another group of people in America but Joseph Smith pulled this passage out of context
01:10:35
and so no this is really talking about the Book of Mormon people and the Bible people being separated and eventually
01:10:43
brought into one now first of all the text itself says that these two tribes two divisions northern kingdom and the
01:10:53
southern kingdom of Israel is going to be brought into one nation under one king have the Book of Mormon people even
01:11:01
if you want to say that they're Native Americans like Joseph Smith taught had they ever been brought how the Native
01:11:09
Americans ever been brought into one nation that was made up of the Jews in Israel
01:11:14
and America has America ever annexed the Jewish nation is one of the states so that we could become one nation under
01:11:22
one king no so there's absolutely no parallels here to Joseph Smith application of the text and the original
01:11:32
application of the text given in the nation of Israel with the northern tribes and the southern tribes being one
01:11:40
stick for each combined into one nation under one king that's how the text was supposed to be fulfilled if we were to
01:11:49
draw a midrashic application to something else that would be repeated let's say a near-far prophecy or a dual
01:11:58
fulfillment prophecy like what we see in the in Jesus Christ Yeshua our Messiah fulfilling these Old Testament passages
01:12:07
these these passages we read about in Isaiah there has to be a connection to the original application of that passage
01:12:17
for it to be a true example of Midrash II and just as in the case of first Corinthians chapter 15 where there was
01:12:25
absolutely no relevancy to Joseph Smith application of the text so is the case with Ezekiel 37 in fact not only is
01:12:35
there no relevancy when we research the Book of Mormon people the Book of Mormon lands the cities the coins the battles
01:12:43
there is not one bit of archaeological evidence that supports a Jewish migration to America from Israel in fact
01:12:54
when the DNA evidence is compiled on the Native Americans we find that they have an Asian origin not a Near Eastern
01:13:03
Jewish origin so the very claims of the Book of Mormon that there is a group of people from Israel that this is talking
01:13:12
about two separate Israelites one in America and one group in Israel is bogus because it's not even based on a real
01:13:21
historical event there's no connection again to an application that
01:13:28
could be made here from Ezekiel 37 to the Book of Mormon people's being the Book of Mormon one stick and the Jewish
01:13:38
people in Israel being another stick or the Bible's people as a second stick so again this passage that Joseph Smith
01:13:47
miss applied to support his claims about the Book of Mormon is not a case in midrashic because it's not even based on
01:13:55
real historical facts that can be validated by archaeology the very opposite is the case when we look at the
01:14:03
New Testaments use of the Old Testament quoting the Old Testament stories concerning Israel's migration into Egypt
01:14:12
and Jesus Christ having traveled to Egypt to for protection there were real events that took place here and you can
01:14:26
see in the historical records that there was indeed a man named Jesus who people believed is the Messiah and many people
01:14:36
every reported that he rose from the dead these are accounts that are recorded both by the Gospel writers and
01:14:43
by even historians like Josephus the life and times of Christ can be validated on many levels as a real
01:14:51
historical event not only in the writings of people who witnessed him but also in the archaeological digs that can
01:15:00
be done in the cities that he visited we can find the very coins mentioned in the New Testament being actually verified by
01:15:10
archeological digs today we cannot find a single book of Mormon coin we cannot find a single place where the battles
01:15:19
that the Book of Mormon supposedly took place large scales of battles of numbers of people that were supposedly killed in
01:15:28
the Hill Cumorah and yet they have not found a single weapon uncovered in the Hill Cumorah in archeological digs
01:15:37
not a single claim of the Book of Mormon can be validated by a true historical record and thus even if you want to try
01:15:47
to say the Mormons use Joseph Smith's use of Ezekiel 37 is an example bid rashing it's easily falsifiable just by
01:15:58
looking at the lack of archaeological evidence for their claim so again let's go back to the very question the Jewish
01:16:08
rabbi just asked in his second argument against Matthew's quotations of the Old Testament that we can't falsify a claim
01:16:17
if we accept the midrashic method for the New Testament quotations of the Old Testament I say yes we can we can't
01:16:25
falsify the claim we can easily falsify the claim are those claims consistent with the actual meaning of the text is
01:16:32
there a parallel between the ancient account that's being spoken of and then being applied to the times of Christ and
01:16:39
we see yes there there are definite parallels and there are also not only historical real historical parallels but
01:16:48
we also see the allusions to something greater in the very tax of the Old Testament that could only be fulfilled
01:16:57
in the Messiah Yeshua Jesus things like a king that would reign forever that we read about in Isaiah 9 or aspects of a
01:17:07
Prince of Peace father of eternity eternal father someone who has an eternal nature someone who is able to be
01:17:16
that chief corner stone that the builders rejected yes too much Jesus fulfills all of these illusions shadows
01:17:25
that are given in the Old Testament that seem to be pointing to something that would have a greater fulfillment as we
01:17:32
see fulfilled in the New Testament so again it's consistent with the text of the Old Testament it's not inconsistent
01:17:40
these quotes do fit the Jewish midrashic method now now let's go to the issue of samples in the Talmud the Jewish Talmud
01:17:53
how did the ancient rabbis interpret their Old Testament messianic passages and how did they apply the midrashic
01:18:02
method in their day we're going to ask the question again and consider this question did the Christian writers take
01:18:12
the Old Testament Scriptures out of context when they were quoting these Old Testament passages were they out of
01:18:20
context or were they consistent with the ancient Jewish rabbis use of midrashic or typology teachings in their writings
01:18:32
let's examine those next does the New Testament miss apply the ancient prophecies of the Messiah and does the
01:18:42
New Testament miss apply the ancient stories that we read in the Old Testament to the Messiah I'm gonna say
01:18:50
the New Testament does not miss apply anything for two reasons first of all when we read in Luke 24 where Jesus is
01:18:58
talking to the disciples on the road to Emmaus he talks about how the Old Testament stories were pictures of him
01:19:06
beginning with Moses and all the law and the prophets Jesus taught his disciples how they foreshadowed how they pictured
01:19:14
his coming and so when we read in the New Testament here in Matthew and other passages where these Old Testament
01:19:21
stories are applied directly to the Messiah Jesus that is not a misapplication of the Old Testament is
01:19:28
rather an understanding of what Jesus taught the disciples we should expect to see this kind of thing done in the New
01:19:35
Testament because that's what the New Testament teaches us that the Old Testament was just a shadow of the
01:19:43
Messiah to come and so therefore when you read stories of Moses and the Israelites in the wilderness and Joseph
01:19:50
in Egypt you can see how those were pictures of Jesus now not only okay the first reason not only do I say that this
01:20:00
is not a misapplication because Jesus taught it but the second the reason I say that is because when we
01:20:06
read in the ancient jewish talmud 'ok literature that's the talmud where the jews interpret their Old Testament
01:20:14
stories and prophecies we see the exact same thing happening where they apply the Old Testament account of Moses to
01:20:23
the Messianic prophecies here in Isaiah 53 and other places I'd like to read a few of these statements from the Jewish
01:20:31
Talmud and you read in sukuk 52 I put those on the screen where the Messiah is called not just son of David we see
01:20:39
plenty of references to the Messiah being a king like being called the son of David in the Old Testament but the
01:20:47
rabbi's also called the Messiah son of Joseph now where do you think they got the idea to call the Messiah son of
01:20:56
Joseph or ben Yosef as it's stated in some of the translations of the Talmud in Sukkot 52 I suggest to you that they
01:21:05
were looking at those prophecies in Zechariah 12 where the Messiah is pierced or in Isaiah 53 and the psalm 22
01:21:16
where the Messiah again experiences piercing of his hands and feet and his image is marred in Isaiah 53 and the end
01:21:25
of 52 they were reading those passages of a suffering servant a messiah that would be rejected by his people Israel
01:21:35
and they thought of the story of Joseph and how Joseph was rejected by his brothers sent away to Egypt to a foreign
01:21:45
land and there Joseph experienced a great deal of suffering and he eventually he was raised up to the
01:21:55
position of second-in-command next to farrell he basically became a king and what happened when he became a
01:22:02
king his Israelite brothers came back and received him it's the same kind of thing that happens with Jesus when we
01:22:12
read of the suffering servant in Isaiah 53 we see the same kind of thing Israel is rejected he was bruised and afflicted
01:22:20
but we esteemed him not Israel rejects her Messiah but later Israel receives her Messiah as we read
01:22:27
on in other prophecies they will look on him zechariah 12 who may appear sand they will mourn for him as one mourns
01:22:34
for an only son that's the prophecy that suck up 52 the ancient rabbis are talking about when they say the messiah
01:22:42
is killed but then later he's received he's received again he's a king he's the son of david so if they called him
01:22:50
messiah son of joseph because they saw an Old Testament story that pictured very much the prophecies of the Messiah
01:23:00
I'm also going to point out some other PLASA jiz in the Jewish Talmud that are very interesting that relate to this
01:23:08
whole idea of applying the story of Moses to the Messiah and I have here SOTA for chapter 14 a and it's where the
01:23:19
rabbi's are discussing the death of Moses and the fact that nobody knows where he's buried and the the fact that
01:23:26
Moses was not able to enter the Land of Israel and it says rabbi Semler taught for what reason did Moses our teacher
01:23:33
greatly desire to enter yet to Israel did he need to eat of its produce or did he need to satisfy himself with its
01:23:40
goodness rather this is what must Moses said now this is there this is their interpretation of what Moses said I
01:23:49
don't believe this is a quote in their Old Testament Scriptures there's no referenced in the Talmud to this being
01:23:53
an Old Testament statement but they say this Moses said many mitzvahs were commanded to the Jewish people and some
01:24:00
of them can only be fulfilled in yatza Israel so I will enter the land in order that they can all be fulfilled by me
01:24:07
again that's the rabbinic teaching on this I don't believe that comes from any Old Testament passage but they go on
01:24:14
they state the Holy One blessed be he said to him do you seek to enter the land to perform these myths votes for
01:24:21
any reason other than to receive a reward I will ascribe you credit as if you had performed them and you will
01:24:28
receive your reward as it is stated now they're gonna quote an Old Testament statement they're gonna quote isaiah
01:24:33
53:12 of moses look at this isaiah 53:12 therefore while i divide him a portion among the grain and he shall divide the
01:24:43
spoil with the mighty because he bared his soul unto death and was numbered with the transgressors yet he bore the
01:24:52
sin of many and made intercession for the transgressors isaiah 53:12 there quoting isaiah 53 a future prophecy of
01:25:02
the Messiah of the suffering servant and who are they applying it to Moses an Old Testament story that had already been
01:25:10
fulfilled let's read on rabis Emily proceeds to expound on the verse therefore will I divide him a portion
01:25:18
among the great to mean that he will receive a reward one might have thought that he will receive reward like the
01:25:25
latter ones and not like the earlier ones so the verse states and he shall divide the spoil with the mighty meaning
01:25:33
that like Abraham Isaac and Jacob who were mighty in torah and in mitzvah because he bore his soul unto death
01:25:41
meaning he gave himself over to death on behalf of the jewish people as it is stated and again we're quoting now the
01:25:51
Old Testament reference to to Moses in the Exodus Exodus 32 32 they're gonna quote yet now if you will forgive their
01:26:00
sin if not blot me I pray you out of the book that you have written so this is Moses standing up on behalf of the
01:26:09
nation of Israel saying you know yet now if you will forgive their sin if not blot me out of your book and then they
01:26:18
go on and they say and quoting again the passage in Isaiah and he was numbered with the transgressors meaning that he
01:26:29
was counted among those who died in the desert for just like them he did not enter yet to Israel quote and he bore
01:26:38
the sin of many as he atoned for the incident of the golden calf and may intercession for the transgressors as he
01:26:47
requested mercy for the sinners of Israel so that they should engage in repentance isn't that interesting I find
01:26:57
sort of 14 interesting because they are taking a future prophecy that was given in Isaiah's timeframe many many years
01:27:06
after the Moses incident occurred and they're saying look look at Moses look at how Moses will fill door or pictured
01:27:14
many of the things that this prophecy in Isaiah 53 pictures of the suffering servant of the future Messiah and
01:27:22
they're saying look Moses made intercession for the people of Israel Moses and when he said blot me out of
01:27:29
the books was basically acting like he was going to bear the sins of Israel and they're saying that that is what Isaiah
01:27:36
53 is talking about now I find this interesting because the current Jewish rabbis would have you believe that the
01:27:43
New Testament Scriptures are taking stories of the Bible out of context when they point to Moses the example of Moses
01:27:52
and say look look at how Jesus fulfills this example of Moses and Israel coming out of Egypt in the Exodus and look at
01:28:02
how Jesus came out of Egypt and they're drawing those parallels in the New Testament yet the ancient rabbis did the
01:28:09
exact same thing with their future prophesies that Isaiah 53 prophecy about a suffering servant and they applied it
01:28:17
and said look Moses pictured this for us Moses bore our sins when he said blot me out of the book and stood on behalf of
01:28:25
Israel and made intercession for the sins of Israel they understood the connection of the need of somebody to
01:28:33
act as their intercessor as their mediator between God and men when they were in Israel and they said look this
01:28:40
is what the suffering servant did in Isaiah 53 what he was going to do Moses pictured
01:28:47
for them and they pointed to the example of the story of Moses now we're going to argue that the New Testament is taking
01:28:55
these stories out of context to apply them to the seiyya then you have to argue that the
01:29:00
ancient Jewish rabbis were taking the story of Moses out of context to apply it to a future suffering servant in
01:29:07
Isaiah 53 and I don't think that any current rabbi will want to do that with their Talmud and their ancient
01:29:16
rabbinical teachings but yet we see such a clear example where Moses and the exodus is applied directly to the
01:29:24
Messianic prophecy of Isaiah 53 and it gets even better with another reference to where they look back at Egypt and the
01:29:32
story of Moses and apply it to the Messiah listen to this I have here Sanhedrin 99a and I want to read to you
01:29:44
a section in this set a passage of the Talmud and this is rabbi eliezer says the Messianic air will be 40 years long
01:29:53
it is written here with regard to the 40 year sojourn of the children of Israel in the wilderness and he afflicted you
01:30:02
and suffered you to hunger and feed you with manna Deuteronomy 8:3 and it is written there make us glad according to
01:30:09
the days that you've afflicted us the years that we saw evil Psalm 90 verse 15 so what does this Rabbi Eliezer do he
01:30:18
looks back to the Exodus in Egypt and what does he apply that story to did you catch it let me read it again Rabbi
01:30:27
Eliezer says the Messianic heir will be 40 years long it is written here with regard to the 40-year sojourn of the
01:30:37
children of Israel and the wilderness and he afflicted you and suffered you and hot to hunger and feed you with
01:30:42
manna he took Deuteronomy 8:3 of the Israelite so journey for 40 years in the wilderness and said let's apply this to
01:30:51
none other than the Messianic heir so when we see Matthew quoting this Old Testament passage about out of Egypt
01:31:01
have I called my son and said this is just like what happened with Jesus coming out of Egypt
01:31:06
the rabbi's did the exact same thing when they looked at the Egypt's gen the exodus of Israel out of Egypt and
01:31:14
they said look the Messianic error the Messianic era be like 40 years long just like the Egypt the exodus out of Egypt
01:31:22
and although Jesus probably only lived about maybe 35 years if we go say he was born in 4 BC and different estimates of
01:31:31
his death range from 30 ad to 33 AD so it may be the longest time he was on earth was maybe 37 years but still I
01:31:39
find it very interesting that this rabbi applied a passage of the Old Testament axis in Egypt and applied it directly to
01:31:50
the Messianic era that shows us that the New Testament writers who did the exact same thing with the Old Testament we're
01:31:58
not taking stories out of context they were not taking prophecies out of context either because just like the
01:32:06
ancient rabbis saw shadows of the Messiah in the stories of Exodus in the stories of Moses they so the New
01:32:14
Testament was consistent with ancient rabbinic Judaism indeed New Testament Christianity came out of ancient
01:32:22
rabbinic Judaism so it's no wonder that we see the New Testament making similar application to Old Testament stories
01:32:30
that the rabbi's did when they expounded on their Old Testament Scriptures I have one more thing I want to point out to
01:32:38
you Isaiah 7:14 where a virgin shall conceive and bear a child and we see that as a prophecy of the Messiah Jesus
01:32:47
even though that was fulfilled in the day of a king ad who was looking for that sign and that sign that was going
01:32:56
to be given was a young woman bearing a child and all of our Christian scriptures translate that as a virgin
01:33:02
but the point being is it did have an immediate fulfillment in the days of King Ahab yet we Christians and the New
01:33:10
Testament apply that as again another picture of something that was fulfilled in the Old Testament being applied
01:33:16
directly to the Messiah and another example would be Isaiah 9:6 where a child shall be born to us and his name
01:33:23
shall be called wonderful mighty God the ELCA Borg everlasting father the Prince of Peace
01:33:30
again another reference that was fulfilled immediately in the days of Hezekiah being fulfilled ultimately in
01:33:38
Christ new testament applies these Old Testament prophecies to the Messiah and I'm gonna suggest to you that in many of
01:33:47
these passages of the Old Testament the ancient rabbis did the same thing maybe not on Isaiah 9:6 in Isaiah 7:14 but
01:33:55
they did in many other passages and here is what the rabbis had to say about how they looked at their Old Testament
01:34:02
prophecies rabbi HEC bar Abbas says and rabbi yohanan says in their prophecies with regard to redemption and the end of
01:34:12
days all the prophets prophesied only about the Messianic heir did you catch that this is here in the Talmud
01:34:21
Sanhedrin 99a in their prophecies with regard to the redemption and the end of days all the prophets not just some of
01:34:31
the prophets all the prophets prophesied only about the Messianic era so what do we do when we have a prophecy that had
01:34:41
an immediate fulfillment let's say Isaiah 7:14 or Isaiah 9:6 where the where there is an immediate fulfillment
01:34:48
of a child that was born in King Ahaz days or a child a son that was given a king with with Hezekiah yet the ancient
01:34:59
prophecy said yes they had immediate fulfillment but all the prophets prophesied about the Messianic era that
01:35:07
meant that even though there was an immediate fulfillment in their day and age there was a future fulfillment that
01:35:14
the ancient rabbis were all looking for in their prophecies that's why they say that all the prophecies with regard to
01:35:21
Redemption and the end of days all the prophets prophesied only about the Messianic era that means it would have
01:35:29
its ultimate fulfillment in the Messianic era and that is what we see when Jesus expounded on the statements
01:35:37
and the stories of the Testament beginning with Moses and all the prophets speaking about them
01:35:44
concerning himself he was consistent with ancient rabbinic Judaism he was not bringing in some new religion some
01:35:53
so-called Mormonism view or Mormon view of Judaism Christianity is not the Mormonism of Judaism like the current
01:36:01
rabbis try to say not at all we read the writings of the ancient rabbis and we find Christianity was
01:36:08
consistent with the teachings of ancient Judaism and indeed sprang out of ancient Judaism that is not what we can say
01:36:17
about the rabbi's of today who disregard the teachings of their ancient rabbis and try to make Christianity look like
01:36:24
Mormonism it's absolutely not the case it's a distortion and they are not even being consistent with ancient rabbinic
01:36:33
Judaism from which New Testament Christianity sprang out of so be encouraged any of these prophecies even
01:36:42
though they have an immediate fulfillment or these stories had an immediate fulfillment in the stories of
01:36:48
Moses and the stories of Joseph the ancient rabbis applied them to Jesus just like New Testament Christianity
01:36:55
does today [Music] [Music]
01:37:51
[Music] [Music] [Music]

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