One in Messiah Congregation
קָּהָל
אֶחָד
בְּמָּשִׁיחַ
A part of the Congregation of Israel
עֲדַת
יִשְׂרָאֵל
Shabbat Shalom
שַׁבָּת
שָׁלוֹם
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Let’s pray
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Today we use the Gregorian calendar
from Pope Gregory; from the 1500’s,
August 1, 2015
August
-- Augustus Caesar's month
Latin Augustus "Augustus"
Latin Augustus mensis
"month of Augustus"
Latin sextilis mensis
"sixth month"
Sextilis had 30 days, until Numa when it had 29 days, until Julius when it became 31
days long.
Augustus Caesar
clarified and completed the calendar reform of Julius Caesar. In the process,
he also renamed this month after himself.
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We acknowledge God’s calendar
We are now in the 5th
month, 15st day - no name in scripture
Judaism
calls it Av. Not scriptural.
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My ministry is a teaching ministry to bring up topics in the Bible
that have never been discussed or mentioned in your life.
They have been deleted from your knowledge. You haven’t a clue they
are missing.
I will undelete them for you.
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You can
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Today’s Topic:
Part 3 - Messianic Prophecies of
Messiah Yeshua
We will explore a little more today
the credentials of the Messiah
Yeshua said:
John
15 [12]
This is my commandment, That ye love one
another,
as I have loved you .
[13] Greater love hath no man than this, that
a man lay down his life for his friends
Messiah laid down his life for us
Isaiah Chapter 53 - Yeshua -Salvation
Over 50 references of a man are
made in this chapter.
[1] Who hath
believed our report? and to whom is the arm of Yehovah revealed?
[2] For he shall grow up before him as a
tender plant, and as a root out of a dry ground: he hath
no form nor comeliness; and when we shall see him,
there is no beauty that we should desire him .
[3] He is despised and rejected of
men; a man of sorrows ,
and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
[4] Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
[5] But he was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him;
and with his stripes we are healed.
[6] All we like sheep have gone astray; we have turned every
one to his own way; and Yehovah hath laid on him
the iniquity of us all.
[7] He was
oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a
sheep before her shearers is dumb, so he openeth not his mouth.
[8] He was taken from prison and from
judgment: and who shall declare his
generation? for he
was cut off out of the land of the living: for the transgression of my
people was he stricken.
[9] And he made his grave with the wicked, and with the rich in his
death; because he had done no violence,
neither was any deceit in his mouth.
[10] Yet it pleased the LORD to bruise him;
he hath put him to grief: when thou shalt make his soul an
offering for sin, he shall see his seed, he shall
prolong his days, and the pleasure of Yehovah shall prosper in his hand.
[11] He shall see of the travail of his soul, and shall
be satisfied: by his knowledge shall my
righteous servant justify many; for he shall
bear their iniquities.
[12] Therefore will I divide him a
portion with the great, and he shall
divide the spoil with the strong; because he
hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and
made intercession for the transgressors.
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3ms
The masculine
gender for is used here. The "Land of Israel" is always referred to
in the feminine gender.
Hebrew grammar
is very involved.
In Hebrew
grammar, it is very important to understand the verb system in form, function
and meaning. In the Hebrew Bible, there are just over 23,000 verses. In the
midst of these verses are found almost 72,000 verbs. There are approximately 3
verbs to a verse. Verbs contain person, gender and number. The Qal is the basic verbal stem. There are six derived
conjugations which are constructed on the verbal root.
In the chapter,
the Niphal stem with the (3ms) form is applied in
many verses.
The context of
a sentence is very important to watch. Some words take on different meanings
pertaining to the sentence structure.
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Messiah died for the sins of the
World
Rom.
3[25]
Whom God hath set forth to be a propitiation through faith in his blood, to
declare his righteousness for the remission of sins that are past , through
the forbearance of God;
Rom.
5[6]
For when we were yet without strength, in due time Messiah
died for the ungodly.
[8] But
God commendeth his love toward us, in that, while
we were yet sinners, Messiah died for us.[ 9]
Much more then, being now justified by his blood, we shall be saved from
wrath through him.
Rom.
14[15]
But if thy brother be grieved with thy meat, now walkest
thou not charitably. Destroy not him with thy meat, for whom Messiah died.
1
Cor.8 [11]
And through thy knowledge shall the weak brother
perish, for whom Messiah died?
1
Cor.15 [3]
For I delivered unto you first of all that which I also received, how that Messiah
died for our sins according to the scriptures;
Eph.
1 [7]
In whom we have redemption through his blood, the forgiveness of sins , according
to the riches of his grace;
2
Cor. 5 [14]
For the love of Messiah constraineth us; because we
thus judge, that if one died for all, then were all dead:[15] And that he
died for all, that they which live should not
henceforth live unto themselves, but unto him which died for them, and rose
again.
Col.
1 [14]
In whom we have redemption through his blood, even the
forgiveness of sins
1
John 2 [2]
And he is the propitiation for our sins: and not for
ours only, but also for the sins of the whole world.
Acts 13 [38] Be it known unto you therefore, men
and brethren, that through this man is preached unto you the forgiveness of
sins:
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Here is where change came:
Rashi (Rabbi Shlomo Itzchaki, 1040-1105) and
some of the later rabbis began to interpret the passage as referring to Israel.
They knew
that the older interpretations referred it as the Messiah.
Rashi lived at a time when a
degenerate medieval distortion of pseudo Christianity was practiced. Jews were
killed. He wanted to preserve the Jewish people from accepting such a faith.
Many prominent Jewish rabbis and
leaders realized the inconsistencies of Rashi's interpretation.
They
presented a threefold objection to his false interpretation:
First
- they
showed the consensus of ancient opinion that it
was about the Messiah.
Secondly
- they
pointed out that the text is in the singular.
3ms
Thirdly
- they
noted verse eight. This verse presented an insurmountable difficulty to
those who interpreted this passage as referring to Israel.
It reads: He was
taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living; for
the transgressions of my people was he
stricken .
Were the Jewish people, God forbid,
ever cut off out of the land of the living? No!
In Jeremiah 31:35-37, God promised that we will
exist forever. We are proud "The people of Israel are much alive."
Likewise,
it is impossible to say that Israel suffered, died for the transgressions of
"my people.
Can anyone really claim that the
terrible suffering of the Jewish people atones for the sins of the world? No.
The words of
the prophet Isaiah are words of hope. We have a glorious future and an abundant
present if we appropriate the salvation made possible by the One who "was
wounded through our transgressions and bruised through our iniquities.
Get a copy of the Fifty-third Chapter of Isaiah according to
the Jewish Interpreters, Ktav Publishing House.
See what the ancient opinion, real Jewish interpretation of
Isa. 53 was and is today, the Messiah
Also get a copy of The Messiah Texts, by Raphael Patai
Rabbi Mosheh Kohen Ibn Crispin: This
rabbi described those who interpret Isaiah 53 as referring to Israel as those: "having forsaken the knowledge of our Teachers, and inclined
after the `stubbornness of their own hearts,' and of their own opinion, I am
pleased to interpret it, in accordance with the teaching of our Rabbis, of the
King Messiah…
(From
his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah
According to the Jewish Interpreters , Ktav
Publishing House, 1969, Volume 2, pages 99-114.)
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Jewish Interpreters
Maybe you weren't told, Judaism will not tell you but
many ancient rabbinic sources understood Isaiah 53 as referring to the Messiah.
Here are just a few quotations from some of them:
Babylonian Talmud: "The Messiah
--what is his name?...The Rabbis say, The Leper
Scholar, as it is said, `surely he has borne our griefs
and carried our sorrows: yet we did esteem him a leper, smitten of God
and afflicted...'" (Sanhedrin 98b)
Midrash Ruth Rabbah: "Another explanation (of Ruth ii.14): --
He is speaking of king Messiah; `Come hither,' draw near to the throne; `and
eat of the bread,' that is, the bread of the kingdom; `and dip thy morsel in
the vinegar,' this refers to his chastisements, as it is said, `But he was
wounded for our transgressions, bruised for our iniquities'"
Targum Jonathan: "Behold my
servant Messiah shall prosper; he shall be high and increase and be
exceedingly strong..."
Zohar: "`He was wounded for our transgressions,'
etc....There is in the Garden of Eden a palace called the Palace of the Sons of
Sickness; this palace the Messiah then enters, and summons every sickness,
every pain, and every chastisement of Israel; they all come and rest upon him.
And were it not that he had thus lightened them off Israel and taken them upon
himself, there had been no man able to bear Israel's chastisements for the
transgression of the law: and this is that which is written, `Surely our
sicknesses he hath carried.'"
Rabbi Moses Maimonides: "What is the
manner of Messiah's advent....there shall rise up one of whom none have known
before, and signs and wonders which they shall see performed by him will be the
proofs of his true origin; for the Almighty, where he declares to us his mind
upon this matter, says, `Behold a man whose name is the Branch, and he shall
branch forth out of his place' (Zech. 6:12). And Isaiah speaks similarly of the
time when he shall appear, without father or mother or
family being known, He came up as a sucker before him, and as a root
out of dry earth, etc....in the words of Isaiah, when describing the manner
in which kings will harken to him, At him kings
will shut their mouth; for that which had not been told them have they seen,
and that which they had not heard they have perceived." (From the
Letter to the South (Yemen), quoted in The Fifty-third Chapter of Isaiah
According to the Jewish Interpreters, Ktav
Publishing House, 1969, Volume 2, pages 374-5)
Rabbi Mosheh Kohen Ibn Crispin: This rabbi described
those who interpret Isaiah 53 as referring to Israel as those: "having
forsaken the knowledge of our Teachers, and inclined after the `stubbornness of
their own hearts,' and of their own opinion, I am pleased to interpret it, in
accordance with the teaching of our Rabbis, of the King Messiah....
This prophecy was delivered by Isaiah at the divine command
for the purpose of making known to us something about the nature of the future
Messiah, who is to come and deliver Israel, and his life from the day when he
arrives at discretion until his advent as a redeemer, in order that if anyone
should arise claiming to be himself the Messiah, we may reflect, and look to
see whether we can observe in him any resemblance to the traits described here;
if there is any such resemblance, then we may believe that he is the Messiah
our righteousness; but if not, we cannot do so." (From his commentary on
Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish
Interpreters, Ktav Publishing House, 1969, Volume
2, pages 99-114.)
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Some other false interpretations
Why Isaiah
53 cannot refer to the nation of Israel, or anyone else, but must be the
Messiah
The servant of
Isaiah 53 is an innocent and guiltless sufferer.
Israel is never described as sinless.
Isaiah 1:4 Ah sinful nation, a people
laden with iniquity, a seed of evildoers, children that are corrupters:
they have forsaken the LORD, they have provoked the Holy One of Israel unto
anger, they are gone away backward.
What a far
cry from the innocent and guiltless sufferer of Isaiah 53, Messiah, who had
"done no violence, nor was any deceit in his mouth!" This can only be
Messiah!
Isaiah said:
"It pleased Yehovah to bruise him" meaning
God was pleased that His word was accomplished - Messiah suffer and die as our
sin offering to provide us forgiveness and atonement.
Some untruthful rabbis contend, Isaiah 53 refers to the holocaust.
Can we really
say of Israel's suffering during that horrible period, "It pleased the
LORD to bruise him?" No.
The person
mentioned in Isaiah 53 suffers silently and willingly. Yet all people, even
Israelites, complain when they suffer!
Brave Jewish
men and women fought in many resistance movements against Hitler.
In
the Vilna Ghetto Uprising, Jewish men who fought on the side of the allies. Can we really say Jewish suffering during the holocaust and during the
preceding centuries was done silently and willingly? No!
In Isaiah 53
Messiah suffers, dies, and rises again to atone for his people's sins. The
Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," meaning "sin-offering." We can look
at how it is used in Leviticus chapters 5 and 6.
Isaiah 53
describes a sinless and perfect sacrificial lamb who takes upon himself the
sins of others so that they might be forgiven.
Can anyone really claim that the
terrible suffering of the Jewish people atones for the sins of the world? No.
Isaiah 53
speaks of Messiah who suffers and dies in order to provide a spiritual payment
for sin so that others can be forgiven. This cannot be true of the Jewish
people or of any other people.
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How can Isaiah
be speaking of Israel in verse 8 that says the sufferer was punished for "the
transgression of my people," Who is the people of God and Isaiah?
Israel. How could Israel suffer for Israel?
Isa.53[ 8] He was taken from prison and from judgment: and
who shall declare his generation? for he was cut off
out of the land of the living: for the transgression of my people was he
stricken.
The figure of
Isaiah 53 dies and is buried according to verses 8 and 9. The people of Israel
have never died as a whole. They have been out of the land on two occasions and
have returned, but they have never ceased to be among the living. Yet Jesus
died, was buried, and rose again.
Some say Isa.53 is talking about Isaiah
– wrong!
Isaiah said he
was a man of unclean lips - Isa.6[
5] Then said I, Woe is me! for I am undone;
because I am a man of unclean lips, and I dwell in the midst of a people of
unclean lips: for mine eyes have seen the King, Yehovah
of hosts.
Isaiah did
not die as an atonement for our sins.
Could it have been Jeremiah?
Jeremiah 11:19
does echo the words of Isaiah 53. Judah rejected and despised the prophet for
telling them the truth. Leaders of Judah sought to kill Jeremiah, and so the
prophet describes himself in these terms. But they were not able to kill the
prophet. Certainly Jeremiah did not die to atone for the sins of his people.
Some say Moses - wrong
Could Isaiah
been speaking of him? Moses wasn't sinless either. Moses sinned and was
forbidden from entering the promised land Num.20[
12] And Yehovah spake
unto Moses and Aaron, Because ye believed me not , to sanctify me in the
eyes of the children of Israel, therefore ye shall not bring this congregation
into the land which I have given them.
Moses indeed
attempted to offer himself as a sacrifice in place of the nation, but God did
not allow him to do so.
Exod. 32 [31] And Moses returned unto Yehovah,
and said, Oh, this people have sinned a great sin, and have made them gods of
gold.[32] Yet now, if thou wilt forgive their
sin--; and if not, blot me, I pray thee, out of thy book which thou hast
written.[33 ] And Yehovah said unto Moses,
Whosoever hath sinned against me, him will I blot out of my book
Moses,
Isaiah, and Jeremiah were all prophets who gave us a glimpse of what Messiah,
the ultimate prophet, would be like, but none of them fit the person in Isaiah
53.
In conclusion:
So Isaiah 53 cannot refer to the nation of
Israel, nor to Isaiah, nor to Moses, nor another
prophet. Of whom does Isaiah speak then?
He speaks of
the Messiah, as many ancient interpretations concluded.
Go to my website if you need more on this subject
Shabbat Shalom