THE MESSIANIC THEOLOGY

OF THE

OLD AND NEW TESTAMENTS

Professor: Dr. William Varner

“You search the Scriptures because you think that in them you have eternal life;
and it is they that bear witness about me.” John 5:39
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TABLE OF CONTENTS

Chapter Page

Introduction to the Messianic Prophecies 3

Biblical Doctrine of the Messiah 4

Genesis 3:15 6
Genesis 49:10 11
Deuteronomy 18:15-19 16
2 Samuel 7 19
The Messianic Psalms 22
Psalm 2 23
Psalm 16:10 27
Psalm 22 30
Psalm 69 33
Psalm 110 34
Isaiah 7:14 39
Isaiah 9:6,7 45
Isaiah 53 49
Daniel 9:26 60
Micah 5:2 63
Zechariah 9:9 66
Zechariah 12:10 69
Zechariah 13:6 72
Zechariah 13:7 73
Malachi 3:1 76

Summary and Conclusion 79

Appendix A: Rabbinical Literature 80

Appendix B: Rabbinical Commentators 81
Appendix C: Jewish Translations 83
Appendix D: Development of Messianic Idea 84
Appendix E: “Prophet, Priest, and King” 89
Appendix F: Annotated Bibliography 95

The Messianic Theology of the New Testament 98

Matthew and the Messiah 99

Paul and Israel’s Messiah 104

Conclusion 107
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THE MESSIANIC THEOLOGY OF THE OLD TESTAMENT

INTRODUCTION TO THE MESSIANIC PROPHECIES

I. THE WORD "MESSIAH"

A. Etymology
Hebrew verb (‫ מׁשח‬mashach): "to smear, to anoint"

B. Occurrences of verb

1. Priest (Ex. 28:41)

2. King (1 Sam. 16:13)

3. Prophet (1 Kings 19:16)

C. Occurrences of noun (‫יח‬
ַ ‫ ָמ ִׁׁש‬, mashiach): "anointed one"
1. Priest (Lev. 4:3)

2. Prophet (Ps. 105:15)

3. King (1 Sam. 12:3)

4. Cyrus (Isa. 45:1)

D. References to a Future "Messiah"

Psalm 2:2

Daniel 9:25,26

- Messiah King

- Messianic Prince/Priest/Prophet
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II. THE BIBLICAL DOCTRINE OF MESSIAH

A. The biblical view of Messiah is not limited to the uses of that term only.

Other names and titles, to name only a few:

1. “Branch” (Zech. 6:12,13)

2. “Son of Man” (Dan. 7:13)

3. “Child/Son” (Isa. 7:14; 9:6,7)

4. “Servant” (Isa. 41-53)

B. “It is exceedingly important, however, regardless of what word or series of

terms are chosen to refer to this personage, to treat the OT passages as a series of
promises and not simply as predictions or independent prognostications of some
eschatological event.” Kaiser, Toward Rediscovering the OT, 113. In other
words, there is really only one Messianic promise in the OT, plus a series of
promises explicating and elaborating that one promise of a coming Deliverer.
“Each new prophetic contribution to the subject of Messianism appears to belong
to an organism wherein the prophets consciously allude to or explicitly quote the
antecedent contributions to this same doctrine so as to yield an ongoing series . . .
Thus, although each passage in the OT must be examined in its own context and
on its own terms, special note must simultaneously be taken of its organic
connections with the preceding revelation on the topic.” Kaiser, 104.

C. The unfolding Messianic promise involves both a narrowing and an enlarging

in its development. There is a progressive narrowing of the promised seed (of the
woman, of Shem, of Abraham, of Isaac, of Jacob, of David) and a simultaneous
enlarging of the scope of Messiah's character (seed, prophet, priest, king, servant,
messiah, branch, son, prince, holy one, shepherd, messenger, etc.).

D. The biblical view of Messiah focuses on two aspects of His coming:

1. Rejection as the Messianic "servant"

(e.g. Psalm 22, Isa. 53, Zech. 9:9; 12:10; 13:7)

2. Reigning as the Messianic "king"

(e.g. Jer. 23:5-6; 30:1-10; Zech. 14:3ff.)

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E. The New Testament views this dual aspect of Messiah's work as actually two

comings of Messiah, the first time to suffer and the second time to reign.

1. Luke 24:25-27

It was necessary for Messiah:

a. to suffer, then

b. to enter His glory

2. 1 Peter 1:10,11

"sufferings of Christ"

"glories to follow"

These notes will focus on selected prophecies in the Hebrew Bible that relate
Primarily to the first coming of Messiah. An attempt will be made to interact
with the traditional and modern Jewish treatment of these passages as well.
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GENESIS 3:15

Introduction: This verse has been called the protevangelium, the first announcement of
the Gospel.

I. THE BACKGROUND OF GENESIS 3:15

A. The Conversation with the woman (3:1-5)

Two forms of the attack:

1. Attack on the Word of God (3:1)

2. Attack on the wisdom of God (3:4,5)

B. The Committing of the sin (3:6)

Threefold appeal (cf. 1 John 2:16)

C. The Consciousness of the sin (3:7,8)

- toward themselves - toward God

D. The Confronting of the sinners (3:9-13)

Adam Eve Serpent

E. The Consequences of the sin (3:14-24)

1. Pronouncement of judgment (3:14-19)

a. upon serpent (14,15)

b. upon woman (16)

c. upon man (17-19)

2. Provision of covering (20-22)

3. Precaution against eating (23-24)

II. THE INTERPRETATIONS OF GENESIS 3:15

A. Natural - conflict between man and snakes (Jewish)

B. Spiritual/Symbolic - struggle between good and evil men (K&D) -

cf. John 8:44

C. Individual/Messianic - prediction of Messiah's victory over Satan

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III. THE PUNISHMENT OF THE SERPENT (3:14)

The serpent was a real snake that served as the instrument of Satan.

- loss of legs (Rashi)

- eating dust--(Ps. 72:9; Isa. 49:23)

Note - he tried to get Eve to eat, but he ended up eating

- all the days - perpetually (Isa. 65:25)

From the fact that the serpent spoke and indicated a high intellectual power

to seduce, it is evident that there was a supernatural power behind serpent.

v. 14 - refers to the instrument; v. 15 - refers to power behind the instrument

IV. THE EXEGESIS OF GENESIS 3:15

‫ְאַתה תְ שּופֵּ֥נּו‬
ָ֖ ָ ‫ּובין ז ְַר ָ ָ֑עּה ֚הּוא יְשּופְךָ֣ ָּׁ֔ראש ו‬
ָ֣ ֵ ָ֖‫ּובין ז ְַרעֲך‬
ֵ֥ ֵ ‫ּובין ָהֵּֽאשָָּׁ֔ ה‬
ָ֣ ֵ ‫יבה׀ אָ ִׁ֗שית ֵבֵּֽינְ ָ֙ך‬
ָ֣ ָ ֵ‫וְא‬
‫ע ֵ ֵָּֽקב׃‬

“I will put enmity between you and the woman, and between your offspring and her
offspring; he shall bruise your head, and you shall bruise his heel.” (translations fr ESV)

A. The LORD instigates hostility - 3:15a

"ayvah" ‫יבה‬
ָ֣ ָ ֵ‫ א‬- only 5 occurrences in entire Hebrew Bible
- "hatred, hostility, enmity"

1. Numbers 35:21,22 "enmity" (manslayer)

2. Ezekiel 25:15 "hatred" (Philistines)

3. Ezekiel 35:5 "hatred" (Edom)

The other occurrences all refer to hostility between persons .

B. The threefold opposition

1. Enmity between serpent and woman (individual)

- Eve will detest him

- He will detest Eve - he lost an ally and gained an enemy

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2. Enmity between serpent's followers and woman's followers (corporate)

- Serpent's seed = people who accept serpent (John 8:44)

- Woman's seed = followers of LORD - she is object of LORD's

redemption here in chapter

Conflict between godly and ungodly throughout redemptive history

3. Enmity between Satan and the Messiah (individual)

V. OBJECTIONS TO THE MESSIANIC UNDERSTANDING OF GEN. 3:15

A. All instances of ‫“ ז ְַר ֲע‬zerah” (seed) are collective , not individual.

(e.g. p. 3 Sigal)

Some Jewish translations reflect this:

JPS "And I will put enmity between thee and the woman, and between thy
seed and her seed; they shall bruise thy head, and thou
shalt bruise their heel." (Tanakh also)
Jerusalem Targum: "When the sons of the women keep the
commandments they shall smite you on the head."

Answer:

1. The word seed is used in Bible both in a collective and an individual sense

(e.g. Genesis 4:25 - cf. 4:1)

(cf. also 1 Sam. 1:11)

2. All pronouns in this verse are singular: "he," "his"

- poor translation to make it "they"

3. Eve's response to the birth of Cain indicates that she understood the
promise to mean an individual - Gen 4:1b

4. Furthermore, Jewish translations have understood it this way :

Leeser: "And I will put enmity between thee and the woman, and between thy
seed and her seed; he shall bruise thy head, and thou shalt wound his heel."
Harkavy: "And I will put enmity between thee and the woman, and between
thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel"
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Living Torah: "I will plant hatred between you and the woman, and between
your offspring and her offspring. He will strike you in the head, and you will
strike him in the heel." (JPS and Tanakh have "they")

B. It is simply not warranted to see Messiah in this verse (Sigal)

Answer: Jewish interpreters have seen this verse as prophesying of Messiah.

1. LXX - uses masculine "he" - LXX αυτος

2. The Aramaic Targums declare that the fulfillment of this promise will
take place "in the days of King Messiah." - The Messiah: An Aramaic
Interpretation, Samson Levey, p. 2.

3. Bereshit Rabba 23: "Eve had respect to that seed which is

coming from another place. And who is this? This is Messiah the King."

4. Kimchi - "As thou went forth for the salvation of thy people by
the hand of the Messiah, the son of David, who shall wound Satan, the
head...of the house of the wicked."

C. To see a virgin birth here is unwarranted.

- Sigal says, "nothing special about speaking of Eve's seed" - was

referring to all her descendants (cf. Gen. 16:10 - Hagar)

Answer:

Adam was standing there, Hagar was alone.

Do not read too much into it - yet an unusual birth is implied Gal. 4:4
VI. FULFILLMENT OF GENESIS 3:15

The fact that the enemy is supernatural demands a supernatural deliverer.

Why this order?

- While the work of crushing Satan is progressing, Satan will bruise his heel

"bruise" - only 4 times in Old Testament

Ps. 139:11; Job 9:17 (“batter”)

A. Satan will crush Messiah on the heel

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- teaches suffering Messiah - cf. Isa. 53:5,10

- the bruising will not be as severe as that received by Satan

B. Messiah will crush Satan's head (fatal and final)

Romans 16:20 Revelation 12:17· 20:7-10

See also Numbers 24:5-9 – Jacob’s seed/king is higher than “Gog”

(reading in the LXX, Samaritan Pentateuch and ancient versions)

Hebrews 2:14-15 as a midrash on Gen 3:15

(One of Troki's and Sigal's objections is that Satan must be dead. No, he is
defeated and will be made totally inoperative someday. Now, he has no power
over believers!)

C. What can be deduced about Messiah from this prophecy?

1. Messiah will be of the human race

- note development of this - (woman-Shem-Abram-Judah-David)

2. Messiah will be male

3. Messiah will be of unique birth (Gal. 4:4) (dogmatism avoided here)

4. Messiah will be supernatural

Note: Van Groningen sums up the message of this prophecy: "The messianic
task will be executed; there will be an agent. There will be a time when the
crushing of the tempter and its consequences will take place. The fact that there is
to be a conflict, there is to be an eventual crushing of the tempter, and that there is
to be the possibility of a reversal on the part of the royal couple are essential
ingredients. More information is required for a fuller understanding of the plan of
God which is to be unfolded in the future."
Messianic Revelation in the OT, pp. 114-115.

For a succinct and excellent history of the interpretation of Genesis 3:15, see Jack
Lewis, “The Woman’s Seed (Gen 3:15),” Journal of the Evangelical Theology
Society 34 (1991): 299-319.
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GENESIS 49:10

I. THE BACKGROUND OF GENESIS 49:10

The "Last Will and Testament" of Jacob

- 49:1-2; 49:28

- Note structure of chapter and blessings

Reuben, the first born, forfeited his blessing and birthright.

Joseph, first born of Rachel, was given the firstborn's right to double inheri-

tance (cf. Deut. 21:17; Gen. 48:4-6, 22).

Judah was given first born's right to leadership and right to carry on the Messianic line.

(1 Chr. 5:1,2).

II. THE IMMEDIATE CONTEXT OF GENESIS 49:10

A. The Preeminent Position of Judah (v. 8)

- Judah - from word yadah - ‫" ידה‬thank, praise" (cf. Gen. 29:35)

- "father's children bow down to you"

1. First in number (Num. 2, 26 - largest population)

2. First in marching (Num. 2:3; 10:13,14)

3. First in land allotment on west side of Jordan (Josh. 15:1)

4. First in conquest (Jud. 1:2)

B. The Preeminent Power of Judah (v. 8,9)

- military conqueror - "hand on neck"

Fulfilled in the military conquests of David (cf. 2 Sam. 22:41)

v. 9 cub - a cub who has potential to become a lion

- one who attains security after conquest

Fulfilled in Solomon - consolidation after conquest (1 Kings 4:20,21,25)

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III. EXEGESIS OF GENESIS 49:10

‫אַׁשי֯ ָ֔להַוְ לֵ֖ ֹוַיִׁ ְק ֥התַע ִׁ ֹֽמים׃‬

ִׁ ֹ ‫דַכי־יָב‬
ֹֽ ִׁ ‫ָ֑יוַע‬
ַ֚ ‫קַמ ַביןַרגְ ָל‬
ִׁ ‫הַּומח ֵֹ֖ק‬
ְ ‫יהּוד‬
ָ֔ ָ ‫ַמ‬
ֹֽ ִׁ ‫ּורַׁש ֶב ֵׁ֙ט‬
ֵׁ֙ ‫ֹֽל ֹא־יָ ֥ס‬
The scepter shall not depart from Judah, Nor the ruler's staff from between his feet,
Until Shiloh comes, And to him shall be the obedience of the peoples. (NAU)

A. The Symbols of Judah's Supremacy (v. 10a)

" sceptre " (‫ט‬
ֵַׁ֙ ‫ ֵׁׁ֙ש ֶב‬shevet)- symbol of royal power (Num. 24:17)
- Judah was to be the tribe of the King

- Judah was the tribe in which royalty permanently was to reside

(2 Sam. 5:1-3; 1 Chr. 28:4 ) - (note Saul)

" lawgiver " - (‫ ְמח ֵֹ֖קק‬mehokek )

- Num. 21:18; Ps. 60:7

"ruler's staff" does not fit other occurrences of word

- "between his feet" = his descendants

The two are parallel, yet the 2nd term adds to the 1st term.

- The ruling authority is in Judah - either king or the lawgiving

authority must be of this tribe.

B. The Permanence of Judah's Supremacy (v. 10b)

"until Shiloh come" - (‫אַׁשי֯ ָ֔לה‬
ִׁ ֹ ‫)כי־יָב‬
ֹֽ ִׁ
1. Rabbinical "Refutation" of the Christian Argument

a. Messiah will come before sceptre taken from Judah

b. The sceptre was removed in 70 A.D.

c. Jesus claimed to be Messiah before 70 A.D.

Answer: (of rabbis to this argument)

a. The sceptre did depart before Jesus came

- Zedekiah (2 Kings 24:12-20) 586 B.C.

- if Messiah had to come before sceptre departs, then he had to

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come before 586 B.C.; Jesus came too late (Sigal, Troki, Levine)

b. Verse simply states that the right to rule will always remain with Judah

c. The sceptre will never depart from Judah but reach its greatest

glory in Shiloh - i.e., "peoples" will gather to Him

2. Christian Refutation of Rabbinical Argument

a. "Until" does not mean that sceptre will be removed

(Gen. 26:13; 28:15; Ps. 112:8; 2 Sam. 23:10)

b. Judah will always have the right to rule - it will reach its great-
est glory under Shiloh.

3. Identification of Shiloh ‫ִׁׁשי֯ ָ֔לה‬

a. Shiloh is a geographic location (JPS, Harkavy)

"as long as men come to Shiloh" - Josh. 18:1

Problems:

(1) Judah's rulership began after the tribe reached Shiloh.

(2) Shiloh was important for all tribes, not Judah.

(3) David crowned at Hebron , not Shiloh (2 Sam. 5:1-3)

(4) The "come" in 49:10 is singular, not plural.

b. Shiloh is abbreviation for "whose it is."

LXX; Ezekiel 21:27; (Cooper, cf. NIV)

Problem: abbreviation for "whose it is" in Hebrew is ‫אשר לֹו‬

- abbreviations not usually used in the Bible

c. Shiloh is name of a person

- consensus of rabbinical interpretation (see notes, p.15)

- derived from root shalah - "safe, peaceful" (shalom) KJV, NAU

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- Messiah is giver of peace in other Messianic passages

(Isa. 9:6; Micah 5:5)

4. The effects of Shiloh's Coming (v. 10d)

a. "unto him shall the gathering of peoples be"

"peoples" (amim ‫ עַמֵּֽים‬- plural refers to Gentiles

- obedience of Gentiles will take place when Shiloh arrives

b. plenty under Messiah (v. 11, 12)

- poetic language for abundance and plenty

IV. FULFILLMENT OF GENESIS 49:10 IN JESUS

A. Jesus is a descendant of Judah and David

(Mt. 1:16; Luke 3:23-38)

Matthew gives Jesus' legal lineage through Joseph, and Luke gives physi-

cal lineage through Mary.

B. Jesus came before destruction of Temple, when genealogical records were

destroyed.

C. The Nations have begun to come to Jesus in salvation.

- an often overlooked evidence of Jesus' messiahship

D. Jesus will return to bring the ultimate and universal peace (Rev. 5:5, 9).
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Rabbinical Interpretation of Genesis 49:10

The consensus of rabbinical interpretation is that Shiloh refers to Messiah.

Artscroll Genesis: "The primary source in the Torah for belief in the Messiah."
Targum Onkelos (composed no later than 2nd Century A.D.): "He who exercises
dominion shall not pass away from the house of Judah, nor the scribe from his
children's children for ever, until Messiah shall come, whose is the kingdom, and to
whom the peoples shall obey."
Palestinian Targum: "Kings shall not cease from the house of Judah, nor scribes
teaching the law from his children's children, until the time that the King Messiah
shall come, whose is the kingdom, and to whom all the kingdoms of the earth shall
be obedient."
Peshitta (Syriac Version of Old Testament - 2nd Century A.D.): "The scepter
shall not depart from Judah, nor a declarer (of the law) from between his feet,
until he comes whose it is."
Midrash Rabbah Bereshith: "The rulership abideth with the tribe of Judah until
the arrival of Shiloh, i.e., the Messiah."
Rashi: "Shiloh" - i.e. King Messiah whose is the Kingdom.
Sanhedrin 98a: What is the name of Messiah? They of the school of Rav Shila
said, "His name is Shiloh."
Midrash Mishle (Commentary on Proverbs): "Rav Huna said, 'The Messiah is
called by 7 names and they are Yinnon, Tzidqenu, Tzemach, Menahem (comforter),
David, Shiloh, Elijah.'" (9th Century Babylonia)

Jewish Translations of Genesis 49:10

Leeser: "The sceptre shall not depart from Judah, nor a lawgiver from between
his feet; until Shiloh come, and unto him shall the gathering of the people
be."
Harkavy: "The sceptre shall not depart from Judah, nor a lawgiver from between
his feet, until he come to Shiloh; and unto him shall the gathering of the
peoples be."
JPS: "The sceptre shall not depart from Judah, nor the ruler's staff from be-
tween his feet, as long as men come to Shiloh; and unto him shall the
obedience of the peoples be."
Tanakh: "The sceptre shall not depart from Judah, nor the ruler's staff from be-
tween his feet; so that tribute shall come to him and the homage of
peoples be his." (Note: "Heb. obscure; lit. 'until he comes to Shiloh'.")
Living Torah: "The sceptre will not depart from Judah, nor legislation from his
descendants. Nations will submit to him until the final tranquility
comes."
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DEUTERONOMY 18:15-19

"The LORD your God will raise up for you a prophet like me from among you, from
your brothers-- it is to him you shall listen--
just as you desired of the LORD your God at Horeb on the day of the assembly, when
you said, 'Let me not hear again the voice of the LORD my God or see this great fire any
more, lest I die.'
And the LORD said to me, 'They are right in what they have spoken.
I will raise up for them a prophet like you from among their brothers. And I will put my
words in his mouth, and he shall speak to them all that I command him.
And whoever will not listen to my words that he shall speak in my name, I myself will
require it of him. (ESV)

I. THE CONTEXT

A. The Provision for a King (17:14-20)

B. The Portion of the Priests (18:1-8)

C. The Prohibition against Occultism (18:9-14)

D. The Promise of a Prophet like Moses (18:15-19)

II. THE INTERPRETATIONS OF THE "PROPHET"

A. Provides for a continuous line of prophets .

(Kimchi, Alshek, Sigal)

- prophet, ‫ נבי‬- navi , is a collective term

B. Promise of a prophet like Moses but not Messiah .

1. Joshua (Ibn Ezra) - cf., however, Deut. 34:10

2. Ezra (Sanhedrin 21, 22)

3. Jeremiah (Abarbanel)

C. Refers to Messiah either exclusively or as the ultimate ideal of the

prophets. New Testament: Acts 3:22-24

III. CHARACTERISTICS OF THE "PROPHET"

A. He must be called by God (18:15)

B. He must be an Israelite (18:15)

 17

C. He must be like Moses (18:15,18)

Problem:

1. No prophet equal to Moses (Deut. 34:10)

2. No prophet had face-to-face encounter with God like Moses

(Num. 12:6-8)

D. He must have authority of a prophet (18:16,17)

E. He must be obeyed (18:15,19)

F. He must speak only God's Word (18:19,20)

G. He must speak in the Lord's name (18:20)

H. He must certify himself by tested prophecies (18:21,22)

IV. FULFILLMENT OF DEUTERONOMY 18:15-19

A. Jewish Expectation of the Prophet

1. John 1:21 - "that prophet" i.e., "the prophet"

2. John 4:25 - "he will tell us all things" - Where else did the Samaritans get

this idea but here?

3. John 6:14 - this is "the prophet"

4. John 7:40,41 - this is "the prophet"

5. Acts 3:22-24 - Peter applies to Jesus (see also the Dead Sea Scrolls)

B. Jesus like Moses

1. Called by God (Luke 9:35; Acts 7:25)

2. Israelite (Mt. 1; John 1:49)

3. God's representative (1 Tim. 2:5; Heb. 1:1,3)

4. Authority of Prophet (Mt. 7:28,29; 21:11)

5. Words Obeyed (Mt. 17:5; Mark 9:7)

6. Speaks God's Word (John 12:48,49)

7. Speaks in God's Name (Mt. 21:9; John 5:43)

8. Certifies Himself (John 3:2; Acts 2:22)

 18

V. SYNTHESIS OF DEUTERONOMY 18:15-19

A. Messiah will be called by God, an Israelite, a mediator, authoritative,

obeyed, speaker of God's Word in God's name, and certified (function).

B. Messiah will be unique like Moses in quality of His office, His influence,

and His covenant. (character) - actually Messiah was greater than Moses

(Mt. 17:5; Heb. 3:1-6)

C. Messiah will be ultimate fulfillment of the Prophetic office.

Prophet - Priest - King

D. "The prophetic institution is spoken of directly as an institution which would

serve in the unfolding of Yahweh's messianic program in the Old Testament and
which would culminate in Jesus Christ, the promised Messiah. This view
expresses most clearly the prophetic character of the Old Testament and
acknowledges the progressive unfolding of Yahweh's messianic plan. This view is
also clearly stated in the New Testament."
Van Groningen, p.253.
 19

God's Covenant with David (2 Samuel 7)

“For he has made with me an everlasting covenant, ordered in all things and secure. (2
Sam. 23:5 ESV)?”

1. David could not build the Temple because he was a man of war. (see I Kings 5:3,4 and
I Chron. 28:3)

2. God says: “You will not build a house for me, but I will build a house for you!!”

3. God promises him an eternal house, throne and kingdom.

4. “Prophetic telescoping” applies part of the fulfillment to David’s immediate

descendants and the ultimate fulfillment to a future descendant. (Luke 1:32,33)

a. This “Davidic Covenant” is one of God's covenants with men.

1) Noahic - Gen. 9
2) Abrahamic - Gen. 12; 15; 17; etc.
3) Mosaic - Exo. 19-24
4) Davidic - 2Sa. 7:8-17; 1Ch. 17:7-14 (parallel)
5) New - Jer. 31

b. The features of the Davidic Covenant (2Sa. 7):

1) Promises fulfilled in David's lifetime.
a) A great name for David (9) - cf. 2Sa. 8:13
b) A safe place for Israel (10) - cf. 1Kg. 5:4

2) Promises fulfilled after David's death:

a) A dynasty (house) for David (11-12,14-15) - Solomon/kings/ Jesus
b) A temple (house) for God (13) - 1Kg. 8:19
c) A throne and kingdom forever (13,16) - see point c. below

c. Other kings, like Solomon and his son Rehoboam, participated in the
covenant. One king in David's line might sin and be punished, but the line
was sure unconditionally.

d. The one who fulfills this covenant is Messiah Jesus:

1) Mat. 1:1, “The genealogy of Jesus Christ the son of David, son of
Abraham.”

2) Luke 1:32-33, “The Lord God will give him the throne of his father
David...he will reign...his kingdom will never end.”

3) Luke 1:69, “He has raised up a horn of salvation...in the house of ...
David.”
 20

4) Acts 2:30,33,36, “(David) was a prophet and knew that God had
promised him on oath that he would place one of his descendants on
his throne....Exalted to the right hand of God....Be assured of this:
God has made this Jesus...both Lord and Christ.”

5) Acts 13:22-23, 32-34, “David their king....From this man's descendants

God has brought to Israel the Savior Jesus, as he promised....What God
promised our fathers he has fulfilled for us, their children, by raising
up Jesus. `I will give you the holy and sure blessings promised to
David'.”

6) Rom. 1:3, “His Son... descended from David according to the flesh and
was declared to be the Son of God in power … by his resurrection
from the dead, Jesus Christ our Lord.”

7) Rev. 3:7, “Him who is holy and true, who holds the key of David.”

8) Rev 22:16, “I, Jesus, am the Root and the Offspring of David.”

5. “As for a temple, David would not be allowed to build it, but his son after him would
have the honor of doing so (2 Sam. 7:12-13). That this refers to a literal house and not
a dynasty is clear from the context, which speaks of the results that would follow if
the son would be disobedient to the Lord (vv. 14-15). This could not be true of the
King who is spoken of as the climactic figure of the Davidic dynastic line. These
verses, then, are a good example of an Old Testament passage in which some
elements find fulfillment in the immediate future (Solomon and other strictly human
descendants of David), while other elements will be realized only in the more distant
future (Jesus Christ, the Son of David; cf. Luke 1:31-33)” (E. Merrill, Bible
Knowledge Commentary, 464).

6. “The posterity of David...could only last forever by running out in a person who lives
forever, i.e. by culminating in the Messiah, who lives forever, and of who kingdom
there is no end” (Keil & Delitzsch, Commentary on Second Samuel, p. 347).

7. The order of events in fulfilling this promise in stages includes:

1. The promise of the Davidic covenant (2Sa. 7; also see above, p. 6, d.).

2. The announcement and birth of Jesus as a king (Mat. 2:2; Luke 1:32-33).

3. His presence on earth as king who brought in the initial phase of his kingdom (Mat.
3:2; 4:17; 12:23,28,42; 13:1-52; 23:13; Luke 11:20; 16:16; 17:21; Acts 2:30, 33-
34;; 1Co. 4:20; 15:24-25; Col. 1:13; Rev. 1:9).
 21

4. His rejection as a king (Mark 15:12-13; Luke 19:14).

5. His death as a king (Mat. 27:37) and resurrection (Mat. 28:18; Col. 2:10).

6. His return in glory to reign as king in Jerusalem during the Millennium (Dan. 2:44;
7:14, 27; Zec. 14:9; Mat. 19:28; 24:27-31; 25:31; Luke 22:18,30; Acts 1:6; 3:19-
21; Rev. 12:10; 20:4,6).

7. His return of the kingdom to the Father (1Co. 15:24; Rev. 22:5).

8. How should David's response to this covenant in 2Samuel 7:19b be translated?

‫ָָאדם אֲ ד ָנֵ֥י יְהו ֵּֽה‬

ָ֖ ָ ‫תֹורת ה‬
ֵ֥ ַ ‫ֹ֛וזאת‬
Yahveh Adonai the-man the-law-of and-this

1. “Is this your usual way of dealing with man, O Sovereign LORD?” (NIV)
2. “And this is the custom of man, O Lord GOD.” (NASB)
3. “Is this the manner of man, O Lord GOD?” (NKJV, KJV)
4. “May this be instruction for the people, O Lord GOD!” (NRSV)
5. “And this is a revelation for mankind, Lord GOD” (CSB)
6. “This is instruction for mankind, O Lord God! (ESV)
7. “And this is the law/charter/revelation/decree for mankind, O Lord GOD!”
(Kaiser, Youngblood)

“The promises of the Abrahamic covenant, already universal in scope (cf. Gen
12:3), are thus confirmed in the Davidic as well” (Youngblood).
 22

THE MESSIANIC PSALMS

"There are a number of psalms which speak of the Person and work of the Lord
Jesus Christ. They are called Messianic psalms because they speak of the Messiah.
The question may be asked: 'How can we recognize a Messianic psalm?' The answer
would be: where there is a reference to the Messiah in a psalm, and it is applied to Christ
and expounded in the New Testament. Sometimes a whole psalm applies to Christ, e.g.,
Psalm 22. Sometimes a paragraph, e.g., Psalm 40:6-10. Sometimes several verses, e.g.,
Psalm 69:4,9,21. Sometimes a single verse, e.g., Psalm 41:9. It is obvious that some of
the psalms are occupied entirely with the Person and the thoughts and feelings of our
Lord, while others clearly refer to the experience of the psalmist, and then there is
included an isolated reference to the Messiah. Psalm 69 is an example. When David
exclaims: "O God, Thou knowest my foolishness, and my sins are not hid from Thee,"
he obviously is referring to himself (verse 5). But when he says: "They gave me...gall
for my meat; and in my thirst they gave me vinegar to drink" (verse 21), and these words
are applied to Christ in Matthew 27:34,48, they are clearly Messianic. So we must be
careful to distinguish between the spiritual experience of the writer of the psalm and the
prophetic reference to Christ Himself."

The Messianic Psalms, by T. Ernest Wilson, pp. 7-8

The following are the Psalms usually considered whole or in part as Messianic:
Psalm 2. The Son and the Nations.
Psalm 8. The Last Adam.
Psalm 16. The Resurrection.
Psalm 22. The Crucifixion.
Psalm 40. The Incarnation.
Psalm 41. The Betrayal.
Psalm 45. The King-Bridegroom.
Psalm 69. The Trespass Offering.
Psalm 72. The Millennial Reign.
Psalm 89. The Davidic Covenant.
Psalm 91. The Temptation.
Psalm 110. The Priest-King-Judge.
Psalm 118. The Headstone of the Corner.
 23

PSALM 2
Introduction: Luke 24:44 " Moses, Prophets, Psalms "

(3 divisions of Hebrew Bible)

I. THE BACKGROUND OF PSALM 2

A. The Psalm speaks of David and his wars with the nations.

B. The Psalm speaks of the Messiah and his wars with the nations.

- the universal character of the chapter goes beyond David

- the close relationship of God and king goes beyond David

II. THE INTERPRETATIONS OF PSALM 2

A. A historical psalm without any Messianic reference (Troki, Kimchi)

B. A messianic psalm (Rashi, New Testament) "our teachers interpreted

the subject of this psalm with reference to Messiah"

- it is a historical psalm which expands into Messianic

- situation in David's day utilized in a form to portray Messianic truth

Maimonides; Midrash Tehillim; B Talmud, Sukkah 52a

III. THE OUTLINE OF PSALM 2

- Rebellion of the Nations (2:1-3)

- Reaction of the Lord (2:4-6)

- Response of the King (2:7-9)

- Recommendation to the Nations (2:10-12)

In each of the sections 2 persons are mentioned:

2:1-3 - LORD, Messiah

2:4-6 - LORD, King

2:7-9 - Son, Father

2:10-12 - LORD, Son

A. Rebellion of the Nations (2:1-3)

 24

Speaker is psalmist or Holy Spirit

"anointed one" = ‫ – ָמ ִׁׁשיח‬mashiah Messiah (2:2)

Mashiach used 39 times in Old Testament, of Kings, priests, and prophets -

here and also in Dan. 9:25,26 are clear references to the Messiah .

Note Acts 4:25-28: Χριστου (v. 26)

B. Reaction of the Lord (2:4-6)

Speaker is the Lord

"my king" has been installed

This views a future time when Messiah will reign over world as so assured

that in God's mind it is done.

C. Response of King (2:7-9)

Speaker is Messiah

1. "You are my Son" (v. 7)

Rabbinic understanding: relationship of God to David

(cf. Psa. 89:26-29) (Sigal, Levine, Kimchi)

New Testament understanding: royal sonship finds its completion in

Messiah

- "son" is the incarnational title of Messiah (Luke 1:35)

- "son" is a relationship title implying submission to the

Father in time (Phil. 2:6-8)

2. "I have begotten you" - "I have become your Father"

Rabbinic understanding: when David was adopted into office of King

New Testament understanding: when Messiah was adopted into office of

Messianic King

- his baptism (Luke 3:22)

 25

- his resurrection - Heb. 1:5 (note v. 3)

Heb. 5:5 (high priest)

Note its use in Acts 13:32-34:

- after the resurrection - Heb. 1:5; Heb. 5:5

- at his "raising up" to public ministry

(cf. Acts 3:22,26; 7:37; also 5:20; 13:22)

3. "Ask of me" (2:8,9)

Not a prayer for world missions !!

- request is from the Son to the Father

- granting will be "judgment", not salvation

- David was given only relative dominion (1 Chr. 14:17)

- Messiah will realize absolute dominion (Psa. 72:8-11)

Final fulfillment will be eschatological (Rev. 19:15)

D. Recommendation to the Nations (2:10-12)

Speaker is psalmist or Holy Spirit

Get Smart, Get Taught (2:10)

Serve and Rejoice (2:11)

"Do homage" or "Kiss" (2:12) ‫קּו־בר‬
ַ֡ ‫נ ְש‬
1. Rabbinical Objection to "Kiss the Son"
a. Bar (‫ )בר‬is a Hebrew word meaning "purity " (Psa. 24:4; 73:1)

(see Harkavy and JPS translation) i.e., "do homage to purity"

b. Bar is an Aramaic word meaning "son" (e.g., Bar Cochba)

David lived 100’s of years before exile when Jews began to use

Aramaic
c. No reason to use Aramaic in light of the use of Hebrew ben (‫ בן‬- v.7)
 26

2. Response to Jewish Mistranslation:

a. The word bar ‫ בר‬as "son" appears three times in Prov. 31:2 as "son."

b. A Phoenician inscription of 9th Century uses bar as "son" - rare

word but one that was in use in David's day

c. Poets were accustomed to use rare words.

In biblical Hebrew bar is a poetic form.
Dictionary of Targum, Talmud, and Midrash (Jastrow, p. 186)

d. The exhortation is to the Gentile kings. Therefore, it is

appropriate that a non-Hebrew word be used.
("Ben is the Jewish word, bar is the Gentile word. The 1st word is
His relation to God as His Son, the 2nd word is in His relation
to the Gentile powers.") (Wilson)

e. The use of ‫ ) בר‬bar ( helps the reader over the dissonance of

"ben pen" (nashku bar pen) (Ibn Ezra)

f. Context demands another person here (2 persons in other 3 sections).

g. Note Leeser's translation

The idea of "kiss" is one of political submission (1 Sam. 10:1)
and religious worship (1 Kings 19:18; Hosea 13:2).

"Blessed are those who take refuge in Him" (v. 12) (John 3:16 of the OT)

IV. CONCLUSIONS

A. Israel and the Nations are to recognize what the Father has done in
regards to His Son, the Messiah (i.e. installed Him as King).

B. All are to reverence Him and trust in Him.

C. Important point for Jewish evangelism: God does have a Son , and He
is to be the object of our faith.

Jewish Translations of Psalm 2:12

Leeser: "Do homage to the son, lest he be angry, and ye be lost on the way; for
his wrath is so speedily kindled. Happy are all they that put their trust in Him."
Harkavy: "Arm yourselves with purity, lest he be angry, and ye perish from the
way, when his wrath is kindled but a little. Blessed are all they that put their
trust in Him."
JPS: "Do homage in purity, lest He be angry, and ye perish in the way, When
suddenly His wrath is kindled."
Tanakh: "Pay homage in good faith, lest He be angered, and your way be doomed
in the mere flash of His anger. Happy are all who take refuge in Him."
 27

PSALM 16:10
I. BACKGROUND OF PSALM 16:10

A. Title and Author: Michtam of David

- "golden" psalm (see also 56,57,58,59,60)

Hengstenberg: "a song with a deep impact"

- David's authorship is crucial - was this the actual experience of David

or were his words expressing the experience of another?

B. Outline:
1. God's Care for the Psalmist in Life (16:1-8)

2. God's Care for the Psalmist in Death (16:9-11)

II. EXEGESIS OF PSALM 16:10

A. " For you will not abandon my soul to Sheol (ESV)..."

‫יַל ְׁש ָ֑אֹול‬
ִׁ ‫ִׁ ִּ֤כי׀ַלֹא־ת ֲעזֹבַנ ְפ ִׁׁש‬
1. Better translation: "you will not abandon me to Sheol" (“hell” in KJV)

a. See Jewish translations below ...

b. "Christian" versions:

ASV: "For thou wilt not leave my soul to Sheol..."

RSV: "For thou does not give me up to Sheol..."
NASB: "For thou wilt not abandon my soul to Sheol..."
NIV: " because you will not abandon me to the realm of the dead”
2. "Sheol" (‫ ) ְׁש ָ֑אֹול‬is:

a. the grave (Num. 16:31)

b. the realm of the departed (Psa. 49:13-15)

B. " or let your holy one see corruption” (ESV)

‫ֹותַׁשחת‬
ֹֽ ָ ‫ַל ְר ֥א‬
ִׁ ‫ןַח ִׁס ְיד ָ֗ך‬
ֲֲ֝ ‫א־ת ֥ת‬
ִׁ ֹ ‫ֹֽל‬
God would not allow his body to decay.

cf. 16:9 ("flesh shall rest in hope")

 28

C. Summary: the speaker rests in the hope that the Lord will not send his

soul (the immaterial part) to the realm of the departed and that

the Lord will not permit his body (the material part) to undergo decay.

III. FULFILLMENT OF PSALM 16:10

A. Refers to the resurrection of Jesus - Acts 2:25-32; 13:34-37

1. Could not refer to David , because he died, remained dead, and his
body corrupted.

2. Evidence of David's non-fulfillment of this prophecy was evident to

Peter's hearers (2:29).

B. Jesus did not go to "hell" (Sheol in Hebrew, Hades in Greek).

He went to be with His Father at His death (Luke 23:46).

IV. RABBINICAL OBJECTIONS AND ANSWERS

A. "Corruption" (‫ׁשחת‬
ֹֽ ָ ) should be "pit" - no reference to a body not
decaying (Troki)

B. Answer:
1. Word shachat does mean "destruction" in Psalm 55:23

2. LXX translates the word as διαφθοράν: "destruction or decay"

(Liddell-Scott; Thayer; Arndt-Gingrich; also Acts 2:27; 13:35)

3. Midrash Tehillim: "the worm and the maggot did not prevail over him"
 29

V. SYNTHESIS OF PSALM 16:9,10

A. Cannot refer only to David: his soul went to Sheol, his flesh did

see corruption.

B. Words are left unfulfilled with a non-Messianic interpretation.

1. There still remains the tomb of David

2. There still remains the need of a Redeemer

C. Words are a prophetic description of Messiah's resurrection.

1. Expresses hope of every believer

2. Messiah's resurrection fulfills that hope

D. Words give us confidence that God's care for us involves this life and

stretches into eternity.

Jewish Translations of Psalm 16:10

Leeser: "For thou wilt not abandon my soul to the grave: thou wilt not suffer
thy pious (servant) to see corruption."
Harkavy: "For thou wilt not commit my soul to the grave; neither wilt thou suf-
fer thy pious one to see corruption."
JPS: "For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou
suffer Thy godly one to see the pit."
Tanakh: "For You will not abandon me to Sheol, or let Your faithful one see the
Pit."
 30

PSALM 22
I. BACKGROUND OF PSALM 22

A. Part of a Messianic trilogy:

1. Psalm 22 - Messiah as sufferer (the "Cross")

2. Psalm 23 - Messiah as shepherd (the "Crook")

3. Psalm 24 - Messiah as sovereign (the "Crown")

B. Title: Aijeleth Shahar - (lit. "doe of the morning")

1. "hind" and "hart" are KJV names for female and male deer.
(Ps. 42:1; S.S. 2:17; 8:14; Hab. 3:19)

2. "hind/doe" = poetical figure for persecuted innocence

Psalm mentions animals that are enemies of the hind:

bulls (v. 12) lions (v. 13,21)

dogs (v. 16,20)

3. "Morning" = poetical figure for deliverance after distress

C. Outline:

1. Suffering from a Threefold Source (1-21a)

a. Divinely from God (1-6a)

b. Physically from Man (6b-18)

c. Diabolically from Satan (19-21a)

2. Blessing for a Threefold Circle (21b-31)

a. "my brethren" (22)

b. "seed of Israel" (23)

c. "ends of Earth" (27) (Idea from Wilson, The Messianic Psalms)

II. IMPORTANCE OF PSALM 22

A. Some interpreters have seen over 30 individual facts in the psalm

describing crucifixion, even though this method of execution was
unknown at that time, thus indicating the prophetic character of the psalm.
 31

B. Quotations and Citations in the New Testament.

1. Only three direct quotations:

22:1 -- Matthew 22:46; Mark 15:34

22:18 -- Matthew 27:35; John 19:24

22:22 -- Hebrews 2:12

2. Many allusions and parallels :

22:7 -- Matthew 27:41 and parallel's ("mock")

Matthew 27:39,44 and parallel's ("insults")

Mark 15:29 ("shaking heads")

22:8 -- Matthew 27:43 ("let him deliver him")

22:15 -- John 19:28 ("tongue")

22:16 -- John 20:25 ("pierced")

22:17 -- Luke 23:35 ("stare")

III. RABBINICAL INTERPRETATION AND OBJECTIONS

A. "Many commentators felt that the psalm refers to the Jewish people as a whole.
King David may be asking God why would the Jewish people be occasionally
forsaken throughout history, especially when the Jews were suffering under the
Nazis." (Levine, p. 33)

B. All Jewish commentators object to the "Christian" translation of

Psalm 22:16b, "they pierced my hands and feet."

1. The Hebrew word ‫ ֲָ֝כ ֲא ִׁ ָ֗רי‬ka'ari should be translated "like a lion," not "they
pierced." (see Jewish translations, below)

Psalm 22:17:

‫יַכ ֲא ִׁ ָ֗ריַיָ ֥דיַוְ רגְ ָ ֹֽלי׃‬

ֲָ֝ ִׁ‫יפּונ‬
ָ֑ ‫יםַה ִׁק‬
ִׁ ‫תַמר ִׁע‬
ְ֭ ְ ‫יםַעד‬
ֲ ‫יַכ ָ֫ ָל ִׁ ֥ב‬
ְ ִׁ‫יַס ָב ָ֗בּונ‬
ְ ‫ִׁ ֥כ‬
2. The Christians invented the word "pierced" to make this apply to Jesus.

3. "The only reason that we would think that this Psalm refers to Jesus is
because the history described in the New Testament seems to indicate a
similarity between the crucifixion story and this Psalm" (Levine, p. 34).
 32

IV. CHRISTIAN RESPONSE TO OBJECTIONS

A. The singular pronouns used throughout the Psalm refer to an individual, not the
collective experience of the Jewish people.

B. Consideration of Psalm 22:16

1. The 9th Century Masoretes spelled the word so that it would read,
"as a lion" (kaari).

However, such a rendering simply does not make sense in the verse -

"like a lion my hands and feet" (?)

Question: Did Masoretes spell this word to deliberately avoid any

Christological interpretation?
2. There are a number of Hebrew manuscripts that do read, "they pierced"
(kaaru ‫)כארּו‬. The vav (‫ )ו‬and the yod (‫ )י‬are often interchanged in
Biblical Hebrew.

3. All ancient versions (LXX, Syriac Peshitta, and Latin Vulgate ) render the
word as "they pierced."
Consider the LXX rendering wruxan - "to dig"

4. A Dead Sea Scroll (5/6Nahal Hever Psalms) contains this reading.

5. Additional Note: If person is totally unwilling to acknowledge possi-

bility of "they pierced," suggest that "Jewish translation" still supports crucifixion.
In other words, in any case some words have to be supplied: "Like a lion (they
wounded) my hands and feet" (cf. Isa. 38:13).

C. Levine's admission in III, B, 3 is amazing! The similarity of the Psalm to

the crucifixion is more than just a coincidence, but compels the reader to
see the congruence between prophecy and fulfillment.

Jewish Translations of Psalm 22:16

Leeser: "For dogs have encompassed me: the assembly of the wicked have
enclosed me: like lions (they threaten) my hands and my feet."
Harkavy: "For dogs have encompassed me: the assembly of the wicked have
inclosed me: like a lion they threaten my hands and my feet."
JPS: "For dogs have encompassed me: A company of evil-doers have inclosed me;
like a lion, they are at my hands and my feet."
Tanakh: "Dogs surround me; a pack of evil ones closes in on me, like lions (they
maul) my hands and feet. (Note: It is verse 17 in the Hebrew & Jewish
Translations)
 33

PSALM 69
I. BACKGROUND OF PSALM 69

A. First of a series of three psalms embodying prayers for deliverance when

threatened by enemies.

B. Attributed to David, the author is suffering under a vicious attack by a

conspiracy against him.

C. Except for 22 and 110, no psalm is cited in New Testament more as foreshad-
owing the sufferings of Messiah.

II. OUTLINE OF PSALM 69

A. Persecution of the Righteous Sufferer (69:1-21)

B. Punishment for the Unrighteous Attackers (69:22-28)

C. Prospect for All Righteous Sufferers (69:29-36)

III. PSALM 69 AND THE NEW TESTAMENT

A. Direct Quotations:

1. Psalm 69:4 in John 15:25

2. Psalm 69:9 in John 2:17

3. Psalm 69:9 in Romans 15:3

4. Psalm 69:22,23 in Romans 11:9,10

5. Psalm 69:25 in Acts 1:20

B. Allusions, parallels, and references:

1. Psalm 69:8 in John 7:5

2. Psalm 69:21 in Matthew 27:34,48; Mark 15:23,36; Luke 23:36;

John 19:28-30

IV. OBJECTIONS TO MESSIANIC UNDERSTANDING OF PSALM 69

A. Psalm 69:5 appears inconsistent with sinlessness of Messiah.

B. Although some view "sins" of verse 5 as meaning "trespass offering" (asham –

‫ ָא ָׁשם‬see Lev. 5:1-6:7), one does not have to apply every detail of psalm to Christ
for it to be Messianic.
 34

V. OBSERVATIONS ON MESSIANIC UNDERSTANDING OF PSALM 69

A. "It is prophetic inasmuch as the experience of each suffering servant of

God who endured reproach and persecution for God's sake under the old
covenant was in some measure a type and foreshadowing of the experience of
the true and perfect Servant of the Lord. Jeremiah was a type of Christ; but
he and others like him were but partial and imperfect types; there was much
in their lives and characters which showed that they were men compassed
with infirmity, but in the antitype the imperfections disappear, and the
true Son of Man, the perfect Servant of the Lord, stands revealed."

Kirkpatrick, The Psalms, p. 358.

B. "When in the Psalms righteous sufferers cry out to God in their distress
(as in Psa. 22; 69), they give voice to the sufferings of God's servants in
a hostile and evil world. When Christ came in the flesh, he identified
himself with God's 'humble' people in the world. He became for them God's
righteous servant par excellence, and he shared their sufferings at the
hands of evil men. Thus these prayers became his prayers also. In him the
suffering and deliverance for which these prayers speak are fulfilled."

John Stek, NIV Study Bible, p. 786.

PSALM 110
I. INTRODUCTION TO PSALM 110

A. This psalm is source of more New Testament quotations than any other
Old Testament passage.

1. At least 14 direct quotations, each applied to person or work of Jesus.

Matthew 22:43; Mark 12:36; Luke 20:42 Acts 2:34,35

Hebrews 1:13; 5:6,10; 6:20; 7:17,21; 10:12,13

2. Numerous allusions in the New Testament - centering around the

phrase: "God's right hand."

Luke 22:69; Acts 7:55,56; Ephesians 1:20-22; Hebrews 1:3; 4:14;

1 Corinthians 15:24-28

B. This psalm was cited by Jesus as teaching the deity of Messiah (Mt. 22:43).
 35

II. INTERPRETATIONS OF PSALM 110

A. New Testament interprets the person addressed as the Messiah.

B. Some refer it to David with an application to Messiah.

- title "of David" refers to subject of psalm, not its author; author was

probably one of David's followers

C. Rabbinic interpretation:

1. Pre-Christian rabbinic interpretation was to Messiah .

a. If not, why did not Pharisees oppose Jesus' view in Matthew 22?
b. Obadiah Sforno applied it to King-Messiah ("enemies" are Gog and

Magog)

2. Rashi and Midrash interpret "my Lord" as referring to Abraham

("enemies" are kings of Gen. 14:1 and 15).

3. Ibn Ezra and Kimchi interpret "my Lord" as referring to David

("enemies" are the Philistines).

III. EXEGESIS OF PSALM 110

The psalm consists of 2 "oracles," a prophecy announcement by the "LORD:"

"The LORD said to my Lord..."(v. 1-3) and "The LORD has sworn..."(v. 4-7).

The work of the "Lord" (Adon) is portrayed in three aspects: king (v. 1-3),

priest (v. 4), and judge (v. 5-7).

A. Messiah as King (110:1-3)

1. The Conversation (v. 1a) ‫ה׀ַלאד ָ֗ ִֹׁני‬
ֹֽ ‫ְהו‬
ָ֨ ָ ‫דַמזְ ֥מֹורַנְ ִּ֤אםַי‬
ִָׁ֫ ‫ְל ָד ִׁ ָ֗ו‬
A Psalm of David. The LORD said unto my Lord,

a. Yahweh (" LORD ") spoke to David's Adon ("Lord").

b. David's "Adon" must be one superior in rank to him - but there was

no human being superior to David in the Israelite theocracy.

c. Jesus stated that the Messiah must both be God and Man.

(Mt. 22:41-46)
 36

d. None of Abraham's descendants ever referred to him as either

"Adonai" or "Adon" (contrast Gen. 18:15).

("Abraham was universally recognized as master of the world, be-

cause he taught everyone that God alone is the true master" -

Berachot 7B, cited in Artscroll Commentary on Tehillim, p. 1340)

2. The Commands (v. 1b-3)

‫םַלרגְ ֶ ֹֽליך׃‬
ְ ֹ ‫יךַהד‬
ֲ ‫יְב‬
ֶַָ֗ ‫א‬
ֹ ֲ֝ ַ‫ד־א ִׁ ׁ֥שית‬
ָ ‫ימ ִׁינָ֑יַע‬
ִׁ ‫בַל‬
ֹֽ ִׁ ‫ׁ֥ש‬

“Sit at my right hand, until I make your enemies your footstool. (ESV).”

a. "Sit" (v. 1b)

(1) To sit at King's right hand is to be placed in a position of

special honor (1 Kings 2:19; Ps. 45:10; Job 30:12).

(2) This was spoken to no one, not even angels (Heb. 1:13), but
the Messiah.

(3) At no time did Abraham sit at God's right hand while He defeat-
ed Abraham's enemies. Abraham fought his enemies himself
(Gen. 14:15)

(4) Duration is until enemies are defeated. Implication that is

brought out in New Testament is that after His rejection Messiah
will wait for spiritual enemies to be subdued before He
appears again.

b. "Rule" (v. 2,3)

:‫ֹיְביך‬
ֹֽ ֶ ‫הַב ְֶּק ֶרבַא‬
ְ ‫ֹוןַר ָ֗ד‬
ֲ֝ ְ ָ֑‫הַמ ִׁצי‬
ִׁ ָ‫חַיְ֭הו‬
ְ ‫מ ֹֽטה־עזְַ ָ֗ךַיִׁ ְׁשל‬
1
‫רַל ָ֗ךַטל‬
ְֲ֝ ‫םַמ ְׁש ָ ָ֑ח‬
ִׁ ‫֥ךַבה ְדרי־ ֵ֖קֹ ֶדׁשַמ ֶר ֶח‬
ֹֽ ְ ‫ֹוםַח ֶיל‬
ָ֫ ֪‫ַבי‬
ְ ‫ע ְמךַנְ ָדב ֹ֮ת‬ 3
The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!
Your people will offer themselves freely on the day of your power, in holy garments; from
the womb of the morning, the dew of your youth will be yours. (ESV)
 37

(1) Two clauses of verse 2 are poetic parallels stating same truth

("rod" = "rule").

(2) Sometime after His "session" and after enemies are subdued, He

will reign (His return is implied).

(3) The Jewish people will experience a change of attitude

and welcome Him (v. 3) They will be "voluntary free will offerings"
(nedabot - ַ֮‫)נְ ָדבֹת‬.
(4) They will appear before Him in a priestly array of beauty on

the day He shows His power. (v. 3)

(cf. Rms. 11:26,27 and Ex. 19:26 and Isa. 61:1-7)

B. Messiah as Priest (110:4)

‫י־צ ֶדק׃‬
ֹֽ ֶ ‫ל־ד ְב ָר ִָׁ֗תיַמ ְל ִׁכ‬
ֲ֝ ִׁ ‫עֹולָ֑םַע‬
ָ ‫ןַל‬
ְ ‫הוה׀ַוְ ֥ל ֹאַיִׁ נָ ָ֗חםַא ָ ֹֽתה־כ ֹ֥ה‬
ָָ֨ ְ‫נִׁ ְׁש ִּ֤בעַי‬
“The LORD has sworn and will not change his mind, "You are a priest forever

after the order of Melchizedek” (ESV)

1. The Promise of His Priesthood (v. 4a)

"LORD has sworn forever" - irrevocable and eternal

2. The Pattern of His Priesthood (v. 4b)

"order of Melchizedek"?

a. Who was Melchizedek?

(1) Genesis 14:17-24 - King of Salem, priest of el elyon, blessed

Abram, Abram paid him tithes

(2) A type of Messiah, not pre-incarnation of Messiah

(Note Heb. 7:3: "made like unto the Son of God")

(3) Jewish tradition is that he was Shem

b. Messiah to be a priest-king, combining both offices which could not

 38

be done under Israelite theocracy.

(1) Uzziah smitten with leprosy when he tried it (2 Chr.26:16-33;

cf. 1 Sam. 3:8-13)

(2) Prophesied elsewhere that only Messiah could combine these

offices (Zech. 6:9-13)

(3) These statements could never apply to either Abraham or David.

(4) Implies a replacement of Mosaic/Levitical order with a new
order. (cf. Heb. 7:11-28)

C. Messiah as Judge (110:5-7)

The Lord is at your right hand; he will shatter kings on the day of his wrath.
He will execute judgment among the nations, filling them with corpses; he will
shatter chiefs over the wide earth. He will drink from the brook by the way;
therefore he will lift up his head. (ESV)

Psalmist now addresses the LORD and speaks of the "Lord" (Adonai)
performing an eschatological judgment.

1. He shall strike. (v. 5)

2. He shall judge. (v. 6a)

3. He shall fill. (v. 6b)

(cf. Isa. 66:24; Joel 3:1,2,9-17; Rev. 19:17-21)

4. He shall wound. (v. 6c)

- same word as "strike" in verse 5
- Hebrew is sing.: "head ‫( " ֹֽר ֹאׁש‬Antichrist or Satan: Gen. 3:15)

5. He shall drink. (v. 7a)

6. He shall lift. (v. 7b)

IV. SUMMARY OF PSALM 110

Truth implied or stated about Messiah:

A. His first coming will be rejected (implied).

B. He will ascend into heaven (strongly implied).

C. He will sit at LORD's right hand.

 39

D. He will be both God and Man.

E. He will return and Israel will willingly accept Him.

F. He will be both Priest and King.

G. He will judge His enemies.

H. He will defeat the world ruler.

I. He will experience victory and reign.

ISAIAH 7:14
The Virgin Birth of the Messiah (7:1-16)

I. INTRODUCTION TO ISAIAH 7

A. The Characters of Isaiah 7.

1. Ahaz, King of Judah from 735-715 B.C. (2 Ki. 16:1-20;

2 Chr. 28:1-27)

2. Pekah, King of Israel from 740-732 B.C. (2 Ki. 15:27-31;

2 Chr. 28:5-8)

3. Rezin, King of Syria from 752-732 B.C., killed by Assyria.

4. Isaiah, the prophet.

5. Shear-jashub, Isaiah's son.

6. “House of David” - the royal descendants of David.

7. Tiglath-pileser III, King of Assyria from 745-727 B.C.

B. The Situation of Isaiah 7.

1. The northern kingdom of Israel became subject to Assyria

2. Israel and Syria formed an alliance against Assyria (735 B.C.)

3. When Ahaz refused to join the alliance, they attacked Judah

(2 Ki. 16:5; 2 Chr. 28:6-8)

 40

II. THE MESSIANIC INTERPRETATION OF ISAIAH 7

A. The Dire Threat Against the House of David (7:1-2).

B. The Prophetic Encouragement for the House of David (7:3-9).

1. Ahaz is to be confronted by Isaiah (7:3)

2. Ahaz is to be comforted (7:4-6).

a. Not to fear the fierce anger of Syria and Israel

b. Not to fear the conspiracy of Syria and Israel

3. Ahaz is to be confident in God's help (7:7-9)

a. The conspiracy is doomed by God

b. Rezin will continue to be head of Damascus only and not Jerusalem (7:8)

c. Ephraim will lose national existence within 65 years (7:8)

14 years later Samaria fell (721 B.C.)

65 years later Esarhaddon colonized Israel and she ceased

as a national people (670 B.C.)

d. Pekah will continue to be the head of Samaria only (7:9)

4. Ahaz is to be discouraged from seeking Assyria's help.

C. The Divine Offer to the House of David (7:10-13).

1. Ahaz is commanded to ask for a sign (7:11).

a. It is to be miraculous
b. It is unrestricted
c. It will prove that Isaiah's message is from God

2. Ahaz rejects the sign (7:12).

a. His hypocrisy revealed - appeals to Dt. 16:6

b. His heart concealed - secretly trusts in Assyria

3. The House of David is rebuked (7:13).

a. For wearying men - They refused to believe Isaiah's message

 41

b. For wearying God - They refused to allow God to prove it

D. The Messianic Sign to the House of David (7:14-16).

ַ‫אתַׁש ֵ֖מֹו‬
ְ ‫תַבןַוְ ָק ָ ֥ר‬
ָ֔ ‫הַה ָר ֵׁ֙הַוְ י ֶֹל ֶד‬
ָ ‫הַהע ְל ָָ֗מ‬
ָ ‫ֹותַהנ‬
ִׁ ‫ֵ֖םַא‬
ָ֑ ‫ּואַל ֶכ‬
ָ ‫֥יַה‬֛ ‫ןַאד ָֹנ‬
ֲ ‫ןַיִׁת‬
ָ֨ ‫ָ֠ ָלכ‬
‫נּוַאל׃‬
ֹֽ ‫ע ָ ֥מ‬
ִַׁ
Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive
and bear a son, and shall call his name Immanuel. (ESV)

1. The sign was determined by God (7:14a)

2. The sign was given to the House of David (7:13)

3. The sign involved an unusual birth (7:14b)
The phrase, "Behold, a . . . shall conceive" is found elsewhere in
announcements of important births (Gen. 16:11; 17:19; Jud. 13:3, 5, 7)

4. The sign concerned a virgin (7:14b)

a. Meaning of almah (‫)ע ְל ָָ֗מה‬

(1) Means a mature, young, unmarried woman (i.e. virgin)

(2) Used 7 times in the Old Testament

Genesis 24:43

Exodus 2:8

Psalm 68:25

Song of Solomon 1:3; 6:8

Proverbs 30:19

Isaiah 7:14

(3) "There is no instance where it can be proved that this word

designates a young woman who is not a virgin." (TWOT)

b. Fulfilled in Matthew 1:22-25.

ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ

ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ
θεός.. . . (Mat. 1:23)
"Behold, the virgin shall conceive and bear a son, and they shall call his
name Immanuel" (which means, God with us). (ESV)
 42

5. The sign concerned a male child (7:14e-16)

a. The child was called Immanuel Ἐμμανουήλ - ("God with us")

His very presence would bring God to the people

b. The child would be raised in poverty (7:15)

Implies a devastation of the land and Davidic House

c. The span of years between the birth of Immanuel and the age at

which he can understand the difference between good and evil is a

measure of time until the kings are destroyed (7:16)

III. JEWISH OBJECTIONS TO MESSIANIC USE OF ISAIAH 7

A. Refutation of the Defensive Objections.

1. Almah means "young woman" whereas betulah means "virgin."

Leeser, Harkavy, JPS, and Tanakh do not differ much in their

translations. Each renders "almah" as "young woman."

a. The context demands something miraculous and supernatural.

(1) An unlimited sign was offered to Ahaz

(2) The birth announcement indicates something unusually important

(3) The Child's name indicates He would be both man and God

b. Almah is sometimes a more precise word for virgin.

(1) There is no instance in the Bible where it can be proven that

almah speaks of a non-virgin.

(2) The LXX translated almah as parthenos (παρθένος( the
commonly accepted Greek word for virgin.

(3) Matthew 1:23 translates it parthenos indicating the common

interpretation of the day.

(4) Almah is contrasted with queens and concubines in Song

of Solomon 6:8.
 43

c. Betulah (‫ )בתּולה‬does not necessarily define a virgin.

(1) It needs clarification when used to designate a virgin

(Gen. 24:16, 43; Jdg. 21:12).

(2) It is used of a married woman (Joel 1:8).

(3) A betulah spent the night with the king (Esther 2:12-17).

(4) A married woman after the wedding night was called a

betulah (Dt. 22:19)

d. Ugaritic literature (closely related to Hebrew) used almah (glmt)

strictly for an unmarried woman.

e. "A review of the materials available to students and scholars alike . . .

leads to the sure conclusion that on the basis of the use of the term in
both Hebrew and Ugaritic, the Hebrew term 'almah' must be translated
'virgin'. The Septuagint gives full support to this and the
New Testament's testimony (Mat. 1:23) gives thefinal word. Isaiah said
and meant 'virgin'."

Messianic Revelation in the Old Testament, Van Groningen, 530.

2. The child is Hezekiah.

a. Could not be Hezekiah because he was 9 years old at the time

(Kimchi, Ibn Ezra)
b. Ahaz reigned in Jerusalem 16 yrs (2 Ki. 17:2)
c. Hezekiah was 25 yrs old when he began to reign (2 Ki. 18:2)

3. The child is Maher-shalal-hash-baz, Isaiah's son (Isa. 8:4)

a. Isaiah's wife was not a virgin - already had Shear-jashub

b. Isaiah 8:8 says the land belongs to Immanuel
c. Kimchi and Ibn Ezra say it cannot apply to Isaiah's son
d. Government was never upon his shoulder (9:6)

B. Refutation of the Offensive Objections -- "It speaks of anybody but Jesus"

1. Anti-missionaries say that Jesus was never called “Immanuel”

a. A Hebrew name is descriptive of the person's character

- Jesus was "God with us"

b. Other parallel examples

 44

(1) Solomon called Jedidiah - "beloved of the Lord" (2 Sam. 12:24-25)

(2) Israel called Jeshurun - "upright" (Dt. 32:15; Isa. 44:2)

2. Anti-missionaries argue that Jesus could not be the fulfillment of Isa. 7:14
since He was born 700 years later and that would be no sign to Ahaz.

a. Sign addressed to the whole “House of David”

"To you" is in plural - ‫ָל ֶכֵ֖ם‬

b. The message Ahaz heard

(1) The threat would be averted

(2) The royal house would not be destroyed
(3) God would be with them

c. Moses also received comfort from a future sign (Ex.3:12)

d. A more immediate sign followed as a guarantee

Maher-shala-hash-baz in ch. 8.

e. Some interpreters see a "near" and "far" fulfillment to the prophecy. In this
approach, there was an unnamed "virgin" in Ahaz's day that
conceived and gave birth to a son she named Immanuel. "The virgin,
who was a sign to Ahaz, was an initial fulfillment in the sense that she
was a predecessor to, more specifically a type of , Mary. Mary's giving
birth to Jesus gave full realization to what the virgin's giving birth and
naming her son did in an incomplete, but nevertheless, in a real manner.
Whereas Isaiah prophesied concerning the birth of the Mesiah as the
sure and complete fulfillment of Yahweh's promise to David (2Sam 7:12-
16), the sign to Ahaz ... was a necessary stage in the outworking of
Yahweh's plan at a time when the Davidic house was under a severe
threat of extinction." Van Groningen, 536.
 45

ISAIAH 9:6,7
The Coming Davidic King (9:1-7)

I. THE MESSIANIC INTERPRETATION OF ISAIAH 9

A. The Darkness will Depart (9:1)

1. Spiritual darkness from the influence of heathen nations

2. Political darkness from the Assyrian invasion

Speaking of the conquest of Tiglath-pileser III (2 Ki. 15:29) and the later
depopulation by Esarhaddon.

B. The Light will Shine (9:2)

1. It will shine in Galilee first ("Zebulun, Naphtali")

2. Spiritual light shone when Jesus dwelt in Capernaum (Mt. 4:12-17)

C. The Jewish Nation will be Blessed (9:3-7)

1. Their numbers will be increased in the Messianic kingdom

2. Their joy will be increased to the highest in the Messianic kingdom.

a. The illustrations of their joy (9:3)

(1) Like the joy of harvest

(2) Like the joy of victory

b. The reasons for their joy (9:4-7)

(1) The nation will be delivered from oppression (9:4)

(a) Delivered like a beast of burden from cruel labor

(b) Delivered as in the miraculous defeat of Midian

(Isa. 10:26,27; Hos. 1:10)

(2) The nation will be delivered from war (9:5)

No more need for military armaments or clothing

(3) The nation will be delivered by the Messiah (9:6)

(Isaiah 9:5 in Masoretic Text)
ַ‫אַׁש ֜מֹו‬
ְ ‫ל־ׁש ְכ ָ֑מֹוַויִׁ ְק ָ ֵׁ֙ר‬
ִׁ ‫ן־לנּוַו ְת ִׁ ֥היַה ִׁמ ְש ָ ֵ֖רהַע‬
ָ ָ֔ ‫נּוַבןַנִׁ ת‬
ַ֚ ‫ד־ל‬ָ ָ֗ ‫ִׁכי־יֶ ֶלדַ יל‬
ַ‫ר־ׁש ֹֽלֹום׃‬
ָ ‫יעדַש‬
ֵ֖ ‫ֹורַא ִׁב‬
ֲ ‫ָ֠ ֶפ ֶלאַיֹוע ֵׁ֙ץַאלַגִׁ ָ֔ב‬
ַ
 46

(a) He will be born to Israel as a child, given as a son.

(b) He will be given all authority

Refers to the ceremonial robe worn by the king on

his shoulders as a symbol of authority and dominion

(c) His character will be unique

Wonderful Counsellor ֵַׁ֙‫ ָ֠ ֶפ ֶלאַיֹועץ‬-- intuitive knowledge/wisdom
His descisions will always be the right ones
Mighty God ‫ֹור‬
ַ ַָ֔‫אלַגִׁ ב‬
Phrase used in 10:21 of ‫הו֛ה‬
ָ ְ‫י‬
Everlasting Father ‫יעד‬
ֵ֖ ‫ ֲא ִׁב‬-- eternality
His throne will last forever

“father” - originator or possessor of eternality

-father in function not relationship

Prince of Peace ‫ר־ׁש ֹֽלֹום‬
ָ ‫ ש‬-- complete peace and harmony
His rule characterized by complete peace

He will be human because of his birth

He will be divine because of his names

(e) His kingdom will be unique

- It will be universal
- It will be a restoration of David's throne

- It will be based on justice and righteousness

- It will be accomplished because of the fervent desire of Jehovah

II. JEWISH OBJECTIONS TO MESSIANIC USE OF ISAIAH 9

A. Refutation of the Defensive Objection -- "It speaks of Hezekiah."

1. Hezekiah was 9 years old at the time.

 47

Parallel to Isaiah 7:14, speaking of a child not yet born

2. The titles do not fit Hezekiah

Hezekiah was not divine nor was his throne everlasting

His reign was not one of complete peace

3. Hezekiah did not rule over Galilee

4. The passage is parallel to other messianic prophecies (Ps. 72)

a. Peace
b. Universal kingdom
c. Everlasting throne

5. The testimony of Jewish scholars

a. Targum Jonathan - "His name shall be called God of wonderful coun-

sel, man abiding for ever, the Messiah whose peace shall be multi-
plied upon us in his days"

b. Rabbi Jose of Galilee - "The name of the Messiah is Shalom, as is

said in Isaiah 9:6, 'Father of Eternity, Prince of Peace' " (Pereq Shalom, p.
101, cited in The Messiah Texts, p.21.)

c. "The Messiah is called by eight names: Yinnon, Tzemach, Pele, Yo`etz,

Mashiah, El, Gibbor, and Avi`Ad Shalom."
(Midrash Mishle, ed. Buber, p.87)

6. The testimony of the New Testament

Isaiah 9:1-2 applied to Jesus in Mt. 4:12-17.

B. Refutation of Offensive Objections -- "It speaks of anybody but Jesus."

Anti-missionaries use a myriad of arguments to try to prove that Jesus in

no way fulfilled the names in Isaiah 9:6. For example, the say He called
Himself the Son and not the Father and quote Jesus where he said He came
to bring a sword not peace (Mt. 10:34). Also, they often state that the titles are
not those of the “son,” but are a sentence describing God (see below).
 48

JEWISH TRANSLATIONS OF ISAIAH 9:5

Leeser -- For a child is born unto us, a son hath been given unto us, and the
government is placed on his shoulders; and his name is called, Wonderful, counsellor of
the mighty God, of the everlasting Father, the prince of peace.
Harkavy -- For unto us a child is born, unto us a son is given: and the govern-
ment is upon his shoulder: and his name shall be called Wonderful, Counsellor of
the Mighty God, of the Everlasting Father, Prince of Peace.
JPS -- For a child is born unto us, A son is given unto us; And the government is
upon his shoulder; And his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom.
Tanakh-- For a child has been born to us, A son has been given us. And authority
has settled on his shoulders. He has been named "The Mighty God is planning
grace: a peaceable ruler."
Berger and Wyschogrod - “The mighty God, the eternal father, the prince of peace
is planning a wonderful deed.”

1. These translations are a patent attempt to avoid the messianic

implications of this name.

2. If “pele” ‫פלא‬, is the object while the following titles are the subjects, why
is there no direct object sign (as in verse 10) and why are there four
evident pairs of titles?

3. It is far better to identify this “wonderful” child with the “angel of the
LORD” who identified Himself this way to Samson’s parents - Jdg 13:18.

4. “It would appear that this is a . . . proof text for the full deity of the Son
to be born in David’s house and a text by which Isaiah was fully cognizant
of Messiah’s exalted nature. That “son” was no less
than God.” (Toward Rediscovering the OT, Kaiser, p. 106).
 49

ISAIAH 53
The Suffering Servant of Jehovah (52:13-53:12)

I. INTRODUCTION TO ISAIAH 53

A. The importance of the passage.

One of the clearest prophecies of the suffering Messiah.

B. The general Jewish attitude toward the passage.

1. Rashi was the first to interpret it as "Israel" (1100 A.D.).

a. An attempt to explain away the passage in refutation of Christians.

b. Contrary to the traditional view, and opposed by the majority of

rabbis until the 19th century.

c. Standard Jewish interpretation today.

Isa. 49:3: " You are my servant, Israel” (ESV) used to support the view.

2. Skipped in the Sabbath Haftora readings.

Usually the 3rd or 4th sabbath in August.

Deuteronomy 16:18-21:9 and Isaiah 51:12-52:12

Deuteronomy 21:10-25:9 and Isaiah 54:1-10

II. SUPPORT FOR THE MESSIANIC INTERPRETATION OF ISAIAH 53

A. Supported by New Testament writers (Hebrew Christians).

1. Quotations.

Quoted 8 times in the N. T. and always applied to the Messiah.

53:7-8 Acts 8:26-35

52:15 Romans 15:21

53:1 John 12:38

53:4 Matthew 8:17

53:9 1 Peter 2:22

53:12 Mark 15:28 Luke 22:37

 50

2. Allusions.

53:5 Romans 4:25

53:7 1 Peter 1:19; Revelation 5:6; 7:14

53:7, 11 John 1:29, 36

53:9, 11 1 John 3:5

53:8-11 1 Corinthians 15:3-4

53:8-11 2 Corinthians 5:21

53:4-6 John 10:11, Good Shepherd lays down His

life for the sheep; Philippians 2:5-10

53:11 Hebrews 9:28

B. Supported by Ancient Rabbinic Sources.

1. The majority interpreted it as messianic (see “Rabbinic thoughts”)

2. They explained it by the concept of two Messiahs.

a. Messiah ben Joseph - suffer at the hands of others.

b. Messiah ben David - rule and reign.

C. Supported by a Study of the Passage.

1. Consistent with other passages.

Messiah was predicted to suffer (Gen. 3:15; Ps. 22; 69; Dan. 9:

26; Zech. 9:9; 12:10).

2. Climax of the other servant passages.

Isaiah 42:1-7

Isaiah 49:1-6

Isaiah 50:4-11
 51

III. THE MESSIANIC INTERPRETATION OF ISAIAH 53

-- Passage is divided into 5 groups of 3 verses

-- First section is a summary which chapter 53 elaborates upon

A. The Presentation of the Servant (52:13-15)

1. The emphasis is upon the Servant's future exaltation

(52:13 cf 49:7).

2. His physical features would be so disfigured that He would no longer

resemble a man (53:14).

3. This was fulfilled at His scourging .

Jesus was so radically disfigured that Pilate exclaimed,

"Behold the man..." (John 19:5).

4. Through His disfigurement the Servant would bring cleansing to

many Gentiles (52:15a; cf Romans 11).

a. "Sprinkle" is a technical word found in the Mosaic law for sprin-

kling blood, oil or water (cf Lev. 4:6; 8:11; 14:7).

b. The purpose of sprinkling was to obtain ritual purity and the

priest who did the sprinkling had to be pure.

5. There will be a moment of truth for those who see the exalted Servant

and realize that He was the One who was disfigured (52:15b).

B. The Rejection of the Servant (53:1-3)

1. The emphasis is upon Israel's unbelief (53:1).

Only a remnant would believe.

"our report" “what he has heard from us” (ESV)-- message of the prophets

The message -- Jewish Messiah would suffer and die

Arm of the Lord -- speaks of salvation, personified by Jesus

2. The reason for the rejection -- the Servant is not what they

expected (53:2).
 52

a. He had God's favor even though not the people's.

"Before him" -- "to his face," keeps His focus

b. "Like a tender plant" indicates His servanthood.

Tender plant -- "fresh, young twig or shoot"

Indicates vulnerability -- can be crushed,

broken, scorched, eaten by an animal.

They were looking for a tall tree (king) not a tender plant (servant).

c. "Like a root out of dry ground" indicates His deity.

Root ( ‫ש ֶֹרׁש‬
ֵׁ֙ - shoresh) "sprout"
Just as the burning bush was fuelled supernaturally
this tender sprout will be nourished and sustained
supernaturally, not from the parched ground.
They were looking for the natural (a man)
not the supernatural (God).

d. There would be nothing extraordinary in His outward appearance.

3. "Tender plant" and "root" have messianic connotations

(cf Isaiah 11:1; Zechariah 3:8; cf Matthew 2:23?).

4. His whole life would be characterized by suffering - not royalty (53:3).

C. The Substitution of the Servant (53:4-6)

1. Israel realizes that while the Servant suffered for their sins they had
viewed it as His due punishment from God (53:4).

They said He was suffering for His own sins (blasphemy).

Matthew 8:17 - took away sicknesses in His healing miracles.

2. The people recognize that it was they who were guilty of sin and not
the Servant (53:5).

3. Israel laments her former blindness and straying (53:6a).

4. His suffering was vicarious and substitutionary in nature (53:6c).

 53

D. The Execution of the Servant (53:7-9)

1. The Servant would utter no defense during His afflictions (53:7).

Uttered no defense against the accusations in either Jewish trial

or Roman trial (Mt. 27:13-14; Mk. 15:3-5, Pilate; Lk. 23:9, Herod)

2. The death of the Servant (53:8).

a. The Servant undergoes a legal trial.

"Oppression and judgment" refer to the judicial process.

b. He is condemned to death by legal execution.

Not an accident, nor from old age or war but dies by legal execu-

tion (crucifixion).

c. This is the first time in the Scripture that it clearly states that

Messiah will die.

Up to this point just said He would suffer.

d. Messiah suffers the legal penalty of the Law (death) instead

of Isaiah's people who deserve it because of transgression.

"my people" (‫)עמי‬-- consistently speaks of Israel in the O. T.

- shows the Servant is distinct from Israel.

3. The burial of the Servant (53:9).

para., "His grave was appointed or intended with the wicked but was

(instead) with the rich in His death."

a. Normally a criminal's death warrants a criminal's grave.

b. However, God intervenes and honors the Servant because His

death was purely substitutionary and His life totally sinless.

c. Fulfilled in Matthew 27:57-60 when Jesus was buried in the

tomb of Joseph of Arimathea.

 54

E. The Satisfaction of the Servant (53:10-12)

1. The Lord was responsible for the Servant's death (53:10).

-- not the Romans -- not the Jews

Only God is qualified to provide salvation so Messiah's death

could not be accidental.

Acts 2:23, "Him being delivered by the determinate counsel

and foreknowledge of God ...."

2. Through the Servant God provided the ultimate and final sacrifice
for sin (53:10c).

Part of God's divine plan (Lev. 17:11) to remove not merely cover

sin. Animal sacrifices merely covered sin

Offering for sin -- implied death, what was once true of animals is

now true of one man

3. The resurrection of the Servant.

a. He shall see His seed (53:10d).

b. He shall prolong His days (53:10e). He shall see “light” (11- LXX and DSS)

4. Justification only applied to those who have a personal knowledge

of the Servant (53:11)

Their sins are put on the Servant's account.

They are declared righteous.

Died for all but only applied to those who believe.

5. The Servant will inherit the right to rule (53:12).

(cf Ps. 2:6-8; Ps. 110; Rev. 19:11-16).

a. Because He willingly poured out His soul unto death.

b. Because He was humble enough to be numbered with transgressors.

 55

(1) In man's eyes - He died with thieves.

(2) In His mode of death - Crucified on a tree.

Hanging was prescribed for idolators and blasphemers

(Deuteronomy 21:22-23; cf Jn. 19:31)

Branded the person as accursed of God.

Jewish people applied it to those who were crucified.

Crucifixion was the most shameful and degrading
death penalty to Jew and Gentile alike
(public spectacle, naked, slow, hanging on a tree).

(3) In God's eyes - He became sin for us (2 Cor. 5:21).

c. Because He bore the sin of many.

d. Because of His intercession on behalf of sinners.

IV. JEWISH OBJECTIONS TO ISAIAH 53

A. Refutation of the Defensive Objection -- "It speaks of Israel."

1. "My servant" (52:13) is a singular subject.

The pronouns "he" and "him" refer back to the antecedent indicating He
is an individual. There is no indication of personification or allegory.

2. The Servant is contrasted with the people of Israel collectively

(53:4-6, 8).

"He," "him" are contrasted with "we," "us," "our," "my people."

3. The Servant is compared to a man (52:14).

4. The Servant is righteous (53:11) in contrast to Israel who is

called a sick and sinful nation (Isa. 1:4-6).

5. The Servant is innocent (53:4-6,8,9).

God never said Israel would suffer for being innocent.

6. The Servant is spoken of in messianic terms ("tender plant,"

"root," 53:2)

7. The Servant suffers voluntarily and silently (53:7)

The Jewish people have always protested and resisted in persecution
(cf. Warsaw Ghetto).
 56

8. The Servant undergoes a legal trial (53:8).

9. The Servant dies (53:8).

Despite numerous attempts to destroy the Jewish people they live today.

10. The Servant dies a substitutionary death (53:4-6).

God never said He would lay the iniquity of all men on Israel.
Israel has only suffered for her own sins.

11. The sufferings of the Servant would bring healing (53:5).

Centuries of Jewish suffering have failed to bring spiritual healing
to the Gentiles.

B. Refutation of Offensive Objections -- "It speaks of anybody but Jesus."

1. Anti-missionaries say that Jesus did many violent acts such as

throwing out money changers and cursing the fig tree and therefore did not
fulfill Isaiah 53:9 -- "he had done no violence."
a. The word "violence"(ַ‫ (ַ ָח ָמס‬means more than just to hurt, it implies
violent evil and wickedness. ("violence, oppression, wickedness, wrong,
unrighteous gain").

b. This is consistent with the message that the Servant

suffers even though He is sinless.

2. Anti-missionaries argue that Jesus had no physical children,

therefore did not fulfill Isaiah 53:10 -- "he shall see his seed."
They claim that "seed" always refers to physical offspring not
spiritual children such as disciples.

a. There are Scriptural instances where "seed" is used figuratively

(1) Isaiah 57:4

"Against whom do ye sport yourselves? Against whom make ye
a wide mouth, and draw out the tongue? Are ye not children
of transgression, a seed of falsehood."

(2) Psalm 22:30

"A seed (posterity) shall serve him; it shall be told of the Lord to the

coming generation” (ESV)

(a) Verse is referring to the Messiah and parallel to Isaiah 53:10.

(b) Even Ibn Ezra admits that it is used in the sense not of
natural issue, but of disciples or followers.
 57

b. Rabbis used "seed" in a spiritual sense.

(1) R. Aqiba interprets Ecc. 11:6 "In the morning sow thy seed,
and in the evening withold not thy hand" as "If thou hadst
disciples in thy youth get disciples also in thy old age"
(Midrash Rabbah Bereshith 61).

(2) R. Judah b. Shalom explains "In Isaac shall thy seed be

called" by "Whosoever believes in two worlds shall be called
thy seed, but whosoever does not believe in two worlds shall
not be called thy seed" (Midrash Rabbah Bereshith 53).

c. "Seed" cannot mean physical offspring since it is conditional

upon the Servant becoming a sin offering which clearly
implies death (Lev. 6).

3. Anti-missionaries contend that Jesus died young and therefore

did not fulfill Isaiah 53:10 -- "he shall prolong his days."

a. Parallel to the messianic prophecy in Psalm 21:4.

"He asked life of thee, and thou gavest it him, even length of days
for ever and ever."

(1) Kimchi admits "length of days means the life of the world to
come."
(2) It must be speaking of more than the natural life since it is
forever and ever.

b. It cannot mean a long natural life since it is conditional upon the

Servant becoming a sin offering which clearly implies death (Lev. 6).
 58

Rabbinic Thoughts on Isaiah 53

The targum of Jonathan ben Uzziel (2nd Century), reprinted by Oxford at the
Clarendon Press, 1953 - titled "The Targum of Isaiah" edited with a translation by J.F.
Stenning renders Isaiah 52:13 this way: "Behold, my servant, the Messiah, shall prosper;
he shall be exalted, and increase, and be very strong."

The Babylonian Talmud, Sanhedrin 98v (codified in the 6th Century) says this of Isaiah
53: "The Messiah - what is his name?...The Rabbis say, 'the leprous one' Those of the
house of Rabbi say, 'the sick one,' as it is said, 'surely he hath borne our sickness.'"

Rabbi Mosheh el Sheikh, commonly known as Alshech, chief Rabbi of Safed in the 16th
Century, in his 'Commentaries on the Earlier Prophets' says of Isaiah 53: "Our Rabbis
with one voice accept and affirm the opinion that the prophet is speaking of the King
Messiah, and we shall ourselves also adhere to the same view."

Rabbi Joseph ben Kaspi (1280-1340 A.D.) warned the Rabbis that "those who expounded
this section of the Messiah give occasion to the heretics (Christians) to interpret it of
Jesus." In response to this Rabbi Saadia ibn Danan observed: "May God forgive him for
not having spoken the truth."
S.R. Driver & Adolf Nebauer, The Suffering Servant of Isaiah According to
Jewish Tradition, p. 203.

Rabbi Moshe Kohen ibn Crispin, of Cordova and afterwards Toledo (14th Century) in
Spain, says: "Those who for controversial reasons apply the prophecy of the suffering
servant to Israel find it impossible to understand the true meaning of this prophecy,
having forsaken the knowledge of our teachers, and inclined after the stubbornness of
their own opinions. Their misinterpretation distorts the passage from its natural meaning,
for it was given of God as a description of the Messiah, whereby, when any should claim
to be the Messiah, to judge by the resemblance or nonresemblance to it whether he were
the Messiah or no." Crispin also said: "I am pleased to interpret the passage in
accordance with the teaching of our Rabbis of the King Messiah...and adhere to the literal
sense. Thus shall I be free from forced and far-fetched interpretations of which others are
guilty." He also said: "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...in order that if any 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 a resemblance, than we may believe
that he is the Messiah our Righteous; but if not, we cannot do so."
Driver & Neubauer, pp. 114, 199ff.
 59

Rabbi Naphtali Ben Asher Altschuler (late 16th & early 17th Centuries) states: "I am
surprised that Rashi and David Kimchi have not, with the Targum, also applied them
(vss. 52:13 -53:12) to the Messiah." (Driver & Neubauer, p. 319).

A Musaf Service prayer for the Day of Atonement (David Levy, Prayers for the Day of
Atonement, 2nd edition, London, 1807, vol. III, p. 37) reads: "Messiah our
Righteousness has departed from us. We shudder; for there is none to justify us. He
bears our load of transgression and the burden of our guilt and is verily pierced for our
rebellions. He carries our guilt on His shoulder, to effect forgiveness of our sins. He
bled for our salvation. O, Eternal One, the time has come that Thou shouldest create Him
anew! O bring Him up from the terrestrial sphere. Raise Him up from the land of Seir,
to assemble us on Mt. Lebanon a second time, by the power of Yinnon!"

Gershom Scholem, renowned Jewish scholar of Kabbalah, in Sabbatai Sevi, pp. 53-54,
wrote: "In the Tannaitic period the 'suffering servant' passages had occasionally been
interpreted as referring to the Messiah, but later Haggadists as well as the medieval
commentators preferred different interpretations. In order to undermine Christian
exegesis, he was interpreted as a figure of Moses, or of Israel, or of the pious in general.”

Another renowned UC Berkeley Talmudic scholar, Daniel Boyarin, in The Jewish

Gospels argues convincingly that Second Temple Jews DID believe in both a suffering
and a Divine Messiah. This evidence is found both in the sources mentioned above and in
numerous Jewish texts, including those found at Qumran (see bibliography).
 60

DANIEL 9:26
I. INTRODUCTORY COMMENTS

Daniel 9:24-27 is a passage of Scripture that has occasioned an enormous amount

of discussion and interpretation. It is not within the purpose of this syllabus to
cover all of the various views on this passage expressed by Jewish and Christian
commentators. Only the messianic interpretation of v. 26 will be presented here
and defended against the non-messianic interpretations.

Furthermore, the eschatological implications of the seventieth week in v.27

will not be discussed here. For a full discussion of all these matters, the
student is referred to the following excellent article: "An Exegetical and
Theological Study of Daniel 9:24-27," by Paul Feinberg, in Tradition and
Testament, Moody, 1981.

II. EXEGESIS OF DANIEL 9:26

ַ‫תַמ ִׁ ֵׁ֖שיחַוְ איןַלָ֑ ֹוַוְ ָה ָ֨ ִׁעירַוְ ה ֜קֹ ֶדׁש‬

ָ ‫יִׁםַיִׁכ ֥ר‬
ָ ‫יםַּוׁש ָ֔נ‬
ְ ‫ַׁש ִׁש‬
ִׁ ‫ים‬
ֵׁ֙ ‫וְ א ֲח ִּ֤ריַה ָשב ִׁע‬
‫ץַמ ְל ָח ָָ֔מהַנֶ ֱח ֶ ֵ֖ר ֶצתַׁש ֹמ ֹֽמֹות‬
ִׁ ‫ָ֠י ְׁש ִׁחיתַעםַנָ ִׁגִּ֤ידַה ָב ֵׁ֙אַ וְ ִׁקצֹוַב ֶָ֔ש ֶטףַוְ ע ֵׁ֙דַק‬
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the
people of the prince that shall come shall destroy the city and the sanctuary; and the end
thereof [shall be] with a flood, and unto the end of the war desolations are determined.
(KJV preferred to ESV)

A. All commentators, Jewish and Christian, conclude that the "weeks"

(‫ ) ָׁשב ָ֨ ִׁעים‬referred to in Dan. 9:24-27 are periods of 7 "years." This is in
agreement with rabbinic usage in Mishna Sanhedrin V.1.

B. The three periods referred to are "7 weeks" (49 years), "62 weeks" (483
years), and one "week" (7 years). No event is mentioned that occurs at the
end of the 49 year period. "The first period of 49 years may refer to the time
in which the rebuilding of the city of Jerusalem, permitted by Artaxerxes'
decree, was completed" (Pentecost, BKCOT, p. 1363).

C. The "terminus a quo" for the beginning of the period is "from the going
forth of the commandment to restore and to build Jerusalem" (9:25).
While a number of dates have been mentioned by commentators, the two
following are the best possibilities:
 61

1. 457 B.C : decree of Artaxerxes Longimanus in 457 B.C. (Ezra 7:11)

The 69 "7's", or 483 years would expire in 27 A.D.

- this is the date most often associated with the beginning of Jesus'
public ministry (His baptism in the Jordan and His anointing with
the Spirit - Luke 3:22, Acts 10:38)

2. 445 B.C.: decree of Artaxerxes Longimanus in 445 B.C. (Neh 2:1)

Utilizing 360 day years, the 483 "years" or 173,880 days would
expire in 32 A.D.
- this is the conclusion of Sir Robert Anderson and is followed by
a large number of modern evangelical commentators
- most see this date as associated with the "Triumphal Entry"

D. The "terminus ad quem" for the 483 years is the appearance of

"Messiah the Prince" - ‫( ָמ ִׁׁשיחַנָ ָ֔ ִׁגיד‬9:25). Some time "after"

the end of this period this "Messiah" will be "cut off" – ‫ ָכרת‬karat -
a verb which refers to being put to death (Lev. 7:20; Psa 37:9).

ֹ
E. When this "Messiah" is "cut off," He will "have nothing" -‫וְ איןַלָ֑ ו‬.

The Messianic prince will be a "pauper" with no outward kingdom or

possessions.

F. Following this, "the people of the prince that shall come shall destroy the
city and the sanctuary" - a reference to another "prince" - dyg!n - not
the Messiah of earlier verses. This is the Roman prince, Titus and the
destruction of Jerusalem by his army in 70 A.D.

G. SUMMARY - Following a 483 year period, the Messianic Prince will

come. He will die a violent death as a pauper. This will take place
after 27 A.D. , but before 70 A.D.
 62

III. RABBINIC IDEAS ON DANIEL 9:26

The Artscroll commentary on Daniel cites many Jewish authorities on this

passage. The rabbinic work Seder Olam Rabbah is cited as the standard source
for Jewish chronology among the Orthodox, although its dates are not considered
as "infallible" by most Jewish scholars. There is general agreement among the
rabbis on two points about this passage: (1) The "anointed prince" of 9:25 and
the "anointed one cut off" of 9:26 are not the same individual;and (2) Neither is
the "Messiah", in the formal sense of the term, but is an "anointed" priest or ruler.

1. The "anointed prince" is "Cyrus" ( Rashi) , or "Joshua the High

Priest" (Rashi on Megillah 10a), or "Zerubbabel" (Ramban).

Some evangelicals hold that Cyrus is the "anointed prince" (Macrae).

2. The "anointed one cut off" is "King Agrippa II", the Agrippa of Acts 26.
(Seder Olam Rabbah and Rashi) or possibly "Onias III", the High Priest
deposed by Antiochus IV in 175 B.C. (Soncino Commentary , p.78).
This is also the position held by most higher critical commentators.

Response:

1. While it is exegetically possible that Cyrus could be the "anointed prince,"

(586-49 years = 537 B.C.), there is no real reason to begin the 49 year

period with the fall of Jerusalem. Furthermore, the text does not say that

"anointed prince" comes at the end of the 49 years. While it is best to

identify the "mashiach" of 9:25 with the "mashiach" of 9:26, the Messianic

interpretation of 9:26 does not depend on their identity.

2. The identification of the "cut off mashiach" with Onias III or Agrippa II

suffers from two serious problems:

a. The 483 years can in no way be fit into the scheme so that they end

during the Maccabean period. Higher critics explain this by

positing a Maccabean date after the death of Onias III for the

writing of the book. The truthfulness of the book is then

 63

questioned, and the passage's value for fulfilled prophecy ceases

for all - Jewish or Christian!

b. Herod Agrippa II cannot be the "cut off mashiach" because he

lived until well after the destruction of the Temple, as Josephus
clearly indicates (Life 64). The Ramban cites only the
"sages" as the source for the death of Agrippa before 70 A.D.

CONCLUSION: We are left with the following facts. Although many details of
Daniel 9:24-27 are still disputed it is clear that the Davidic Messiah will come
before the destruction of the Temple in 70 A.D. The Rabbinic insistence on
not seeing the Messiah in this verse should be understood in that light.

MICAH 5:2
I. BACKGROUND OF MICAH

A. Micah was a contemporary of Isaiah.

B. They share a common passage.

(cf. 4:1-3 with Isa. 2:2-4)

C. They both prophesied in shadow of the Assyrian invasion.

D. Micah 5 is thus, in a sense, a parallel passage to Isaiah 7.

II. CONTEXT OF MICAH 5:2

A. Context begins at Micah 4:8: "O, thou, tower of the flock...unto thee

shall it come, even the first dominion."

1. The site mentioned as "tower of the flock" (migdal eder rdu-ldgm),
according to Jerome was 1,000 paces from Bethlehem.
It is mentioned in Genesis 35:21.

2. The Talmud (Shekalim 7.4) states that Migdal Edar was where lambs
were raised for Passover.
3. Targum Jonathan states: "This is the place where, in the last days,
Messiah will be revealed."

4. This site is identified as Bethlehem in 5:2 ("and thou").

See 1 Samuel 16:11,12.

 64

5. Here the shepherds received the announcement of Messiah's birth.

(Luke 2:8 ff.)

6. The "first" or "former" dominion will be restored as the descendant of

David arrives there.
-‫ה‬
ֵַׁ֙ ‫ ֶמ ְמ ָׁש ָל‬memshalah ("dominion") related to mashal ("ruler") in 5:2
B. The collapse of the monarchy and the exile. (4:9-13)

C. The siege against Jerusalem and the smiting of the "judge of Israel...upon
the cheek" (cf. Micah 5:1; Zedekiah; Lam. 3:30; 4:20).

III. EXEGESIS OF MICAH 5:2

Micah 5:1 in Hebrew:

ַ‫אַל ְהי֥ ֹות‬
ֹֽ ִׁ ‫הַמ ְמ ֵׁ֙ך ִַׁליַי ָ֔צ‬
ִׁ ‫הּוד‬
ָ֔ ָ ְ‫ַבא ְלפיַי‬
ְ ‫יֹות‬
ֵׁ֙ ‫ַל ְה‬
ֹֽ ִׁ ‫יר‬
ֵׁ֙ ‫הַצ ִׁע‬
ָ ‫םַא ְפ ָ ָ֗ר ָת‬
ֶ ‫ית־ל ֶח‬
ֶ ‫הַב‬
ֹֽ ‫וְ א ָָּ֞ת‬
‫יַעֹולם׃‬
ֹֽ ָ ‫ימ‬֥ ‫םַמ‬
ִׁ ‫יוַמ ֶ ֵ֖ק ֶד‬
ִׁ ‫לַּומֹוצא ָ ֹ֥ת‬
ָ ‫לַביִׁ ְש ָר ָ֑א‬
ְ ‫מֹוׁש‬
ֵ֖
“But you, O Bethlehem Ephrathah, who are too little to be among the clans of

Judah, from you shall come forth for me one who is to be ruler in Israel, whose

coming forth is from of old, from ancient days” (ESV)

A. This verse is a positive parenthesis between 5:1 and 3, introducing a re-

minder of hope that not all is lost - a Ruler will come as the Shepherd/King.

B. "Bethlehem Ephratah"

1. Ephratah: " fruitful " parallels meaning of Beth-lehem ("house of

bread"); it was an ancient name for this town (Gen. 35:19; Ruth 1:2).
2. Added to distinguish from other Bethlehem. (Josh. 19:15)

Is there a conscious contrast here with an earlier birth accompanied by

sorrow? (Rachel's "Benoni")

C. "little among thousands of Judah"

1. "thousands- ‫ א ְלפי‬equals "districts" - each tribe originally divided into
districts of 1,000 each (Num. 1:16; 10:4; 1 Sam. 23:23)

2. Not even mentioned in Joshua's listing of to wns of Judah. (Josh. 15)

 65

D. "out of you ... ruler in Israel"

1. "come forth to me" - to do God's work and will

2. Bethlehem was town of royal line (David - 1 Sam. 16)

3. Cannot refer to David since Micah prophesied 250 years after David.

4. Traditional Jewish interpretation is that this is "Messianic-King:"

(Goldman in Soncino Commentary, p. 174 - 5:1 in Hebrew Bible)

a. Ancient scribes affirmed this. (Mt. 2:4-6)

b. Common people affirmed this. (John 7:41,42)

Note: No Jews have lived in Bethlehem since 135 A.D.

E. "whose goings forth...from of old, from everlasting (ancient days)"

1. The word "goings forth" (motsaot ‫ֹת‬
ַ֥ ָ ‫מֹוצא‬
ָ is from same root as
"come forth" earlier in the verse (yatsa ‫)ַי ָ֔צא‬
2. Refers to his activities and ministries, not his "origins" (NIV poor).
3. Similar wording used for God. (Ps. 90:2; 93:2; see also Hab. 1:12)
In time He came from Bethlehem; beyond time He came from eternity.

F. Micah 5:3 resumes thought of 5:1. The captivity will take place until the
virgin birth (parallel to Isa. 7:14), which will make possible Israel's
return to the Shepherd-King who is their peace (5:4,5).

Jewish Translations of Micah 5:2 (5:1 in Hebrew)

Leeser: "But thou, Beth-lechem Ephratah, the least (though) thou be among the
thousands of Judah, (yet) out of thee shall he come forth unto me that is to be
ruler in Israel, whose origin is from olden times, from most ancient days."
Harkavy: "But thou, Beth-lehem Ephrathah, though thou be little among the thousands
of Judah, yet out of thee shall one come forth unto me that is to be
ruler in Israel; whose goings forth are from of old, from everylasting."
JPS: "But thou, Beth-lehem Ephrathah, Which are little to be among the
thousands of Judah, Out of thee shall one come forth unto Me that is to be ruler in
Israel; Whose goings forth are from of old, from ancient days."
TANAKH: "And you, O Bethlehem of Ephrata, Least among the clans of Judah,
From you one shall come forth to rule Israel for Me - One whose origin is
from of old, from ancient times."
 66

ZECHARIAH 9:9
I. BACKGROUND OF ZECHARIAH 9:9

A. Zechariah 9:1-10 portrays the advents of two kings and contrasts the out-

ward pomp and power of one with the humility and lawlessness of the other.

B. Zechariah 9:1-8 presents an amazing prophecy of the campaign of

Alexander the Great in the eastern Mediterranean (332 A.D.).

1. Conquest of Syria (9:12a)

"Hadrach" (Hamath) and "Damascus"

2. Conquest of Phoenicia (9:2b-4)

Sidon and Tyre (Note Alexander's conquest of island city by use of a

causeway)

3. Conquest of Philistia (9:5-7)

Ashkelon, Gaza, Ekron, Ashdod

4. Safety of Jerusalem (9:8)

cf. Josephus account of Alexander's sparing Jerusalem in Ant. XI 8, 3-5

Note: There are elements in passage that did not find literal fulfill-
ment in Alexander's day. (cf. v. 7,8)

C. The coming of Jerusalem's King is not to be characterized by the power of

military conquest. He will humbly bring "salvation" and will bring peace,

not war. (9:9,10)

II. RABBINIC INTERPRETATION OF ZECHARIAH 9:9

A. The great Jewish commentators unanimously view this verse and passage as
Messianic.

B. R. Isaac of Troki, in Faith Strengthened, views entire passage as

eschatological - during Israel's regathering the land will be enlarged,
Philistines converted, no need for weapons, for Messiah has been "saved"
from Gog and Magog: None of these things took place when Jesus came;
therefore, he is not Messiah.
 67

III. EXEGESIS OF ZECHARIAH 9:9

ֵ֖ ָ ְ‫בֹואַלךַצ ִׁ ֥דיקַו‬
ַ‫נֹוׁשע‬ ָ ָ֔ ָ‫םַהנִּ֤הַמ ְלכ ֵׁ֙ךַי‬
ִׁ ‫רּוׁש ָ֔ ִׁל‬
ָ ְ‫יעיַבתַי‬
ֵׁ֙ ִׁ ‫ֹוןַה ִׁ ֵׁ֙ר‬
ָ ָ֗‫ת־צי‬
ִׁ ‫אדַב‬
ֹ ֜ ‫יַמ‬
ְ ‫גִׁ ָ֨ ִׁיל‬
‫ן־אתֹנֹֽ ֹות׃‬
ֲ ‫רַב‬
ֶ ִׁ‫ל־עי‬
ֵ֖ ‫ל־ח ָ֔מֹורַוְ ע‬
ֲ ‫ּואַענִׁ ֵׁ֙יַוְ ר ֹכבַע‬
ָ ‫ָ֑ה‬

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy

King cometh unto thee: he is just, and having salvation; lowly, and riding upon an
ass, and upon a colt the foal of an ass. (KJV)

A. The key to interpretation is to see 9:9 ff. as a contrast to preceding vss.

1. Whereas fear struck the people at the first king's advent (9:1) the
coming of the second King will cause rejoicing (9:9).

2. Whereas the first king brought destruction, the second King

brings peace.

3. The second King is obviously an Israelite ("your king" - 9:9), the first
King was not.

B. Description of King-Messiah (9:9)

1. "just" i.e. righteous (tsadik -‫)ַצ ִׁ ֥דיק‬

2. "having salvation" i.e. "saved" (nosha-‫נֹוׁשע‬

ֵ֖ ָ )
New Testament follows LXX translation (sodzon - σωζων)
3. "lowly" (ani - ֵַׁ֙‫ ) ָענִׁ י‬- contrasted with first king

4. "riding upon an ass..." - contrasted with Alexander's steed Bucephalus

- nowhere in Old Testament did a king ride on a donkey (see Judges 10:4
and 1 Kings 1:33)

IV. FULFILLMENT OF ZECHARIAH (9:9,10)

A. All four gospels refer to verse 9 in connection with their accounts of the
"Triumphal Entry"

(Mt. 21:1-11; Mark 11:8-10; Luke 19:36-40; John 12:12-19)

 68

B. Problems:

1. Matthew mentions 2 animals, while other gospels mention only 1.

a. Possibly there were two entrances - Matthew's on Friday,

Mark/Luke/John's on Sunday

b. Possibly Mark/Luke/John simply do not mention other animal

2. Matthew 21:7 says Jesus sat "upon them" – Q: how could he sit on two
animals? A: "upon them" refers to the garments, not to the animals

C. Zechariah 9:10 awaits fulfillment at Messiah's second advent.

1. Jesus was rejected by Sanhedrin following His entry into Jerusalem.

Fulfillment of conditions cf. v. 10 dependent on Jerusalem's acceptance
of His coming described in verse 9.

2. Zechariah 9:9,10 provide an example of the prophetic perspective, i.e.

combining in one passage the two-fold aspects of Messiah's work.
(1 Peter 1:10,11)

Another Example: Isaiah 61:1-3 / Luke 4:16-21

First Coming - LORD has anointed me

1. to preach 2. to bind up

3. to proclaim liberty 4. to proclaim acceptable year

Second Coming
1. day of vengence of our God

2. to comfort mourners, etc.

 69

ZECHARIAH 12:10
I. CONTEXT OF ZECHARIAH 12:10

A. This passage has an eschatological setting - the siege of Jerusalem

during last days of Tribulation period (12:1-3).

1. Jerusalem is compared to a "cup of trembling" (v. 2)

2. Jerusalem is compared to a "burdensome stone" (v. 3)

B. The LORD will defend the inhabitants of the city by destroying the univer-

sal military confederation (12:4-9).

1. A confusion and turmoil will smite the armies (v. 4)

2. The inhabitants will be supernaturally energized (12:5-9)

II. EXEGESIS OF ZECHARIAH 12:10

ַ‫נּוניםַוְ ִׁה ִׁ ֥ביטּוַאלֵ֖י‬
ִׁ ָ֔ ‫ַחןַוְ ת ֲח‬
ֵׁ֙ ‫םַרּוח‬
ִּ֤ ‫רּוׁש ָ֗ ִׁל‬
ָ ְ‫יתַד ִׁ֜וידַוְ על׀ַיֹוׁשבַי‬
ָ ‫ל־ב‬
ָ֨ ‫וְ ָׁשפ ְכ ִׁתי֩ ַע‬
‫רַעל־ה ְב ֹֽכֹור׃‬
ֹֽ ‫רַע ָלֵ֖יוַכְַ ָה ֥מ‬
ָ ‫יוַכ ִׁמ ְספ ֵׁ֙דַעל־היָ ִָׁ֔חידַוְ ָה ֥מ‬
ְ ‫ּוַע ָ֗ ָל‬
ָ ‫ר־ד ָ ְָּ֑קרּוַוְ ָס ְפד‬
ָ ‫תַא ֶׁש‬
ֲ ‫א‬

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit
of grace and of supplications: and they shall look upon me whom they have pierced, and
they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for
him, as one that is in bitterness for his firstborn. (KJV)

A. The LORD will provide an effusion of His Holy Spirit on the Jewish inhabi-

tants (12:10a).

1. Important to note that the LORD is the speaker throughout this

passage (12:2,3,4,6,9,10)

2. Paralleled by eschatological effusions in Joel 2:28,29 and Ez. 39:29.

B. This will cause the people to "look" unto the LORD (12:10b).
1. The phrase "unto me" (‫ אלֵ֖י‬-elai) is attested by all manuscripts and

versions and refers to the LORD.

 70

2. Translation should be "unto me " rather than "upon me." Physical

sight is not so much described as the spiritual sight of confidence and

faith (cf. Num. 21:9; Isa. 22:11; 51:1).

3. The One to whom they "look" is the One they had previously "pierced."
a. Hebrew word is "dakar" (‫ ) ָד ָ ְָּ֑קר‬- appears 11 times, meaning "pierced

through" (e.g. Zech. 13:3; Num. 25:8).

b. The word "whom" is the word "eth" (‫)את‬- a word which serves to

point out the object of the verb.

4. Summary: The One who will gather the nations, who will defend Jerusa-

lem, who will pour out His Spirit, who will receive the "look" from the

people, is the One who was previously "thrust through" at some time in

the past.

C. This "pouring out" and "looking" will result in a nationwide mourning of

repentance over the pierced one (12:10c-13:1).

1. The mourning will reach all levels of society - kingly, priestly, etc.

(12:12-14)

2. The mourning will lead to a national cleansing from sin. (13:1)

- a fountain of water, not blood

(cf. Num. 8:7; 19:9; John 2:13)

III. RABBINICAL INTERPRETATION OF ZECHARIAH 12:10

A. Mourning is over those Jews who fell in defense of their city as martyrs.

(Leeser, Harkavy, Tanakh)

1. This interpretation inserts a phrase ("for every one") not found in

Hebrew text.

2. This interpretation applies mourning to a group, while verse applies it

to a single person ("him").

 71

B. Martyr who was "thrust through" is Messiah, son of Joseph, who fell in

the battle. (Talmud, JPS)

1. The concept of "Messiah son of Joseph" did not appear until Talmudic

period - introduced to account for "suffering" passages that rabbis did

not want to apply to Davidic Messiah.

2. This interpretation translates "eth" as "because" and inserts a "him"

in verse which is not warranted.

IV. FULFILLMENT OF ZECHARIAH 12:10

A. How could the LORD be pierced?

1. Rabbinic attempts to avoid a literal translation arise from this "problem,"

which finds solution in the incarnation. (John 1:14; 19:34)

2. Parallel Old Testament passages confirm reality of piercing of the

righteous sufferer. (Ps. 22:16; Isa. 53:5)

B. Why the change in pronouns from "me" to "him?"

1. "A common enallage of persons met with frequently in Hebrew" (Unger,

citing Gesenius, Hebrew Grammar, 1350, 144a)

2. There may be a change in speakers at this point from the LORD to the

prophet (see following notes).

C. What about citation in John 19:37 ?

1. Difference between the prophetic fulfillment of Exodus 12:46 cited in

John 19:36 and the "allusion" to Zechariah 12:10 in John 19:37 ("anoth-

er scripture says").

2. The "mourning" of the entire passage began as soon as deed was done

(see Luke 23:48), but will finally be fulfilled at second coming (Rev. 1:7).
 72

Jewish Translations of Zechariah 12:10

Leeser: "But I will pour out over the house of David, and over the inhabitants
of Jerusalem, the spirit of grace and of supplications: and they will look up
toward me (for every one) whom they have thrust through, and they will lament
for him, as one lamenteth for an only son, and weep bitterly for him,
as one weepeth bitterly for the first-born."
Harkavy: "And I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications: and they shall look unto me
for every one whom they have pierced, and they shall mourn for him, as one
mourneth for his only son, and shall be in bitterness for him, as one that is in
bitterness for his first-born."
JPS: "And I will pour upon the house of David, And upon the inhabitants of Jerusalem,
The spirit of grace of supplication, And they shall look unto Me because they have
thrust him through; And they shall mourn for him, as one mourneth for his only son,
And shall be in bitterness for him, as one that is in bitterness for his first-born."
Tanakh: "But I will fill the House of David and the inhabitants of Jerusalem with
a spirit of pity and compassion; and they shall lament to Me about those slain,
wailing over them as over a favorite son and showing bitter grief as over a
firstborn."

NOTE ON ZECHARIAH 13:6

Zechariah 13:6 "And one shall say unto him, What are these wounds in thine
hands? Then he shall answer, Those with which I was wounded in the
house of my friends."

Evangelical expositions are divided over whether or not this verse is Messianic.

1. Non-Messianic Interpreters (Feinberg, Keil, Baron, NIV)

a. Immediate context indicates that these words are those of a false prophet
who will be cut off with his comrades. (v. 2-5)

b. Wounds are self-inflicted in idolatrous frenzy, or result of parental disci-

pline, or from punishment for false prophecy.

c. Phrase "between hands" refers to his body.

2. Messianic Interpreters (Pusey, Unger, Bullinger)

a. Far context argues for recalling "piercing" of 12:10, plus leads into the
"smiting" of 13:7. This "wounded one" contrasts with false prophets of verses 2-5. He is
the cleanser of idolatry.

b. Wounds are not punishment - this was stoning and death (Dt. 13:2)
Discipline was not on hands, either.

c. Harmonizes also with Ps. 22:16 as well as context.

 73

ZECHARIAH 13:7
I. IMPORTANCE OF ZECHARIAH 13:7

A. "The divine witness to the death and deity of the prophesied Messiah makes
this verse one of the most significant in the entire Old Testament." (Unger)

B. Whereas he was wounded by his friends (v. 6), he will be smitten by

Jehovah (v. 7) -- (cf. Isa. 53:10)

II. EXEGESIS OF ZECHARIAH 13:7

ַ‫ת־הר ֶֹע ֵׁ֙ה‬

ֹֽ ָ ‫ךַא‬
ֶ ‫ֹותַה‬
ִּ֤ ‫הַצ ָב ָ֑א‬
ְ ‫הו‬ָ ְ‫יתיַנְ ֵ֖אםַי‬
ִָׁ֔ ‫רַע ִׁמ‬
ֲ ‫ל־ג ֶב‬
ֶ ‫בַעּוריַעל־ר ִׁ ֵֹׁ֙עיַוְ ע‬
ִּ֤ ִׁ ‫ֶָ֗ח ֶר‬
‫פּוצין ַָה ָ֔צ ֹאןַו ֲה ִׁׁשב ִׁ ֹ֥תיַיָ ִׁ ֵ֖דיַעל־הצ ֲֹע ִׁ ֹֽרים‬
ֶ ‫ּות‬
ְ

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the
LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine
hand upon the little ones. (KJV)
A. The word "sword" (‫ ) ֶָ֗ח ֶרב‬is employed symbolically of the divine stroke - it

need not be a literal sword.

B. Both terms employed of the smitten emphasize his close relation to the

LORD (modern commentators), for this one is the LORD's shepherd ("my").

(cf. Ex. 34:23; Isa. 40:11)

2. “Fellow" (amit -‫יתי‬
ִָׁ֔ ‫ )ַ ֲע ִׁמ‬- this word is used of "an associate, an equal,
one who shares the nature of another."

a. The eleven other occurrences are always used of a man who is a

brother Israelite.

(Lev. 5:21; 18:20; 19:11,15,17; 24:19; 25:14,15,17)

b. This word in modern Hebrew means "colleague, comrade."

c. This shepherd is one who participates or shares in the Divine na-

ture. "When the title is employed of the relation of an individual
to God, it is clear that the individual can be no mere man, but
must be one united with God by unity of being." (Hengstenberg)
 74

C. Following the shepherd's smiting, his sheep (i.e. his followers) will be

scattered.

1. "Turn my hand upon the little ones," although taken in a good (protec-

tive) sense by some, probably refers to a bad (destructive) sense due

to its uniform use this way in Scripture (cf. Amos 1:8; Ez. 38:12; Ps. 81:14)

2. Following verses speak of the preservation of the one-third remnant of

Israel through the most severe days of suffering (13:8,9).

III. RABBINIC VIEWS OF ZECHARIAH 13:7

Rabbinic commentators see the force of the word "fellow" (amit), but do not
interpret it as the Messiah. (see translations)

A. This is a false claim on the part of some man - "my shepherd who thinks
himself my fellow." (Ibn Ezra)

- but text identifies "fellow" with "shepherd," and this approach imposes
words on the text without good warrant to do so

B. "Fellow" identified as each of the kings of the nations, punished for his
oppression of Israel (Soncino Commentary, p. 325).

- but "sheep" must be "Jewish sheep" to be consistent with 13:8,9

- Gentile kings are not of the same nature as LORD

C. Rabbinic commentators, refusing to admit that there could be a man who

shares God's nature, impose mistranslations and additions to the verse to
explain it away.

V. FULFILLMENT OF ZECHARIAH 13:7

A. Quoted by Jesus in Matthew 26:31, and fulfilled literally on the night of

His betrayal - further in 70 A.D.

B. This "remnant" of Jesus' scattered followers also referred to

eschatologically in 13:8,9.
 75

C. "How clearly this passage predicts the wonderful association the Messiah,
the Son, was to sustain to the Father in assuming a human nature in the
incarnation. It was the foretelling by the Spirit of prophecy of that
ineffable uniting of the divine (i.e. fellow) with the human (i.e. man),
resulting in the birth of Immanuel, one with the Father, who could say, 'I
and the Father are one’." (Unger, p. 232)

Jewish Translations of Zechariah 13:7

Leeser: "Awake, O sword, against my shepherd, and against the man whom I have
associated with me, saith the Lord of hosts: smite the shepherd, and the sheep shall be
scattered; but I will turn my hand toward the feeble ones."
Harkavy: "Awake, O sword, against my shepherd, and against the man that is my
fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scat-
tered: and I will turn mine hand upon the little ones."
JPS: "Awake, O sword, against My shepherd, and against the man that is near
unto Me, saith the LORD of hosts; smite the shepherd, and the sheep shall be scat-
tered; and I will turn My hand upon the little ones."
Tanakh: "O sword! Rouse yourself against My shepherd, the man in charge of
My flock -- says the LORD of Hosts. Strike down the shepherd and let the flock
scatter; and I will also turn My hand against all the shepherd boys."
 76

MALACHI 3:1
I. CONTEXT AND STRUCTURE OF MALACHI 3:1

A. Malachi 2:17 ends with the question, "Where is the God of judgment?" The

next verse begins to answer that question.

B. The parallel structure of the verse indicates that the "Lord" and the

"messenger of the covenant" are the same individuals.

"Behold, I will send my messenger,

and he shall prepare the way before me

and the Lord even the messenger of the covenant

whom you seek whom you delight in

shall suddenly come behold, he shall come

to His temple

saith the LORD of Hosts"

II. EXEGESIS OF MALACHI 3:1

ַ‫ֹון׀ַא ֶׁשר־א ֶתם‬

ֲ ‫ֹוַה ָאד‬
ָ ַ֜‫יכל‬
ָ ‫ֹואַאל־ה‬
ֶ ‫ַיָב‬ָ֨ ‫ָ֑יַּופ ְתא ֹ֩ם‬
ִׁ ‫ךַל ָפ ָנ‬
ְ ‫ה־ד ֶר‬
ֵ֖ ֶ ָ‫יַּופנ‬
ִׁ ‫ִׁהנְ ִׁנִּ֤יַׁש ֹל ֵׁ֙חַמ ְל ָא ִָׁ֔כ‬
‫֥הַצ ָב ֹֽאֹות׃‬
ְ ‫הו‬ ָ ְ‫אַא ֵ֖מרַי‬
ָ ‫ה־ב‬
ָָ֔ ‫ַהנ‬
ִׁ ‫ים‬
ֵׁ֙ ‫םַחפ ִׁצ‬
ֲ ‫יתַא ֶׁשר־א ֶ ִּ֤ת‬
ֲ ‫ְמב ְק ִָׁׁ֗שיםַּומ ְל ָ֨אךַה ְב ִׁ ֜ר‬

Behold, I send my messenger, and he will prepare the way before me. And the Lord
whom you seek will suddenly come to his temple; and the messenger of the covenant in
whom you delight, behold, he is coming, says the LORD of hosts. (ESV)

A. The speaker ("I") is Yahweh, or the LORD (v. 5-7).

B. "My messenger" (malachi ‫ )מ ְל ָא ִָׁ֔כי‬- not an angel , but a human messenger.

(cf. Is. 40:3) - identified in 4:5 as Elijah

C. The "Lord" (Adon ‫ ) ָאדֹון‬is a name of God (cf. Adonai) appearing hundreds

of times, but only seven times with the article (ha Adon) - all of them refer

to God, not a human "master."

(cf. Ex. 23:17; Is. 1:24; Ps. 110:1)

 77

D. The "messenger of the covenant" (‫ )ַּומ ְל ָ֨אךַה ְב ִׁ ֜רית‬is same as "the Lord."

1. "The identity of the angel of the covenant with the Lord is placed

beyond the reach of doubt by the parallelism of the clauses." (Keil)

2. Characteristics of the "Angel of the Lord" or "Messenger of the Lord"

in the Old Testament:

a. Used interchangeably with the Divine name Yahweh (Gen. 16:11-13)

b. When Biblical characters encountered Him, they knew they had

encountered the Lord (Gen 16:13; 32:30; Exo. 3:2-6)

c. Sacrifice is made to Him (Gen. 22:11,12; Jud. 13:19-23)

d. He has power to forgive sins (Ex. 23:20,21; Zech. 3:1-6)

e. He is identified with the "wonderful child" who will be born:

(cf. Judges 13:18 -‫ ֶ ֹֽפ ִׁלאי‬with Isa. 9:5 in Hebrew - ‫) ָ֠ ֶפ ֶלא‬
3. While the "angel of the Lord" possessed the same nature as Yahweh, in

some way he was distinct from Him. The best conclusion from all the

above Scriptural data is that the Angel of the Lord was the Messiah in

a pre-incarnate, temporary bodily manifestation.

III. RABBINIC VIEWS OF MALACHI 3:1

A. The "Lord" is interpreted as either the God of justice referred to in 2:17

(Rashi), or as an allusion to King Messiah (Kimchi).

B. The "messenger of the covenant" is the angel appointed to avenge the break-

ing of any covenant (Rashi) or is a designation of Elijah (Kimchi).

1. This is inconsistent with the context which identifies the "coming" as

that of God Himself (3:2ff).

2. The first "messenger" in the verse cannot be the same as the second

"messenger."
 78

IV. FULFILLMENT OF MALACHI 3:1

A. John the Baptist (Mt. 3:3; 11:10; Luke 1:76)

B. Jesus

1. "Suddenly" = "unexpectedly"

2. "to His temple"

- combines elements of first and second comings (see Simeon and Anna in
Luke 2:25-38)

C. This is another example of a scripture that was "fulfilled" in the first

coming, but will be "filled full" in the second coming.

Jewish Translations of Malachi 3:1

Leeser: "Behold I will send my messenger, and he shall clear out the way before
me: and suddenly will come to his temple the Lord, whom ye seek; and the
messenger of the covenant, whom ye desire for, behold, he is coming, saith
the Lord of hosts."
Harkavy: "Behold, I will send my messenger, and he shall prepare the way before
me: and the Lord, whom ye seek, shall suddenly come to his temple, even the
messenger of the covenant, whom ye delight in: behold, he shall come, saith
the Lord of hosts."
JPS: "Behold, I send My messenger, and he shall clear the way before Me; and the
Lord, whom ye seek, will suddenly come to His temple; and the messenger of the
covenant, whom ye delight in, Behold, he cometh, saith the LORD of hosts."
Tanakh: "Behold, I am sending My messenger to clear the way before Me, and the
Lord whom you seek shall come to His Temple suddenly. As for the angel
of thecovenant that you desire, he is already coming."
 79

SUMMARY AND CONCLUSION

The evidence from the Hebrew Scriptures describes an individual from the Seed
of the Woman who will someday defeat Satan in his conflict with God's creation, man.
The genealogy of that Deliverer is through Shem's descendant, Abraham, and then
through his descendants Isaac and Jacob. He will be a Royal descendant of the tribe of
Judah. From the earliest days, it was revealed that He also would gather a following from
the non-Jewish peoples as well as from Israel. In addition to His Kingly role, He will
also be a Prophet like Moses and a Priest like Melchizedek. The psalmists add that He
will be called the "Mashiach" and the "Son", that He would suffer but not be abandoned
in death. He would appear on earth during the first century. In some real but mysterious
way, he would be Divine as well as human! He would be born in Bethlehem by a unique
means of conception. He would enter Jerusalem on an animal, but would be rejected by
His own people. His sufffering and death would atone for sin, but He would be raised
from the dead and gather a following from Israel and the Gentiles. While there are other
indications that He will experience a glorious reign accompanied by world-wide peace,
there is reason to conclude that He will suffer before those events take place in the future.
Only one individual fits the above description, and that is Jesus of Nazareth. And yet,
some of the prophecies studied are admittedly not as clear and distinct as one would wish.

With a measure of humility, we should best conclude with the following well-chosen
words by Paton Gloag, p. 109:

"The real question at issue is not whether some or many of the Messianic
prophecies are obscure, but whether we have prophecies sufficiently clear to prove that
Jesus is the Messiah. The argument does not rest on this or that prophecy, but on a
conjunct view of the whole, on the combination of numerous prophecies, each of which
may in iteself be insufficient, but the union of all of which may amount to a proofwhich
is perfectly irresistible. It may be an easy thing to find difficulties and obscurities and
vagueness in particular prophecies, but it may be impossible to explain away the whole
combination of the prophecies - to destroy their united force. It may be easy to assert that
such and such a witness does not prove a fact, but it may be impossible to disprove the
conjunct testimony of a multitude of witnesses."

AMEN and AMEN!!!

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Appendix A

Information on Rabbinical Literature

A. Aggadah. Aggadah is that part of the Talmud which stresses the ethical and
inspirational meaning of the legal Halakhah. Aggadah contains picturesque
similes, proverbs, and epigrams, as well as wonderful tales.

B. Halakhah. The term is applied to Jewish law, as interpreted by the masters

of the Talmud and later authorities. The entire legal framework of Jewish
tradition, especially the Mishnah and rabbinic laws, are known as Halakhah.
This is to be distinguished from the legendary and narrative portions of the
Talmud called Aggadah.

C. Kabbalah (Hebrew, meaning "tradition"). Jewish mysticism. Kabbalah was an

attempt to fathom the mysteries of God and creation. During the Middle Ages the
Kabbalists developed a complete philosophical system. With the appearance of the
Zohar in the 13th century, the study of the Kabbalah gained great popularity. The
Kabbalah contributed greatly to the
rise of Messianic hopes and influence Hasidism profoundly.

D. Midrash (Hebrew, meaning "to search"). A particular manner of interpreting

the Bible, developed mainly in Judea during the Second Temple Period. The
Jewish sages were convinced that the words of the Scriptures lent themselves to
many interpretations, each interpretation intended for men of a particular
level of understanding and culture. The sages would preach on the verses of
the weekly portions in the synagogue, to which other pertinent verses in the
Bible were added. Most of their sermons were lost, but the finest were often
repeated and zealously guarded in the memories of many devoted students.
Beginning with the 4th century C.E., many of the sermons were collected and
written down, as books of midrashim.

E. Septuagint (Latin, meaning "seventy"). Greek translation of the Bible made

between 250 and 100 B.C.E. According to tradition, the translation was made at
Alexandria at the request of the ruler, Ptolemy Philadelphus, by 72 Jewish
elders proficient in the Law, 6 from each tribe. It was the first translation
of the Bible and made the Scriptures accessible to a large number of Jews and
Gentiles. Often referred to simply as LXX.

F. Talmud (Hebrew, meaning "study or teaching"). The Talmud includes the work
of numerous Jewish scholars and the work extended over almost 1,000 years. Based on
the teachings of the Bible, the Talmud interprets biblical laws and commandments.
Although dealing primarily with the Law, the Talmud also con-
tains a rich store of historic facts and traditions. The Talmud is composed of two basic
divisions: The Mishnah and the Gemara. The Mishnah (Hebrew, "to repeat or
 81

instruct") is mainly the interpretation of the biblical Law. The Gemara represents a
commentary on the Mishnah by a group of later scholars, the Amoraim. The Mishnah
had its origin in the period following the return of the Jews from the Babylonian
captivity. Actually, there are two Talmuds: a Palestinian and a Babylonian Talmud.
After the Mishnah was in its final form, the Amoraim, scholars in Palestine and
Babylonia began an intensive study of the Mishnah. The commentaries on the
Mishnah by the Amoraim are known as the Gemara ("study").
The final form of the Mishnah consists of 6 sections or orders: zeraim
("seeds"), moed ("appointed time"), nashim ("women"), nezikim
("injuries"), kodashim ("holy objects"), and tahorot ("purity"). The 6
sections are divided into 63 tractates or treatises; each tractate is subdivid-
ed into chapters, and each chapter is further divided into paragraphs. The two
fundamental elements of the Talmud are Halakhah and Aggadah.

G. Targum (Hebrew, meaning "translation"). Usually applied to the Aramaic

translations of the Bible, of which the best known is Targum Onkelos. An
Aramaic translation of the Bible was necessary to enable it to be understood by
the large number of Jews who spoke Aramaic for many generations during and
following the Second Temple Period.

H. Zohar (Hebrew, meaning "light" or "splendor"). The holiest book of the

Kabbalah. It was written in Aramaic and first appeared in the 13th century
C.E., when it was published by Moses de Leon. He attributed the Zohar to R.
Simeon ben Yohai who lived in the 2nd century C.E. The Zohar dwells on the
mystery of creation and explains the stories and events in the Bible in a sym-
bolic manner. It finds hidden meanings in common statements of fact. The
Zohar has exerted a profound influence on the religious thought of large groups
of Jewish people including the Hasidim.

I. Masoretic Text. Hebrew Bible with vowels as placed there by the 8th century
scholars in Palestine. Standard authoritative Hebrew text for the Scriptures.

Appendix B

Information on Rabbinical Commentators

A. Abravanel, Don Isaac (1437-1508). Scholar, philosopher, and statesman. Rabbi

Isaac Abravanel was an illustrious member of one of the most distinguished
Sephardic Jewish families. His Biblical commentaries emphasize the historical
background of the Scriptures. Having experienced the Iberian expulsions of the
1490's, he also wrote of Jewish suffering as it relates to the Messianic hope.

B. Hertz, Joseph Herman (1872-1945). Chief Rabbi of the British Empire from
1913 to his death. He was born in Hungary and came to America at 12 years of
 82

age. He was the first graduate of the Jewish Theological Seminary in New York. Of
his written works, the best known is a translation and commentary on the Five
Books of Moses entitled Pentateuch and Haftorahs.

C. Ibn Ezra, Abraham (1092-1167). Hebrew poet, philosopher, and Bible

commentator. Born in Spain, he travelled widely, visiting Italy, France,
England, North Africa, and the Middle East. His Bible commentaries are
essentially literary, being concerned largely with questions of diction, gram-
mar, and the exact intention of the text.

D. Kimchi, David (1160-1235). Hebrew grammarian and biblical commentator.

Provided biblical students with logical, grammatical explanations of difficult
words and passages. Kimchi ably defended his faith in debates with various
Christian scholars. He is also called Radak (Rabbi David Kimchi).
"No Kimchi, no understanding of the Scriptures."

E. Maimonides (1135-1204). Also known as Moses ben Maimon, or Rambam.

Jewish philosopher, religious thinker, and physician. Few have attained the
heights of thought and scholarship scaled by Maimonides. His genius revealed
itself in many fields of spiritual and scientific activity: in law, philosophy,
medicine, astronomy, and logic. He was born in Cordova, Spain where his
father was religious head of the community. Due to the conquering of
Cordova by a fanatic Muslim sect, his family was forced to move to Fez,
Morocco. Later they settled in Israel and finally in 1165 he remained in
Cairo. His commentary on the Mishneh and his great code Mishneh Torah are
his greatest works. He is the composer of the 13 Articles of the Jewish faith
(Ani Ma'amin) and considered a great commentator on the Holy Scriptures.

F. Nachmanides (1192-1270). Also known as Rabbi Mosheh ben nachman or the

"Ramban." He was born in Gerona in Spain and lived there most of his life.

He was known as talmudical jurist, but was also deeply interested in the
Kabbalah. His commentary on the Torah contains four distinct strands: legal
disquisitions showing the connection of the Halachah with the biblical text,
lessons of moral value based on the biblical narrative mystical allusions sug-
gested by the text, and literal interpretation in which he often controverts
the views of Rashi.

G. Onkelos. Author of the Aramaic translation of the Bible. Targum Onkelos, or

the Onkelos translation, occupies a prominent place in Jewish tradition. It is
printed alongside the Hebrew text of the Bible, and is consulted by Jewish
commentators in explaining obscure passages. There is also a targum on the
prophets called Jonathan.

H. Rashi (1040-1105). Also known as Rabbi Solomon Yitzhaki. Biblical and

 83

Talmudic commentator. In any study of the Bible and Talmud, Rashi's

comments are considered indispensable. Born in Troyes, France, Rashi
spent a brief period of study in Worms, Germany, and on his return founded a
Talmudic school in France. He possessed an encyclopedic knowledge of the
Rabbinic literature and a gift of clear and terse exposition. His commentary on
the Talmud has become a standard for every Talmudic student. His commentary
on the Torah and on most of the other biblical books are invaluable for
understanding the Scriptures from a Jewish viewpoint.

I. Sforno, Obadiah ben Jacob (1475-1550). He was born at Cesena in Italy and
died at Bologna. In addition to a thorough biblical and rabbinical knowledge,
he studied mathematics, philosophy, and medicine. In his commentaries on the
Scriptures he displays wide learning and keen insight. He rejects mystical
interpretations. His primary object is always to discover the plain meaning of
the text.

J. Troki. Refers to the work Hizzuk Emuneh ("Faith Strengthened"), a 15th century
work by the Karaite Isaac Troki. The standard anti-missionary work until the 20th
century.

K. Sigal, Gerald. Author of The Jew and the Christian Missionary, a rehashing and
further elaboration of Troki published in 1982.

L. Levine. Author of You Take Jesus, I'll Take God, a more virulent anti-
Missionary work published in 1980.

Appendix C

Jewish Translations Cited

A. Leeser - Isaac Leeser, d. 1868, rabbi in Philadelphia, 1945.

First complete translation of Bible (Old Testament) into English by a Jewish
scholar. Supports a literal rendering more than any Jewish translation.

B. Harkavy - Alexander Harkavy, d. 1939, translation made in 1936.

Mediates between Leeser and JPS.

C. JPS - Most widely accepted English translation. Translated by a committee of

Jewish scholars in 1917. Expressed purpose was to counter "Christian"
translations of other English versions.

D. Tanakh- The revision of the Old JPS translation issued in 1982

by the Jewish Publication Society. Reflects a great dependence on "dynamic
equivalence" theory of translation and takes even more liberties with the text,
especially those of a "Messianic" character.
 84

E. Living Torah - Translation of the first five books with brief notes by Ortho-
dox Rabbi Aryeh Kaplan. Acknowledges that translation is in accord with the
great ancient and medieval rabbinic commentators.

Appendix D
DEVELOPMENT OF THE MESSIANIC CONCEPT IN POST-BIBLICAL JUDAISM

I. CONCEPT OF MESSIAH IN THE INTERTESTAMENT PERIOD (2nd

Temple Period)-(up to 70 A.D.)

- many sects and parties during this time

A. Pharisees
- custodians of the "oral law" (Abot 1:1)

- Messianic doctrine developed in Apocryphal/Pseudepigraphal literature.

- basic scheme was that of a "military messiah"

(tribulation, Messiah appears, attack of hostile powers, destruction,
renovation of Jerusalem, gathering, kingdom, renovation of world, general
resurrection, last judgment) Psalms of Solomon 17

B. Sadducees
- written "law" only valid, denied resurrection and angels, priestly,
wealthy
- no personal Messiah--a threat to them in their "in" with the Roman
authorities

C. Essenes
- ascetic, some celibate and married, retired to desert, opposed temple
hierarchy ("Qumran")

- no evidence in New Testament (J.B.? Herodians?)

- doctrine of "3 messiahs"

D. "Fourth Philosophy"
- “Home Rule” Party, opposed to pagan rulers, motto: "No king but Jehovah, the
sword and not sparingly."

- later Zealots (66-73 A.D.) I.L.O.

- similar to Pharisaic Messianism (cf. John 6:15)

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E. "Ame ha aretz," People of the Land

- common folk, hoi polloi, uneducated masses

- Rabbinic condemnation:
Hillel, Avot 2.6: "No ignorant man, an am ha aretz, is pious"
Eleazar: "It is lawful to stab an 'am ha aretz on a Day of
Atonement that falls on a Sabbath. Said his disciples, 'You mean to
slaughter him?' 'No, slaughtering requires a benediction, stabbing
does not.'"

- no clear evidence of their Messianic belief, but...

cf. John 7:49; Mark 12:37; Acts 4:13
also, Matthew 11:3-6 (esp. v. 5) (cf. 1 Cor. 1:26-29)

NOTE: Talmudic scholar Daniel Boyarin has made a rather convincing argument that
some pre-Christian Jewish writings DID expect a Divine Messiah who would also
suffer. His argument draws form such texts as Daniel 7, Enoch, and other Jeiwsh
Pseudepigrapha of the Second Temple Period. See The Jewish Gospels in the
Bibliography.

II. CONCEPT OF THE MESSIAH IN RABBINICAL JUDAISM (to 7th century)

A. The "parting of the ways" and the Destruction of the Temple (70 A.D.) did
much to affect the Jewish view of Messiah.

- Pharisees continued as the only sect of Judaism, Judaism became

Pharisaism (Johanan ben Zakkai).
Thus, the Pharisaic notion of Messiah, with certain refinements, became
the messianic view of Judaism.

B. The effect of the doctrine of a suffering Messiah on Judaism:

- although there is no clear evidence of such a doctrine in Jewish writings

before 70 A.D., there is acknowledgment of it in 2nd century and after-
wards:

1. Sifre, a midrash on Leviticus, refers to Isaiah 53:5 as Messianic,

but denies it is spoken of Jesus.

2. The Targum Jonathan, Aramaic paraphrase of Isaiah 53, totally retrans-

lates the suffering statements about Jesus (cf. EAJIC, p. 165-166).
(Probably in reaction to Christian use of the passage.)
 86

3. Developing doctrine of Messiah ben Joseph and Messiah ben David.

- ben Joseph precedes ben David, he dies in combat with enemies of God
"(influenced by Bar Cochba incident??) - Sukkah 52a Targum
Jonathan (This dual messiahship has continued through Jewish
history.)

C. Polemical attacks on Jesus in sections of Talmud:

Sanhedrin 107b:
"One day Rabbi Joshua was reciting the Shema when Jesus came before him.
He intended to receive him and made a sign to him. Jesus, thinking that it
was to repel him, went, put up a brick and worshipped it... And a master
has said, 'Jesus the Nazarene practiced magic and led Jews astray.'"

Sanhedrin 43a:
"On the eve of Passover Yeshua was hanged. For 40 days before the execu-
tion took place, a herald went forth and cried, 'He is going forth to be
stoned because he practiced sorcery and enticed Israel to apostacy.'"

*It is not entirely certain that these references are to Jesus of Nazareth*
See “Jesus in the Talmud” in the Lexham Bible Dictionary

D. New trend about when Messiah will come:

1. Messiah will come when Israel is wholly worthy (all keep Sabbath once)
or, when Israel is wholly unworthy.

2. "Birth pangs of the Messiah"

Zion in travail, sufferings of Jews preceding the coming of Messiah...
"If you shall see kingdoms rising against each other, then give heed
and note the footsteps of Messiah." Bereshit Rabbah 42:4
(cf. "Time of Jacob's Trouble" - Great Tribulation)

3. Feeling that time for Messiah has come and passed, and we missed Him
because we were unworthy.
Rab stated (Sanhedrin 97b): "All dates for the end have expired, and
the matter now depends solely on repentance and good works."
What did he mean by dates for the end?

Abodah Zarah 9a: "It is sin that delays the golden age which by
every reckoning should have begun long ago."
(6000 year scheme: "2000 emptiness," 2000 torah, 2000 Messianic age)
"By reason of our multiplied transgressions there have passed as many
of them as have passed (i.e., years belonging to the Messianic age)."
 87

III. CONCEPT OF MESSIAH IN MEDIEVAL JUDAISM (til 19th century)

Medieval Judaism produced much suffering for the Jewish people--the scimitar
of Islam, the sword of the Crusaders, the burning stake of the Inquisition all
seemed like the "birth pangs of the Messiah" were taking place.
Messianic calculators and messianic pretenders appeared at various intervals.
Two factors increased the messianic speculation:
1. Writing of and study of the Zohar ("brilliance"), a mystical work of
symbolic spiritual concepts. This study was called Kabbala. This
work encouraged messianism.
2. Occupation with gematria, the practice of assigning numerical values
to Hebrew letters, the total number of which would provide the date of
the Messiah.
(Lev. 25:13, "In this year shall ye return" = 5408 = 1648; "Shabbetai
Zvi" 814) = "Shaddai" in integrated form "shin-delet-yod = 814)

Between 700-1000 (3 pseudo-messiahs), 1000-1200 (9 pseudo-messiahs), 1200-

1500 (4 pseudo-messiahs), 1500's (3 pseudo-messiahs), 1600's many but
Shabbetai Zvi, most important, most influential, most tragic, most famous.
As 1648 approached, Messianic fever heightened, Zohar studied assiduously,
Chmielnicki persecutions had crushed Polish Jewry. (300 towns destroyed -
300,000 Jews killed)

The Thirty Years War (1618-1648) had decimated the Roman Catholic and
Protestant populations (16,000,000 - 6,000,000). Reports came from Turkey
that a man named Shabbetai Zvi was the Messiah. He claimed that Messiah
ben Joseph, a man named Abraham Zalman, had died in the Chmielnicki raids.
Great success in Germany and Poland. Many influential rabbis spoke for him.
He traveled widely, receiving much acclaim and much opposition. However, in
1666 Sabbetai Zvi visited the Turkish capital of Istanbul where he was put in jail.
He actually converted to Islam and died 10 years later.
However, the movement did not die. Many of his disciples continued to spread
the teaching that he would rise from the dead. The Jewish community, however,
condemned the movement. The Frankists were probably the worst result
(immoral--in 1748 the whole bunch converted to Rome). After the fever and
confusion of the 1600's passed, Messianic calculations all but ceased. Judaism had
been burned. The last real messianic years were 1840 and 1866 (established again
by gematria). After that the whole movement was discredited.

Note: In spite of the uses and abuses of the "Messianic Hope," Jews never
abandoned belief in Messiah.

cf. Rambam's 12th principle: "I believe with perfect faith in the coming of
Messiah, and though he tarry, I will wait patiently for him."
 88

IV. CONCEPT OF MESSIAH IN MODERN JUDAISM (19th and 20th centuries)

With the rise of Reform Judaism in 19th Century Germany and America,
Messianic concept has greatly altered. Today there is great diversity in
Messianic beliefs:

A. Affirmation of a personal Messiah (few-orthodox)

- modeled on Pharisaic model, minus the military aspects
- superhuman, not divine

B. Denial of any personal Messiah at all (most)

cf. Hillel's comment: "There is no Messiah for Israel, for they have al-
ready enjoyed him in the days of Hezekiah." (Sanhedrin 98.2)

C. Denial of personal Messiah, affirmation of "messianic age" (many)

- oppression, suffering, war shall cease
"A messianic age without a messiah."

D. Denial of personal Messiah, affirmation of State of Israel as the fulfill-

ment of Messianic hope.

E. Modern attempt to "reclaim Jesus" as a thoroughly Jewish teacher, but

not as Messiah (see The Jewish Reclamation of Jesus by Donald Hagner).

F. There has been a renewal of Messianic fervor, particularly among the ultra-
Orthodox, due to the claim of many Lubavitchers that Menachem Mendel
Schneersohn is (was) the Messiah.

G. Accompanying this movement has also been a strong anti-missionary

movement with many books and articles that seek to counter the Christian
claim of Jesus’ Messaihship. (See Appendix B – J. K . L.)
 89

Appendix E

Prophet, Priest and King

If you ask a person to name the founder of Christianity, he would probably reply,
“Jesus Christ.” Most people think that “Jesus” was his first name and “Christ” was his
last name. The word “Christ,” however, is not a name – it is a title. It means “Messiah.”
Therefore, when someone uses the phrase “Jesus Christ” they really are saying “Jesus the
Messiah.” Below that title “Christ/Messiah” is a deep layer of rich meaning.
The term Messiah is a translation of the Hebrew word mashiach, a verbal noun
meaning “anointed one.” The Greek translation of the word, utilized in both the LXX
and the NT, is christos, from which comes the English word, Christ. The Hebrew verb
and noun are primarily applied to three types of individuals in the OT period - priests
(Ex. 28:41; Lev. 4:3), kings (I Sam. 16:13; I Sam. 12:3), and prophets (I Kings 19:16; Ps.
105:15). The idea is one of consecrating persons for sacred tasks, i.e., to perform a
special function in the theocratic program.
Some critical scholars deny that mashiach is ever used in the OT of a personal
messiah. Of its thirty nine occurrences, however, there are at least nine times where it
could describe some future anointed one in the line of David who would be Yahweh’s
king: I Samuel 2:10, 35; Psalms 2:2; 20:6; 28:8; 84:9, Habakkuk 3:13; Daniel 9:25, 26.
The doctrine of a promised messiah, however, is not limited simply to the term
itself. The OT hope of a Deliverer who would crush Satan’s head (Gen. 3:15) and be the
means of blessing to all mankind (Gen. 12:3) is described by a variety of terms. Some of
these are son (Psalm 2:7), branch (Zech. 6:12, 13), and servant (Isa 41-53).
Regarding the specific number of promises about the Messiah, there is a wide
divergence of opinion. Rabbinical writings refer to 456 separate OT passages used to
refer to the Messiah and messianic times (Edersheim, Life and Times of Jesus the
Messiah, II, 710-41). One Christian scholar lists 127 personal messianic prophecies
(Payne, Encyclopedia of Biblical Prophecy, 667-68). The differences are due to the way
in which the NT refers to the OT promises. There are direct messianic prophecies (e.g.,
Micah 5:2; Zech. 9:9); typical messianic prophecies, utilizing an immediate referent in
the prophets day to which pointed to the ultimate referent (e.g., the sacrificial levitical
system); and applications of OT concepts to the Messiah (e.g., the reference Matthew
2:23 makes to the prophets saying: “He will be called a Nazarene.”) If we limit
ourselves to the direct messianic prophecies just mentioned, a conservative number
would be around 65. The key to understanding the role of the promised Messiah, and
also the main difference between traditional Jewish and Christian messianic views, is His
dual role of suffering and reigning. While there are many passages that describe a
glorious reign for the Messiah (Jer. 23:5,6; 30:1-10; Zech. 14:3ff), there are others that
describe His rejection and suffering (Psalm 22, Isa 53, Zech 9:9; 12:10; 13:5-7). The NT
views the suffering and glory passages as fulfilled in Jesus’ first and second comings.
(Luke 24:25-27; I Peter 1:10,11).
While the Hebrew scriptures provide many details about the Messiah, perhaps
there is no better way to view the subject than through the grid of His three-fold work as
a “Prophet,” a “Priest” and a “King.” It will be seen that Jesus is also presented in this
 90

way in the New Testament – as the one who combines all three of these roles in His own
person.

MESSIAH AS PROPHET
Elijah was commanded by the Lord: “And Elisha the son of Shaphat of Abel
Meholah you shall anoint as prophet in your place” (I Kings 19:16). The prophets were
often referred to as “my anointed ones” (Psalm 105:15). Likewise, the Messiah came to
this earth, not only to rule and redeem, but also to proclaim the truths about Divine
revelation. This was His role as “prophet” – one who declared God’s message. It was
Moses who first predicted, " The LORD your God will raise up for you a Prophet like me
from your midst, from your brethren. Him you shall hear” (Deut 18:15). It is important
to note that this one must be from the “brethren” of Israel, emphasizing his humanity.
While some have seen this prophecy as having it’s fulfillment only in the order of
prophets during Israel’s subsequent history, later information indicates that the Jews in
New Testament times were still expecting this eschatological “prophet.” The Dead Sea
Scrolls indicate that this group of ascetic Jews at Qumran were still looking for this great
“prophet.” Notice also the question of the Jewish leaders to John the Baptist, “They
asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the
Prophet?" And he answered, "No." (John 1:21).
The apostles, however, understood the real identity of this prophet. Peter boldly
proclaimed Jesus as this Prophet-Messiah in Acts 3:22, while Stephen did the same in
Acts 7:37. Jesus was the “ultimate prophet,” the one who perfectly fulfilled all of the
prophetic ideals. No one spoke like he did – “he taught them as one having authority,
and not as the scribes” (Matt 7:29). He himself poclaimed his identity as the Messianic
Prophet when He stood before His home synagogue and proclaimed, "The Spirit of the
LORD is upon Me, Because He has anointed Me to preach . . . (Luke 4:18). While Psalm
22 concerns basically the priestly work of the Messiah in his suffering and sacrifice, it
also equates this Messianic figure with that of the anticipated prophet who will faithfully
declare God’s word. “I will declare Your name to My brethren; In the midst of the
assembly I will praise You,” (Psalm 22:22, cited in Hebrews 2:12).
Therefore, Jesus certified himself as the promised Messianic “Prophet” by
faithfully predicting things that later took place, just as He predicted. Only one example
needs to be given. Jesus predicted the total destruction of the Jerusalem Temple (Matt.
24:2,3). His word was fulfilled in 70 AD, when the armies of Rome did just that. No one
else in history qualifies to be the Prophet predicted by Moses. Jesus is that Messianic
Prophet.

MESSIAH AS PRIEST
Aaron and his sons, as Israel’s priests, were the second class of ancient Israelites
who were anointed with oil (Exodus 29:7 and Lev. 4:3). The most basic function of the
Old Testament priest was to offer a sacrifice. The Messiah’s priestly function is seen
both in his work as the sacrificer, who officiates at the altar, and also as actually
becoming in His own person the sacrifice, the one who is slain to atone for sin!
The role of the Messianic Priest appears in three ways in the Old Testament
scriptures. Psalm 110, quoted in the NT more than any other passage, states that David’s
“Lord” (i.e., the Messiah) is declared by Divine oath to be a priest: “The LORD has
 91

sworn and will not relent, ‘You are a priest forever according to the order of
Melchizedek’ ” (Psalm 110:4). The Book of Hebrews appears to be a sermon
expounding this great psalm and its promises of Messiah’s priesthood, exaltation and
session at the Father’s right hand. Jesus’ being in the Melchizedekan priesthood is shown
to be “better’ than the temporary and mortal Levitical priesthood (7:11-28). The
sacrificial act of the Messiah is also described in terms of Psalm 110 in Hebrews 10:12-
14: “But this Man, after He had offered one sacrifice for sins forever, sat down at the
right hand of God, from that time waiting till His enemies are made His footstool. For by
one offering He has perfected forever those who are being sanctified.”
The second passage that describes the priestly sacrifice of the Messiah is in that
“Servant Song” called by many the clearest example of the Gospel in the Old Testament
– Isaiah 53. After describing the suffering of the Lord’s “servant,” verse 10 declares,
“when you make his soul an offering for sin.” The Hebrew word asham is the one used
elsewhere for the “trespass offering” (Lev. 5:19.) This marvelous acknowledgement of
the Messiah’s priestly sacrifice is then followed by the statement in verse 12 that he
“made intercession for the transgressors” – another priestly function.
One other passage mentions the priestly sacrifice of the Messiah -–Daniel 9:24-
27. Space does not allow for a full treatment of the amazing chronological aspects of this
passage. Suffice it to say that it prophesies, among other things, that “Messiah shall be
cut off. . .” (9:26). The verb used here (karat) is one that is used for violent death and
“cutting the covenant” in many other OT passages (e.g., Gen 15:18) – all clearly
sacrificial language. The verse also states that this sacrificial death of the Messiah will
all take place before the Temple is destroyed in 70 AD.
Yes, in light of all this, Jesus is the Messianic Priest.

MESSIAH AS KING

The first king in Israel, Saul, was anointed by Samuel to initiate his role in the
theocratic kingdom (I Sam. 10:1). Thereafter, even in his disobedience, he was the
“Lord’s anointed” (literally “mashiach” or messiah (I Sam 24:6). Saul’s successor
David, was also anointed by Samuel (I Samuel 16:13). Thus, the king joined prophets
and priests in Israel as “the Lord’s anointed ones.”

However, long before Saul and David, prophetic scripture had anticipated an
anointed king – one whose characteristics went beyond any earthly monarch. Jacob,
around 1800 BC , and Balaam, around 1400 BC, prophesied of the King-Messiah as
wielding the scepter – gaining the obedience of the peoples (Gen. 49:10) and breaking
down human opposition (Num. 24:17). The concluding verse of Hannah’s “magnificat”
then becomes the first passage in which the coming Deliverer is specifically designated
as “Messiah” and also the first in which he is specifically called “King.” "He will give
strength to His king, And exalt the horn of His anointed." This future person cannot be
either Saul or David for this king’s reign takes place in that future age when the Lord
shall judge the ends of the earth.
The psalms are full of references to a future “king” whose characteristics make it
clear that David, as powerful as he was, could only have been the typical prototype of the
ultimate “King.” David refers to the “King-Messiah” as the Son of God (Psalm 2:2,7).
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David also predicted Messiah’s ascension to the right hand of “Yahweh” as David’s
“Adon” (Lord ; Psalm 110:1). In the same psalm this one is described as “ruling” in the
midst of his enemies after they have been defeated (v. 4). In the same vein, Solomon
looked far beyong his own time and foretold the coming of the perfect king whose
kingdom would take up where his own had terminated: “He shall have dominion also
from sea to sea, And from the River to the ends of the earth” (Psalm 72:8). In a similar
fashion, Psalm 45:6 addresses itself to the Divine messianic King, saying, “Your throne,
O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom.”
Isaiah predicted that the Messianic child would bear the governmental authority
upon the throne of David (Isaiah 9:7). Micah, however, spoke of Messiah’s birth in the
humble village of David’s family in Bethlehem, rather then in the royal city of Jerusalem
(Micah 5:2). Jeremiah unites Deity and humanity when he describes the reigh of King-
Messiah: " Behold, the days are coming," says the LORD, "That I will raise to David a
Branch of righteousness; A King shall reign and prosper, And execute judgment and
righteousness in the earth. In His days Judah will be saved, And Israel will dwell safely;
Now this is His name by which He will be called: THE LORD OUR
RIGHTEOUSNESS” (Jeremiah 23:5,6). While most of these promises foresee the
glories normally associated with the reign of a King, Zechariah reverts to a more humble
royal description: " Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!
Behold, your King is coming to you; He is just and having salvation, Lowly and riding on
a donkey, A colt, the foal of a donkey” (Zechariah 9:9). To balance these seemingly
contradictory descriptions necessitates two comings of that King, first in lowliness (see
the fulfillment in Matt. 21:5) and then in glory (see Rev. 19:11-16).
Jesus’ terms of kingship, however, would not be served by a Roman procurator’s
view of these matters. In answer to the straightforward question by Pilate, “Are you the
King of the Jews?” (John 18:33), Jesus answered, “"My kingdom is not of this world. If
My kingdom were of this world, My servants would fight, so that I should not be
delivered to the Jews; but now My kingdom is not from here. Pilate therefore said to
Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king.” (John
18:36,37). Although grossly misunderstood by his accusers, it was for this crime that the
Messiah was executed: “Now Pilate wrote a title and put it on the cross. And the writing
was: JESUS OF NAZARETH, THE KING OF THE JEWS” (John 19:19). Truly Jesus is
the Messianic King.
Mention has been made earlier of the Qumran authors of the Dead Sea Scrolls.
Their writings make it clear that they understood this three-fold role of the Messiah from
the Hebrew Scriptures they so venerated. However, they thought that there would be
three different Messiahs who would come in the last days – a Messianic Prophet, a
Messianic Priest and a Messianic King. They were on the right track, although they did
not have it completely clear. There were not to be three different messiahs, but one with
three roles. Jesus ministry and the way in which his followers believed in Him made it
clear that He combined each of these normally separate roles in his own precious person
and work. Consider a couple of New Testament passages in which the rubric of Jesus as
“Prophet-Priest-King” makes the passage come alive to the reader. In Hebrews 9:24-28
the word “appear” occurs three times. “24 For Christ has not entered the holy places
made with hands, which are copies of the true, but into heaven itself, now to appear in the
presence of God for us; 25 not that He should offer Himself often, as the high priest
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enters the Most Holy Place every year with blood of another -- 26 He then would have
had to suffer often since the foundation of the world; but now, once at the end of the ages,
He has appeared to put away sin by the sacrifice of Himself. 27 And as it is appointed for
men to die once, but after this the judgment, 28 so Christ was offered once to bear the
sins of many. To those who eagerly wait for Him He will appear a second time, apart
from sin, for salvation. Jesus “appeared” (v. 26) on earth in his role of “Prophet”; He
“appears” (v. 24) now in Heaven in his role as “Priest”; He will “appear” (v. 28) at His
second coming in his role as “King.”
Or consider John’s description of the Messiah in Rev. 1:5: “and from Jesus Christ,
the faithful witness (Prophet), the firstborn from the dead (Priest), and the ruler over the
kings of the earth (King).
In this regard, it is interesting to note that there were individual Israelite examples
of a person who was at the same time a priest and a prophet (Ezekiel, Jeremiah), and also
a person a person who was at the same time both a king and a prophet (David). But no
examples exist of an Israelite being both a priest and (remember that Melchizedek was
not an Israelite!). As a matter of fact, whenever a king tried to serve as a priest he was
punished severely (Saul: I Samuel 13:8-14; Uzziah: II Chron. 26:16-20) This was
because only the Messiah could combine these two functions in His own person. Here is
the prophecy: “Then speak to him, saying, 'Thus says the LORD of hosts, saying:
"Behold, the Man whose name is the BRANCH! From His place He shall branch out,
And He shall build the temple of the LORD; Yes, He shall build the temple of the
LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a
priest on His throne, And the counsel of peace shall be between them both." ' (Zech.
6:12,13). “A priest on his throne” – something unheard of in the Israelite economy.
Something true only of Israel’s priest-king, the Lord Jesus Christ.
Therefore, the final Messiah would be the ideal prophet-priest-king, combining
the role of the Prophet who declared God’s will to man; the Priest, who offered a
sacrifice to God for man; and the King who alone has the right to rule over man as God.
As the anointed one of the Lord, Jesus was, is, and shall be the Prophet, the Priest,
and the King. Each of these roles, however, were emphasized at different times in His
redemptive role. During His earthly ministry of teaching and preaching, His role as
prophet was in the forefront (see John 6:14; 7:40). His sacrificial death, resurrection,
ascension, and current session at His Father’s right hand brings His role as priest in view
(Psalm 110:1,2; Hebrews 4:14; 10:11,12). Following His return to earth, during His
Millennial reign, His role as king will be stressed (Rev. 19:16). The point is that He is
always the anointed king, but He enters into His public office as king during the
Millennium. An OT example of this was the period of time between David’s anointing as
King (I Sa 16:13) and his eventual enthronement as Saul’s successor (II Sam 5:3).
In light of all that has been seen of the “offices” of the prophet, the priest and the
king in the Old Testament period, and in light of the amazing way in which Jesus fulfills
all three roles, may we all conclude with the words of Andrew:

“We have found the Messiah (which is translated, the Christ)” (John 1:41).
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THE MESSIANIC EXPECTATION

Deliverance by a Human (Gen. 3:15)

Deliverance by a Shemite (Gen. 9:26)

Deliverance in Abraham (Gen 12:1-3)

Deliverance in Judah (Gen 49:10)

A Prophet A King A Priest

Deut. 18:15 Numbers 24:17 Lev. 16:32
II Samuel 7:16

Ps. 78 Ps. 2 Ps. 132 Ps. 110 Ps. 22

(Mat.13:35) (Acts 13:33) (Luke 11:32) (Heb. 5:6) (John 19:24)

Psalm 22:22 ----------- Combined --------------- Psalm 110:2

JESUS CHRIST

There had been, first, a narrowing down and clarification of the revelation that
identified the human person of the Messiah: from the “seed of the woman” to the
particular royal family of David. But then there was a subsequent broadening and
amplification of aspects of the Messiah’s work as prophet, priest, and king plus the
revelation in David’s day of His divine person as priest and king. These various aspects
were synthesized, almost as soon as they were revealed, into one glorious picture of
Israel’s Messiah and the world’s Savior, the lord Jesus Christ.
(Chart adapted from J.B. Payne, Theology of the Older Testament, Zondervan, 1962.
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ANNOTATED BIBLIOGRAPHY
on MESSIANIC PROPHECY

Baron, David. Rays of Messiah's Glory: Christ in the Old Testament.

The best popular treatment of the Messianic hope, written by a Hebrew-Christian
"giant."Thoroughly familiar with Rabbinic ideas, Baron discusses the major messianic
prophecies, with chapters on some "minor" ones as well. Excellent treatment of Isaiah 53
and the Messianic title, the "Branch."

Bateman, H.W., D.L. Bock, G.H. Johnston. Jesus the Messiah: Tracing the Promises,
Expectations, and Coming of Israel’s King. Kregel, 2012.
A thorough and scholarly treatment of the “messianic trajectories” under the rubrics of
“Promises of a King,” “Expectations of a King,” and “Coming of a King.”

Beecher, Willis. The Prophets and the Promise. Baker, 1975.

Develops the concept that there is one promise of the Messiah, successively
amplified by the individual Messianic prophecies. This "generic" Messianic
concept is also developed in the works of Walter Kaiser (e.g., Toward an OT
Theology, Toward Rediscovering the OT, pp. 101-120 and The Messiah in the OT).

Beshore, F. K. The Messiah of the Tanach, Targums and Talmuds. World Bible Soc, 1971.
Popularly published quotations from rabbinic sources illustrating what rabbis have said
about the Messiah. The purpose is to illustrate how traditional Judaism has often viewed
these texts as Messianic – a view often at odds with later Judaism. Best used in
conjunction with Patai’s volume (see later).

Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012.
Talmudic Scholar from UC Berkeley offers convincing evidence from Second Temple
Jewish literature that the concepts of both a suffering Messiah and a heavenly/Divine
Messiah were held by many pre-Christian Jews.

Briggs, Charles A. Messianic Prophecy. Hendrickson, 1988.

Originally published in 1886, this is a scholarly treatment of the Hebrew concepts of
prophecy and the Messiah. Although known for his higher-critical views, Briggs displays
an evident belief in predictive prophecy and a firm faith in Jesus as Messianic Lord.

Brown, Michael. Answering Jewish Objections to Jesus. Baker Books, 2000-10. 5 vols.
This is without a doubt the most thorough resource for defending the Messiahship of
Jesus in response to Jewish objections. It covers the messianic prophecies but also
provides answers to many other objections to Jesus and Christianity.

Cooper, David L. The Messianic Series. Biblical Research Society, 1933-62.

This seven volume series is a thorough and scholarly treatment of the themes of the
nature of God, the Messiah, the life of Jesus, and eschatology. Discusses all the problems
and issues related to each text. Highly recommended.
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Delitzsch, Franz. The Messianic Prophecies in Historical Succession. T & T Clark, 1891.
Delivered as lectures to the "Institutum Judaicum," this is the last published work of the
great German OT scholar. In 232 pages he accomplishes basically what the title
describes. Republished (w Gloag) in The Messiahship of Christ in 1983.

Fruchtenbaum, Arnold. Jesus Was a Jew. Ariel Ministries, 1981.

Popular treatment of the subject emphasizing Jesus' fulfillment of the prophecies. Also
contains other helpful material such as answers to typical Jewish objections and brief
testimonies of Jewish believers.

___________________ . Messianic Christology. Ariel Ministries, 1998.

Excellent treatment of each of the “First Coming” prophecies. Reproduces Hebrew text
alongside the English. Interacts well with non-Messianic interpretations. Also contains
some very helpful appendixes on subjects related to Messianic issues.

Frydland, R. What the Rabbis Know About the Messiah. Messianic Literature Outreach, 1991.
Unique treatment of the prophecies by citing Rabbinic comments on each of them.
Demonstrate that ancient Jewish view of Messiah is compatible to the NT view.

Gloag, Paton J. The Messianic Prophecies. T&T Clark, 1879.

The Baird Lectures in 1879, this excellent work emphasizes the evidential value of the
prophecies. Has a thorough chapter on Isaiah 53 (267-313). Republished in The
Messiahship of Christ (with Delitzsch) in 1983.

Hengstenberg, E.W. The Christology of the O.T. Kregel, 1970.

Standard "classic" on the subject for over a century, republished in a one volume
abridged, but still very helpful, edition. Contains thorough discussions of every Messianic
text in the framework of a systematic theology approach to the subject.

Kaiser, Walter C. The Messiah in the Old Testament, Zondervan, 1995.

Kaiser brings his exegetical skills and his “generic” approach to OT prophecy to bear on
all major messianic texts. The first and last chapters explain how he applies the
“promise” plan of God to the development of the Messianic idea. Probably the best
overall and up-to-date treatment of the subject available today.

Klausner, Joseph. The Messianic Idea in Israel. Macmillan, 1955(tr.).

The most thorough treatment of the development of the Messianic concept
in Jewish thought. Traces the idea through its Biblical, Apocryphal, and Talmudic stages.
Excellent appendix contrasts the Jewish and Christian views of Messiah.

Lindsey, Hal. The Promise. Harvest House, 1974.

A brief but helpful introduction to the messianic prophecies. Good to use as a handout to
Jewish inquirers.

Meldau, Fred John. The Prophets Still Speak. Friends of Israel, 1988.
Originally titled as "Messiah in Both Testaments," this little "classic" is an
excellent summary of the prophecies fulfilled by Jesus of Nazareth.
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Patai, Raphael. The Messiah Texts. Avon Books, 1979.

A collection of most all of the Biblical and Rabbinic texts that mention the Messiah and
the Messianic age. Particularly helpful because of its comprehensive coverage and for
illustrating the various aspects of the Messianic idea in Jewish thought.

Riggans, Walter. Yeshua Ben David. MARC, 1995.

Sub-titled “Why do Jewish people reject Jesus as their Messiah?” Riggans interacts well
with the “Jewish refutationists” and acknowleges their sometimes valid critiques while
defending the Messianic application of the OT prophecies to Jesus.

Rosen, Moishe. Y'SHUA. Moody, 1982.

Brief but insightful treatment of the prophecies with a sensitivity to the rabbinic ideas,
with some excellent appendices with useful information.

Rydelnik, Michael. The Messianic Hope: Is the Hebrew Bible Really Messianic? B&H, 2010.
Concerned with both the liberal denial of messianic prophecy and with a growing
evangelical tendency to do the same, Rydelnick offers a scholarly defense of a messianic
reading of these OT texts. Interacting also with traditional rabbinic non-messianic
readings, the author correctly analyzes a crisis in evangelical scholarship.

Sailhamer, John. “The Messiah and the Hebrew Bible.” JETS 44 (2001): 5-23.
This article is so helpful that it should be expanded into a monograph. Illustrates how the
Hebrew Bible was compiled and arranged with a Messianic intention.

Satterthwaite, Hess, and Wenham. The Lord’s Anointed. Baker, 1995.

Result of a Tyndale House Conference, mostly British evangelicals provides an excellent
and scholarly treatment of various Messianic themes and texts.

Smith, James. The Promised Messiah. Thomas Nelson Publishers, 1993.

This “in-depth study of the 73 key OT prophecies about the Messiah,” classifies the
prophecies under 31 major headings, and offers some helpful appendixes and excellent
charts. Smith interacts well with non-Messianic interpretations.

Van Groningen, Gerard. Messianic Revelation in the O.T. Eerdmans, 1990.

The most thorough treatment of the subject written since Hengstenberg. Excels in its
scholarship as well as in its thorough evangelical commitment. Only deficient area could
be in the lack of rabbinic references. Highly recommended!!!

Varner, William. The Messiah: Revealed, Rejected, Received. AuthorHouse, 2004.

Popular treatment of many Messianic texts and themes that also attempts to interact with
Jewish objections to the Christian message.

Wright, Christopher. Knowing Jesus Through the Old Testament, IVP Press, 1992.
A study of how Jesus fulfilled the OT hope, particularly in Matthew’s Gospel. Discusses
broad themes (promise, Son of God, Messiah, Son of Man, Servant) rather than specific
texts. Good discussion of typology and how it relates to the Messianic question.

Note also the recent (2015) volumes by Alec Motyer, Loving the OT: Dennis Johnson, Walking
with Jesus through His Word; and Richard Hays, Reading Backwards.
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The Messianic Theology

of the New Testament

Introduction

Two key NT texts provide a paradigm for the Messianic Theologies of both the

OT and the NT (see Introduction, page 5):

The New Testament offers a dual aspect of Messiah's work which corresponds to two

comings of Messiah, the first time to suffer and the second time to reign.

1. Luke 24:25-27

It was necessary for Messiah:

a. to suffer, then

b. to enter His glory

2. 1 Peter 1:10,11

"sufferings of Christ"

"glories to follow"

“Messiahship was redefined around the life and death of Jesus, while the more traditional
role of the Messiah as a conquering figure was postponed until the parousia” (Bird).

These notes will be limited to how the Messiah is presented in two Gospels, Matthew (the
Davidic Messiah) and Luke (the Prophetic Messiah) and one epistle, Paul to the Romans.
For further examination of the Messianic Christology of the NT, see the Bateman, Bock,
Johnston volume (above) and Oscar Cullman’s Christology of the New Testament. See
also Michael F. Bird’s Jesus is the Christ (2013), some of whose material has been
adapted in the following notes as well as Richard Hays Reading Backwards: Figural
Christology and the Four-Fold Gospel Witness (2015).
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Matthew and the Messiah

“The Matthean portrait of Jesus is hardly monochrome. Jesus is depected in various ways
and with various titles such as Son of David, a new Moses, a charismatic rabbi, the
Suffering Servant, the eschatological prophet, Sond of God, and Son of Man all rolled
into one. … Matthew’s Jesus is the Davidic Messiah sent for Israel’s salvation, though
the circumference of his reign encompasses the nations too. He is the healer and exorcist
par excellence, the ultimate teacher and prophet, and the harbinger of a new age, a new
kingdom, a new Torah, and a new people of God oriented around the Messiah. Both Son
of God and Messiah are integral to his identity and are not played off against each other.
Both are integral to his identity, ministry, and death. Jesus is the divine Son who has
come on behalf of Israel in his vocation as the Messiah. … Matthew moves Jesus away
from nationalistic expectations of a violent warrior king and presents him as the shepherd
king who brings eschatological healing to all the nations. He places Jesus within the story
of Israel’s election and exile, telling the story of how the resolution to those two poles
comes through the ministry of the Son of God, who operate as the Messiah and heralds
the day of deliverance for both Jews and Gentiles” (Bird, 78).

I. THE BEGINNINGS OF THE MESSIAH

II. THE IDENTITY OF THE MESSIAH (Son of David)
III THE DEEDS OF THE MESSIAH

I BEGINNINGS OF THE MESSIAH

The “Origins” of the Messiah (Matthew 1:1-17)

Allusion to Genesis 2:4 and 5:1 (“generations” – cf toledot)

The Story of Israel

Messiah … David … Abraham (1:1)

Abraham …David … Messiah (1:17)

Four major patriarchs

Two “annotations” 1:2 1:11

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Four Women

Exile

Christos (Messiah) and Savior (Jesus)

The “Birth” of the Messiah (Matthew 1:18-2:23)

Five pericopes, each anchored by an OT text being “fulfilled”

1. Virgin Birth 1:18-25 Isaiah 7:14

2. Birth In Bethlehem 2:1-12 Micah 5:2

3. Flight to Egypt 2:13-15 Hosea 11:1

4. Killing Children 2:16-18 Jeremiah 31:15

5. Living in Nazareth 2:19-23 ???

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II. THE IDENTITY OF THE MESSIAH

Messiah as a “New Moses”

Promised Deliverer Matthew 1:21 / Exodus 3:8

Down to Egypt Matthew 2 / Exodus 3-4

God tells Moses to go back to Egypt in 4:19, He gives reason that Moses
can now return, “For all who are seeking your life have died.” In Matt. 2
the angel of the Lord tells Joseph to return from Egypt, “For all who are
seeking the life of the child have died.”

Delivered from Egypt Matthew 2 / Exodus 4-12

Passed Through the Water Matthew 3 / Exodus 14 (1 Cor. 10)

Tested in the Wilderness Matthew 4 / Exodus 16-17; Numbers

Torah on a Mountain Matthew 5-7 / Exodus 20 ff

Healer Matthew 8:17 / Exodus 15:26

Shepherd Matt 2:6; 9:26; 26:31 / Exo 3; Num 27:17

Servant Matthew 12:18-21 / Deut 34:5; Josh 1:2

The Twelve Matt 10:1-4; 19:28 / Numbers 1:1-16, 7:1-

88; 10:14-28; 27:2; 31:13; 34:16-29
Gentle / Yoke Matthew 11:25-30 / Jesus as gentle (11:29)
echoes Num 12:3. Jesus’ “yoke” (11:30)
recalls yoke of Moses (see Acts 15:10)
Moses and Elijah Matthew 17:3, 4
Chooses Successor on Mount Matt 28:16-20 / Deut 31:7-9; Josh 1:7-9

The New Moses (D. Allison); “The Twelve and the Phylarchs” (Wm Horbury)

Messiah as “Son of David”

Matthew 1:1 In title of the book

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Matthew 1:6 David as King

Matthew 1:17 Midpoint of genealogy

Matthew 1:20 Joseph is Son of David

Matthew 9:27; 20:30-31 Healing of blind men

Matthew 15:22 Syro-Phoenician Woman

Matthew 21:9; 15 Hosanna to the Son of David

“What is significant is that this title is placed on the lips of those of lowly
status who receive healing from Jesus – blind, Gentiles, children - and
indicates a marked contrast between the humble and marginalized and the
proud arrogance of Israel’s leaders” (Bird, 68).

Note Matthew 8:17; 11:2-6; 12:15-19 (Isa 53).

“For Matthew, the Son of David is defined by mercy rather than massacres. He
comes for compassion, not combat. The most analogous title to ‘Son of David’ in
Matthew is not ‘Messiah’ or ‘King’ but ‘Shepherd’ (2:6; 9:36; 10:6, 16; 15:24;
18:12-14; 25:31-46; 26:310. Shepherd was a role assigned to kings in the ancient
Near East (Ezek 340 and David was the quintessential shepherd-king (2 Sam 5:2;
Ps 78:70-72; Mic 4:1-5. The Matthean Jesus is the new Davidic Shepherd over the
lost sheep of the house of Israel who leads them in a new exodus where there is
forgiveness of sins, healing, and restoration of the nation” (Bird, 69-70).

III. THE DEEDS OF THE MESSIAH

Matthew 11:2-3 “Are you the Coming One?” (cf. Ηab 2:3)

“the deeds of the Messiah” (τα εργα του Χριστου) -> Isaiah 45

Matthew 16:23-33:

“You are the Messiah, the Son of the Living God”

The coming church will stand on the confessing Peter. “Rock”

could be an image of the renewed people of God (cf. Isa 51:1-4).
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Matthew 23:8-10
Messiah is a teaching figure who expound the true meaning of
Torah (cf 5:17-19), explains the mystery of the kingdom (13), and
exhorts people about the judgment (23-25).

Matthew 26:57-68

Are you the Messiah? “You have said so!”

Daniel 7:13 (Son of Man) associated with Psalm 110

Matthew combines a Royal Messiah (Jesus as Son of David) with a Prophetic

Messiah (Jesus as Isaianic miracle-worker). Note that it is during his royal entry
into Jerusalem that Jesus is described by the words, “This is the prophet from
Nazareth” (21:11).

“The Messiah’s redemptive mission is executed as the suffering Servant of the

Lord, for which he was commissioned at his baptism (3:16-17) and confirmed by
Matthew’s citation of Isaiah 42:1-4 (12:18-21). The trial scene then highlights
Jesus as the suffering yet soon-to-be-exalted Messiah, the Son of God, and
Servant of the Lord, who redeems people by his death” (Bird, 75).

Matthew 27:17, 22 “Jesus who is called ‘Messiah’.”

How appropriate for the wider “Big Story” of Jesus’ messianic role that it was
Gentiles at the foot of the cross who confessed: “Truly this one was the Son of
God” (27:56) which repeats the words of the Jewish disciples uttered in 14:33.

Luke presents his case for Jesus as Messiah not by his authorial comments but by the

comments of characters in the Story – e.g., Zachariah, Gabriel, Mary, Elizabeth, Simeon,

Anna, See Reading Backwards by Richard Hays (2015), 55-74.

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Paul and Israel’s Messiah

Introduction

The substantive Christos (Χριστος) appears 370 times in the entire Pauline corpus
(270 t in the 7 epistles acknowledged even by critics; 70 t in Eph, Col, 1Th which are
grudgingly accepted by critics as Pauline; and 70 t in the Pastorals).

Minimalist approach is that the term is rarely a title (the anointed one; Messiah)
but serves basically as one of Jesus’ names (Jesus Christ). Sometimes a few texts like
Rom 9:5 are acknowledged as a title, but few others. This is not just a liberal vs.
conservative issue. See the English versions like NRSV, NAU, ESV, NIV, and HCSB
and their often inconsistent translational practice.

I argue for a maximalist approach that says that we ought to maintain the
“Messiah” translation. Acknowledging that in some of the later NT books, especially
those on more Gentile ground, Christos may be assuming the role of a name, but its
Messianic context is not far away even in those examples. While Gentiles may not have
heard the nuance of “Messiah” in the Greek word “Christos” perhaps they needed to –
and still need to hear and understand it!

Important Pauline Messianic Texts

Romans 1:3-4

Romans 15:1-13

1 Corinthians 15:20-28

Philippians 3:20-21

Colossians 2:2

Galatians 3:16-4:4

Romans 9:6-10:13
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The Overlooked Pauline Messianic Theme – Incorporation

NT Wright, in Paul and the Faithfulness of God (vol 2, 815-911) makes a

sustained argument that this approach to the Messianic Hope as fulfilled in the
Messiah Jesus, is the neglected or overlooked aspect of the Messiah’s person and
work that places the Pauline view of Messiah in the history of Israel. The
“incorporative Messiah” unites in himself the role of Israel and fulfills the calling
to which Israel was elected. “Jesus, as Messiah, has drawn together the identity
and vocation of Israel upon himself” (825). “The people of God and the Messiah
of God are so bound up together that what was true of the one was true of the
other” (826).

The following NT passages he utilizes to make his argument:

Romans 3:1-26

Galatians 2:15-4:11

Philippians 3:2-11

See also Eph 4:13-15

My own observations about corporate solidarity as it relates to Messiah:

All of the following terms, each one utilized in the OT and often in the latter
section of Isaiah, can apply to Israel, the Messiah, and also to Christian believers.

Seed Gen 12:2; Isa 6:13; Gal 3:16

Servant Isa 49:6; 52:13; Acts 13:47

Son Exo 4:22; Psa 2:7; Isa 9:6; Hosea 11:1; Matt 3:17; Gal. 4:4,6,7

Beloved Isa 5:1; 41:8; 44:2; Matt 3:17; Jas 1:19; 2:5; 2Peter 3:14

Elect Isa 42:1; 44:2; Luke 9:35

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They apply to Israel, then also to the One who embodied Israel in His person and
work, and then finally to we who are "in the Messiah" as his people today.

This is the truth of corporate solidarity, "the incorporative Messiah" who

succeeds where Israel failed, who became what Israel was called to be, and who
by our incorporation into Him becomes our righteousness because we are "in
Him."

Seed
Servant
ISRAEL Son
Beloved
Elect

Seed
Servant
MESSIAH Son
Beloved
Elect

seed
servants
CHRISTIANS sons
beloved
elect

Consider Jude 1: To those who are called, beloved in God the Father and kept for Jesus Christ
(ESV). “It is possible that all three terms with which Jude describes his readers derive
from the Servant Songs of Isaiah, where Israel is described as called, loved and kept by
God (called: Isa 41:9; 42:6; 48:12, 15; 49:1; 54:6; loved: 42:1; 43:4; cf. 44:2 LXX; kept:
42:6; 49:8)” (Bauckham). Because these terms sometimes describe the “servant” (παις) as
Israel and sometimes as an individual, this also is an example of how “corporate
solidarity” is at work in these intertextual connections (Varner).
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CONCLUSION

The Old Testament hope of “the Coming One” who was sometimes called
“Messiah” but who went by variouse titles, was described in a series of direct and indirect
prophecies as well as by types and other means of Divine prefiguring. We have
emphasized a number of what we believe to be OT predictive prophecies of the Messiah
and sought to defend that interpretation over against the traditional Jewish non-Messianic
interpretations.

These prophecies, however, are “the tips of a rather large iceberg” that relates a
“Story” of Israel’s story of election, promise, failure, reconstitution, and re-figuring so
that the Messiah is the fulfllement of a larger Story that embodies a hope. This hope was
often dashed by Israel’s disobedience and subsequent judgment. The hope was not lost,
however, and in Jesus of Nazareth it was renewed and fulfilled, although in a strange and
different way – through death and resurrection.

This message was often considered by Jews as a difficult “stumbling block” and
to non-Jews simply as “foolishness.” But unto the chosen ones who realize their own
chosenness in the Messiah, he becomes through his own death and resurrection both the
power and the wisdom of God.