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===The Messiah is called "Son of God"===  

===The Messiah is called "Son of God"===

OT Prophecy:

OT Prophecy:

Jews have often claimed emphatically that "God has no Son," but their own Scriptures and rabbis reject this claim.  Psalm 2 refers to the Lord's 'anointed one' ([[Messiah]]), twice called "Son," who will receive the nations as inheritance. The Midrash on the psalms sees in this figure the "one who is to come," the "Messiah-King" before whom all will bow down, and also the "son of man coming with the clouds" of the book of Daniel (7:13).   

Jews have often claimed emphatically that "God has no Son," but their own Scriptures and rabbis reject this claim.  Psalm 2 refers to the Lord's 'anointed one' ([[Messiah]]), twice called "Son," who will receive the nations as inheritance. The Midrash on the psalms sees in this figure the "one who is to come," the "Messiah-King" before whom all will bow down, and also the "son of man coming with the clouds" of the book of Daniel (7:13).   

Rashi also associates the "Son" with the Messiah: “Our Rabbis have taught that this concerns the Messiah-King, and in harmony with this interpretation it can be applied to David himself.” So does Ibn Ezra, who reckons that the psalm refers to the "anointing of David as king... or else it concerns the Messiah"  (cf. Santala, p. 119).  The talmud concurs, even associating with this psalm the two Messianic traditions of the triumphant Messiah son of David and the suffering Messiah son of Joseph:

Rashi also associates the "Son" with the Messiah: “Our Rabbis have taught that this concerns the Messiah-King, and in harmony with this interpretation it can be applied to David himself.” So does Ibn Ezra, who reckons that the psalm refers to the "anointing of David as king... or else it concerns the Messiah"  (cf. Santala, p. 119).  The talmud concurs, even associating with this psalm the two Messianic traditions of the triumphant Messiah son of David and the suffering Messiah son of Joseph:

{{quotebox|"The Rabbis have said that this means the Messiah, the Son of David, who is to come quickly in our time. The Holy One will say to him: ‘Ask of me, and I will give it to you,’ as it is said... ‘this day I have begotten you; ask of me, and I will make the nations your inheritance.’ And because he saw the Messiah, the Son of Joseph, who was killed… I will ask you for nothing more than life…" (Sukka 52a) (cf. Santala, p. 120) }}

{{quotebox|"The Rabbis have said that this means the Messiah, the Son of David, who is to come quickly in our time. The Holy One will say to him: ‘Ask of me, and I will give it to you,’ as it is said... ‘this day I have begotten you; ask of me, and I will make the nations your inheritance.’ And because he saw the Messiah, the Son of Joseph, who was killed… I will ask you for nothing more than life…" (Sukka 52a) (cf. Santala, p. 120) }}

The Zohar even appends to the description of the Son a quasi-trinitarian statement mentioning the Holy One, His Son, and His Spirit:  

The Zohar even appends to the description of the Son a quasi-trinitarian statement mentioning the Holy One, His Son, and His Spirit:  

“You are the good shepherd; of you it is said, ‘Kiss the Son.’You are great here below, the teacher of Israel, the Lord of the serving angels, the son of the Most High, the son of the Holy One, may his name be praised and his Holy Spirit.” (Zohar, part III, p. 307, Amsterdam edition) (cf. Santala, p. 121)   

“You are the good shepherd; of you it is said, ‘Kiss the Son.’You are great here below, the teacher of Israel, the Lord of the serving angels, the son of the Most High, the son of the Holy One, may his name be praised and his Holy Spirit.” (Zohar, part III, p. 307, Amsterdam edition) (cf. Santala, p. 121)   

NT Fulfillment:  

NT Fulfillment:  

"It will be said in the Messianic age that his 'origins are from old, from ancient time;' 'from Bethlehem' means that he will be of the house of David, because there is a long period of time between David and the Messiah-King; and he is El (God), which is how he is 'from old, from ancient times.' (Qimhi on Mic 5:2)   

"It will be said in the Messianic age that his 'origins are from old, from ancient time;' 'from Bethlehem' means that he will be of the house of David, because there is a long period of time between David and the Messiah-King; and he is El (God), which is how he is 'from old, from ancient times.' (Qimhi on Mic 5:2)   

In Genesis 1:2 we read: "The Spirit of God moved upon the face of the waters." The midrash Rabbah says in this context that "this was the spirit of the Messiah" who was already present at creation. (Bereshith Rabbah 1:2, Santala, p. 35)

In Genesis 1:2 we read: "The Spirit of God moved upon the face of the waters." The midrash Rabbah says in this context that "this was the spirit of the Messiah" who was already present at creation. (Bereshith Rabbah 1:2, Santala, p. 35)

According to the Talmud, the Messiah's name is one of the seven things which were ordained before creation. (Pesahim 54a, Nedarim 39b) (cf. Santala, p. 52).  The apocryphal book of Enoch also presents the Messiah and Son of Man as pre-existent before the creation of the world:  

According to the Talmud, the Messiah's name is one of the seven things which were ordained before creation. (Pesahim 54a, Nedarim 39b) (cf. Santala, p. 52).  The apocryphal book of Enoch also presents the Messiah and Son of Man as pre-existent before the creation of the world:  

{{quotebox|And at that hour that Son of Man was named In the presence of the Lord of Spirits, and his name before the Head of Days. Yea, before the sun and the signs were created, before the stars of the heaven were made, His name was named before the Lord of Spirits.  He shall be a staff to the righteous whereon to stay themselves and not fall, and he shall be the light of the Gentiles, and the hope of those who are troubled of heart.  All who dwell on earth shall fall down and worship before him, and will praise and bless and celebrate with song the Lord of Spirits. And for this reason hath he been chosen and hidden before Him, before the creation of the world and for evermore.  (1 Enoch 48:2-6)}}

{{quotebox|And at that hour that Son of Man was named In the presence of the Lord of Spirits, and his name before the Head of Days. Yea, before the sun and the signs were created, before the stars of the heaven were made, His name was named before the Lord of Spirits.  He shall be a staff to the righteous whereon to stay themselves and not fall, and he shall be the light of the Gentiles, and the hope of those who are troubled of heart.  All who dwell on earth shall fall down and worship before him, and will praise and bless and celebrate with song the Lord of Spirits. And for this reason hath he been chosen and hidden before Him, before the creation of the world and for evermore.  (1 Enoch 48:2-6)}}

Thus we see that Jesus' eternal sonship is not an invention of the New Testament but finds its roots in the Hebrew scriptures, in apocryphal literature, and is even confirmed in rabbinical literature.  

Thus we see that Jesus' eternal sonship is not an invention of the New Testament but finds its roots in the Hebrew scriptures, in apocryphal literature, and is even confirmed in rabbinical literature.  

==Lineage and Birth==

==Lineage and Birth==

===The Messiah will be the seed of the woman===  

===The Messiah will be the seed of the woman===

OT Prophecy:

OT Prophecy:

===The Messiah will be Son of Abraham===  

===The Messiah will be Son of Abraham===

OT Prophecy:

OT Prophecy:

{{Bible quote|Now to Abraham and his Seed were the promises made. He does not say, “and to seeds,” as of many, but as of one, “and to your Seed,” who is Christ.|book=Galatians|chap=3|verses=16}}

{{Bible quote|Now to Abraham and his Seed were the promises made. He does not say, “and to seeds,” as of many, but as of one, “and to your Seed,” who is Christ.|book=Galatians|chap=3|verses=16}}

===The Messiah will be a descendant of Jacob===  

===The Messiah will be a descendant of Jacob===

OT Prophecy:

OT Prophecy:

{{Bible quote|Jesus… the son of Jacob, the son of Isaac, the son of Abraham...|book=Luke|chap=3|verses=34}}

{{Bible quote|Jesus… the son of Jacob, the son of Isaac, the son of Abraham...|book=Luke|chap=3|verses=34}}

===The Messiah will be from the tribe of Judah===  

===The Messiah will be from the tribe of Judah===

OT Prophecy:

OT Prophecy:

Jesus fulfilled this prophecy, being of the tribe of Judah. In addition, the prophecy and its midrash inform us about the time of the Messiah's coming. They reveal that the tribe of Judah must retain its identity and genealogy until the coming of the Messiah, after which the scepter (the rule) would depart from that tribe. Indeed, the Jews preserved their genealogies up to the time of Jesus but lost them soon after, in 70 A.D., when the Temple was destroyed. Rabbi Rahmon interpreted this national calamity as the loss of the sceptre of Judah spoken of in Genesis 49, and he expressed distress at the fact that the Messiah should have appeared before that time:

Jesus fulfilled this prophecy, being of the tribe of Judah. In addition, the prophecy and its midrash inform us about the time of the Messiah's coming. They reveal that the tribe of Judah must retain its identity and genealogy until the coming of the Messiah, after which the scepter (the rule) would depart from that tribe. Indeed, the Jews preserved their genealogies up to the time of Jesus but lost them soon after, in 70 A.D., when the Temple was destroyed. Rabbi Rahmon interpreted this national calamity as the loss of the sceptre of Judah spoken of in Genesis 49, and he expressed distress at the fact that the Messiah should have appeared before that time:

"When the members of the Sanhedrin discovered that the rights of life and death had been torn from their hands a general consternation seized hold of them. They covered their heads with ashes and their bodies with sackcloth, shouting, 'Woe to us! The sceptre of Judah has been taken away and the Messiah has not yet come.'" (cf. Santala, p. 103)  

"When the members of the Sanhedrin discovered that the rights of life and death had been torn from their hands a general consternation seized hold of them. They covered their heads with ashes and their bodies with sackcloth, shouting, 'Woe to us! The sceptre of Judah has been taken away and the Messiah has not yet come.'" (cf. Santala, p. 103)  

NT Fulfillment:

NT Fulfillment:

{{Bible quote|Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the book.|book=Revelation|chap=5|verses=5}}

{{Bible quote|Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the book.|book=Revelation|chap=5|verses=5}}

===The Messiah will be a descendant of David===  

===The Messiah will be a descendant of David===

OT Prophecy:  

OT Prophecy:  

Commentary:  

Commentary:  

This prophecy speaks of a certain descendant of David who will be a "branch of righteousness" and king, will save Judah and Israel, and will be called "YHWH Our Righteousness" (יהוה צדקנו). The talmud tells us that Rabbis Shmuel Ben Nahman (260 AD) and Abba Bar Kahana (300 AD) came to the conclusion that this divine name, "YHWH our Righteousness" is none other than "the name of the Messiah" (Baba Bathra 75b, cf. Santala, p. 64). Jesus, whose name means "salvation," fulfilled this prophecy as the Son of David who came to save his people from their sins:

This prophecy speaks of a certain descendant of David who will be a "branch of righteousness" and king, will save Judah and Israel, and will be called "YHWH Our Righteousness" (יהוה צדקנו). The talmud tells us that Rabbis Shmuel Ben Nahman (260 AD) and Abba Bar Kahana (300 AD) came to the conclusion that this divine name, "YHWH our Righteousness" is none other than "the name of the Messiah" (Baba Bathra 75b, cf. Santala, p. 64). Jesus, whose name means "salvation," fulfilled this prophecy as the Son of David who came to save his people from their sins:

NT Fulfillment:  

NT Fulfillment:  

===The Messiah will be born of a virgin===  

===The Messiah will be born of a virgin===

OT Prophecy:

OT Prophecy:

It is remarkable that God dramatically stopped favoring the Temple services right around the time of Jesus' crucifixion!  

It is remarkable that God dramatically stopped favoring the Temple services right around the time of Jesus' crucifixion!  

Moreover, probably to cover up this prophecy inarguably pointing to the time of Jesus, the Jewish rabbi Jose ben-Halafta mutilated the Persian chronology in his history of the world, the [[Seder Olam Rabbah]].  By his chronology, 483 years after Artaxerxes' decree was not 32 AD but c. 132 AD - pointing to the false Messiah [[Bar Kokhba]], whom Jose's mentor [[Akiba]] had recognized as Messiah.  Even modern Jewish authorities admit that his chronology is inexplicably wrong; however, they do not begin to venture a reason. <ref>Larry and Marion Pierce.  Afterward to [[James Ussher]]'s ''Annals of the World''.  Published 2007, Master Books</ref>

Moreover, probably to cover up this prophecy inarguably pointing to the time of Jesus, the Jewish rabbi Jose ben-Halafta mutilated the Persian chronology in his history of the world, the [[Seder Olam Rabbah]].  By his chronology, 483 years after Artaxerxes' decree was not 32 AD but c. 132 AD - pointing to the false Messiah [[Bar Kokhba]], whom Jose's mentor [[Akiba]] had recognized as Messiah.  Even modern Jewish authorities admit that his chronology is inexplicably wrong; however, they do not begin to venture a reason.<ref>Larry and Marion Pierce.  Afterward to [[James Ussher]]'s ''Annals of the World''.  Published 2007, Master Books</ref>

NT Fulfillment:  

NT Fulfillment:  

   

   

Commentary:

Commentary:

The book of Deuteronomy announces that God will raise up another prophet like Moses. The Targum Jonathan adds that this new prophet will be raised up through the Holy Spirit:  “The Lord your God will raise up from your midst a prophet by the Holy Spirit who will be like me… a prophet I will raise up from amongst your brethren, through the Holy Spirit.”  (Targum Jonathan) (Santala, p. 58)  

The book of Deuteronomy announces that God will raise up another prophet like Moses. The Targum Jonathan adds that this new prophet will be raised up through the Holy Spirit:  “The Lord your God will raise up from your midst a prophet by the Holy Spirit who will be like me… a prophet I will raise up from amongst your brethren, through the Holy Spirit.”  (Targum Jonathan) (Santala, p.&nbsp;58)  

The midrash on Ecclesiastes also speaks of a "Last Savior" who, like the first savior Moses, will provide bread from heaven and living water to his people:

The midrash on Ecclesiastes also speaks of a "Last Savior" who, like the first savior Moses, will provide bread from heaven and living water to his people:

Commentary:  

Commentary:  

The talmud and midrash confirm that the king who will enter Jerusalem on a donkey is the Son of David and Savior:  

The talmud and midrash confirm that the king who will enter Jerusalem on a donkey is the Son of David and Savior:  

“The Son of David will come only in a generation which is either altogether righteous or altogether wicked… if they are righteous he will come in the clouds.  If not, he will come humbly and riding on a donkey.”  (Sanhedrin 97b) (cf. Santala, p. 55)

“The Son of David will come only in a generation which is either altogether righteous or altogether wicked… if they are righteous he will come in the clouds.  If not, he will come humbly and riding on a donkey.”  (Sanhedrin 97b) (cf. Santala, p.&nbsp;55)

“Just as there was a First Saviour so there will be a Last. Just as it is said of the First Saviour (Ex 4:20) that ‘He took his wife and sons and put them on a donkey’, so it is said of the Last Saviour that ‘He is lowly and riding on a donkey’ (Zech 9:9). (Midrash Qoheleth Rabbati 1) (cf. Santala, p. 59)   

“Just as there was a First Saviour so there will be a Last. Just as it is said of the First Saviour (Ex 4:20) that ‘He took his wife and sons and put them on a donkey’, so it is said of the Last Saviour that ‘He is lowly and riding on a donkey’ (Zech 9:9). (Midrash Qoheleth Rabbati 1) (cf. Santala, p.&nbsp;59)   

Jesus indeed rode into Jerusalem on a donkey, as a sign of lowliness and subjection, yet also as the sign of his Messianic kingship:

Jesus indeed rode into Jerusalem on a donkey, as a sign of lowliness and subjection, yet also as the sign of his Messianic kingship:

Zech 12:10 ("they will look on me whom they have pierced") is interpreted by the Talmud as referring to “the Mashiach, Son of Joseph”:

Zech 12:10 ("they will look on me whom they have pierced") is interpreted by the Talmud as referring to “the Mashiach, Son of Joseph”:

And the land shall mourn... what is the cause of the mourning?... one explained, the cause is the slaying of Messiah the son of Joseph... It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, and they shall look upon me because they thrust him through, and they shall mourn for him as one mourneth for his only son. (Sukka 52a) (cf. Santala, p. 186)  

And the land shall mourn... what is the cause of the mourning?... one explained, the cause is the slaying of Messiah the son of Joseph... It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, and they shall look upon me because they thrust him through, and they shall mourn for him as one mourneth for his only son. (Sukka 52a) (cf. Santala, p.&nbsp;186)  

When Jesus was crucified, his hands and feet were pierced with nails. In addition, immediately after he died, a Roman soldier pierced his side with a spear:  

When Jesus was crucified, his hands and feet were pierced with nails. In addition, immediately after he died, a Roman soldier pierced his side with a spear:  

Midrash Ruth, commenting on Ruth 2:14, discusses the "Messianic meal": "The fifth interpretation of [Ruth 2:14] makes it refer to the Messiah. Come hither: approach to royal state. And eat of the bread refers to the bread of royalty; and dip thy morsel in the vinegar refers to his sufferings, as it is said, but he was wounded because of our transgressions (Isa 53:5). (Ruth Rabbah 5:6)

Midrash Ruth, commenting on Ruth 2:14, discusses the "Messianic meal": "The fifth interpretation of [Ruth 2:14] makes it refer to the Messiah. Come hither: approach to royal state. And eat of the bread refers to the bread of royalty; and dip thy morsel in the vinegar refers to his sufferings, as it is said, but he was wounded because of our transgressions (Isa 53:5). (Ruth Rabbah 5:6)

Rabbi Elia de Vidas writes: “Thus the Messiah suffered on account of our sins, and was wounded; He who does not wish the Messiah to be wounded for our transgressions may choose himself to suffer and carry his own sins.” (cf. Santala, p. 202)

Rabbi Elia de Vidas writes: “Thus the Messiah suffered on account of our sins, and was wounded; He who does not wish the Messiah to be wounded for our transgressions may choose himself to suffer and carry his own sins.” (cf. Santala, p.&nbsp;202)

The talmud also associates the suffering servant with the Messiah: "What is the Messiah's name? ... the Rabbis said: His name is 'the leper scholar,' as it is written, surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted (Isa 53:4). (Sanhedrin 98b)

The talmud also associates the suffering servant with the Messiah: "What is the Messiah's name? ... the Rabbis said: His name is 'the leper scholar,' as it is written, surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted (Isa 53:4). (Sanhedrin 98b)

Most remarkable is this prayer from the Mahzor Rabbah, prayed on Yom Kippur, the great day of atonement:

Most remarkable is this prayer from the Mahzor Rabbah, prayed on Yom Kippur, the great day of atonement:

“Then, before the creation, he already set up the Temple and the Messiah… the Messiah our righteousness has turned away from us, and can find no-one who can justify us.  The yoke of our sins and our transgressions is a burden to us; and he was wounded for our transgressions, he suffered on his shoulders our iniquities; there is forgiveness for our sins.  In his wounds we are healed; it is time to create forever a new creation… He is our God, our Father, our King, he is our Saviour and he will liberate and redeem us for a second time and let us hear of his grace a second time…”  (Mahzor Rabbah for the Great Day of Atonement) (Santala, p. 207)   

“Then, before the creation, he already set up the Temple and the Messiah… the Messiah our righteousness has turned away from us, and can find no-one who can justify us.  The yoke of our sins and our transgressions is a burden to us; and he was wounded for our transgressions, he suffered on his shoulders our iniquities; there is forgiveness for our sins.  In his wounds we are healed; it is time to create forever a new creation… He is our God, our Father, our King, he is our Saviour and he will liberate and redeem us for a second time and let us hear of his grace a second time…”  (Mahzor Rabbah for the Great Day of Atonement) (Santala, p.&nbsp;207)   

The New Testament, of course, interprets Isaiah 53 as referring to Jesus, the paschal lamb sacrificed for the sins of the world:

The New Testament, of course, interprets Isaiah 53 as referring to Jesus, the paschal lamb sacrificed for the sins of the world:

Who are the two Lords spoken of in this psalm? The midrash on the psalms tells us that this dialogue here is between the LORD and the Messiah:

Who are the two Lords spoken of in this psalm? The midrash on the psalms tells us that this dialogue here is between the LORD and the Messiah:

“Sit at my right hand,” – “he says this to the Messiah; and his throne is prepared in grace and he will sit upon it.” (Midrash on the Psalms) (cf. Santala, p. 124)  

“Sit at my right hand,” – “he says this to the Messiah; and his throne is prepared in grace and he will sit upon it.” (Midrash on the Psalms) (cf. Santala, p.&nbsp;124)  

Jesus claimed that he was the one who would sit at the right hand of God:  

Jesus claimed that he was the one who would sit at the right hand of God:  

“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!”  And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “ Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!” Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever.  (Rev 5:12-14)

“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!”  And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “ Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!” Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever.  (Rev 5:12-14)

==See Also==

==See also==

*[[Jesus Christ]]

*[[Jesus Christ]]

*[[Messiah]]

*[[Messiah]]