Messiah Was To Be The Son of GOD
I am in no way referring to Yeshua the Messiah as being the literal Son of G-d. The thought of G-d having sexual relations with Miriam (Mary) is a blasphemous thought in Christianity, Islam and Judaism. This is a common misconception Jews and Muslims have regarding what Christians, Messianic and Nazarene Jews believe about the Messiah being the Son of G-d. This is obviously a figurative sonship. I realize the issue of the virgin birth pops up in this regards but is covered elsewhere in this work. For now we will focus on the title “Son of G-d.”
Yeshua the Messiah isn’t the only one deemed the Son of G-d in the Scriptures. The Hebrew and Aramaic word for son (‘ben’ and ‘bar’) and the Greek word used in the New Testament to say Son of G-d, ‘weos,’ can be either literal or figurative. Disciples of Prophets were called sons (I Kings 20:35, II Kings 2:3-7, 15; 4:1, 38, etc.). Kings of Israel were called sons of G-d by divine adoption (II Sam. 7:14). Israel, the nation was called the sons of G-d (Exodus 4:22-23, Hosea 1:10). Angels are called sons of G-d (Gen. 6:2, Job 1:6, 2:1). So why is it so hard to accept that the Divine Messiah would be called the “Son of G-d”?
Yeshua is a descendant of the Kingly linage of David (again will be covered in detail else where in the book), and the Kings of Judah had a special relationship with G-d and coronate as a son of G-d (Psalm 2) and His first born, which Israel was called that too (Psalm 2; 89:28, Exd. 4:22) and His earthly proxy and Scripture over and over stress that the same due we give to G-d we are to give to his anointed king the son of G-d:
G-d’s Due:
· Psalm 83:18 – Most High over all the earth.
· Psalm 86:9 – All nations will bow down to Him.
· Psalm 2:11; 100:2 – Worshiped and Served.
The Kings Due:
· Psalm 89:28 – Most high over all the earth.
· Psalm 72:11 – All nations will bow down to him.
· Psalm 18:44; 72:11 – Worshiped and served.
G-d and King paid obeisance at the same time:
· I Chron. 29:20
· Jer. 30:9 – This speaks of G-d and the Divine Messiah King of the future.
These have been but an example of a minute few that link similar fear, reverence, respect and service to G-d and the Anointed King.
Seeing as every Davidic King was “Anointed” they were all forerunners and types of Messiah, because the Hebrew word for Anointed is the same word for the Messiah! So Yeshua is the ultimate fruition, manifestation and fulfillment of this that which has been established in the ancient past of Israel. Rabbi Yudan in his Midrash Tehillim states that the phrase “you are my son” in Psalm 2 refers to the Messiah.
“Even if you didn’t understand that the Messiah was both divine and human (and therefore in praising and adoring him we really are praising and adoring God), you would still need to recognize that every major Hebrew word for worship, praise, service, adoration and obeisance that is used in the Bible with reference to God is also used with reference to the Messiah, the Davidic king. These are undisputable facts.
This is in harmony with what Jesus taught in John 5:22-23: ‘ Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.’
These words are in complete harmony with the verses… in the Tanakh: God and his Son, the Davidic Messiah, are to be honored and revered.” – Answering Jewish Objections to Jesus Vol. II, by Michael L. Brown
The difficult thing to explain is that the Anointed Kings were called “elohim” (Psalm 45, Isa. 9)! How can a man, an earthy king be called elohim-gods!? This is not strange in the Ancient East culture where it was common place for pagan kings to be considered divine and be called gods. But what’s up with it coming from our Hebrew Bible!?
Well, elohim can men G-d, gods, or refer to angels or earthly rulers, but that still doesn’t explain away passages where the texts seems to flip-flop in referencing G-d and the king and as G-d, a divine one!
In Psalm 45 David’s throne is called G-d’s throne, equating David with G-d. It has been said these are simply praises to the Almighty or that this is the earthy representation of G-d’s throne and authority, but to read the whole Psalm in context, David, not G-d is being addressed here. But if this is Messianic and is a reference to the Divine Messiah to come there remain no more difficulties.
Isaiah 9 is speaking in the literal context is speaking of the birth of a new Davidic king in that time frame (supposedly Ahaz), but the verbiage describing this kings goes beyond any reference to a pure earthy king that could not fully fit the description given. Isaiah 9:6 [5] says “Mighty G-d.”
“The Targum in a valiant but futile attempt to get around this, paraphrases, ‘And his name will be called before the Wonderful Counselor, the Might G-d who exists forever. ‘Messiah,’ for peace will abound upon us in his day.’ So instead of heaping up names on this royal child – a common ancient Near East practice at the time of enthronement – the Targum heaps the names on the Lord! This is not only farfetched, it is a grammatical monstrosity, as is widely recognized by translators and commentators of every background.” – Answering Jewish Objections to Jesus Vol. II, by Michael L. Brown
Famous and respected Jewish commentator, Ibn Ezra says that all the names describe the child and he explains everyone except the word ‘el,’ meaning G-d in the phrase “Might G-d (el’gibbor),” that is because ‘el,’ cannot refer to this child who was king to be, but only to the Divine Kingly Messiah to come. That is the only way the interpretation will fit!
Here is another commentator who see this passage of describing King Messiah: Isa.9:6-7: “also the name of the Messiah is called Peace, for it is written: ‘Everlasting Father, Prince of Peace.’” – Rabbi Jose the Galilean; Babylonian Talmud; Tract Derech Erez Zutha.
Also, if it was referring to Ahaz alone this too makes no sense because he was not recorded to be as righteous as Hezekiah!
Let’s take a look at just one of the Messianic Psalms that deal with the Messiah being the Son of G-d and future King:
PSALM 2“No matter how powerful the force, nothing can thwart G-d’s will. Rashi comments that the Psalm alludes to the encounter between that nations and he Messiah.” – Stone’s Tanak 1Why do the heathen rage, and the people imagine a vain thing?
Why do the “goyim,” which means, “nation’s,” non-Hebrew, non-Jewish, non-Israelite assemble together to riot, and why does this unified group of various Non-Hebrews meditate upon and mutter vanity and futility?
2The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
Since David wrote this Psalm, Radak states that, “Since the Philistines knew that David was G-d’s chosen one, their attack against him was an attack against G-d.”
All of the kings, leaders and rulers of this non-Hebraic united coalition of conglomerated of people of the world from among all the nations take a stand and foolishly think they can conspire a plan to overthrow G-d and His Moshiach, His Anointed One.
They don’t like having morality legislated to them, they don’t like having G-d or His agents telling them what to do, how to live or how to rule. They don’t like being told, “NO.” They act as if G-d is a tyrant or a killjoy and dishes out senseless rules just to derive pleasure from seeing people suffer and be miserable. And so like a worker’s union they gather together and “strike” against G-d and His Messiah. They Say:
3Let us break their bands asunder, and cast away their cords from us.
They, like Christians, see the Torah as a bondage of oppression and want to, out of spite, break every mitzvot (commandment) and Torah law. They want to take the marriage contract of Torah, that which links us to HaShem and sever and shatter it and be disconnected from G-d forever.
I am reminded of Ecc. 4:12b and a threefold cord is not quickly broken.
The bands I feel represent Torah and the “cords” I feel is the 3ply cord of Ecc. 4:12b that represent the Tri-Unity of G-d, the 3 pillars of Kabbalah, CHaBaD (Chochmah, Binah, Da’at/Wisdom, Understanding and Knowledge).
The first three verses of this Psalm bring 3 things to mind:
1. The Story of the Tower of Babel (Gen. 11:1-9).
2. The present state of humanity against G-d, Torah and Messiah.
3. The New World Order ort the End of Days and how the nations will gather together to do battle against G-d (Rev. 16:16, 19:11-21, Joel 3)
4He that sitteth in the heavens shall laugh: the LORD shall have them in derision.
The Millennial Kingdom is coming.
The funny thing is, the people in al 3 cases think they actually can win, so G-d laughs and makes fun of them and this absurdity (Psalm 37:13, Prov. 1:26).
Hoe does He do it? During the wars of the Modern State of Israel, when the surrounding countries poised their weapons against this fledgling state, who is out manned, out gunned and ill equipped, and the Jews win anyhow. When a basket ball player thinks he’s so hot and on a roll and he says that not even the Messiah can stop him and ends up shortly thereafter messing up his back irreparably and has to retire early from the sport. When a band claims they are more popular than the Messiah and then tragically looses one of their band mates to an assassins bullet. HE proves them wrong and thwarts their plan every time, effortlessly. HE makes them eat their own words. The next verse bears this idea out.
5Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
In Revelation it speaks of a double edged sword coming out of the Anointed Ones mouth to destroy the enemies of HaShem.
Yeah, it was all big talk when people thought either G-d wasn’t there or HE was just an old pussy cat, until G-d makes clear to the people that he is there with a Lion like Roar! Now the peoples know that G-d’s no passive wimp. He just put up with a lot out of patience, mercy and love in hopes they would repent and turn to him until the people crossed the line, then G-d unloaded.
6Yet have I set my king upon my holy hill of Zion.
G-d proclaims He has chosen and anointed the King He desires over the people and sets His throne up on the mount where His Glory rests. And G-d says HE will not share His glory with another (Isa. 42:8) so this makes it obvious Yeshua, His Anointed One, His Messiah, The King HE set up is Divine Yah Himself.
7I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
This verse (along with 12) drives this fact home. The word “begotten” is used in this verse just as in John 3:16.
On the Pashat (literal) level this is speaking of King David himself and on a Remez (hinted about) level it speaks of the Nation of Israel and on a Sod (deep spiritual) level it speaks prophetically of the Messiah Yeshua.
“…in the Tanak in light of a homiletical Rabbinic commentary called Midrash Tehillim. The Midrash is addressing the words, “I will declare the decree. The LORD said to me, ‘You are my son; today I have begotten you.’” Which decree, the rabbis ask, is being referred to here? First, it is answered, the text refers to “the decree of the Torah,” Exodus 4:22, where God calls Israel his firstborn son. In other words, just as Israel was God’s son, so also the king was God’s son. Next it referes to “the decree of the Prophets,” citing Isa. 52:13 (“Behold, my servant will act wisely”) asnd Isaiah 42:1 (“Here is my servant, whom I uphold, my chosen one in whom I delight”). Now, what is interesting here is that neither of these verses makes reference to the term son, yet they are among the most famous Messianic prophecies in the entire Bible, often pointed to by Christians with ultimate reference to Jesus. And the Midrash ties them in with the king being called God’s son in Psalm 2:7!”—Answering Jewish Objections to Jesus Vol. II by Michael L. Brown
8Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
This tells us that Yeshua Messiah will return to be king of all the world and that the covenant with Avraham; that his descendants will be like the starts of the heavens and the sands of the sea shore and that all nations will be blessed through him, will have achieved its ultimate, full and final fulfillment!
9Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
This is Divine retribution dished out by Messiah to those in verses 1-3.
“The fact that the rod is iron indicates the severity and harshness of the judgment that will be meted out by Him at His return (Rev. 19:15)”—KJV Hebrew Greek Key Word Study Bible.
The words, “shall break” in Hebrew means to violently shatter irreparably. This is confirmed and repeated in the last part of this verse. The word “rod” in the Hebrew specifically means a rod used for physical disciplinary punishment. Similar to what was used in Singapore on the American who was caught vandalizing with spray paint in the 90’s. But the rod Messiah will use is not hickory or bamboo, but iron, an ancient symbol of war.
10Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11Serve the LORD with fear, and rejoice with trembling.
G-d, through David plead with the Goyim not to let verse 1-9 become a reality, but to repent, follow, obey and rule by Torah as Messiah Himself would in respectful and reverential fear of YHWH.
Rashi said, “If gentile kings and judges turn away from sin, they too will rejoice when the wicked tremble in fear of G-d’s wrath.”
12Kiss the Son, 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.
In an attempt to remove the obvious Messianic implications of Yeshua, the Stone’s Tanak translates the first part, “Yearn for purity,” and the Hebrew Roots Version bears this footnote in regards to this:
“’Kiss the Son’ some translations have ‘pay homage in purity.’ These argue that the word ‘bet-resh’ here means purity (as in Ps. 24:4) and that ‘bet-resh (bar)’ only means ‘son’ in the Aramaic but not in Hebrew. However the word ‘bet-resh (bar)’ clearly means ‘son’ in the Hebrew of Prov. 31:2. The context implies a ‘son’ (2:7). Rabbi Ibn Ezra understood this passage to mean ‘kiss the son’ i.e., do homage to him. (Funny how the Stone’s Tanak editors know this and purposely lave this commentary out, yet they quote Ibn Ezra a lot through out the Tanak) The Zohar also understands the phrase to mean ‘kiss the son’ (Zohar 3:191b). The translators of the Aramaic Peshitta understood the passage to mean in Aramaic ‘kiss the son’.” – HRV pg. 808 (Parenthesis mine)
Like in the old movies you see a subject approach a king and kiss his ring or scepter which he extends. This is sort of what this phrase is trying to bring across.
The Proverbial Riddle
Taken from, “Can You Solve This Ancient Riddle?” A tract by Sid Roth:
Prov.30:4 “Who was it that ascended into heaven, and came down again? Who gathered the wind in his fist?Who bound the waters in a garment? Who set up all the ends of the earth? What is His name (obviously this is G-D), and what is His son’s name, if thou knowest it?
Who is the “Son”? In the vain of Jewish tradition I’m going to answer a question, “Who is the Messiah?”, that is found in that riddle in Proverbs. And also in Isaiah chapter 53.
Who is speaking through Isaiah? The G-D of Avraham, Isaac, and Jacob, the G-D of Israel is. Who is Isaiah talking to in this chapter? Israel. Who is “my people” in this chapter? It is the Jewish people. Who is “cut away”? The One greater than Moshe (Deut.18:18-19). Could this be Israel, the Jewish people instead of Messiah? NO, because Israel is never referred to as a “He”, but is always referred to in the feminine. Isaiah says that this One would do “no violence, and there was no deceit in His mouth.” (Isa.53:9b). And in Psalms 14:3 it says, “There is none (human) that does good, not even one.”
When would this One come? The prophet Daniel says that the Anointed One (the Messiah) would come and die for our sins before the Second Temple was destroyed in C.E 70. (Dan.9:24-26).
The Apostles referenced this chapter in Isaiah to Yeshua Messiah: Acts 8:26-40
Yeshua the Messiah isn’t the only one deemed the Son of G-d in the Scriptures. The Hebrew and Aramaic word for son (‘ben’ and ‘bar’) and the Greek word used in the New Testament to say Son of G-d, ‘weos,’ can be either literal or figurative. Disciples of Prophets were called sons (I Kings 20:35, II Kings 2:3-7, 15; 4:1, 38, etc.). Kings of Israel were called sons of G-d by divine adoption (II Sam. 7:14). Israel, the nation was called the sons of G-d (Exodus 4:22-23, Hosea 1:10). Angels are called sons of G-d (Gen. 6:2, Job 1:6, 2:1). So why is it so hard to accept that the Divine Messiah would be called the “Son of G-d”?
Yeshua is a descendant of the Kingly linage of David (again will be covered in detail else where in the book), and the Kings of Judah had a special relationship with G-d and coronate as a son of G-d (Psalm 2) and His first born, which Israel was called that too (Psalm 2; 89:28, Exd. 4:22) and His earthly proxy and Scripture over and over stress that the same due we give to G-d we are to give to his anointed king the son of G-d:
G-d’s Due:
· Psalm 83:18 – Most High over all the earth.
· Psalm 86:9 – All nations will bow down to Him.
· Psalm 2:11; 100:2 – Worshiped and Served.
The Kings Due:
· Psalm 89:28 – Most high over all the earth.
· Psalm 72:11 – All nations will bow down to him.
· Psalm 18:44; 72:11 – Worshiped and served.
G-d and King paid obeisance at the same time:
· I Chron. 29:20
· Jer. 30:9 – This speaks of G-d and the Divine Messiah King of the future.
These have been but an example of a minute few that link similar fear, reverence, respect and service to G-d and the Anointed King.
Seeing as every Davidic King was “Anointed” they were all forerunners and types of Messiah, because the Hebrew word for Anointed is the same word for the Messiah! So Yeshua is the ultimate fruition, manifestation and fulfillment of this that which has been established in the ancient past of Israel. Rabbi Yudan in his Midrash Tehillim states that the phrase “you are my son” in Psalm 2 refers to the Messiah.
“Even if you didn’t understand that the Messiah was both divine and human (and therefore in praising and adoring him we really are praising and adoring God), you would still need to recognize that every major Hebrew word for worship, praise, service, adoration and obeisance that is used in the Bible with reference to God is also used with reference to the Messiah, the Davidic king. These are undisputable facts.
This is in harmony with what Jesus taught in John 5:22-23: ‘ Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.’
These words are in complete harmony with the verses… in the Tanakh: God and his Son, the Davidic Messiah, are to be honored and revered.” – Answering Jewish Objections to Jesus Vol. II, by Michael L. Brown
The difficult thing to explain is that the Anointed Kings were called “elohim” (Psalm 45, Isa. 9)! How can a man, an earthy king be called elohim-gods!? This is not strange in the Ancient East culture where it was common place for pagan kings to be considered divine and be called gods. But what’s up with it coming from our Hebrew Bible!?
Well, elohim can men G-d, gods, or refer to angels or earthly rulers, but that still doesn’t explain away passages where the texts seems to flip-flop in referencing G-d and the king and as G-d, a divine one!
In Psalm 45 David’s throne is called G-d’s throne, equating David with G-d. It has been said these are simply praises to the Almighty or that this is the earthy representation of G-d’s throne and authority, but to read the whole Psalm in context, David, not G-d is being addressed here. But if this is Messianic and is a reference to the Divine Messiah to come there remain no more difficulties.
Isaiah 9 is speaking in the literal context is speaking of the birth of a new Davidic king in that time frame (supposedly Ahaz), but the verbiage describing this kings goes beyond any reference to a pure earthy king that could not fully fit the description given. Isaiah 9:6 [5] says “Mighty G-d.”
“The Targum in a valiant but futile attempt to get around this, paraphrases, ‘And his name will be called before the Wonderful Counselor, the Might G-d who exists forever. ‘Messiah,’ for peace will abound upon us in his day.’ So instead of heaping up names on this royal child – a common ancient Near East practice at the time of enthronement – the Targum heaps the names on the Lord! This is not only farfetched, it is a grammatical monstrosity, as is widely recognized by translators and commentators of every background.” – Answering Jewish Objections to Jesus Vol. II, by Michael L. Brown
Famous and respected Jewish commentator, Ibn Ezra says that all the names describe the child and he explains everyone except the word ‘el,’ meaning G-d in the phrase “Might G-d (el’gibbor),” that is because ‘el,’ cannot refer to this child who was king to be, but only to the Divine Kingly Messiah to come. That is the only way the interpretation will fit!
Here is another commentator who see this passage of describing King Messiah: Isa.9:6-7: “also the name of the Messiah is called Peace, for it is written: ‘Everlasting Father, Prince of Peace.’” – Rabbi Jose the Galilean; Babylonian Talmud; Tract Derech Erez Zutha.
Also, if it was referring to Ahaz alone this too makes no sense because he was not recorded to be as righteous as Hezekiah!
Let’s take a look at just one of the Messianic Psalms that deal with the Messiah being the Son of G-d and future King:
PSALM 2“No matter how powerful the force, nothing can thwart G-d’s will. Rashi comments that the Psalm alludes to the encounter between that nations and he Messiah.” – Stone’s Tanak 1Why do the heathen rage, and the people imagine a vain thing?
Why do the “goyim,” which means, “nation’s,” non-Hebrew, non-Jewish, non-Israelite assemble together to riot, and why does this unified group of various Non-Hebrews meditate upon and mutter vanity and futility?
2The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
Since David wrote this Psalm, Radak states that, “Since the Philistines knew that David was G-d’s chosen one, their attack against him was an attack against G-d.”
All of the kings, leaders and rulers of this non-Hebraic united coalition of conglomerated of people of the world from among all the nations take a stand and foolishly think they can conspire a plan to overthrow G-d and His Moshiach, His Anointed One.
They don’t like having morality legislated to them, they don’t like having G-d or His agents telling them what to do, how to live or how to rule. They don’t like being told, “NO.” They act as if G-d is a tyrant or a killjoy and dishes out senseless rules just to derive pleasure from seeing people suffer and be miserable. And so like a worker’s union they gather together and “strike” against G-d and His Messiah. They Say:
3Let us break their bands asunder, and cast away their cords from us.
They, like Christians, see the Torah as a bondage of oppression and want to, out of spite, break every mitzvot (commandment) and Torah law. They want to take the marriage contract of Torah, that which links us to HaShem and sever and shatter it and be disconnected from G-d forever.
I am reminded of Ecc. 4:12b and a threefold cord is not quickly broken.
The bands I feel represent Torah and the “cords” I feel is the 3ply cord of Ecc. 4:12b that represent the Tri-Unity of G-d, the 3 pillars of Kabbalah, CHaBaD (Chochmah, Binah, Da’at/Wisdom, Understanding and Knowledge).
The first three verses of this Psalm bring 3 things to mind:
1. The Story of the Tower of Babel (Gen. 11:1-9).
2. The present state of humanity against G-d, Torah and Messiah.
3. The New World Order ort the End of Days and how the nations will gather together to do battle against G-d (Rev. 16:16, 19:11-21, Joel 3)
4He that sitteth in the heavens shall laugh: the LORD shall have them in derision.
The Millennial Kingdom is coming.
The funny thing is, the people in al 3 cases think they actually can win, so G-d laughs and makes fun of them and this absurdity (Psalm 37:13, Prov. 1:26).
Hoe does He do it? During the wars of the Modern State of Israel, when the surrounding countries poised their weapons against this fledgling state, who is out manned, out gunned and ill equipped, and the Jews win anyhow. When a basket ball player thinks he’s so hot and on a roll and he says that not even the Messiah can stop him and ends up shortly thereafter messing up his back irreparably and has to retire early from the sport. When a band claims they are more popular than the Messiah and then tragically looses one of their band mates to an assassins bullet. HE proves them wrong and thwarts their plan every time, effortlessly. HE makes them eat their own words. The next verse bears this idea out.
5Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
In Revelation it speaks of a double edged sword coming out of the Anointed Ones mouth to destroy the enemies of HaShem.
Yeah, it was all big talk when people thought either G-d wasn’t there or HE was just an old pussy cat, until G-d makes clear to the people that he is there with a Lion like Roar! Now the peoples know that G-d’s no passive wimp. He just put up with a lot out of patience, mercy and love in hopes they would repent and turn to him until the people crossed the line, then G-d unloaded.
6Yet have I set my king upon my holy hill of Zion.
G-d proclaims He has chosen and anointed the King He desires over the people and sets His throne up on the mount where His Glory rests. And G-d says HE will not share His glory with another (Isa. 42:8) so this makes it obvious Yeshua, His Anointed One, His Messiah, The King HE set up is Divine Yah Himself.
7I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
This verse (along with 12) drives this fact home. The word “begotten” is used in this verse just as in John 3:16.
On the Pashat (literal) level this is speaking of King David himself and on a Remez (hinted about) level it speaks of the Nation of Israel and on a Sod (deep spiritual) level it speaks prophetically of the Messiah Yeshua.
“…in the Tanak in light of a homiletical Rabbinic commentary called Midrash Tehillim. The Midrash is addressing the words, “I will declare the decree. The LORD said to me, ‘You are my son; today I have begotten you.’” Which decree, the rabbis ask, is being referred to here? First, it is answered, the text refers to “the decree of the Torah,” Exodus 4:22, where God calls Israel his firstborn son. In other words, just as Israel was God’s son, so also the king was God’s son. Next it referes to “the decree of the Prophets,” citing Isa. 52:13 (“Behold, my servant will act wisely”) asnd Isaiah 42:1 (“Here is my servant, whom I uphold, my chosen one in whom I delight”). Now, what is interesting here is that neither of these verses makes reference to the term son, yet they are among the most famous Messianic prophecies in the entire Bible, often pointed to by Christians with ultimate reference to Jesus. And the Midrash ties them in with the king being called God’s son in Psalm 2:7!”—Answering Jewish Objections to Jesus Vol. II by Michael L. Brown
8Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
This tells us that Yeshua Messiah will return to be king of all the world and that the covenant with Avraham; that his descendants will be like the starts of the heavens and the sands of the sea shore and that all nations will be blessed through him, will have achieved its ultimate, full and final fulfillment!
9Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
This is Divine retribution dished out by Messiah to those in verses 1-3.
“The fact that the rod is iron indicates the severity and harshness of the judgment that will be meted out by Him at His return (Rev. 19:15)”—KJV Hebrew Greek Key Word Study Bible.
The words, “shall break” in Hebrew means to violently shatter irreparably. This is confirmed and repeated in the last part of this verse. The word “rod” in the Hebrew specifically means a rod used for physical disciplinary punishment. Similar to what was used in Singapore on the American who was caught vandalizing with spray paint in the 90’s. But the rod Messiah will use is not hickory or bamboo, but iron, an ancient symbol of war.
10Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11Serve the LORD with fear, and rejoice with trembling.
G-d, through David plead with the Goyim not to let verse 1-9 become a reality, but to repent, follow, obey and rule by Torah as Messiah Himself would in respectful and reverential fear of YHWH.
Rashi said, “If gentile kings and judges turn away from sin, they too will rejoice when the wicked tremble in fear of G-d’s wrath.”
12Kiss the Son, 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.
In an attempt to remove the obvious Messianic implications of Yeshua, the Stone’s Tanak translates the first part, “Yearn for purity,” and the Hebrew Roots Version bears this footnote in regards to this:
“’Kiss the Son’ some translations have ‘pay homage in purity.’ These argue that the word ‘bet-resh’ here means purity (as in Ps. 24:4) and that ‘bet-resh (bar)’ only means ‘son’ in the Aramaic but not in Hebrew. However the word ‘bet-resh (bar)’ clearly means ‘son’ in the Hebrew of Prov. 31:2. The context implies a ‘son’ (2:7). Rabbi Ibn Ezra understood this passage to mean ‘kiss the son’ i.e., do homage to him. (Funny how the Stone’s Tanak editors know this and purposely lave this commentary out, yet they quote Ibn Ezra a lot through out the Tanak) The Zohar also understands the phrase to mean ‘kiss the son’ (Zohar 3:191b). The translators of the Aramaic Peshitta understood the passage to mean in Aramaic ‘kiss the son’.” – HRV pg. 808 (Parenthesis mine)
Like in the old movies you see a subject approach a king and kiss his ring or scepter which he extends. This is sort of what this phrase is trying to bring across.
The Proverbial Riddle
Taken from, “Can You Solve This Ancient Riddle?” A tract by Sid Roth:
Prov.30:4 “Who was it that ascended into heaven, and came down again? Who gathered the wind in his fist?Who bound the waters in a garment? Who set up all the ends of the earth? What is His name (obviously this is G-D), and what is His son’s name, if thou knowest it?
Who is the “Son”? In the vain of Jewish tradition I’m going to answer a question, “Who is the Messiah?”, that is found in that riddle in Proverbs. And also in Isaiah chapter 53.
Who is speaking through Isaiah? The G-D of Avraham, Isaac, and Jacob, the G-D of Israel is. Who is Isaiah talking to in this chapter? Israel. Who is “my people” in this chapter? It is the Jewish people. Who is “cut away”? The One greater than Moshe (Deut.18:18-19). Could this be Israel, the Jewish people instead of Messiah? NO, because Israel is never referred to as a “He”, but is always referred to in the feminine. Isaiah says that this One would do “no violence, and there was no deceit in His mouth.” (Isa.53:9b). And in Psalms 14:3 it says, “There is none (human) that does good, not even one.”
When would this One come? The prophet Daniel says that the Anointed One (the Messiah) would come and die for our sins before the Second Temple was destroyed in C.E 70. (Dan.9:24-26).
The Apostles referenced this chapter in Isaiah to Yeshua Messiah: Acts 8:26-40