Prophecy of the First Coming Of The Lord (3)
Prophecy of the First Coming Of The Lord • Sermon • Submitted
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Luke 1:31–33 (KJV 1900)
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
In the Hebrew Scriptures (the Old Testament), the angels, who partake in the heavenly and spiritual nature of God (in contrast to the fleshly and earthly nature of us human beings) are referred to as "sons of God". At times, God refers to the people of Israel as "sons". The kings of Israel also are called "sons of God" Is it any wonder then, that the King Messiah - the most high and the ideal representative of God, when he arrived from within the people of Israel - is called the "Son of God"? The Messiah is not supposed to be an ordinary man like all other men, but God's incarnation into humanity. Therefore, His birth should also be supernatural and extraordinary, as a sign from God.
The Hebrew Scriptures show that Messiah would be "the Son Of God" The Qumran Scrolls, which were found at the Dead Sea, were written during the third century BC. Scroll 4Q246 describes At understanding within Judaism during the era of the Essenes the Messiah was to be the "Son of God"?. The Jewish Essenes based their expectations on descriptions found in the Hebrew Scriptures. They lived hundreds of years before the time of Jesus and the New Testament, so they cannot be accused of being Pagan Christians". So, what led them to believe that the Messiah would be the Son of God?
Pro 30:4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
The chapter lays out Azur's conclusions. Proverbs 30 is dedicated to rebuking the two boys, Ithiel and Ucal. He asks them five rhetorical questions, each of which has the same answer as the sixth and last question.
The answer to these five rhetorical questions is of course,
"God". But then Agur reaches the climax: his sixth and last question, whose answer he previously defined as not requiring supernatural knowledge. Previously in verse 3, he said: "I have not learned wisdom, nor have I knowledge of the Holy One" (Proverbs
30:3). Then what is this deeply mysterious and special question of Agur (in Proverbs 30:4)?
"What is his His [God's] son's name? Surely you know!" According to Agur, it's not that difficult to know the answers to the rhetorical questions, but can the reader give the answer to the last question? The answer to this riddle is hiding in the Holy Scriptures, and this answer leads us to the Son of God - the Messiah.
Jewish Sages agree that this "Son of God" is the Messiah. The way the Jewish sages understood this will require a good measure of attention. From the book "Minhat Eliyahu", which quotes from
"Yalkut Mishley", explaining how the anticipated answer can be found: "Who has ascended to heaven and come down', is the Holy One, blessed be His name - for God rose up with a shout and came down on Mt. Sinai... And he answers, 'What is his son's name?
Surely you know!' Meaning, so you will study and understand what his name is who is called Moses after the name of Metatron, the Minister of the Face."
According to the Jewish book, Zohar, and the literature of the Jewish sages, Metatron is the Minister of the World, a representative with absolute divine embodiment! Metatron holds the characteristics of God Himself, he is the highest entity in the heavenly hierarchy. The Jewish Zohar describes that, just like God Himself, Metatron also sits on God's Holy Throne while he is
"Wearing God's skin"; he is even called "The Little God?. And on his head, the crown with words by which the universe was created.
The New Testament is consistent with the Jewish Scriptures hundreds of years before the book of Zohar was written, John describes Jesus in his gospel:
"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God, and the Word was God. All things were made through Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men."
The book of Zohar describes Metatron's character and nature, as one who is dressed in God's image, as God's representative to His creation. Conveniently, the Jewish sages invented him as a substitute for Jesus, whom they rejected. If this is not clear yet, don't worry. The concept of Metatron will be explored again in more detail in chapter 11: "Why Messiah Must be God."
"SON OF GOD° IS
"ANCIENT OF DAYS
IS MESSIAH.
The Hebrew Scriptures make use of the term "son" quite often, to describe those from the sons of Israel who obey and follow God. In the New Testament as well, the believers in Jesus are called "sons of God'. Therefore, God has many sons. But while the kings, the angels and the sons of Israel were adopted by God as sons, the Son of God was not adopted. He always existed. He is eternal. The Son of God is the way in which the Creator of the universe reveals Himself to His creation. In the Hebrew Scriptures, the Prophet Daniel wrote that the Son of God will come in the clouds of heaven: that means, in a supernatural way. And he describes His
eternal nature, as "Ancient of Days" (Daniel 7:9
9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
The Prophet Micah says "whose coming forth is from of old, from ancient days" (Micah 5:2
2 But thou, Beth-lehem Ephratah, Though thou be little among the thousands of Judah, Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting.
In Isaiah 9:6
6 For unto us a child is born, unto us a son is given: And the government shall be upon his shoulder: And his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.
, God says:
It is interesting that God is speaking of Himself in plural form, and speaks of a child. But not just any child: a unique child - a child who receives the names of God. "Wonderful Counselor" means that he has supernatural knowledge. "Mighty God", indicates that He will take part in the very nature of Almighty God Himself.
"Everlasting Father" speaks not only of His eternal nature, but equates Him with God the eternal Father. "Prince of Peace" means He Himself is the definition of "peace". Anyone who would like to receive spiritual peace will have to go through this Son of God.
1 Why do the heathen rage, And the people imagine a vain thing?
2 The kings of the earth set themselves, And the rulers take counsel together, Against the Lord, and against his anointed, saying,
3 Let us break their bands asunder, And cast away their cords from us.
4 He that sitteth in the heavens shall laugh: The Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, And vex them in his sore displeasure.
6 Yet have I set my king Upon my holy hill of Zion.
7 I will declare the decree: The Lord hath said unto me, Thou art my Son; This day have I begotten thee.
8 Ask of me, And I shall give thee the heathen for thine inheritance, And the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel.
10 Be wise now therefore, O ye kings: Be instructed, ye judges of the earth.
11 Serve the Lord with fear, And rejoice with trembling.
12 Kiss 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.
is another prophecy of the Messiah, as even the Jewish sages admit. Both Rashi and the Radak attributed Psalm 2 to the "King Messiah". But verse 7 needs prayerful attention: "The Lord said to me, 'You are my Son; today I have begotten you.'"
God says to the Messiah that He is His Son. Then in verse 12 God commands "kiss this Son", meaning, to worship and bow to Him.
Isn't that interesting? These verses refer to the Messiah, who in contrast to David (who ruled over a small group of people and not over all the Gentiles), the Messiah will rule over the entire creation. In this passage as well, the Son of God is the Messiah.
Now the interesting commentary on this section found in the Babylonian Talmud, Tractate Sukkah, chapter 5 will demand