Evangelism Discussion

Notes
Transcript
Handout
We have discussed many different religions throughout this series and we have come to what I desire to be the last one. That is, how to evangelize Jewish people.
1 Now when Jesus was born in Beth-lehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Beth-lehem of Judaea: for thus it is written by the prophet, 6 And thou Beth-lehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. 8 And he sent them to Beth-lehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
I think of all the religions, Judaism seems to be the one that we often feel the most intimated when it comes to witnessing to a Jewish person. I read a recent article that only 1-2% of all Jews living in the United States are Messianic Jews (meaning that they believe in Jesus Christ as the Messiah).
How devote in their faith is the Jewish population in the United States?
According to a 2021 Pew Research Center study, about 12% of Jewish Americans attend synagogue at least once a week, and 20% attend once or twice a month. About 27% of Jewish Americans attend a few times a year, and half attend seldom or never.
I can tell you that when I lived in Chicago, I worked with two men from Israel. Let’s just say that they did not care at all about their faith and only wanted to leverage the ‘benefits’ of being Jewish (meaning they all always look after and help one another in any situation, especially matters of money). They still had the scrolls on the door and would celebrate the holidays or feasts if family was in the states.
I also want to note here, that I have read many articles online on Reddit and forums regarding the Jewish take on people attempting to share the gospel with them. In Israel, the mentality is get away, leave, and never come back. Also that they only want you to give them support through their needs, financially, or prayer only.
I think as Christians we need to understand how the Jewish mind interprets scripture and how they interpret the Messiah.
Let’s start first at the beginning.
It should be clear that we are using the same canon of scripture for the Hebrew Text as the Jewish people.
Wait a minute!
What is the forbidden scripture of the Jews?
Isaiah 53. It is even removed in some of the Hebrew scriptures but if it is present, it is never read.
So there are some questions we must ask and understand before attempting to lead a Jew to Christ. Like Muslims, this is a long term investment of your time.
If the Jews were looking for a Messiah, then why did they reject Jesus as the Messiah?
Because Jesus did not fulfill their interpretation of the Messiah.
In fact, if Alexander the Great would have been Jewish, he would have fulfilled the Jewish interpretation of the Messiah more than Jesus.
What were the Jewish people looking for in the Messiah?
A conquering King.
Who were the Magi seeking?
The King of the Jews.
They were not looking for a lowly servant and it is demonstrated by the gifts that they gave to Christ. It is demonstrated by the long costly journey they took to get to the place where Jesus would be found.
What major historical event took place in 586 BC?
The fall of Jerusalem to Babylon.
In 586 BC, a significant event occurred: the fall of Jerusalem to Babylon[1][2]. This marked the end of the kingdom of Judah and was a pivotal moment in Jewish history. The Babylonians, under the rule of Nebuchadnezzar, conquered the city, leading to the destruction of the temple and the exile of many Jews to Babylon[1][2]. This event had been prophesied by Ezekiel, who had been warning the exiles in Babylon for six years prior that Jerusalem would fall[2]. The fall of Jerusalem came after a period of decline in Judah following the death of King Josiah in 609 BC, with subsequent rulers failing to maintain his religious reforms[3]. This event was part of a larger period of political upheaval in the region, which included Babylon's rise to power and its subsequent conquests[1][3].
[1] James E. Smith, The Minor Prophets, Old Testament Survey Series (Joplin, MO: College Press, 1994), 474.
[2] Douglas Connelly, The Bible for Blockheads: A User-Friendly Look at the Good Book, Rev. (Grand Rapids, MI: Zondervan, 2007), 214–215.
[3] Daniel Webber, The Coming of the Warrior-King: Zephaniah Simply Explained, Welwyn Commentary Series (Darlington, England: Evangelical Press, 2004), 16.
How would this event trigger the events of the Magi seeking Jesus?
Daniel would become a captive in Babylon.
Daniel’s unwavering faith under captivity granted him great favor with Nebuchadnezzar.
Look in Daniel 2:48:
48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.
What significance does Daniel’s role play in the coming of the Messiah?
He is the leader of a university like system in Babylon where he leads and teaches the wise men. Daniel’s influence in this university would be key to many Magi in Babylon learning the prophecies and scriptures.
It is important to note that these magi were astrologers, men who were studying the stars, interpreting dreams, and possessing a knowledge of occult sciences.
The Magi were a class of learned men originating from Persia, Babylonia, or Arabia who were renowned for their wisdom and expertise in various fields[1][2]. They were known for studying the stars, interpreting dreams, and possessing knowledge of occult sciences[1][2]. While some viewed them as magicians or enchanters, others recognized them as genuinely scientific and learned individuals[2]. In biblical context, the term "Magi" is most famously associated with the wise men who visited the infant Jesus in Bethlehem, bringing expensive gifts and honoring him as a newborn king[1][3]. These particular Magi were likely astrologers who followed a star, interpreting it as a sign of the Messiah's birth[2][3]. The term "Magi" also appears in other biblical passages, such as in the book of Acts, where it is applied to individuals with supposed supernatural knowledge or magical abilities[2][3].
[1] Henrietta C. Mears, What the Bible Is All About: Bible Handbook, Revised & Updated. (Ventura, CA: Regal, 2011), 805.
[2] Merrill C. Tenney, “Magi,” ed. Charles F. Pfeiffer, Howard F. Vos, and John Rea, The Wycliffe Bible Encyclopedia (Moody Press, 1975).
[3] Robert A. Derrenbacker Jr., “Magi,” ed. David Noel Freedman, Allen C. Myers, and Astrid B. Beck, Eerdmans Dictionary of the Bible (Grand Rapids, MI: W.B. Eerdmans, 2000), 843.
The exact distance is not known but I think these magi came from Babylon which would be modern day Iraq, about 55 miles south of south of Baghdad, and near the town of Al-Ḥillah.
On today's map, Babylon would be pretty close to Bagdad, Iraq, which means the magi would have travelled more than 900 miles to meet Jesus. By the time they got to Jerusalem, they were looking for a child, not a baby, which implies that they had been travelling for a long time.
Dr. Harmon was teaching about these Magi following the Shekhinah glory of God to where Jesus would be.
Imagine this:
The Shekhinah glory of God is not over a baby, it is over a child. Jesus at this time would be around 1-2 years old. This is not merely a baby in a manager like we see in the nativity scene. Rather Jesus could be walking or crawling around. This is the child that God’s glory hovers over.
Was Jesus really King of the Jews?
The Magi said they came to worship the King of the Jews, was Jesus really the King of the Jews?
What requirements would Jesus need to qualify as a King?
A royal ancestry.
Jesus would require that He is part of a royal lineage to lay claim on a throne.
Now it is true that Jesus is King, He is the King of glory and not only of the heavenly realm but also of the earthly realm.
Matthew’s gospel makes the genealogy of Jesus clear.
Where in Matthew does he list the genealogy of Christ?
Matthew Chapter 1.
Is it important that Matthew does not carry the genealogy all the way to Adam?
No, because who do the Jewish people care about in the Old Testament?
Abraham.
You can already link Abraham to Adam so there is no need to date Jesus back that far. But the connection to Abraham already solidifies Jesus as a true Jew and not one born as a half or partial Jew.
What royal link does Jesus have to make Him a King?
David. Jesus is from the lineage of David.
According to the articles provided, both Joseph and Mary were part of the lineage of David. Joseph's lineage is explicitly traced back to David through Solomon in Matthew's genealogy[1][2]. This genealogy establishes Joseph as a "son of David"[3]. Regarding Mary, one theory suggests that she may have been descended from a different branch of David's family, possibly through David's son Nathan[4]. However, it's important to note that this theory about Mary's lineage is described as common in some messianic Jewish circles, rather than a universally accepted fact[4]. The articles emphasize the importance of Jesus being connected to David's line, which is fulfilled through his legal father Joseph, even though Jesus was conceived by the Holy Spirit[3].
[1] John F. MacArthur, One Perfect Life: The Complete Story of the Lord Jesus (Nashville, TN: Thomas Nelson, 2013).
[2] Johnston M. Cheney, Stanley A. Ellisen, and Johnston M. Cheney, Jesus Christ The Greatest Life: A Unique Blending of the Four Gospels (Eugene, OR: Paradise Publishing Inc., 1999), 23.
[3] Zhodi Angami, Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew’s Gospel (New York, NY: T&T Clark, 2017), 162.
[4] Robert J. Hutchinson, Searching for Jesus: New Discoveries in the Quest for Jesus of Nazareth—and How They Confirm the Gospel Accounts (Nashville, TN: Thomas Nelson, 2023).
Last week, a great question was asked. (Call on Brandon about Heli).\
Heli was the half brother of Jacob. Since Heli died childless, Jacob married his widow and she bore him Joseph. So this is a technicality that Joseph was the legal son of Heli but also the son of Jacob. This simply distinguishes that it was Heli’s widow who bore Joseph.
Based on the provided articles, there is no clear evidence that Heli was the half-brother of Jacob. The articles present various theories about Heli's relationship to Joseph, the husband of Mary, but do not definitively state a familial connection between Heli and Jacob. One article suggests that Heli and Jacob might have been "either own brothers or half-brothers"[1], but this is presented as one of several possible explanations for the differences in Jesus' genealogies as recorded by Matthew and Luke. Another article mentions a theory that Jacob was Joseph's natural father and Heli adopted Joseph after Jacob's death[2], but this is not presented as a confirmed fact. Given the lack of conclusive information in the provided articles, it's not possible to definitively answer whether Heli was the half-brother of Jacob.
[1] Dionysius of Alexandria, “The Passion of St. Symphorosa and Her Seven Sons,” in Fathers of the Third Century: Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. D. F. Salmond, vol. 6, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 139–140.
[2] Douglas F. Kelly, Systematic Theology: Grounded in Holy Scripture and Understood in the Light of the Church, vol. 2 (Ross-shire, Scotland: Mentor, 2014), 108.
Last week we briefly discussed the idea of the Jewish scriptures and some questions were brought up regarding the Jewish books.
What are the three sacred texts in Judaism?
Tanach (Hebrew Bible)
Torah
Talmud
The Tanach is divided into three sections:
Torah (Law)
Nevi’im (Prophets)
Ketuvim (Writings)
Writings contain the books of Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Ruth, Lamentations, etc…
The Ketuvim, meaning "Writings" in Hebrew, is the third and final section of the Hebrew Bible (Tanakh), following the Torah and Nevi'im[1][2]. It comprises a collection of twelve books (or thirteen if I and II Chronicles are counted separately) that vary in style, content, and purpose[1]. The Ketuvim includes diverse works such as Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Ruth, Lamentations, Esther, Daniel, Ezra-Nehemiah, and Chronicles[3][4]. These books encompass a range of genres, including religious poetry, wisdom literature, historical narratives, and philosophical reflections[1]. The Ketuvim was compiled after the period of the Prophets, roughly between 750 and 400 B.C.E., and is also known by its Greek name, Hagiographa, which means "Sacred or Holy Writings"[1].
[1] Alex J. Goldman, The Eternal Books Retold: A Rabbi Summarizes the 39 Books of the Bible (Northvale, NJ: Jason Aronson, Inc., 1999).
[2] Amy-Jill Levine and Marc Zvi Brettler, eds., The Jewish Annotated New Testament: New Revised Standard Version Bible Translation, Second Edition. (Oxford; New York: Oxford University Press, 2017), 793.
[3] Douglas Mangum, The Lexham Glossary of Theology (Bellingham, WA: Lexham Press, 2014).
[4] Ron Geaves, “Ketuvim,” in Continuum Glossary of Religious Terms (London; New York: Continuum, 2002), 196.
The Talmud is divided into two main parts:
Mishnah (Oral Law)
Gemara (Rabbinical Interpretations of the Mishnah)
The Talmud is a central text in Judaism, consisting of two main parts: the Mishnah, a compilation of Jewish oral law, and the Gemara, which contains rabbinical discussions and interpretations of the Mishnah[1][2]. Written primarily in Hebrew and Aramaic, the Talmud exists in two versions: the Babylonian Talmud, dating back to the fifth century CE and considered more authoritative, and the earlier Jerusalem (or Palestinian) Talmud[1][2][3]. The Babylonian Talmud, completed around 500 CE, is structured with the Mishnah passage in the center, surrounded by various commentaries and discussions[2]. Over time, additional commentaries have been added, such as those by Rashi in the eleventh century, forming an ongoing process of interpretation and discussion[1][2]. The Talmud covers a wide range of topics, including agriculture, festivals, marriage, civil affairs, and religious laws, serving as a comprehensive guide to Jewish law and tradition[1][4].
[1] Charles E. Farhadian, Introducing World Religions: A Christian Engagement (Grand Rapids, MI: Baker Academic, 2015), 316.
[2] Irene Lipson, Blessing the King of the Universe: Transforming Your Life through the Practice of Biblical Praise (Baltimore, MD: Messianic Jewish Publishers, 2004), xi–xii.
[3] David Elton Graves, Biblical Archaeology: An Introduction with Recent Discoveries That Support the Reliability of the Bible, vol. 1 (Electronic Christian Media, 2018), 358.
[4] E. Cobham Brewer, ed., Dictionary of Phrase and Fable (London; Paris; Melbourne: Cassell and Company, Limited, 1895), 1205.
Now that we know about what books they consider to be scripture or sacred, let’s look at some of the common practices of the Judaism.
Do the Jews believe in the trinity?
No. They believe in one God and no duality or trinity.
4 Hear, O Israel: The Lord our God is one Lord:
What other practices are the Jews known for to do?
Observe Sabbath
Dietary restrictions (Avoid pork)
Feasts
Common Jewish practices include the worship of one God, observance of Sabbath rest, dietary restrictions, and male circumcision[1]. Many Jews participate in annual pilgrimage feasts such as Pesah (Passover), Shavuot, and Sukkot, with the Passover seder being particularly popular[1][2]. The recitation of the Shema, a central declaration of Jewish faith affirming the oneness of God, is a fundamental practice[3]. Other common observances include lighting Chanukah candles, fasting on Yom Kippur, and contributing to the temple tax[1][2]. Some Jews follow practices like using a mikveh for ritual purification, wearing tefillin (phylacteries), and placing a mezuzah on doorposts[1]. While synagogue attendance has declined in recent years, many still join synagogues for their children's Jewish education[2]. It's important to note that the degree of observance varies widely among different Jewish groups and individuals[2][3].
[1] Leo Duprée Sandgren, Vines Intertwined: A History of Jews and Christians from the Babylonian Exile to the Advent of Islam (Peabody, MA: Hendrickson Publishers, 2010), 183.
[2] Jacob Neusner, Alan J. Avery-Peck, and William Scott Green, eds., The Encyclopedia of Judaism (Leiden; Boston; Köln: Brill, 2000), 695.
[3] John Mark Terry, Ebbie C. Smith, and Justice Anderson, Missiology: An Introduction to the Foundations, History, and Strategies of World Missions (Nashville, TN: Broadman & Holman Publishers, 1998), 396.
There is also an annual Jewish Pilgrimage that takes place during three major festivals.
The annual Jewish pilgrimage refers to three major festivals during which Jews would travel to Jerusalem: Passover, Pentecost (also known as Shavuot or Feast of Weeks), and Sukkot (Feast of Tabernacles)[1][2][3]. These pilgrimages were an important part of Jewish religious life, dating back to ancient times and legislated in the Mosaic covenant code[3]. The practice involved journeying to the central sanctuary, which became Jerusalem after the time of David, to participate in special rites and worship[2][3]. These pilgrimages were occasions for joy, celebration, and teaching new generations about their faith[3]. The tradition continued into the first century CE, with figures like Jesus and his disciples, as well as the apostle Paul, observing these pilgrimages[4][5]. During these journeys, pilgrims would often sing special hymns known as the "songs of ascents" as they approached Jerusalem[2][3].
[1] Jongmun Jung, The Ethnic-Religious Identity of the Ethiopian in Acts 8:26–40: Echoic Allusion, Culture, and Narrative (Eugene, OR: Wipf and Stock, 2024).
[2] Mark W. Hamilton, “Pilgrimage,” ed. David Noel Freedman, Allen C. Myers, and Astrid B. Beck, Eerdmans Dictionary of the Bible (Grand Rapids, MI: W.B. Eerdmans, 2000), 1058.
[3] Andrew E. Hill, Enter His Courts with Praise! Old Testament Worship for the New Testament Church (Grand Rapids, MI: Baker Books: A Division of Baker Book House Co., 1996), 69.
[4] Jeffrey P. García, Understanding the Gospels: As Ancient Jewish Literature (Israel: Carta Jerusalem, 2018), 38.
[5] Arthur Paul Boers, “Pilgrimage,” ed. Glen G. Scorgie, Dictionary of Christian Spirituality (Grand Rapids, MI: Zondervan, 2011), 675.
However, the annual pilgrimage is not really widely practiced today.
While annual pilgrimage feasts were historically significant for Jews, there is no clear indication in the provided articles that Jews still universally practice annual pilgrimage today. One article mentions that in ancient times, the annual pilgrimage feasts of Pesah, Shavuot, and Sukkot were the main cultic events of the year, with Diaspora Jews attempting to visit Jerusalem at least once in a lifetime[1]. However, the articles do not provide current information on this practice. The articles do discuss various other Jewish religious practices, such as Sabbath observance, dietary restrictions, and adherence to Torah laws[1][2], but do not specifically address the continuation of annual pilgrimages in modern times.
[1] Leo Duprée Sandgren, Vines Intertwined: A History of Jews and Christians from the Babylonian Exile to the Advent of Islam (Peabody, MA: Hendrickson Publishers, 2010), 183.
[2] Marianne Meye Thompson, John: A Commentary, First edition., The New Testament Library (Louisville, KY: Westminster John Knox Press, 2015), 201.
Since we mentioned feasts, lets talk about the major ones.
What are some popular feasts that the Jews observe?
Pesach (Passover) which occurs in March/April
Shavuot (Pentecost) which occurs in May/June
Rosh Hashanah (New Year) occurs in September/October
Yom Kippur (Day of Atonement) occurs ten days after Rosh Hashanah.
Succoth (Feast of Tabernacles) occurs in October.
Hanukkah occurs in December
There are more feasts but I think that these are the most well known from a westerner stand point.
The Jewish faith observes several important feasts throughout the year, each with its own significance and traditions. Passover (Pesach), occurring in Nisan (March/April), commemorates the Israelites' liberation from Egyptian slavery[1][2]. Pentecost (Shavuot), celebrated in Sivan (May/June), marks the giving of the Torah to Moses and coincides with the wheat harvest[1][2]. Rosh Hashanah, the Jewish New Year, takes place in early Tishri (September/October)[1][2]. Yom Kippur, the Day of Atonement, follows ten days later, focusing on reconciliation and forgiveness[1][2]. The Feast of Tabernacles (Succoth) in late Tishri remembers the Israelites' desert wanderings after the Exodus[1][2]. Hanukkah, occurring in Chislev (December), celebrates the rededication of the temple during the Maccabean period[1][2]. Purim, in Adar (February/March), commemorates Queen Esther's role in saving the Jewish people from persecution[1][2][3]. Additionally, the weekly Sabbath and the less frequent Sabbatical and Jubilee years are observed[1]. These feasts often involve special foods, rituals, and gatherings, serving as important reminders of Jewish history and faith[4].
[1] Catherine Upchurch, Irene Nowell, and Ronald D. Witherup, eds., Little Rock Catholic Study Bible, Revised Edition. (Little Rock, AR: Little Rock Scripture Study, 2011), 2596.
[2] Marsha A. Ellis Smith, June Swann, Trent C. Butler, et al., Holman Book of Biblical Charts, Maps, and Reconstructions (Nashville, TN: Broadman & Holman Publishers, 1993), 56.
[3] Thomas Nelson Publishers, Nelson’s Complete Book of Bible Maps & Charts: Old and New Testaments, Rev. and updated ed. (Nashville, TN: Thomas Nelson, 1996).
[4] Philip Schaff, ed., A Dictionary of the Bible: Including Biography, Natural History, Geography, Topography, Archæology, and Literature (Philadelphia; New York; Chicago: American Sunday-School Union, 1880), 302.
So what is an effective way to lead a Jewish person to Christ?
Old Testament Prophecy concerning the Messiah.
It will take time and patience.
I think the first thing we must remember is that we are not converting them from being “Jewish” to Christian. They are by blood Jewish, neither are they ‘complete’ Jews if they do place their faith in Christ.
Simply put, it is about a relationship with God and not about being Jewish or not.
What are some good passages to use when speaking with someone in Judaism about Christ?
Let’s look at some:
The Exact birthplace of the Messiah
The Exact birthplace of the Messiah
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.
This passage gives the specific birthplace of the Messiah.
Note that the prophecy is specific. It identifies Bethlehem as “Ephrathah” which is the older name for Bethlehem – Gen. 35:19; Ruth 1:2; 4:11 – which distinguishes this Bethlehem from other towns named Bethlehem such as the one in Zebulun – Josh. 19:15.
The term “Ephrathah” also identifies Bethlehem as the town in which David was born – I Sam. 17:12. This helps to establish the connection between the Messiah and King David’s throne.
12 Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul.
Matthew shows how this prophecy was fulfilled by referencing the Bethlehem of Judaea.
1 Now when Jesus was born in Beth-lehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Beth-lehem of Judaea: for thus it is written by the prophet, 6 And thou Beth-lehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
The Virgin Birth
The Virgin Birth
The most popular and controversial verse regarding the virgin birth is Isaiah 7:14.
14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel.
No matter what anyone will say, the miracle here is not that a young woman would conceive, which is not a miraculous sign, but that a virgin would conceive.
In fact when Jewish scholars translated this verse into the Septuagint, they translated the word almah into parthenos, which can only mean virgin.
For centuries, this verse has been debated. The discussion revolves around the word “virgin.” Does it mean “young woman” or “virgin”? Here are two things to consider. First, what kind of sign would it be for a young woman to have a child? This obviously happened all the time. Second, when the translators of the Septuagint (the Greek translation of the O.T. translated by 70 Jewish scholars) came to Isa. 7:14, they rendered the Hebrew word almah into the Greek text by the Greek word parthenos , the meaning of which cannot be denied. It means “virgin.”
Matthew also uses this same word in Matt 1:18-25
18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
The fulfillment of this prophecy is found in Matt. 1:18 – 25. In these verses we see a number of details that revolve around Christ’s birth. Joseph, being one of the prominent characters in this section is mentioned five times. In order to help Joseph understand what was taking place with Mary, an angel of the Lord appeared to him to explain the legitimacy of her being pregnant. According to the text, all of this took place in order to fulfill the O.T. prophecy (given over 700 year earlier) of Christ’s virgin birth. To close, please notice that until Jesus was born, Mary was kept a virgin. There’s no denying it, this is unique.
Forerunner of the Messiah
Forerunner of the Messiah
The Old Testament tells us that John the Baptist would come before the Messiah proclaiming His arrival.
1 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.
3 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, Make straight in the desert a highway for our God.
These two prophecies speak of John the Baptist, the forerunner for Jesus Christ. The fact that God sent a forerunner was His way of preparing the people for the Messiah.
In Matthew and Luke, the prophecy in Malachi is quoted. As Jesus was teaching the multitudes, John the Baptist, (who was in prison) sent two of his disciples to Jesus to inquire of Him as to His being the “Expected One.” With the multitudes around, Jesus began to speak to them about the ministry of John. In the process, Jesus asked them many questions. In Matt. 11:10 and Luke. 7:27, Jesus quoted Malachi 3:1 and specifically said that John the Baptist was the one who fulfilled these verses as the forerunner for the coming Lord.
In Mark 1:2-3 he quotes the prophecy that’s found in Isa. 40:3 while also alluding to the one in Malachi. In all three Gospels, John is seen as the one who fulfills these prophecies. This is quite amazing considering the fact that the book of Malachi was written about 350 years before Christ, and Isaiah was written about 700 years before Christ.
The Triumphal Entry into Jerusalem
The Triumphal Entry into Jerusalem
Tells us that Jesus would come riding on a donkey and a colt.
9 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.
Matthew is careful to point this out to us in Matt 21:1-11.
1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
Jesus came to the Mount of Olives and sent out two of His disciples. He told them that they would find a donkey and a colt. They were to untie them and bring them back to Him. If they were questioned, they were to say, “The Lord has need of them.” The text goes on to say that all of this took place as a fulfillment of what the prophet had spoken and Zech. 9:9 is quoted.
Why did Jesus need the donkeys? He used them for His triumphal entry into Jerusalem. As He approached the city, people were crying out Hosannas, quoting some verses that are found in Psalm 118:25-26.
None of Jesus’ Bones were Broken
None of Jesus’ Bones were Broken
Crucifixion is brutal and a truly devastating way to die. Typically it would involve leaving people on the cross for as long as possible.
In fact when Marcus Crassus defeated Spartacus’ army he ordered 6,000 of his captured followers to be crucified along the Via Appia (Appian Way) which was the main road leading into Rome. This would serve as a warning to all who entered into the city of Rome.
The Via Appia stretched 235 miles. Spartacus’ prisoners were set at regular intervals that stretched over 100 miles of the road.
The Spartacus revolt, which began in 73 BC, was one of the most famous slave rebellions in ancient Rome. Led by the gladiator Spartacus, the revolt lasted for about three years before being ultimately defeated[1]. According to one of the articles, the final battle took place near the Silarus River, where Spartacus was killed[2]. Following the defeat of the slave army, Marcus Licinius Crassus, who led the Roman forces against Spartacus, ordered the crucifixion of 6,000 captured followers along the Via Appia (Appian Way)[1][2][3]. This mass crucifixion served as a warning to other slaves and a demonstration of Roman power[1]. The bodies of the crucified rebels remained visible to travelers along the road for some time after the event[2].
[1] Dennis R. Edwards, “Slave, Slavery,” ed. Scot McKnight, Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship (Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2023), 992.
[2] Spencer C. Tucker, 500 Great Military Leaders: [2 Volumes] (New York, NY: ABC-CLIO, 2014).
[3] Ann Sloane, Ancient Voices: Learning from Pompeii, History Today (Leominster: Day One, 2013), 25.
Needless to say, that more often than not bones would be broken especially when you needed someone to die quickly for a reason, such as passover.
Remember the Jews could not let Jesus hang on the cross during passover so they needed to expedite the situation. However Ps 34:20 reminds us that none of the Messiah’s bones would be broken.
20 He keepeth all his bones: Not one of them is broken.
When the soldiers came to Jesus they saw that He was already dead and instead pierced Him.
31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
In John 19:31-36 we find the fulfillment. The context is the crucifixion of Jesus the Messiah. The Jewish people being concerned about breaking the Sabbath asked that the legs of the three men could be broken. This would speed up their death and make it possible for them to be quickly taken down from their crosses. John tells us that the soldiers broke the legs of the two thieves, but when they came to Jesus, “they saw that He was already dead.” As a result of His already being dead, they didn’t have to break His legs. Is this a coincidence? Not hardly. John 19:36 plainly says that these things came to pass so that he Scripture in Psalm 34:20 might be fulfilled. The text also says that the soldiers thrust a spear in His side and when they did that, water and blood flowed out. This too is a direct fulfillment of an Old Testament prophecy.
Messiah would be Hit and Spit Upon
Messiah would be Hit and Spit Upon
Again, if you think about what this prophecy is saying, you can see that it deals with small details. Nevertheless, they are very important. The more the details given, the easier it would be to identify the Messiah.
6 I gave my back to the smiters, And my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
We find this fulfilled in Matt 26:66-67.
66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,
Previously we discussed the “Romans Road” which many of us may know or have heard before. But if the Jews do not believe in the New Testament,what can we give them?
For many of us the “Romans Road” is a beautiful thing. It’s possible that because somebody took the time to explain it to you, you know the Lord Jesus personally. As precious as it may be to us, most Jewish people are not open to it. What then are we to do? Are we limited in our ability to witness to the Jewish community? What do we give them, if we can’t use the “Romans Road?
There’s no need to get discouraged.
We simply give then the “Isaiah, Jeremiah, Ecclesiastes, Psalms Road or as some call it, the “Jerusalem Road”.
The gospel is found in the Old Testament and we can use that. Where can we begin?
We begin as we would in giving the Romans Road. What is beautiful about this way is that it is so similar to what we know already in the New Testament.
So committing it to memory should be easier and thus increase its effectiveness.
All have Sinned
All have Sinned
23 For all have sinned, and come short of the glory of God;
We know this one, but where in the Old Testament can we find this?
20 For there is not a just man upon earth, that doeth good, and sinneth not.
3 They are all gone aside, they are all together become filthy: There is none that doeth good, no, not one.
6 All we like sheep have gone astray; We have turned every one to his own way; And the Lord hath laid on him the iniquity of us all.
6 But we are all as an unclean thing, And all our righteousnesses are as filthy rags; And we all do fade as a leaf; And our iniquities, like the wind, have taken us away.
The Consequence of Sin
The Consequence of Sin
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
What does the Old Testament have to say about the consequence of sin?
2 But your iniquities have separated between you and your God, And your sins have hid his face from you, that he will not hear.
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
There are definite consequences to sin because God is a Holy God. He doesn’t simply ignore the iniquities of people as though they never happened.
The teaching in the Old Testament is clear, all have sinned and there are definite penalties because of it. In next quarters letter we’ll take up the fact that God sent His Son to make payment for our sins. We’ll also show that one must believe in the Son for the forgiveness of those sins.
God Sent His Son
God Sent His Son
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
This brings up a very important question. Does the Old Testament have anything to say about the son? Most Jewish people don’t think so.
7 I will declare the decree: The Lord hath said unto me, Thou art my Son; This day have I begotten thee.
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.
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.
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?
When witnessing, stop here and ask, “Who is this referring to?”
The only answer I’ve ever received is “God”. I then go on and show them the rest of the verse. “…or His son’s name? Surely you know?”
Surprise is often the result once they see these verses. Most Jewish people wouldn’t think for one minute that the O.T. says so much about the Son.
The Necessity of Blood
The Necessity of Blood
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
What does the Old Testament say about blood for atonement?
11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
The Old Testament is clear that it was necessary for blood to be shed if there was going to be forgiveness.
So this is a good opportunity to ask a Jewish person “Where is your blood sacrifice today?”
Anyone know what response they will get?
They will usually say that it was symbolic and now they do good deeds. Something along those lines.
When did all temple sacrificing end?
It ended completely in AD 70 when Roman general Titus destroyed the temple. This ended the sacrifices.
A question I often bring up to Jewish people is, “Where is your blood sacrifice today?” Obviously there isn’t one. So what do they do? They usually say they do “good deeds.” After explaining to them that good deeds are not sufficient, sometimes they will ask me, “Where’s your blood?” I’m glad they asked. I answer in one word, Jesus.
A Jewish person may ask you “Where’s your blood?” This is your chance to answer with Jesus.
Isaiah 53
Isaiah 53
Isaiah 53 has sometimes been called the “Fifth Gospel” and it is quoted in six of the New Testament books as well as other books.
It was being read by the Eunuch man in the chariot as Phillip came to him and lead him to Christ with Isaiah 53.
SAIAH 53
I now want to direct our attention to perhaps the most powerful portion we have. It has been called, “The Fifth Gospel.” It’s quoted in the first six books of the N.T. as well as in other books. We have specific examples in the N.T. of how it was used to lead people to a saving knowledge of the Messiah. You probably already know that I’m referring to Isa. 53. This is a wonderful passage and has been used to point Jewish people to the Messiah down through the years. The key to this passage is using it. Sometimes when something becomes so familiar to us, we think everybody must know about it, and we fail to use it. That’s kind of like John 3:16.
But sad to say, most Jewish people are not aware of Isa. 53. One reason is because it’s not read in the Synagogues.
Here’s one way to use this passage. Tell the person that you are talking to that you are going to read them a portion from the Bible. Don’t let them know if it’s the Old or New Testament. Then read the first seven verses of Isa. 53 and then ask them, “Who do you think this is referring to?”
They will likely answer “Jesus”.
Then ask them, “Where do you think I was reading from, the Old or New Testament?”
They will most likely say: “In the New Testament.”
Then show them that you were reading from Isa. 53 in the Old Testament. Also inform them that Isaiah wrote over 700 years before the Messiah was born.
This will probably blow their mind or at the very least surprise them.
In many cases they are truly surprised. This is just one of the many ways this portion can be utilized. Again, the key to this passage is to use it!!!!!
Another great way to use the New Testament is to talk about how the writers of the New Testament were Jewish themselves writing about the Old Testament being fulfilled. There are a large amount of references to use in leading a Jewish person to Christ.