The Prophet like Moses

“The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; according to all that thou desirest of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deuteronomy 18:15-19)

When approaching this striking portion of the Torah many Bible scholars found their contemplation suddenly interrupted. Serious questions arose in their minds. They asked themselves: “Who was this prophet like Moses? Why are the heavens like brass with God keeping silent? Has there not been a prophet since the compilation of the Tenach? Is this prophet still anticipated or could it be that this prophet came and went unrecognized by his people?”

In the course of history many Rabbis and Jewish commentators expressed their views concerning this prophet: Abarbanel (1437-1508) suggested that the prophecy referred to Jeremiah, Aben Ezra (1093-1167) and Bechai (1260-1340) applied this passage to Joshua; Rashi (1040-1105), Kimchi (I160-1235) and Alshech (1508-1600) said that it implied a succession of prophets. But all these Bible commentators overlooked one important fact, namely, that this prophet (a singular person) is compared to Moses who as a servant of God was unique and unlike any other prophet.

Nothing can be added to the Holy Scriptures (Deut. 12:32; Rev. 22:18, 19), and this prediction concerning the Prophet like unto Moses has been remarkably fulfilled as it is written:

“God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in His Son.” (Hebrews 1:1) 1


Prophets are spokesmen for God 2. The Almighty endowed them with His Holy Spirit for their important ministry and sent them first and foremost to His own people Israel 3. They should convict the people of their sins and bring them back from their apostasy into the way of life and to a restored communion with God. All prophets called the people to repentance 4. Some of them (Moses, Elijah, Elisha and others) were also endowed with mighty signs and wonders that the people should see their divine empowering and give heed to God’s Word (Ex. 4:1-9).

The prophets had mainly three different functions. Let us look at these in the life of Moses:

1) He was a teacher communicating God’s revelation to the people and showing them how to conform their lives to the divine pattern (Deut. 4:1-8; 31:22).
2) He was a judge and gave decisions between a man and his neighbour (Ex. 18:25, 26).
3) He revealed the future giving, under divine foresight, an outline of Israel’s history from the Exodus out of Egypt to our present day (Lev. 26; Deut. 28; 29; 30).


He is called “Moshe Rabbenu” (Moses our Teacher) for through him God taught us His holy law which is the way of life (Deut. 30:15,16,19,20).

Moses, as prophet and mediator of the covenant, had a unique position before God. The Lord said concerning him: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, I will speak with him in a dream. My servant Moses is not so; he is faithful in all mine house. With him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of the Lord shall he behold.” (Num. 12:6-8a). 5

All prophets pointed the people back to the divine revelation given by Moses (2 Kings 17:13). They brought to their memory the covenant God made with their fathers at Mount Sinai (Deut. 4:23; Mal. 4:4). But they also looked forward to the coming Messiah Who is given by God as “a covenant of the people” 6. He would establish the new covenant whereby God’s law would be written on the tablets of our hearts . 7


Did you know that this little phrase “From the midst of thee, of thy brethren” is particularly used in the Bible with reference to the Messiah? He is indeed the central figure in the Holy Scriptures 8 . Even the Talmud says: “All prophets prophesied only for the days of the Messiah” (Berakoth 34b). 9

The Messianic office is depicted as fulfilling a threefold function namely a priestly, prophetic and royal one. The reader may wonder about the sequence of these functions. Whereas Messiah’s royal dignity is stressed in Biblical prophecy, His priestly ministry as Messiah is the most important 10 ; e.g. in the Psalms He is referred to as “priest for ever after the order of Melchizedek” (Psalm I10:4) and in another place He is called “a priest upon his throne” (Zech.6:13).

“From the midst of thee of thy brethren” is an expression used in Scripture relating to this threefold office as priest, king and prophet.

Messiah as Priest

“And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that hath had boldness to approach unto me? saith the Lord.” (Jer. 30:21)11

Messiah as King

“Thou shalt only set him king over thee whom the Lord thy God will choose 12: from among thy brethren shalt thou set a king over thee . . . he shall write for himself a copy of this law in a book out of that which is before the priests, the Levites, and it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them; that his heart be not lifted up above his brethren ….that he may prolong his days in his kingdom, he and his sons, in the midst of Israel.” (Deut. 17:15a, 18b,19,20)13

Messiah as Prophet

“The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. The Lord said unto me . . . I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth; and he shall speak unto them all that I shall command him.” (Deut. 18: 15,17, 18) 14

The phrase “From among thy brethren” refers specifically to the sons of Jacob, the twelve tribes of Israel15. Messiah should come from the leading tribe “Judah” 16. Moses on the other hand was of Levitical descent.


When no other prophet had arisen in Israel for a long period (after Haggai, Zechariah and Malachi) then Simeon 17, the greatest of the Maccabean rulers, was proclaimed “Governor and high priest” with hereditary descent in his line- “till a faithful prophet should arise” (1 Maccabees 14:41). From this it is clear that the people were then waiting for the prophet who was still to come.

Later the expectation came to a climax when John the Baptist appeared in the fifteenth year of the reign of Tiberius Caesar (A.D. 29)18. The people held him as a prophet 19. They came from Jerusalem, Judea and the regions of the Jordan to hear him, and those who repented were baptised. There also came a delegation from Jerusalem, priests and Levites, asking him whether he was the Messiah. “But he confessed, I am not the Messiah. And they asked him, What then? Art thou Elias? 20 And he said, I am not. Art thou the prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah” (John 1:20-23; cf. Isa. 40:3).

This incident shows that the time was fulfilled when Messiah, the prophet like unto Moses, should arrive.21 John was only a finger pointing to Him Who should come 22, and of Whom Moses and the prophets had spoken (John 1:45).

Messiah Jesus was indeed God’s last Word to Israel. After Him no other prophet arose; none ever knew God the Father in such intimate communion as Jesus 23, and none performed the Messianic signs and wonders as Jesus did (Isa. 35:5,6; 61:1). Here is the historical report of the New Testament:

“The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matt. 11:5).

The Jewish historian Flavius Josephus (37-100) relates the following about Jesus, the prophet like unto Moses:

“About this time there lived Jesus, a wise man, if indeed one ought to call him a man, for he was a doer of wonderful works . . . a teacher of such people which accept the truth gladly… He was the Messiah” And everything, what some hidden power enabled him to do, he did by word and command. Some said of him, our first lawgiver is risen from the dead and hath performed many wonderful cures, while others thought that he was sent from God” (Jewish Antiquities, part XVIII, pages 63-64, – Jewish War, part II, pages 174-175).


Today there are voices in Jewry which will not admit that Jesus is this prophet like unto Moses. Some refer to the seventh article of the Jewish faith: “I believe with perfect faith that the prophecy of Moses, our teacher, peace be unto him, was true, and that he was the chief of the prophets, both of those that preceded and of those that followed him.” Admirers of Maimonides, the great Bible commentator and composer of the thirteen articles, say: “From Moses ben Amram to Moses ben Maimon there is none like unto Moses.” Again others quote Deuteronomy 34:10: “There arose not a prophet since in Israel like unto Moses.”

But they all overlook the fact that this closing verse of the Torah does not declare the prophecy null and void although up to that time the prophet had not come. On the contrary, this verse rather verifies the word of Moses pointing forward to the One Whom God would raise up and Who would come as prophet.


Let us now see how Messiah Jesus is the perfect antitype to Moses:

  • Both are out of Israel
    Moses: From Levi: Ex. 2:1-3 Jesus: From Judah: Heb. 7:14
  • Saved from Destruction
    Moses: Ex. 1 :22 Jesus: Mt. 2:16
  • First rejected
    Moses: Ex. 2:14; Acts 7:35 Jesus: Isa 53:3; Acts 5:30,31
  • A Shepherd
    Moses: Ex. 3:1; Isa 63: 11 Jesus: Jn. 10:11-16; Mt. 9:36
  • Sent from God
    Moses: Ex. 3:10 Jesus: Jn. 8:42; (ibid. 36 times)
  • With Signs and Wonders
    Moses: Ex. 4:21,28 Jesus: Acts 2:22; Jn. 12:37,38
  • By the Finger of God
    Moses: Ex. 8:19 Jesus: Lk. 11:20
  • A Teacher
    Moses: Deut 4: 1,5; Deut. 32:2 Jesus: Mt.22:16; Jn.3:2; 13:13
  • Faithful
    Moses: Num. l2:5-7; Heb. 3 :5 Jesus: Heb.3:1,2; Rev. 3 :1 4
  • Obedient 24
    Moses: Ex. 7:6,20; Ex. 39 and 40 Jesus: Jn. 4:34; 5:30; 8:29
  • Meek
    Moses: Num. 1 2:3 Jesus: Mt. 11 :29
  • Almost stoned
    Moses: Ex. 17:4; Num. 14:2,10 Jesus: Jn. 8:59; 10:31-33
  • A King
    Moses: Deut. 33:4,5 Jesus: Mt. 2:2; 27:37; Jn. 18:33 – 19:22
  • Mediator of the Covenant
    Moses: Deut. 5:2-5 Jesus: I Tim. 2:5; Gal. 3:19; Heb. 12:24
  • Inaugurating the Covenant
    Moses: Ex. 24:8 Jesus: Heb. 9:15-18; Mt. 26:28
  • An Intercessor
    Moses: Ex. 32:11-13,31; Jesus: Isa. 53:12, Jn. 17:9,20; Num. 14:11-19 23:34 Luke 23:24
  • Self-sacrificing
    Moses: Ex. 32:32 Jesus: Mt. 20:28; Jn. 10:17,18


As we have thus proved in detail that Messiah Jesus is the perfect counterpart to Moses, – then the general outline of Moses’ life must also foreshadow fundamental truths concerning the life of this great prophet. Can we find a similarity here? Yes, indeed! Let us look at it.

As you may know, Moses reached the ripe age of one hundred and twenty years (Deut. 34:7). His life falls into three divisions:

1. Forty years as an adopted son of Pharaoh’s daughter, when he “was instructed in all the wisdom of the Egyptians” (Acts 7:22).
2. Forty years he withdrew into the desert and tended the flock of Jethro, his father-in-law, the priest of Midian (Ex. 3:1).
3. Forty years he led Israel through the wilderness to the promised land.

In between these periods of forty years Moses appeared twice before his people. When he first approached them they misunderstood and rejected him. Hear what the Scripture says:

“When he was full forty years old, it came into his heart to visit his brethren, the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday? Then fled Moses at this saying, and was a stranger in the land of Midian” (cf. Ex. 2:11-15). Acts 7:23-29

But after a lapse of forty years (Acts 7:30; Ex. 7:7), this same Moses, whom they had refused, was recognized by them as their Saviour 25. We read:

“This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush” (Acts 7:35).

Exactly the same would happen to the Messiah. The Bible foretells that Israel would first despise and reject Him:

”He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” 26 (Isaiah 53:3).

“Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, the Holy One of Israel, who hath chosen thee” (Isaiah 49:7).

“The stone which the builders rejected is become the head of the corner. This is the Lord’s doing; it is marvellous in our eyes” 27 (Ps. 118:22, 23).

Thus, like Moses, Messiah would first be rejected but later sought whole-heartedly by His people. In this connection the Lord said:

“I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me earnestly. (And will say) Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: on the third day he will raise us up, and we shall live before him. And let us know, let us follow on to know the Lord; his going forth is sure as the morning: and he shall come unto us as the rain, as the latter rain that watereth the earth.” 28(Hosea 5: 15 – 6:3)

“The Lord whom ye seek will suddenly come to his temple, and the Angel of the covenant whom ye delight in: Behold, he cometh, saith the Lord of Hosts” 29 (Malachi 3:1).

And this similarity of the two appearances of Moses and of the Messiah is also found in rabbinical interpretation:

“Rabbi Berekiah said in the name of Rabbi Levi: The future Redeemer (the Messiah) will be like the former Redeemer (Moses). Just as the former Redeemer revealed himself and later was hidden from them . . . so the future Redeemer will be revealed to them, and then hidden from them” (cf. Pesiqta 49b) [Midrash to Ruth 5:6].


Moses said: “A prophet like unto me. . . according to all that thou desirest of the LORD thy God in Horeb in the day of the assembly” (Deut. 18:16).

What was their desire in Horeb when they saw the lightning, the fire, the darkness, and heard the sound of a trumpet and the voice of words? (cf. Ex. 20:18; Heb. 12:18,19). They asked for a mediator to stand between them and the holy God. With trembling “they said to Moses, Speak thou with us and we will hear; but let not God speak with us, lest we die” (Ex. 20:19).

There was a vital reason why Israel desired Moses to be a mediator, namely: that they die not (Deut. 18:16). They could not bear God’s voice neither could they stand in His holy presence. Why not? Because “through the law comes the knowledge of sin” (Rom. 3:20). They knew, “we all have sinned and come short of the glory of God” (Rom. 3:23) and “the soul which sins, it shall die” (Ezek. 18:4).

Dear reader, do you realize that you are a sinner and that our God is ‘a holy God’ (I Sam. 6:20), ‘a consuming fire’ (Deut. 4:24). “Who shall ascend into the mount of God? and who shall stand in his holy place?” (Ps. 24:3). “Who among us can dwell with everlasting burnings?” (Isa. 33:14). The truth of the matter is that we cannot approach a holy God except through a mediator.

In Horeb, on the day of the assembly Israel feared that they would die. And indeed later Aaron’s two sons (Nadab and Abihu) ‘died before the Lord’ because of their unworthy approach (Lev. 10: 1-3, 6-9). Even the high priest was warned to come only once a year into the holy of holies (Lev. 16:1,2) and then not without the precious blood of atonement 30 and not without the fragrant incense (a symbol of intercession), that he die not (Lev. 16:12-14).

Moses then acted as mediator between God and Israel. He brought God’s Word to the people and on behalf of the people he interceded before God. And when God would destroy them (Ex. 32:10), he was even prepared to sacrifice, not animal sacrifices, but his own life for their sins. Listen to his prayer:

“Oh, this people have sinned a great sin and have made them gods of gold. Yet now, if thou wilt forgive their sin -; and if not, blot me, I pray thee, out of thy book which thou hast written” (Ex. 32:31-32).

But Moses was not acceptable as a Kapporah (atoning sacrifice) for the people. He was not sinless, for he had killed the Egyptian (Ex. 2:12) and later he lost his temper and hit the rock when he should have only spoken to it (Num. 20:8-12). Yet, in his attitude of intercession and self-sacrifice, Moses was a perfect type of the Messiah, the prophet like unto him, Who should fulfil all our desire before god as a perfect mediator (I Tim. 2:5, 6), willing to give Himself (Mark 10:45; John 10:11; 15:13) and to die instead of His people31 – that we should not die but live and declare the works of the Lord (Ps. 118:17).

This was already foreseen by Abraham when he said: “God will provide himself a lamb for a burnt offering” (Gen. 22:8).

And Isaiah said later: “The Lord hath laid on him the iniquity of us all. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth . . . He was cut off out of the land of the living: for the transgression of my people was he stricken” 32 (Isa. 53:6-8).

John the Baptist called Him: “The Lamb of God, which taketh away the sin of the world” (John 1:29).


The Bible shows that Messiah is not only greater than the patriarchs (John 8:53-58; 4:12-14) who according to Pesiqta Rabbati (on Isa. 61:10) will one day confess: “Thou art greater than we, for Thou hast borne the sins of our children” (Isa. 53:4,5).

He is greater than King David, although being his son. For David called Him Lord when he said concerning Him: “The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.” 33

And we know, he is also greater than King Solomon who in some aspects had foreshadowed the Messiah, yet later failed so badly. Jesus said: “The queen of the south shall rise up in the judgement with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matt. 12:42).

The Lord Jesus made still another remarkable comparison showing that He is greater than the prophet Jonah: “An evil and adulterous generation seeketh after a sign; and there shall be no sign given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the belly of the great fish; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgement with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here” (Matt. 12:39-41).

Yes, He is greater than all the prophets. 34


Let us now see in which aspects Messiah is greater than Moses:

1. He has greater glory

Moses was faithful as a servant in the house of Israel, but Messiah is Son over God’s house which is universal (Isa. 66:1,2; 57:15) and of which He is not only the foundation (Isa. 28:16; Zech. 3:8,9; 1 Cor. 3:11), but the Master-builder (Zech. 6:12; Matt. 16:18). God’s Word invites us to consider:

“Jesus, who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Messiah as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (Hebrews 3:1-6).

This greater glory of Messiah is also taught in Rabbinical interpretation. Rabbi Levi ben Gershon (1288-1344) said: “Moses by the miracles which he wrought drew but a single nation to the worship of God, but the Messiah will draw all nations to the worship of God.”

2. He is more exalted

As already mentioned: God said to the Messiah, “Sit thou at my right hand” (Psalm 110:1; see note 33), that is to say, He is exalted to the highest position on God’s throne in heaven35. And at His return all kings of the earth will acknowledge His greatness. It is written:

“Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high. Like as many were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men), so shall he startle many nations; kings shall shut their mouth at him: for that which had not been told them shall they see; and that which they had not heard shall they understand” 36 (Isaiah 52:13-15).

This wonderful fact of Messiah’s exaltation above Moses is also to be found in the exposition of Rabbinical authorities: Rabbi Abraham Shalom (before 1492) writes in his work ‘Neve Shalom’: “The King Messiah shall be exalted above Abraham, be high above Moses.” And Midrash Tanchuma says: “He was more exalted than Abraham, more extolled than Moses, higher than the archangels.”

3. He is God’s Beloved Son

Did you know that Messiah is revealed in the Old Testament as the Son of God? 37 The best-known reference is in Psalm 2:7,12 which, in Rabbinical interpretations, is also given as Messianic 38. Let us now see how Messiah, God’s Son, is greater than Moses. We have in the ‘Brit Chadashah’ (New Testament) an astonishing report how Moses after his death came into the promised land and met the Messiah on the mount of transfiguration (2 Peter 1:16-18):

“And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him . . . 39 (and) a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:1-3,5 ; cf. Deut. 18:15).

God emphasized that in His beloved Son is the final and highest revelation.


There are many voices in this world, theologians and philosophers, sectarians and charlatans, who are always ready to give counsel and guidance, particularly when the enquiry goes beyond the range of ordinary knowledge involving the supernatural. As in the days of Moses so today many are inclined to turn to different branches of occultism.

Before speaking of the “prophet like himself,” Moses mentions (Deut. 18:9-14) some of these heathen practitioners: diviners, time observers, enchanters, charmers, consulters with a familiar spirit (spiritists), wizards and necromancers. These practitioners are an abomination to the Lord and because of these things the heathen were driven out of the land (Deut. 18:12).

God warns His people that He will set His face against every one who does these things (Lev. 20:6, 27). He strictly forbids the seeking of counsel and guidance in this way: “The Lord thy God has not suffered thee to do so!” (Deut. 18:14.).

In this connection it is most interesting to note that Moses does not say: “Listen rather to me!” No, he points away from himself to the coming Messiah, the prophet like unto him, Who is the personified Word of God (John 1:1-4,14; Rev. 19:13), and says: “unto him ye shall hearken.” This shows us that the light which the heathen sought in vain is revealed to God’s people in the person of the Messiah. Therefore, dear reader, turn from those powers of darkness and hearken unto Him.

“When they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead? To the law and to the testimony! If they speak not according to this word, surely there is no daybreak for them . . . But there shall be no gloom to her that was in anguish . . . The people that walked in darkness have seen a great light . . . 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, Counsellor, Mighty God, Everlasting Father, Prince of Peace.” (Isaiah 8:19,20; 9:1,2,6)

“Unto him ye shall hearken” (Deut. 18:15).


As already mentioned some of the prophets could perform such mighty signs and wonders that the people would see their divine empowering and give heed to them.

It is written about Moses that he was mighty in his words and deeds (Acts 7:22) which is particularly true also “concerning Jesus of Nazareth, Who was a prophet mighty in deed and word before God and all the people” (Luke 24:19; cf. 19:37; Acts 2:22; 10:38). What kind of deeds did Jesus perform?

1. He fulfilled the Torah

Moses indeed taught us the way of life but Jesus showed us the way of life, saying: “I am the way, the truth and the life” (John 14:6). If you want to see a man who fulfilled all the commandments before the Lord our God (Deut. 6:25) then you must look at Jesus 40. He said: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matthew 5:17-19).

Yes, Jesus was indeed the living Torah. When people asked Him: “Who art thou?” He answered them: “Exactly what I have said to you” (John 8:25). He could say: “learn of me; for I am meek and lowly in heart” (Matt. 11:29).

2. He performed the messianic works

God gave Him mighty works to do 41. And these works of grace (Joh.1:17), of healing and deliverance, were already foretold by the prophet Isaiah (35:5,6; 42:6,7; 53:4; 61:1).You may reply: “The prophets have also done great miracles of healing (Num. 12:13,14; 21:9; 2 Kings 5:14) and even raised the dead (I Kings 17:17-23; 2 Kings 4:32-35).”

But, dear reader, when you read the report in the New Testament, you will see that Jesus did far more and greater wonders than any prophet ever had done 42. Jesus said: “If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, they hated me without a cause” 43(John 15:24,25).

When John the Baptist was imprisoned by Herod he sent two of his disciples to Jesus asking Him: “Art thou he that should come, or are we to wait for another?” (Matt. 1 1:3). Jesus had shortly before raised a dead person (Luke 7:14,15) and “in that hour he healed many of their infirmities and plagues and of evil spirits; and unto many that were blind he gave sight” (Luke 7:21). So He answered by reminding John of His wonderful works: “The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached” (Luke 7:22), thus assuring him that He was the Messiah Who alone would be able to do those works which are the distinguishing marks of the Messiah given in the Old Testament.

3. He accomplished the great work of redemption

When quoting Rabbi Berekiah’s interpretation: “The future Redeemer will be like the former Redeemer…”- we have to realize that Messiah’s work of redemption is far greater than that of Moses.
The sages, unfortunately, understood the redemption firstly in the national sense: As Moses led Israel out of Egypt, so Messiah will lead them out of the Galuth (exile) back into the promised land (see Bereshit Rabbah ch. 85). But, is a national redemption all that we need?

Let me ask you some questions: Why did Israel come into exile? Why was the Temple destroyed and why were the people overcome by their enemies? Was it not because of sin? Some may stress the national and material things, and regard the physical, mental and spiritual ones as less important. But God’s sequence is the opposite. Scripture says: “The God of peace sanctify you wholly: and your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Yeshua Mashiach” (1 Thess. 5:23). 44

So you see, the fundamental cause of all our trouble is not material but spiritual and Messiah had first to assume the priestly ministry in order to make atonement for our sins (see notes 10 and 31). You will recall that God used Moses to redeem His people out of slavery in Egypt. The deliverance took place at Passover when God’s judgement came over the whole land – killing the first-born sons of the Egyptians – but passing over every Jewish home where the lamb had been slain (Ex. 12:3,5-7,13,23,27). God said: “Israel is my son, my first-born. Let my son go that he may serve me” (Ex. 4:22).

Messiah’s work of redemption was far greater, not just for one people but for all the peoples of the earth. In Him God’s righteousness 45 and God’s salvation have been revealed – He lived the Torah and became our Kapporah. Scripture says: “Thou art become my salvation.” 46

This great work of redemption took place at the Passover, at the exact time when the lambs were slain in the outer court of the Temple. Then, “Messiah our Passover was sacrificed for us” 47 (I Cor. 5:7). We are redeemed with the precious blood of a lamb without blemish and without spot (I Pet. 1:19).
In him we have redemption through His blood, the forgiveness of sins (Eph. 1:7). There on the Cross of Calvary they pierced His hands and His feet (Psalm 22:16; cf. Luke 24:39,40). This redeeming love of God’s Lamb will be the theme of praise throughout the ages:

“Worthy is the Lamb that has been slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing . . . because thou hast been slain, and hast redeemed us to God, by thy blood, out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth” (Revelation 5:12,9,10).

Today Rabbinical Judaism vainly endeavours to substitute the atoning sacrifice by human means (Ps. 49:7,8). 48


Jesus was a prophet mighty “in word before God and all the people” (Luke 24:19). Wherever He came “great multitudes followed Him” (Mark. 3:7,8; 5:24,31; 6:31) to be healed and to hear His sermons. They listened to Him with delight (Mark 12:37), for He ministered with authority. Not only was the power of His word demonstrated in His ministry of healing (Matt. 8:8,13) and deliverance from satanic powers (Mark 1:27; 9:25-27), but particularly in His addresses to the people.

1. He preached with compassion

The people were astonished at His doctrine for His word was with authority (Luke 4:32). His sermons were clear and full of love, full of divine help and compassion 49 so that His disciples confessed: “Of His fullness we all received grace upon grace” (John 1:16). Here, indeed, the prophecy of Isaiah was now fulfilled (Matt. 12:17-21):

“Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall proclaim justice to the nations. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring justice to victory. He shall not fail nor be crushed, till he have set the right in the earth; and the isles shall wait for his teaching” (Isaiah 42:1-4, cf. note 40, Midrash Thillim).

When Jesus came to the synagogue of Nazareth and the scroll of Isaiah was handed to Him, He read another Messianic portion (chapter 61:1,2) which gives even more details of His preaching ministry:

“The Spirit of the Lord is upon me, because he hath anointed me TO PREACH the gospel to the poor; he hath sent me to heal the broken-hearted, TO PREACH deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, TO PREACH the acceptable year of the Lord” (Luke 4:18,19).

And after He had given the scroll back to the attendant He declared to all the people in the synagogue: “Today this scripture is fulfilled in your ears. And all bore witness to him and wondered at the words of grace which were coming out of his mouth” (Luke 4:21,22). 50

2. He used unique parables

Already in the Old Testament we have the metaphorical language of parables whereby things and situations of daily life are used to explain deeper spiritual realities (Judges 9:7-20; 2 Sam. 14:5-19; Isa. 5: 1-7).

But Jesus had this power of description in an unsurpassable way whereby He related the deepest truths concerning the Kingdom of God in a simple, instructive and gracious form. His parables are known throughout the world. Think of the parables of “The prodigal Son” (Luke 15:1 I-32); “The good Samaritan” (Luke 10:29-37); “The rich man and Lazarus” (Luke 16:19-31); “The rich Fool” (Luke 12:1521); “The Pharisee and the Publican” (Luke 18:9-14); “The unmerciful Servant” (Matt. 18:23-35) and “The marriage of the King’s Son” 51 (Matt. 22: 1 – 14). Sometimes He did not tell a complete story but showed metaphorically that God has given us in Him all that our soul requires (John 4:10,14; 6:35; 8:12; 10: 11; 11:25,26; 14:6; 15:5). And those who heard these parables confessed: “Never man spake like this man” (John 7:46).

3. He taught the highest ethics 52

The Messiah would not only give a perfect example in fulfilling all the commandments of the Torah but He would teach God’s law to the people (John 4:24-26).When Jesus was asked by a Pharisee and lawyer: “Teacher, which is the great commandment in the law?” He answered:

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang the law and the prophets” (Mt. 22:37-40).

He taught us to seek first God’s kingdom (Matt. 6:33), not to serve God and Mammon (Matt. 6:24), not to live before men but before God (Matt. 6:1,5,16; 6:4,6,18), not to judge others (Matt. 7:1-5), to go the second mile (Matt. 5:41), to turn the other cheek (Matt. 5:39; cf. Isa.50:6; Lam. 3:30) and to love the unlovable-even our enemies who oppose and offend us (cf. Prov. 25:21,22) – as God also loves all who offended Him (Rom. 5:5-10). This is His instruction:

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven” (Matt. 5:44-45).

In the ‘Sermon on the Mount’ (Matthew chapters 5-7) we are impressed by the fact that Jesus referred six times to the words of Moses (5:21,27,31,33,38,43), saying: “Ye have heard that it was said to them of old time.” And in relation to this He spoke six times with divine authority (5:22,28,32,34,39,44): “but I say unto you . . .” He gives the true scope of the law showing that not only our deeds but also our thoughts and motives count before God. Our sins, furthermore, consist not only of transgressions but also of omissions (comp. James 4:17). While Buddha and Rabbi Hillel taught “not to do to others as we wish them not to do to us,” Jesus taught it positively, saying:

“Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matt. 7:12).

He spoke with such authority that the people were amazed at His sermons, His wonderful parables and the light of the truth He proclaimed. When He had finished the Sermon on the Mount we hear that “the crowds were astonished at His doctrine for He taught them as one having authority and not as the scribes” (Matt. 7:28,29).


What God foretold concerning the coming prophet: “I will put my words in his mouth . . . my words which he shall speak in my name,” was truly fulfilled in the life of Jesus Who said: “The word which ye hear is not mine, but that of the Father who sent me” (John 14:24). You may reply: “This could also be said of Jeremiah (chap. 1:9) and other prophets (Isa. 51:16; 59:21). Why should it particularly refer to Jesus?”

As already pointed out: God has spoken through the prophets but lastly He has spoken in His Son (Heb. 1:1-2). Which of the prophets has ever spoken like Messiah Jesus? Who in utter dependence on the heavenly Father said: “I do nothing of myself, but as the Father has taught me, I speak these things” (John 8:28).

God said through Moses: “He shall speak unto them all that I shall command him” (Deut. 18:18). And this is clearly confirmed by the words of Jesus:

“For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak” (John 12:49-50, cf. John 15:15).

We must admit: no prophet had ever spoken of the heavenly Father as Jesus did. “Truly this man was the Son of God” (Mark 15:39). He was of divine origin (Isa. 7:14; Matt. 1:18-23; Luke 1:30-35). God had come in the Messiah to visit His people 53. The words of Jesus, spoken with finality and assurance, bore witness to this tremendous fact:

“Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works” (John 14:10). “Verily I say unto you . . . Heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:34, 35).


Yes, He did! He claimed to be the Messiah 54, Who had been promised and foreshadowed in the law of Moses. He said:

“Ought not Messiah to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And he said unto them . . . all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:26, 27,44).

But let us ask a more definite question: “Did Jesus affirm that the prophecy concerning ‘the prophet like unto Moses’ was fulfilled in Himself?” Yes, dear reader. Listen to His words:

“Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (John 5:45-47)


Dear friend, when God says: “Unto him ye shall hearken” (Deut. 18:15), “This is my beloved Son: hear him” (Mark 9:7), He expects us not only to listen to the words of Messiah Jesus but to be obedient to Him (Matt. 7:24-27; see note 14, Targum Palestine 55). Even as Moses said in another place: “Shilo comes, and to him shall the obedience of the people be” (Gen. 49:10).

Unfortunately, just as they murmured against Moses the people also murmured and spoke against Messiah Jesus 56. But God warns us: “It shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him” (Deut. 18:19).


Is not our disobedience to God the cause of all our troubles during the last two thousand years? “Whosoever will not hearken . . . I will require it of him” – that means: God will call to account.

The seventy Hebrew scholars who in 274 B.C. wrote the Septuagint (the translation of the Tenach into Greek vernacular) used even more severe words, saying: “I will execute vengeance on him.” This caused the Apostle Peter to warn the people in his sermon: “It shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:23). What grave words! “How shall we escape if we neglect so great salvation?” (Heb. 2:3). “He that despised Moses’ law died without mercy under two or three witnesses. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people” (Heb. 10:28-30; cf. Deut. 32:35,36a; Lev. 26:25).

Jesus said: “He that rejecteth me, and receiveth not my word, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). 57


Dear reader, having now examined the Bible references concerning the prophet like unto Moses and finding that Jesus of Nazareth, the last great prophet 58 fits perfectly into the picture of Moses’ prediction, you may perhaps ask: “Why do the rabbis not acknowledge Him? How can I be certain that Jesus is indeed our Messiah, this great prophet?”

Let me challenge you to “hearken unto Him” Who is the greatest of all teachers. You can only find certainty by launching out in obedience of faith. Jesus said:

“My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:16-17).

“He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him” (John 14:21, cf. John 14:15-17, 23).

Through obedience you will come to know the Lord and have the assurance that Jesus is indeed the Messiah 59. Then you will witness like many others: “We have found him of whom Moses in the law, and the prophets, did write” (John 1:45), “This is of a truth that prophet that should come into the world” (John 6:14), “We have heard him ourselves, and know that this is indeed the Messiah, the Saviour of the world” (John 4:42). And one day you will stand with all the redeemed in His presence and sing the song of Moses the servant of God and the song of the Lamb, saying:

Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of nations. Who shall not fear thee, O Lord, and glorify thy name for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest (Rev. 15:3-4).



  1. The absence of the article in the original text (lit. ‘in Son’) is of importance. God, Who had formerly spoken through the prophets using them as His mouth-piece, is here clearly distinct. ‘In Son’ emphasizes that it is God Himself Who speaks, not by another but in the divine Person of the Son. (See also Matt. 21:33-39 and note 38.)
  2. Ex. 4:12-16; 7:1,2; Jer. 1:9; 15:19; 2 Chron. 36:21,22; Ezra 1:1; Luk. 1:70; Acts 3: I 8,21; 4:25.
  3. With His Holy Spirit: 2 Sam. 23:2; Isa. 61:1; Ezek. 11:5; Micah 3:8; Luk.3:21,22; 4:1,14,18-21; 2 Pet. 1:21.- First to Israel: Ex. 3:1-10; Isa.6:8-10; Jer.7:25,26; Ezek. 2:1-3; 3:4 – 7; Matt. 15:24; 10:5,6; Luk. 24:47.
  4. Deut. 30:1-3; I Sam. 7:3; Isa. 55:7; Jer. 3:14; Ezek. 18:30-32; Hos. 14:1,2; Joel 2:12,13; Amos 4:6; Zech. 1:2,4; Mal. 3:7; Matt. 4:17.
  5. See also: Num. 7:89; Ex. 33:9,11a; Ex 34:29,30,35; Deut. 34:10-12.
  6. Isa. 42:6; 49:8; Mal. 3:1; Matt. 26:28.
  7. Jer. 31:31-34; Ezek. 36:26,27; 2 Cor. 3:3; Heb. 8:6-13; 10:5-18.
  8. Isa. 12:6; John 1:26; Luk. 24:33-36; John 20:19,26; Acts 2:22-24; Rev. 5:6; 7:17 (cf. Isa. 49:10); Zeph. 3:15-17; Zech. 2:5,10; Matt. 18:20.
  9. Jesus claimed (what none of the false Messiahs dared to do) to be the fulfilment of Old Testament prophecy: Heb. 10:5-7 (cf. Ps. 40:7); John 5:39; Luk. 18:31; 22:37; 24:27,44. The Apostles also emphasized that all the prophets pointed to Him: Acts 3:18,24; 10:43; 13:27; 17:2,3; Acts 26:22b, 23; 28:23; 1 Cor. 15:1-4.
  10. First, Aaron and his sons were anointed for the priesthood and later Saul, David and all the other kings were anointed for the royal ministry. On the day of atonement the high priest entered the Holy of Holies into the presence of God. This privilege was denied to the prophet and the king. First Messiah as priest, sacrificing Himself, made atonement for the people and later as king He would establish peace and righteousness among the nations.
  11. Talmud Sanhedrin (986): R. Nahman said: If He (the Messiah) is of those living it might be one like myself, as it is written: ‘And their prince shall be of themselves, and their ruler shall proceed from the midst of them’ (Jer. 30:21).- Midrash Thillim (on Psalm 2:7): R. Berechiah said in the name of R. Samuel: One verse reads of the King Messiah that: ‘One like the son of man . . . came to the Ancient of days, and they brought Him near before Him’ (Dan. 7:13), but in another verse God says, ‘I will cause Him to draw near, and He shall approach unto Me’ (Jer. 30:21). How do the two reconcile? Angels will bring the King Messiah to the outer edge of their encampment, and then the Holy One, blessed be He, will reach out His hand and bring the King Messiah near to Him. Hence it is said: ‘I will cause Him to draw near.’
  12. Messiah is the perfect son of David, God’s Chosen One: I Kings 8:16; 11:34; Acts 13:22,23; Matt. 12:15-21 (cf. Is. 42:1); Is. 49:7; I Pet. 2:4,6 (cf. Ps. 118:22,23; Is. 28:16); Ps. 89:19; Is. 43:10.
  13. The Universal Jewish Encyclopedia says (on King, page 385): Deut. 17:18-20 . . “is based on the ideal of the future king of the house of David.” Messiah will show three characteristics:
    1) HE IS GOD-FEARING (Isa.11:1-3). Maimonides (I 135-1204) writes to Rabbi Jacob Alfaiumi: “It is said about Him, ‘And his delight will be in the fear of the Lord’ (Isa. 11:3).”
    2) HE IS RIGHTEOUS (Isa. 32:1). Targum Jonathan (on Jer. 23:5,6): “And I will raise unto David the Messiah, the Righteous.” Midrash Mishle (19:21): “Reb Huna counted among the seven names of the Messiah also ‘Jehovah Zidkenu’ (The Lord our righteousness).”
    3) HE IS HUMBLE. Saadia Gaon (892- 942) says (on Dan. 7:13): “But is it not written of the Messiah, ‘Lowly and riding upon an ass’ (Zech. 9:9)? Yes, but this shows that He will come in humility, and not in pride upon horses.”
  14. Targum Palestine: “And a right prophet (prophet of righteousness) will the Lord your God give you, a prophet from among you, of your brethren like unto me with the Holy Spirit, will the Lord your God raise up unto you; to him shall ye be obedient.” – Rabbi Levi ben Gershon (1288-1344): “In fact the Messiah is such a Prophet as it is stated in the Midrash on the verse, ‘Behold My servant shall prosper’ (Isa. 52:13).”
  15. ‘HE COMES OUT OF ISRAEL’ – this statement makes it absolutely clear that the Muslim creed ‘Allah is God and Muhammad is His prophet’ could never be a fulfilment of this prophecy. For Hagar and Ishmael (from whom Muhammad descended) had been dismissed far earlier (Gen. 21:9-14).
  16. Midrash Rabbah (on Gen. 49:10): “The rulership abideth with the tribe of Judah until the arrival of Shiloh i.e. Messiah.” – Targum Palestine: “Kings shall not cease, nor rulers from the house of Judah, nor sopherim teaching the law from his seed, till the time that King Messiah shall come, who will arise from Judah.”
  17. Simeon was the founder of the first Jewish dynasty (140-37 B.C.) in the time of the second Temple.
  18. Flavius Josephus (Jewish. War, part VI, page 308): “But what more than all else incited them to the war was an ambiguous oracle, likewise found in their sacred scriptures, to the effect that at that time one of their country would become ruler of the world.” – Tacitus (85-120): “All are looking for the great leader, who should arise out of Judah and rule the world.” – See Luke 2:25, 38; 3:1, 2, 15, 16.
  19. Luke 1:17, 76; Matt. 11:9, 10; 14:5; Mark. 11:32.
  20. Elijah should come as the forerunner of the Messiah: Mal. 3:1; 4:5; Matt.17:10, 11.
  21. Talmud Sanhedrin (97a): The tanne debe Eliyyahu teaches: The world is to exist six thousand years. In the first two thousand there was desolation (i.e. no Torah). Two thousand years the Torah flourished, and the next two thousand years is the Messianic era (i.e. Messiah should have come at the beginning of the last two thousand years; the delay is due to our sins). Rashi (1040-1105): Because after the second two thousand years, the Messiah must have come and the wicked kingdom should have been destroyed. – Talmud Sanhedrin (97a): Rab said: All the predestined dates (for redemption) have passed.
  22. Matt. 3:1-3, 11; John 1:6-8, 15, 29-36; John 3:28-36.
  23. John 1:18; 3:13; 7:29; 8:29, 55; 10:15; John 17:5, 24.
  24. Moses, although being an outstanding servant of God, was not perfectly obedient in comparison to the sinless perfection of the Messiah (John 8:46). You may recall that because of his disobedience he was denied to enter the promised land (Num. 20:7-12; 27:12-14; Deut. 1:37; 3:26, 27; 32:48-51).
  25. So it is also foreshadowed in the life of Joseph who was rejected by his brethren who said: “Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?” (Gen. 37:8). But later they bowed down to him and acknowledged him as their saviour. Also David through Absalom’s revolt was driven from the throne (2 Sam. 15 and 16) becoming “a reproach of men and the despised of the people” (Ps. 22:6). Yet the time came, when he came back and was accepted (2 Sam. 19:10-15).
  26. Targum Jonathan, which is here authoritative and whose witness (according to Aben Ezra and Abarbanel in their commentaries on Isaiah 53) the sages followed for a long time, refers the passage Isaiah 52:13 – 53:12 to the Messiah.
  27. Messiah as the living Torah, truthful and unchangeable, is often called in the Scriptures “The Stone”: Gen. 49:24; Zech. 10:4; Isa. 8:14,15; 28:16; Zech. 3:8,9; Dan. 2:34,35,44,45; Matt. 21:42,44; Acts 4:10-12.
  28. Midrash Rabbah (Lam. 41): “The Holy One, blessed be He, said: ‘I no longer have a dwelling-place in this land; I will withdraw My Shechinah from it and ascend to My former habitation’; so it is written, ‘I will go and return to my place, till they acknowledge their guilt, and seek my face’ (Hosea 5:15). At that time the Holy One, blessed be He, wept (comp. Luk. 19:41-44; Matt. 23:37-39) and said: ‘Woe is Me! What have I done? I caused My Shechinah to dwell below on earth for the sake of Israel; but now that they have sinned, I have returned to My former habitation’.” – Talmud Sanhedrin 97b: “Abaye said: It will be desolate two thousand years (comp. Isa. 6:9-12; Lev. 26:31-35) as it is said: ‘After two days will he revive us; in the third day he will raise us up, and we shall live in his sight’ (Hos. 6:2).”
  29. Aben Ezra: “The Lord is both the Divine Majesty and Angel of the covenant.” Kimchi: “The Lord is the King Messiah; He is also the Angel of the covenant.”
  30. Without the shedding of blood there is, according to God’s Word, no remission of sin (Heb. 9:22). This is also confirmed by Talmud Sebanim 4 – (6a) and Yoma (5a): “Surely atonement can only be made with the blood, as it says: ‘For it is the blood that maketh atonement by reason of the life’ (Lev. 17: 11).”
  31. Rabbi Horovitz (1555-1628) writes in his famous work ‘Shene Luchoth Habberith,’ page 242a: “He (the Messiah) will give Himself and His life over unto death, and His blood will atone for His people.”
  32. Pesiqta Rabbati (on Isa. 61:10): “The world-fathers (the patriarchs) will one day in the month of Nisan arise and say (to the Messiah): Ephraim our righteous Anointed, although we are Thy grand-parents yet Thou art greater than we, for Thou hast borne the sins of our children, as it says (Isa. 53:4,5): ‘But surely he hath borne our sicknesses and carried our pains: yet we did esteem him stricken, smitten of God and afflicted. But he was pierced because of our transgressions; he was bruised for our iniquities: the chastisement of our peace was laid upon him and through his wounds we are healed.’ Great oppressions were laid upon Thee, as it says (Isa. 53:8): ‘By oppression and judgment he was taken away: but who considered in his time, that he was cut off out of the land of the living, that he was stricken because of the sins of our children,’ as it says (Isa. 53:6): ‘But the Lord hath laid on him the guilt of us all’.”
  33. Midrash Rabbah (on Gen. 18:1): “In future God will let the Messiah sit at His right hand, as it is written (Ps. 110:1): “The Lord said unto my Lord, sit thou at my right hand’.” cf. Matt. 22:41-45; Mark 16:19; Eph. 1:20 ; Heb. 1:3; 8:1; 10:12; 12:2.
  34. Rabbi Chil Slostowski (Professor of the Rabbinical Seminary in Lodz, Poland, and later secretary to Chief Rabbi T. Cook, Jerusalem) wrote: “I was deeply impressed by Luk. 23:34, ‘Then said Jesus, Father, forgive them; for they know not what they do.’ Compare this utterance with that of Jeremiah when he was oppressed. Jeremiah was enraged and cursed his persecutors. Jesus, on the other hand, even when nailed to the Cross, had nothing but forgiveness, mercy, sympathy and prayer for His persecutors. What a difference! How much greater was he than the prophets were!” (From “Rabbis meet Jesus the Messiah”, published by Messianic Good News).
  35. See Ps. 68:18; Eph. 4:7-10; Rom. 10:6-9 (cf. Deut. 30:11-14; Ps. 139:7-10); Phil. 2:9: Ps. 89:19; Acts 5:31.
  36. Targum Jonathan: “Behold, my servant the Messiah . . . “- Rabbi Moses Alshech: “Our rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah, and we shall ourselves also adhere to the same view.” -Abarbanel: “This is also the opinion of our own learned men in the majority of their Midrashim.” -Maimonides (writes to Rabbi Jacob Alfajumi): “Thus said Isaiah, as he in time prophesied that kings will hearken to Him (i.e. Messiah), saying: ‘Kings will shut their mouth at him; for that which had not been told them shall they see; and that which they had not heard shall they consider’ (Isa. 52:15).”
  37. Prov.30:4(cf.John.3:13); I Chron. 17:13,14;Ps.89:27.Jesus confessed Himself not only as being God’s Son (John 3:17; 10:34-36; Mark. 14:61,62; John 9:35-37; 11:4; 5:25) but He called Himself ‘The only begotten Son of God’ (John 3:16,18).
  38. Talmud Sukkah (52a): “Our Rabbis taught: The Holy One, blessed be He, will say to the Messiah, the son of David (may He reveal Himself speedily in our days), ‘Ask of Me anything, and I will give to Thee,’ as it is said (Psalm 2:7, 8): ‘I will tell of the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I will give the nations for thine inheritance’.” -Zohar (part 3, fol. 307, Amsterdam edition): “Thou art the Son, the faithful shepherd; of Thee it is said, ‘Kiss the Son’ (Ps. 2:12). Thou art the Governor of the Universe, the head of Israel, the Lord of ministering angels, the Son of the Highest, the Son of the Holy and blessed One, yea, the very Shechinah.” – (Comp. Luk. 1 :32,35; John 3:35; Matt. 28: 18).
  39. Moses and Elijah are the representatives of the law and the prophets. But Messiah is greater. He came to fulfill the law and the prophets (Matt. 5:17). When Moses came down from Mount Sinai “the skin of his face shone through his talking with him” (Ex. 34:29,30,35) but of the Messiah we read: “His face did shine as the sun” (Matt. 17:2; cf. Rev. 1:166; Acts 26:13; Mal. 4:2). His superiority is shown already by the prophet Zechariah who saw in a vision a seven-branched candlestick and two olive trees beside it (Zech. 4:2,3; cf. Rev. 4:5; 5:6; Zech. 3:8,9; 4:10b; Isa. I 1:2). And it was explained to him: “These are the two sons of oil, that stand before THE LORD OF THE WHOLE EARTH (Zech. 4:14; cf. I Kings 10:8; 17:1; 18:15). Also Revelation (11:3-6) speaks of God’s two witnesses which come before the great day of the Lord: “These are the two olive trees and the two lamps (cf. John 5:32-35) which stand before THE LORD OF THE EARTH.” They have power to do the same signs as were done in days of old: Elijah shut the heavens that no rain fell and Moses turned the water into blood and smote the earth with many plagues. Even then, in the times of the end, Moses and Elijah will only prepare the way of the Messiah.
  40. According to Rabbinical interpretation Messiah should fulfill all requirements of the Torah: Targum Jonathan (on Isa. 9:3): “He takes the Torah upon Himself to fulfill it.”-Talmud Sanhedrin 93b: “Messiah is like a mill full of Mizvoth.”-Midrash Thillim (on Ps. 2:7): “R. Yudan said: ‘All these goodly promises (Isa. 52:13; 42:1; Ps. 110:1; Dan. 7:13,14; Ps. 2:7,8) are in the decree of the King, the King of kings, Who will fulfill them for the Lord Messiah. And why all this? BECAUSE THE MESSIAH OCCUPIES HIMSELF WITH TORAH’.”-This truth we see perfectly expressed in the life of Jesus: John 4:34; 5:30; 6:38; 8:29; 15:10; Matt. 26:39; Heb. 5:7-9; 10:5-10. He is indeed the righteous Branch unto David (Jer. 23:5,6; Isa. 53:11).
  41. Jesus repeatedly emphasized that His works were given to Him by His heavenly Father: John 5:20,36; 9:4; 10:25,37,38; 14:10,11.
  42. Great miracles: Matt. 14:25; 15:36-38; 17:27; 21:19; Mark 4:39; Luk. 5:4-6; John 2:7-9; 21:6-I I.-Wonders of healing: Matt. 8:2,3,13, 15-17; 9:29,30,33,35; 12:13,15,22; 14:14,35,36; 15:28,30; 19:2; 20:34; 21:14; Mark 5:25-29; 7:32-35; 8:22-25; Luk. 9:38-42; 13:11-13; John 5:5-9; 9:1-7. – Raising the dead: Mark 5:35-42; Luk. 7:12-16; John I 1:38-44.
  43. See Psalm 69:4 and 36:19. – According to Talmud Yoma (39) ‘HATRED WITHOUT A CAUSE’ is the reason for the destruction of the last temple.
  44. This is also confirmed by modern medical science which speaks of the psychosomatic aspect of diseases, i.e. the effect of our mental (psyche=soul) life on our body (soma). Statistics reported in 1948 indicate that two-thirds of patients had symptoms caused or aggravated by mental stress (Journal of the American Medical Association, May 29th, 1948, p. 442). See also the article in Reader’s Digest (Jan. 1955) p. 22-28, “Stress -the Cause of All Disease?” by J. D. Ratcliff. (Comp. Ps. 103:3; Matt. 9:2-8; John 5:14.)
  45. No man has his own righteousness according to the law (Deut. 6:25): Eccl. 7:20; 2 Chron. 6:36; Job 15:14; Isa. 64:6; 53:6; Ps. 53:3; Rom. 3:23; I John 1:8-10. Only Messiah is righteous: Jer. 23:5,6; Acts 3:14; I John 2:1. He showed forth God’s righteousness: Isa. 45:22-25 (cf. Phil. 2:5-I I); Isa. 46:13; 51:5; 53:1 I (cf. 1 Pet. 3:18); 56:1 (cf. Rom. 3:21-26); Rom. 10:1-10. – Rabbi Joseph Albo (1380-1444) writes in his work ‘Ikkarim’ (28:54): The scripture calleth the name of the Messiah ‘Jehovah Zidkenu,’ because He is the Mediator through whom we shall get the righteousness of the Lord.
  46. The name of the Messiah is Yeshua which means SALVATION (Matt. 1:21). Jacob looked for Him saying: “I wait for thy salvation, 0 Lord” (Gen. 49:18). He is the Hope of Israel expressed in the Jewish Prayer Book: “The offspring of David thy servant speedily cause to flourish and let his horn be exalted by thy salvation, because we wait for thy salvation all the day” (Sh’mone Esrei). That means God’s salvation is personified in the Messiah (Luk. 2:30; Zech. 9:9; Isa. 49:6; 52:10; 62:11). In Him “God became our salvation” (Isa. 63:8,9; Ps. 118:14,21,22; Isa. 12:2,3).
  47. There are rationalists who declare: “We need no human sacrifices! Even when Abraham laid his son on the altar God would not accept him.” They explain that God taught Abraham a lesson never to sacrifice human beings like the heathen who gave their children to Molech (Deut. 18:10; 2 Kings 16:3; 17:17; 21:6; 23:10). – But these modernists forget that from the very beginning of mankind there have been vicarious animal sacrifices (Gen. 3:21; 4:4; 8:20; 12:7,8; 13:4,18; Job 1:5; 42:8). And during the time of the law, when the Tabernacle and Temple existed, God commanded that offerings should be brought (Deut. 12:13,14; 16:6.) This law could never be altered even though the Temple had been destroyed.-The sincere person may now ask “How then can we find atonement?” The prophets of Israel give us the answer: All the offerings found their ultimate fulfilment in the great self-sacrifice of the Messiah (Gen. 22:8,14; cf. John 8:56; 3:16; Isa. 53:7,10; John 1:29,36). The substitution of the Messiah, our surety (Isa. 38:14; Jer. 30:21), is expressed by the little word “FOR”: Isa. 53:5, 86, 10,12b; Matt. 20:28; 26:28; John 10:11,15; 11:51,52; 18:14; Rom. 5:6,8; 8:32; 1 Cor. 11:24; 15:3; Gal. 1:4; 2:20; 3:13; Eph. 5:2,25; 1 Thess. 5:10; I Tim. 2:6; Tit. 2:14; Heb. 2:9; 7:27; 10:10; I Pet. 2:21; 1 John 2:2; 3:16; 4:10.
  48. (1) BY FASTING. ‘The Prayer of Purity’ says: “Let it be forgiven wherein we have sinned and done iniquity and transgressed before Thee, and let our fasting be reckoned before Thee just as if we should offer our bodies upon the altar.
    (2) MALKOTH (in olden days 39 stripes). A self-chastisement for transgressions, with the prayer: “Let this be my penance!”
    (3) ONE’S OWN DEATH (based on Ps. 116:15). The strict Jew confesses then: “O may my death be an atonement for all the sins and iniquities that I transgressed before Thee.”
    (4) THE STUDY OF THE TORAH. Tanchuma, Mezora 10 teaches that since the destruction of the Temple, God is appeased with the study of the Torah instead of the sacrifices.
    (5) CIRCUMCISION. The prayer at that occasion is: “O God, grant that our loved ones may be saved from perishing for the sake of the covenant which is made in our bodies.”
    (6) THE OFFERING OF ISAAC. The prayer on the high festival says: “Remember the binding of Isaac.-Through the merit of the son, the bound one, may our condemnation be brought to naught.”
    (7) KAPPORAH SHLOGEN. On the morning before Yom Kippur a cock (or hen) is swung over the head while one prays: “This is my substitute; this is my commutation; this cock (or hen) goes to death but may I be gathered and enter into a long and happy life and into peace.” – All these means are expressions of a deep sense of need of atonement through substitution. But the assurance of remission of sins can only be found through faith in the vicarious sacrifice of the Messiah Jesus (Acts 10:43).
  49. See Matt. 14:14; 15:32; 20:34; Mark 1:41; 6:34; 7:34; Luke 7:13.
  50. Jesus ministered WORDS OF GRACE: John 1:17; 12:476; 6:376; Matt. 11:28-30 (cf. Jer. 6:16); John 14:1 (cf. Ex. 14:316); John 14:27; 15:13,14.
  51. Why did He speak to them in parables? This was the divine counsel already foretold in prophecy (Matt. 13:34,35; cf. Ps. 78:2). Jesus said that the teaching of these parables is revealed and at the same time hidden. To the unbelieving it is hidden, even offensive. But to the disciples it is a revelation of glory (Matt. 13:10-17).
  52. Joseph Klausner (1874-1958), Prof. of Literature at the Hebrew University, Jerusalem, writes: “Jesus gathered together and, so to speak, condensed and concentrated ethical teachings in such a fashion as to make them more prominent than in the Talmudic Haggada and the Midrashim.-A man like Jesus, for whom the ethical ideal was everything, was something hitherto unheard of in the Judaism of the day . . . Thus, his ethical teaching apparently goes beyond that of Pirke Aboth and other Talmudic and Midrashic literature.” (From Jesus of Nazareth, by Joseph Klausner, Ph. D. Copyright by George Allen & Unwin Ltd., 40 Museum Street, LONDON, WCIA ILU. Used by permission).
  53. See 2 Cor. 5:19; Col. 1:19; 2:9; Luk. 1:68; 7:16.
  54. See Matt. 16:16,17,20; Mark 14:61,62; John 4:25,26; 10:24,25.
  55. Messiah not only set the example of perfect obedience to the heavenly Father (see note 40) but He claimed full obedience from His followers: Matt. 7:21; 12:50; Luk. 6:46; John 13:15,34; 14:15,21,23; 15:10,12-14; Matt. 28:20.
  56. The people murmured against Moses: Ex. 15:24; 16:2,7,8; 17:2,3; Num. 11:1; 12:1,8; 14:2; 16:3,41 – and also against Jesus: John 6:41,43; Acts 4:24-27; Heb. 12:3; Jude 146,15.
  57. Those who reject Him should consider the following points: Jesus proved Himself to be a true prophet (Deut. 18:22). Not only DID HE TEACH THE WORD OF GOD RIGHTLY and without respect of persons (Luke 20:21), but what he prophesied concerning future events became remarkably fulfilled:
    (1) The destruction of Jerusalem and the Temple, A.D.70 (Matt. 23:37-24:2; Luk. 19:41-44; 21:23); (2) The dispersion of Israel (Luk. 21:24). In the sermon on the mount he gave just rules for right human relationships. And when He comes again he will judge the nations (John 5:22; Ps. 2:9; 72:2,4; Acts 10:42; 17:31)
  58. Jesus stands in the centre and is the great watershed in Jewish history. From Abraham till now nearly 4000 years have passed. In the middle of that period we see the rejection of the Messiah.
  59. The Bible teaches that genuine faith is expressed in obedience: Luke 5:4-8; 17:12-14; John 2:5-9; 4:50-53; 9:6,7; 11:39-44; 21:6.