Tag: Isaiah 49

Paneas and Peter’s Rebuke of Jesus

On By TimIn Matthew 16, Resurrection, Spiritual Warfare1 Comment

Then Peter took Him and began rebuking Him, saying, “Far be it from You, Lord! This shall not happen to You.”

Matthew 16:22

Peter attempts to teach the Teacher. He criticizes Jesus assuming he knows better. Peter is primed with (to him) contemporary thinking that the Messiah came to vanquish enemies. Jesus couldn’t do that if He died, right?

The Conquering Messiah

In the political climate of the time, there was a short list of agreement among Jewish sects. This included important differences on the expectation of the Messiah. The Essenes were expecting a military hero that would reform temple worship. The Sadducees had no messianic expectations, denied resurrection, and therefore had limited expectations of a future Davidic Kingdom. The Idumaeans (Herodians) would also not be interested in a competing leader. The Pharisees however, expected a Messiah.

One particular agreement amongst the sects was a longing for freedom from Roman rule. This idea had roots in the earlier Maccabean revolt and eventually culminated in AD70. There are important Jewish writings that many are unfamiliar with, and this would include an apocryphal work called the Psalms of Solomon. This book has ties to the Maccabean revolt and is considered non-canonical, yet it was part of the Septuagint. Some of these psalms demonstrate an awareness of the Roman conquest of Jerusalem. Others are clearly Messianic. One in particular Psalms of Solomon 17 is similar to Psalm 72 (also attributed to Solomon.)

It was this Psalms of Solomon 17 that seems to have formed much of the political expectations that the Pharisees had of the Messiah. This idea would also be known among the citizenry of Israel. This particular Psalm is messianic. I will cite a part of it from the Septuagint that demonstrates the expectation.

See, O Lord, and raise up their king for them, a son of David, for the proper time that you see, God, to rule over Israel your servant. And undergird him with strength to shatter unrighteous rulers. Cleanse Jerusalem from the nations that trample it in destruction, to expel sinners from the inheritance in wisdom, in righteousness, to rub out the arrogance of the sinner like a potter’s vessel, to crush all their support with an iron rod; to destroy lawless nations by the word of his mouth, for Gentiles to flee from his face at his threat, and to reprove sinners by the word of their heart.

Psalms of Solomon 17:23–27 — The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012)

The Servant

It is a line in that Psalm above that takes us to the next point, the identity of the servant. Second Temple era Judaism interpreted much of the texts speaking of the suffering servant as an identification of the nation Israel. Just as it is above.

But what does the Bible show us?

Here is My servant, whom I uphold, My chosen one, in whom My soul delights. I have put My Spirit upon him;
he shall bring forth justice to the nations.

Isaiah 42:1

You are My witnesses, says the Lord, and My servant whom I have chosen that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me.

Isaiah 43:10

He said to me, “You are My servant, Israel, in whom I will be glorified.”

Isaiah 49:3

See, My servant shall deal prudently; he shall be exalted and extolled, and be very high.

Isaiah 52:13

Hear this, O Joshua the high priest, you and your friends sitting before you, for these men are a sign. I am bringing My servant, the Branch. The stone that I have set before Joshua, on that single stone is seven eyes. And I will engrave an inscription, says the Lord of Hosts, and I will remove the iniquity of this land in one day.

Zechariah 3:8–9

I offer a few of the texts to demonstrate that this servant idea applies to both Israel as a nation and to the Messiah. It might be clear to us modern thinkers, but not so much for any Israeli at that time.

Being that an Israeli would consider the servant to be the nation of Israel, writings such as Psalm 22 would be taken as a cry from the nation as a servant. Isaiah 53 would also be understood as not messianic in nature.

Who has believed our report?
And to whom has the arm of the Lord been revealed?
For he grew up before Him as a tender plant and as a root out of a dry ground. He has no form or majesty that we should look upon him nor appearance that we should desire him. He was 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 did not esteem him.
Surely he has borne our grief and carried our sorrows; Yet we esteemed him stricken, smitten of God, and afflicted. But he was wounded for our transgressions,
he was bruised for our iniquities;
the chastisement of our peace was upon him, and by his stripes we are healed.
All of us like sheep have gone astray; each of us has turned to his own way, but the Lord has laid on him the iniquity of us all. He was oppressed, and he was afflicted,
yet he opened not his mouth;
he was brought as a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he opened not his mouth.
By oppression and judgment he was taken away, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people he was struck. His grave was assigned with the wicked, yet with the rich in his death,
because he had done no violence,
nor was any deceit in his mouth.
Yet it pleased the Lord to bruise him; He has put him to grief. If he made himself as an offering for sin, he shall see his offspring, he shall prolong his days, and the good pleasure of the Lord shall prosper in his hand. He shall see of the anguish of his soul and be satisfied.
By his knowledge My righteous servant shall justify the many, for he shall bear their iniquities.
Therefore, I will divide him a portion with the great, and he shall divide the spoil with the strong, because he poured out his soul to death, and he was numbered with the transgressors, thus he bore the sin of many
and made intercession for the transgressors.

Isaiah 53:1–12

This portion of Isaiah is not known by many Jewish folk today. It is called the forbidden chapter. It is excluded from haftara portions that are read openly in synagogues.

In hindsight, this particular chapter outlines the mission of the Messiah as told beforehand in excruciating detail. He would necessarily suffer and die for sins.

Perhaps it was overlooked that if Messiah made Himself an offering for sins, it also says “(H)e shall see his offspring, he shall prolong his days, and the good pleasure of the Lord shall prosper in his hand.” Th were is no other way to describe that but as resurrection. No other explanation can be made as to how someone can prolong Their days after One dies.

With all that in mind, it seems apropos that Jesus would begin to speak about resurrection.

The Rock

Zechariah told us the servant is the Rock. The Bible talks about Jesus being the precious cornerstone that to some, specifically Israelis, would be a rock of offense. One to stumble over, just as Peter did.

Why not? Because they did not seek it by faith, but by the works of the law. For they stumbled over the stumbling stone. As it is written:
“Look! I lay in Zion a stumbling stone
and rock of offense, and whoever believes in Him will not be ashamed.”

Romans 9:32–33

Peter is expecting the Conquering King. He is expecting a Righteous Ruler. A suffering Servant was not expected. The talk of resurrection would also be unexpected and go right over his head.

As Jesus had stated before this rebuke of Peter, He would suffer many things from the elders, chief priests, and scribes. All of which would lead to His death. Yet He boldly said He would prolong His days and be raised on the third day.

Peter’s response to it is disbelief. To his credit, I might be able to understand that thinking. It raises a question in my mind.

Why would a Conquering King need to die before taking His rightful place on the throne?

There are other messianic texts that fill in details. The prophecies were clear.

“Know therefore and understand that from the going forth of the command to restore and to rebuild Jerusalem until the Prince Messiah shall be seven weeks, and sixty-two weeks. It shall be built again, with plaza and moat, even in times of trouble. After the sixty-two weeks Messiah shall be cut off and shall have nothing. And the troops of the prince who shall come shall destroy the city and the sanctuary.

Daniel 9:25–26

Messiah will be cut off and have nothing. The euphemism cut off is a reference to sudden death. Peter has no excuse not to know this as the penalty for sin that is ascribed in the law. Yet plainly, the mission of the Messiah is clearly outlined in the Tanakh. Peter is taking an emotionally humanistic view, not quite understanding the precise timing.

Seventy weeks have been determined for your people and upon your holy city, to finish the transgression, and to make an end of sins, and to make atonement for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy Place.

Daniel 9:24

That text comes before the prophecy of the Messiah being cut off. It lays out the planned timing. 70 weeks are given (that’s a figure of speech meaning 490 years.) Messiah is cut off after 69 weeks.

It follows that if Messiah is to put an end to all of that, one week is left after being cut off. He would need to prolong His days to accomplish the task. He would have to be alive after dying.

To this day, controversy is afoot concerning these passages in Daniel. Some say the prophecies are done. Others say seven more years remain for Israel. One must also consider why a nation was destroyed and its people scattered, survived as a people for millennia. They are now being gathered into a nation called Israel born in a day. A student of prophecy knows that the nation as a whole has not been regathered in history. We are witnesses to God keeping His Word.

End Thoughts

Daniel 9:24 speaks to a finish of transgression, end of sins, atonement and to bring in everlasting righteousness. Our experience demonstrates these things are yet (very near) future. As the scattered Israelis are continually being called home.

To the first century Jewish mind, it would be murky at best. Especially when the nation is under brutal Roman occupation. Read that as being lorded over by Gentile mutts. Peter wanted a King. He did not want what seemed a suicide mission.

ImOur attention must be brought into focus. Jesus spoke of His death and His resurrection. Both are an integral part of His mission. And each accomplish different tasks. One a Satisfaction off the justice due for sins. The other as complete removal of sins.

This two-fold mission of the Rock is also the very thing that presents itself as a stumbling block. It is that sense, this same Rock is the Cornerstone Jesus is going to build His church on. Some are going to stumble over that. The mensch Peter didn’t get the death part because he didn’t expect the victory in resurrection.

He Did it All

On By TimIn Atonement, Hebrews 01, Hebrews 09, JesusLeave a comment

When He had by Himself purged our sins, He sat down at the right hand of the Majesty on high.

Heb 1:3b — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

When He had by Himself purged our sins.

This sentence has a significant meaning. Most times we might just pass by it. Continuing from the previous post, we find the writer of Hebrews is giving us a brief outline of what he is going to say. Much of this will be elaborated on later in the epistle (Chapters 9 and 10.) What is offered here, is the Son is performing a multi-faceted dual role.

The first portion of that role is as Priest.

In Leviticus 1 and on, we see the role of the priest is doing the work of making an offering for sin. This priest was the one who slaughtered the offerings after laying hands on its head. Those who laid hands on the offering were the ones responsible for the party who sinned. If an individual, it was the individual, if a congregation, it was the elders. This act of laying hands on the head was an imputation or transfer from one party to another. It is still practiced today in churches when people are ordained. This is patterned for us, in like manner the sacrifice became the substitute of the sinning party. The sin guilt was transferred to the sacrifice. I would also extend, that given the practice outlined in Leviticus 16, the sin was confessed while hands were laid.

Nevertheless, It was always the priest who was present. It was the priest that performed the ceremony. It was the priest who slaughtered the sacrifice. It was the priest who went before the presence of God with the blood as an intermediary between the one who sinned and God. It was the priest who prepared and burned the offering. It was the priest who lit the fire. It was the priest who arranged the wood on the altar. It was the priest who did the work as an intermediary in the atonement.

The second portion of that role is as High Priest.

The Day of Atonement was for the entire congregation. It was a day for making atonement of all the sin of the people. It is established in Leviticus 16.

There was an inner sanctum behind the veil. Entering the presence of God was a certain death sentence.

The LORD said to Moses: Speak to Aaron your brother so that he does not come at any time into the Holy Place within the veil before the mercy seat, which is on the ark, so that he will not die, for I will appear in the cloud on the mercy seat.

Leviticus 16:2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The priest could only go in once a year. It wasn’t just any priest, but the High Priest.

He couldn’t just go in, either. There was much preparation to the ceremony. Rituals of purification, washing and changing garments.

Thus Aaron shall come into the Holy Place with a young bull for a sin offering and a ram for a burnt offering. He shall put on the holy linen tunic, and he shall have the linen undergarment on his body, and shall be girded with a linen sash, and shall be wearing the linen turban. These are holy garments. Therefore he shall wash his body in water and then put them on. He shall take from the congregation of the children of Israel two male goats for a sin offering and one ram for a burnt offering.
Aaron shall offer his bull for the sin offering, which is for himself, and make atonement for himself and for his house. Then he shall take the two goats and present them before the LORD at the entrance of the tent of meeting. Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat.

Leviticus 16:3–8 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It was the privilege of the High Priest to enter the presence of God on behalf of the entire congregation. He did it with blood, to purge sins.

The third portion of that role is as that Sin Offering.

In the case of the High Priest, his role is to select the offerings for the people. What is alluded to here is that the Son gave Himself as that offering. Blood is needed to purge sins.

Aaron shall bring the goat on which the lot of the LORD falls and offer him for a sin offering.

Leviticus 16:9 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Sin offerings are treated a bit differently. The priest would not take a portion of the sin offering whose blood was sprinkled in the Holy Place, but it would be completely consumed in the fire on the altar.

Any sin offering where blood is brought into the tent of meeting to make atonement in the holy place shall not be eaten. It shall be burned up in the fire.

Leviticus 6:30 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

As seen previously, the offerings for specific sin always involved a laying on of hands. There was an imputation from the sinning party to the sacrifice. But this one day, this one offering was different.

Then he shall kill the goat of the sin offering, which is for the people, and bring its blood within the veil, and do with that blood as he did with the blood of the bull, and sprinkle it over and in front of the mercy seat. And he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel and because of their transgressions in all their sins, and so he shall do for the tent of meeting that remains among them in the midst of their uncleanness. There shall be no man in the tent of meeting when he goes in to make atonement in the Holy Place, until he comes out and has made atonement for himself, and for his household, and for all the congregation of Israel.

Leviticus 16:15–17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This offering is for all the people and all their sins. It is comprehensive in scope, meaning that there isn’t a limit to it. I know folks may object, as it was for the congregation of Israel, and in that context it was comprehensive. There was nothing left out. In Israel’s calling, they were to be a light to the Gentiles, to show that salvation reaches everywhere.

He says, “It is a light thing that you should be My servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make you a light to the nations so that My salvation may reach to the ends of the earth.”

Isaiah 49:6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I do know that this verse of Scripture has a dual purpose and is fulfilled in the Son. It suffices to show the entire scope of the sin offering here as comprehensive, and for the benefit to the people of the whole world; Israel being a light to the nations.

This idea will also be elaborated upon in later portions of the epistle.

Now when these things were thus ordained, the priests would regularly go into the first part, conducting the services of God. But only the high priest went into the second part once a year, not without blood, which he offered for himself and for the sins of the people, committed in ignorance. The Holy Spirit was signifying through this that the way into the Most Holy Place was not yet revealed, because the first part of the tabernacle was still standing.

Hebrews 9:6-8 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

We see that the roles are clearly established. Priests do the daily ministering; the High Priest has an established role to do once for the people into the very presence of God. And not without the blood of the sin offering.

The fourth portion of that role is as that Scapegoat.

It is in this offering that sin is confessed. It is also significant that the sin is transferred and taken away forever.

When he has made an end of atonement for the Holy Place, and the tent of meeting, and the altar, then he shall bring the live goat. And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them on the head of the goat, and shall send it away by the hand of a designated man into the wilderness. And the goat shall bear on it all their iniquities to a desolate land, and he shall let the goat go free in the wilderness.

Leviticus 16:20–22 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

For the studious, in Leviticus, we see the ordinance of sacrifice for unintentional sin. But what of the intentional?

The writer of Hebrews shows the sin offering is for sin committed in ignorance. Here is where the High Priest would lean onto the head of that goat confessing all the iniquities and all transgression in their sins. These are transferred to that sacrifice, but it isn’t killed. It’s led away, into the wilderness… To never come back. Effectively carrying away all sin.

This is the exact thing being told to us in a small number of words. “When He Himself had purged our sins.” All of the work to purge sins is accomplished in Him alone.

He sat down.

This ought to be the thing that we rejoice over most!

All the work is done. He knew it when He selected and gave Himself. He cried “Tetellisti!” (It’s finished.)

The work in the tabernacle was never done. It was a perpetual thing. The fire had to be constant, it needed fuel. Ashes needed to be carted away. There was always a priest on duty never sitting down.

The LORD spoke to Moses, saying: Command Aaron and his sons, saying: This is the law for the burnt offering. The burnt offering shall be on the hearth upon the altar all night until the morning, and the fire of the altar shall be kept burning on it. The priest shall put on his linen robe, and his linen undergarments on his body. Then he shall remove the ashes from the fire of the burnt offering on the altar, and he shall put them beside the altar. Then he shall take off his garments and put on other garments, and he shall bring the ashes outside the camp to a clean place. The fire on the altar shall be kept burning on it. It shall not go out. The priest shall feed it with wood every morning. He will arrange the burnt offering on it, and he shall burn the fat of the peace offerings on it. A perpetual fire shall be kept burning on the altar. It shall never go out.

Leviticus 6:8–13 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

He sat down. There is no more perpetual work.

At the right hand of the Majesty on high

This is the place of honor. The author of the epistle will go into greater detail

He was made so much better than the angels as He has inherited a more excellent name than they.

Hebrews 1:4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It’s not that Jesus is made or created. This is stating His position of honor. His is detailed in the portions immediately following.

In this introduction to the epistle, many things are established in such few words. My hope is that as you read further, you understand what is being said in the entire epistle. It is one of my favorite books in all of the Bible.