new testament identification of the messiah

8/14/2019 New Testament Identification of the Messiah

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THE NEW TESTAMENT IDENTIFICATION

OF THE MESSIAHhe first part of this study (Who Is Jesus Christ?) examined the historical context for understanding the true identity of

God's Messiah, Yeshua the Nazarene. We will begin the second part by looking at the information regarding the identity

of the Messiah which begins the scriptural letter to the Messianic Jews:

HEBREWS 1:1 God, who at various times and in various ways spoke in time past to the fathers by the

prophets, 2 has in these last days spoken to us by His Son, whom He has appointed [etheken] heir of allthings, through whom also He made the worlds; (NKJV)

This letter was primarily written to Messianic Jews to explain WHO Jesus Christ was, including his role in God's plan. The

author of Hebrews (generally thought to be the apostle Paul) starts with the declaration that Yeshua was the Son of God. This

Messianic identification for Yeshua is used throughout the New Testament, appearing 45 times (e.g., Matt. 8:29; 14:33;

26:63-64; 27:43; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; John 1:34, 49; 3:18; 5:25; 9:35-37; 10:36; 11:4, 27; 19:7; 20:31; Acts

8:37; 9:20; Rom. 1:4; II Cor. 1:19; Heb. 4;14; I John 4:15; 5:5; Rev. 2:18). As the spokesman for God his Father, Yeshua was

the successor to the Old Testament prophets.

The author also tells us in verse 2 that the Son was the one through whom God had created the world, and that the Father

"appointed" him the heir of all things. The word translated "appointed" is a form of the Greektithemi, which literally means "to

place," "to lay," or "to set." The language used here indicates that the Son's place was determined by the will of God, not by hisnature.

HEBREWS 1:3 Who being the brightness [apaugasma] of His glory and the express image [charakter] of His

person [hupostaseos], and upholding all things by the word of His power, when he had by himself purged

our sins, sat down at the right hand of the Majesty on high, (NKJV)

The author goes on in verse 3 to describe Yeshua as the "brightness" of God's glory. The Greek word translated "brightness"

here (apaugasma) is probably better rendered as "reflection." This Greek word is not found anywhere else in the New

Testament or the Greek translation of the Old Testament (Septuagint).

However, it is found once in theApocrypha, in the Wisdom of Solomon. In this book (thought to have been written between

100 BCE and 40 CE), "wisdom" is similar to the logos concept found in the writings of Philo and the Gospel of John. Hebrews

1:3 is very reminiscent of the section from this apocryphal book where this word is found. This passage describes "wisdom" in

terms much like those found in Hebrews 1:

WISDOM 7:24 For wisdom is more mobile than any motion; because of her pureness she pervades andpenetrates all things. 25 For she is a breath of the power of God, and a pure emanation of the glory ofthe Almighty; therefore nothing defiled gains entrance into her. 26 For she is a reflection [apaugasma]

of eternal light, a spotless mirror of the working of God, and an image of his goodness. (RSV)

It's possible that the author of Hebrews was paraphrasing his statement in Hebrews 1:3 regarding the nature of Yeshua from

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this passage of intertestamental Jewish literature. The Messiah was the reflection of God's glory ("eternal light") in the form of

a human being.

This verse also states that Yeshua was the "express image" (charakter) of God's "person" (hupostaseos). According to

Strong's Concordance, the Greek word charakterhas the following meanings: "1) the instrument used for engraving or

carving; 2) the mark stamped upon that instrument or wrought out on it, 2a) a mark or figure burned in (Lev.

13:28) or stamped on, an impression, 2b) the exact expression (the image) of any person or thing, markedlikeness, precise reproduction in every respect, i.e., facsimile." Here the author's use of this word tells us that Yeshua

was a "precise reproduction" or "likeness" of God's "person."

According to Friberg'sAnalytical Lexicon to the Greek New Testament(ALGNT), the Greek word hupostaseos ("person")

means: ". . . the objective aspect and underlying reality behind anything, w[ith] specif[ic ] m[eani]ng derived fr[om]

context; (1) as an undertakingplan, project(2C 9.4); (2) as God's substantial nature real being, essence (HE

1.3); (3) as the objective reality which gives a firm guarantee and basis for confidence or assurance substance,

ground of hope, foundation (HE 3.14; 11.1)."

In simple terms, Hebrews 1:3 tells us that Yeshua reflected the glory of God because he was an exact reproduction of God's

nature or essence. Clearly a differentiation between Yeshua and God the Father is depicted here, with Yeshua shown to be

made in the image of the Father.

HEBREWS 1:4 Having become [genomenos] so much better than the angels, as he has by inheritanceobtained [kekleronomeken] a more excellent name than they. (NKJV)

The Greek verbgenomenos ("having become") indicates a change in status. Verse 4 makes it clear that Yeshua's obedient

death on the cross caused an elevation of his position. This verse also tells us that Yeshua received a name greater than the

angels through inheritance. Yeshua speaks of the name he received in the Gospel of John:

JOHN 17:12 "While I was with them, I was keeping them in Your name which You have given Me; and Iguarded them and not one of them perished but the son of perdition, so that the Scripture would be

fulfilled. (NASU)

This name Yeshua inherited was the very name of his Father, YHVH. It was by his Father's name that Yeshua was known to

the ancient Israelites, as the story of the destruction of Sodom and Gomorrah shows:

GENESIS 19:24 Then the LORD [YHVH] rained brimstone and fire on Sodom and Gomorrah, from the LORD

[YHVH] out of the heavens. (NKJV)

The Targums, ancient Aramaic translations of the Hebrew Tanakh (also known as the "Old Testament"), contain a wealth of

information concerning the way the Jewish interpreters of late antiquity understood the Scriptures. The rendering of this verse

in theJerusalem Targum incorporates additional commentary on the events that took place and more fully explains what

happened:

GENESIS 19:24 And the Word of the Lord himself had made to descend upon the people of Sedom and

Amorah showers of favour, that they might work repentance from their wicked works. But when they sawthe showers of favour, they said, So, our wicked works are not manifest before him. He turned (then), and

caused to descend upon them bitumen and fire from before the Lord from the heavens. (Jerusalem

Targum, translated by J.W. Etheridge)

TheJerusalem Targum clearly shows that the common Jewish understanding around the time of Christ was that the first

YHVHmentioned in Genesis 19:24 was the "Word of the Lord" (the preincarnate Messiah-John 1:14), who was acting on

behalf of his heavenly FatherYHVH. For additional information on the activities of the Messiah before his human incarnation,

see my article entitled Christ in the Old Testament.

The author knew that many Jews would identify Yeshua with the Old Testament "Angel of the LORD," the primary messenger



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of God's word in ancient times. In order to demonstrate the superiority of the Messiah, he begins in verse 4 to differentiate

Yeshua from the other angels ("messengers") that serve God the Father.

HEBREWS 1:5 For to which of the angels did He ever say: "You are My Son, today I have begotten you"?1

And

again: "I will be to him a Father, and he shall be to Me a Son"?2 (NKJV)

In verse 5 we have the first two of several citations from the Tanakh within this passage: 1Psalm 2:7 and 2II Samuel 7:14.

Psalm 2 is a messianic prophecy that details God's promise to His "Anointed" (Heb.Mashiach, "Messiah") that He will

establish him in Zion as king over the entire earth. II Samuel 7 records God's promise to King David. Specifically, II Samuel

7:16 states that King David's throne would be established forever.

With these two citations, the author lays out scriptural support for Yeshua's position and destiny. He is no mere angel, but

instead he is the promised Messiah, the seed of David, the one who will reign in Jerusalem on David's throne during the

millennial Kingdom of God.

HEBREWS 1:6 But when He again brings the firstborn into the world, He says: "Let all the angels of God

worship him."3 (NKJV)

The author now cites a portion of3Deuteronomy 32:43 from theSeptuagintGreek version of the Tanakh (translated in the

3rd century BCE). He relates this Scripture to the return of Yeshua, the firstborn Son of God, into the world. In doing so, hebuilds on the theme of messianic rulership initiated in verse 5.

DEUTERONOMY 32:43 Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoiceye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avengethe blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will

reward them that hate him; and the Lord shall purge the land of his people. (Brenton's LXX)

From the context of the quoted passage, we know that the author is referring to the second coming of Yeshua at the end of the

age. Deuteronomy 32:43 is the last verse in a long passage of prophecy that Moses spoke to the Israelites just before his death.

In this prophecy, Moses describes their fate and speaks of God's eventual judgment upon His enemies, those who have sought

to destroy His chosen people. As many other Scriptures show, the one who will bring this punishment is none other than the

Messiah returned to earth from heaven (cf. Rev. 19:11-21). This reference is intended to show the Messiah's position over theholy angels, who will serve as his army in the end-time destruction of God's enemies (Matt. 13:41-42).

HEBREWS 1:7 And of the angels He says: "Who makes His angels spirits and His ministers a flame of fire."4

(NKJV)

The next quote comes from 4Psalm 104:4. This citation is the first part of a comparison (completed in verses 8-9) designed to

establish the qualitative difference between the holy angels who serve God and His firstborn Son, Yeshua. The next two verses

point out the greater responsibility and glory of the Son:

HEBREWS 1:8 But to the Son He says: "Your throne, O God [theos; Heb.'elohim], is forever and ever; a scepter

of righteousness is the scepter of your Kingdom. 9 You have loved righteousness and hated lawlessness;therefore God, your God [ho theos ho theos; Heb. 'elohim 'eloheykha], has anointed you with the oil of

gladness more than your companions [metochous; Heb. chavereykha]."5 (NKJV)

There is a lot of meaning in these two verses, which are a citation from 5Psalm 45:6-7. The first thing we should notice is that

the author applies the title "God" specifically to Yeshua (cf. John 20:28). A thorough understanding of the meaning of the

Hebrew word 'elohim is necessary to grasp why he did this.

As Psalm 82 clearly shows, the term 'elohim can refer to the angelic sons of God (Psa. 82:6) who make up the heavenly divine

council. Therefore, the author's use of this title is meant to describe the power and position of the firstborn Son. As he has



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already shown, the Son was no regular angel, no simple messenger. Instead, the Anointed was one of the exalted 'elohim, one

of the divine council God had appointed to rule the nations of the earth. Specifically, God assigned the Messiah to rule over

His portion, the nation of Israel (Deu. 32:9).

The next verse of the quotation confirms this identification. Whereas the Scriptures show that the other'elohim have acted

unjustly in the administration of their duties over the nations (Psa. 82:2-7), Psalm 45:7 tells us that the firstborn Son "loved

righteousness and hated lawlessness." Because he walked in his heavenly Father's ways instead of his own, he was elevated far

above his "companions," the other members of the divine council. He will be given a throne above them all by God the Father,

who is his God (cf. John 20:17; Rev. 1:6).

HEBREWS 1:10 And, "You, Lord, laid the foundation of the earth in the beginning, and the heavens are thework of Your hands; 11 they will perish, but You remain; they will all wear out like a garment, 12 like a

robe You will roll them up, like a garment they will be changed. But You are the same, and Your years will

have no end."6

(ESV)

The next quotation is from 6Psalm 102:25-27, again from theSeptuaginttranslation. After repeating the words of the

heavenly Father to His Son in verses 8 and 9, the author here shows that God the Father is the source of all creation and

eternal. This quote exalting Almighty God sets the stage for the next statement from God to His glorified Son:

HEBREWS 1:13 But to which of the angels has He ever said: "Sit at My right hand, till I make your enemies

your footstool"?714 Are they not all ministering spirits sent forth to minister for those who will inheritsalvation? (NKJV)

The author of Hebrews finishes out his exaltation of the Messiah by quoting from 7Psalm 110:1. Unlike the angels that serve

under him, Yeshua is shown to be seated at the right hand of the Father in heaven, waiting for the time when God will give him

victory over his enemies (all those who resist God's will). As a final counterpoint to his argument, the author's rhetorical

question in verse 14 again points out the superiority of Yeshua to the angelic host.

The first chapter of Hebrews is used by the author to demonstrate that the Messiah, who appeared as the Angel of the LORD

before taking the form of a human, was much more than an Old Testament spiritual messenger from the Father. He was the

workman through which God created all things. He was the promised seed of David, the Anointed one who would rule the

earth from Jerusalem for a thousand years as God's representative. He was a member of the divine council who ruled over

Israel, and because of his faithfulness, would rule over all nations.

Now let's skip down to Hebrews 2:9, where the author continues his explanation of the Messiah's identity:

HEBREWS 2:9 But we see Jesus, who was made a little lower than the angels, for the suffering of deathcrowned with glory and honor, that he, by the grace of God, might taste death for everyone. 10 For it was

fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to makethe captain of their salvation perfect [teleiosai] through sufferings. (NKJV)

Here the author begins to explain why the divine firstborn Son of God had to become a mortal man. In verse 9, he shows that

Yeshua allowed himself to be made "a little lower than the (same) angels" the author had proclaimed him to be above in

chapter 1. The purpose for this is not totally understood by most believers, even though it is clearly stated: Yeshua suffereddeath that he might "taste death for everyone."

Verse 10 contains an amazing piece of information about the nature of the Messiah. We are told that the Father, in order to

bring many sons to glory, had "to make the captain of their salvation (Yeshua) PERFECT through sufferings." In the context of

this passage, the Greek verb teleiosaiwould be better translated "complete." In Luke 13:32, a form of this same word is used:

LUKE 13:31 On that very day some Pharisees came, saying to him, "Get out and depart from here, for Herodwants to kill you." 32 And he said to them, "Go, tell that fox, 'Behold, I cast out demons and perform curestoday and tomorrow, and the third day I shall be perfected [teleioumai].' " (NKJV)



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The primary suffering of the Messiah was his final agony on the cross. However, his total experience as a human being also

qualified as suffering. It was the physical and mental distress, as well as the corresponding temptations that he endured, that

"perfected" Yeshua.

As the divine spirit being called the "Angel of the LORD," Yeshua led the Israelites out of Egypt during the Exodus and guided

them through their 40 years of wilderness wanderings (Jdg. 2:1). During that time, he saw God's chosen people at their worst.

In order to truly comprehend how people could behave the way that the Israelites did, he had to be subjected to the same

temptations and sufferings that humans had to endure. Only this experience would allow him to be "completed" and become an

empathetic High Priest to God's people (Heb. 2:17; 4:15).

HEBREWS 2:11 For both he who sanctifies and those who are being sanctified are all of one [ex henos pantes],

for which reason he is not ashamed to call them brethren, 12 Saying: "I will declare Your name to my

brethren; in the midst of the assembly I will sing praise to You."8 13 And again: "I will put my trust in

Him."9 And again: "Here am I and the children whom God has given me." 10 14 Inasmuch then as thechildren have partaken of flesh and blood, he himself likewise shared in the same, that through death hemight destroy him who had the power of death, that is, the devil, 15 and release those who through fear ofdeath were all their lifetime subject to bondage. (NKJV)

In verse 11, the author tells us that Yeshua and those he is in the process ofsanctifying ("setting apart for a holy purpose") are

"all of one." By the concluding statement that Yeshua "is not ashamed to call them BRETHREN," we know that the first part of

the verse is referring to Yeshua and those he is sanctifying being "all of one" FAMILY, with God being the Father of both (cf.Eph. 3:14-15).

Verse 12 begins another series of quotations from the Tanakh with a citation of8Psalm 22:22. Psalm 22 is a messianic psalm

that prophetically records some of the actual words later spoken by Yeshua (cf. Psa. 22:1).

The next two quotes come from the last part of9Isaiah 8:17 and first part of10Isaiah 8:18. This too is a messianic prophecy;

immediately preceding this passage is the declaration that the Messiah would be "a stone of stumbling and a rock of offense to

both the houses of Israel" (Isa. 8:14; cf. Rom. 9:32-33; I Pet. 2:7-8).

HEBREWS 2:16 For indeed he does not give aid to angels, but he does give aid to the seed of Abraham. 17Therefore, in all things he had to be made like his brethren, that he might be a merciful and faithful

High Priest in things pertaining to God, to make propitiation for the sins of the people. 18 For in that hehimself has suffered, being tempted, he is able to aid those who are tempted. (NKJV)

Continuing on, the author states in verse 16 that the Messiah became human in order to provide help to the descendants of

Abraham. Verse 17 states that Yeshua's death was a means of providing forgiveness for the sins of the people, that they might

be reconciled to God. This verse reiterates that Yeshua had to be made like his human brethren in order to be a merciful and

faithful High Priest for God's people. In verse 18, we are told that Yeshua had to suffer and endure temptation as a man that he

might (as our High Priest) be able to assist those who are suffering and being tempted.

Verse 18 is also a clear indication of the distinction between God the Father and Yeshua. Yeshua was tempted while in the

flesh so that he might understand how temptation affects humans. However, we are clearly told that God the Father CANNOT

be tempted:

JAMES 1:13 Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted byevil, nor does He Himself tempt anyone. (NKJV)

Further on in the book of Hebrews, the author again stresses the fact that Yeshua was tempted by evil in the same way all

mankind is, but that he was without sin:

HEBREWS 4:14 Seeing then that we have a great High Priest who has passed through the heavens, Jesusthe Son of God, let us hold fast our confession. 15 For we do not have a High Priest who cannotsympathize with our weaknesses, but was in all points tempted as we are, yet without sin. (NIV)



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Now let's move on to the 5th chapter of Hebrews, where the author begins explaining the priesthood of Messiah:

HEBREWS 5:1 For every high priest taken from among men is appointed for men in things pertaining to God,

that he may offer both gifts and sacrifices for sins. 2 He can have compassion on those who are ignorantand going astray, since he himself is also subject to weakness. 3 Because of this he is required as for thepeople, so also for himself, to offer sacrifices for sins. 4 And no man takes this honor to himself, but hewho is called by God, just as Aaron was. 5 So also Christ did not glorify himself to become High

Priest, but it was He who said to him: "You are My Son, today I have begotten you." 11 (NKJV)

This passage stresses the Father's role in determining the duties assigned to the Messiah. Yeshua did not make himself the

High Priest; rather, the Father designated him as such. In Hebrews 5:5 we have a repeat of the citation from 11Psalm 2:7 that

the author used earlier (Heb. 1:5). Here the emphasis is on the sonship of the Messiah as the reason for his elevation to High

Priest.

HEBREWS 5:6 As He also says in another place: "You are a priest forever according to the order of

Melchizedek";12 7 who, in the days of his flesh, when he had offered up prayers and supplications, withvehement cries and tears to Him who was able to save him from death, and was heard because of hisgodly fear, 8 though he was a Son, yet he learned [emathen] obedience by the things which he

suffered. 9 And having been perfected [teleiotheis], he became the author of eternal salvation to all who

obey him, 10 called by God as High Priest "according to the order of Melchizedek,"12 (NKJV)

12Psalm 110:4, quoted twice in this passage (vv. 6, 10), serves as an introduction to the exalted position of the Messiah.

Contrary to the commonly accepted teaching that Jesus was "fully man" and "fully God" while here on earth, the author tells us

that during "the days of his flesh" (v. 7), it was ONLY through the Father that Yeshua obtained the ability to accomplish his

mission. God was the one who provided Yeshua the strength to overcome this world, and He did so because of Yeshua's "godly

fear" (which manifested itself as total obedience). The point is very clear -- even though Yeshua was the Son of God, he

learned obedience by the things he suffered as a human.

According toALGNT, the Greek verb emathen, translated "learned" in verse 8, has "a basic m[eani]ng of directing one's

mind to someth[ing] and producing an external effect learn; (1) as learning through instruction be taught, learn

from someone (JN 7.15); (2) as learning through inquiry ascertain, discover, find out(AC 23.27); (3) as learning

through practice or experience come to know, come to realize (PH 4.11; HE 5.8); (4) as achieving

comprehension understand, learn (RV 14.3)". If Yeshua had already been a perfect divine being before (and during) his

incarnation, he could not have learned obedience as a result of the adversity he faced. "Having been perfected" as a direct

result of his experiences as a human, we are told that Yeshua became the "author of eternal salvation to all who obey him" (v.

9) and now serves as our heavenly High Priest (v. 10).

Now let's examine one more related passage from the 7th chapter of Hebrews:

HEBREWS 7:26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate fromsinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, tooffer up sacrifices, first for his own sins and then for the people's, for this he did once for all when heoffered up himself. 28 For the law appoints as high priests men who have weakness, but the word of the

oath, which came after the law, appoints the Son who has been perfected [teteleiomenon] forever. (NKJV)

The 7th chapter of Hebrews uses the example ofMelchizedekto show how Yeshua (from the tribe of Judah) could serve as

High Priest when the Law specifies that the sons of Aaron (from the tribe of Levi) would hold that position. Once again, the

author of Hebrews proclaims that we have a high priest in Yeshua who has been "perfected." In the process of living a totally

obedient life while enduring human temptation, Yeshua's understanding of mankind's plight was "completed." By this

experience, he qualified to be God's High Priest, just as Melchizedek had been in the days of Abram.

Now let's examine some other statements about the nature of the Messiah from the New Testament. We'll begin in Paul's letter

to the Philippian congregation:

PHILIPPIANS 2:5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed



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in the form [morphe] of God, did not regard equality with [isa] God a thing to be grasped

[harpagmon], 7 but emptied Himself, taking the form [morphen] of a bond-servant, and being made in the

likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to thepoint of death, even death on a cross. 9 For this reason also [dio kai], God highly exalted Him, and

bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILLBOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confessthat Jesus Christ is Lord, to the glory of God the Father. (NASU)

When viewed in the proper context, this is an illuminating passage of Scripture. Paul tells us that before his incarnation,

Yeshua existed in the same form (morphe) as God the Father. Yeshua himself said that God is spirit (John 4:24); therefore,Paul's statement indicates that Yeshua initially existed as a spirit being also. The two uses of the Greek root word morphe in

this passage (vv. 6, 7) contrast God's existence as spirit and man's existence as flesh and blood.

Paul goes on to show that Yeshua was willing to give up his spiritual state of being. Many English translations render the

Greek noun harpagmon ("to be grasped") as "robbery." However,BAGD states that this translation ". . . is next to

impossible in Phil 2:6 . . ." (p. 108). According toALGNT, harpagmon (found only once in the New Testament) probably

means ". . . not forcefully retaining something for one's own advantage something not to be held onto . . ."

Yeshua did not consider being "equal to" (Gr. isa) God in form something that he should selfishly hold on to. Rather, he

humbly emptied himself of divinity and became flesh and blood that he might fulfill the Father's will. Living an obedient life as

a human here on the earth, Yeshua gave himself as our sacrifice on the cross, that our sins might be forgiven through him.

The Greek phrase dio kaithat begins verse 9 is used to indicate a self-evident inference. Paul tells us that because ofhis

humble, unselfish act, God the Father highly exalted Yeshua and bestowed on him a name above all names. Not because of his

nature, but rather due to his obedience, God will cause "every knee to bow" to Yeshua and "every tongue will confess" that he

is Lord.

Verses 10 and 11 are a paraphrase of Isaiah 45:23:

ISAIAH 45:22 "Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other. 23 Ihave sworn by Myself; the word has gone out of My mouth in righteousness, and shall not return, that toMe every knee shall bow, every tongue shall take an oath. (NKJV)

Based on the statement in Isaiah 45:22 that "I am God, and there is no other," some try to make the case that Yeshua and God

are one and the same being (in either a "Trinitarian" or "Oneness" sense). This is a misinterpretation of the text, as a close

examination of Paul's concluding statement in verse 11 plainly shows. By every knee bowing to Yeshua the Messiah and every

tongue taking an oath that he is Lord, Paul tells us that God the Father will be glorified. There is only one true God, the

Father (John 17:3), as Isaiah 45:22 states. However, every knee will in effect be bowing to Him when they bow to His

Anointed One, Yeshua the Messiah.

Now let's examine another passage from Paul, this one from his initial letter to the Corinthian assembly. To make the passage

easier to understand, I've replaced "him" and "his" with the one being spoken of:

I CORINTHIANS 15:22 For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in hisown order: Christ the firstfruits, afterward those who are Christ's at his coming. 24 Then comes the end,

when [Christ] delivers the kingdom to God the Father, when [God] puts an end to all rule and all authorityand power. 25 For [Christ] must reign till [God] has put all enemies under [Christ's] feet. 26 The last enemy

that will be destroyed is death. (NKJV)

This Scripture speaks of the delegation of God's authority to the Messiah as a means of achieving God's will. We see that the

Messiah's rule will be completed when all God's enemies have been destroyed. After the destruction of the final enemy, death,

Yeshua will return the reconciled kingdom to his Father, just as a craftsman hands over his finished product to the architect of

the work.

I CORINTHIANS 15:27 For "[God] has put all things under [Christ's] feet."13

But when He says "all things are

put under [Christ]," it is evident that [God] who put all things under [Christ] is excepted. 28 Now when all



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things are made subject to [God], then the Son himself will also be subject to [God] who put all things

under [Christ], that God may be all in all. (NKJV)

This passage specifically shows that, contrary to Trinitarian doctrine, Yeshua will always be subordinate to the Father (not

co-equal). Verse 27 starts with a citation of13Psalm 8:6. This is an interesting messianic psalm, and one that most don't fully

grasp the significance of. Here is the pertinent section of this psalm:

PSALM 8:3 When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have

ordained, 4 what is man that You are mindful of him, and the son of man that You visit him? 5 For Youhave made him a little lower than the angels, and You have crowned him with glory and honor. 6 You havemade him to have dominion over the works of Your hands; You have put all things under his feet, (NKJV)

In the Gospels, Yeshua is referred to as the "Son of Man" 83 times. The mention of the "son of man" in Psalm 8:4, combined

with the use of this prophecy by Paul to specifically refer to Yeshua (as well as a similar usage in Hebrews 2), leaves little

doubt that this passage is a messianic prophecy. The "son of man" spoken of in Psalm 8:4 is plainly the Messiah, who will have

all things put under his feet by God the Father (I Cor. 15:25).

I Corinthians 15:27 also specifically states that God the Father has placed all things under Yeshua with the exception of

Himself. Clear distinction is made here between the heavenly Father and His firstborn Son, Yeshua the Messiah. The Father

has currently delegated all things to His Son, that Yeshua may reconcile them to Him (Col. 1:20). However, when the

reconciliation is finally accomplished, we see that the entire creation, including the Son, will be subject to God (v. 28).

This passage isn't the only place where Paul shows the superior position of the Father in relation to the Son. Earlier in I

Corinthians 11, Paul documented the line of authority from mankind to God:

I CORINTHIANS 11:3 But I want you to know that the head of every man is Christ, the head of woman isman, and the head of Christ is God. (NKJV)

Once again we see that God the Father is over Yeshua in authority. Contrary to the doctrine of the Trinity, they are not

co-equal.

Additionally, the Scriptures show that only God the Father is omniscient ("all-knowing"):

MARK 13:32 "But of that day and hour no one knows, not even the angels in heaven, nor the Son, butonly the Father. 33 Take heed, watch and pray; for you do not know when the time is." (NKJV)

This declaration shows that the Messiah himself acknowledged only the Father knew the timing of his second coming.

Yeshua's statement confirms the passages we reviewed from Hebrews earlier which show that Yeshua was "completed" by his

human experience. This verification also supports several passages from the Tanakh which show that the preincarnate

Messiah did not know all things (Gen. 18:21; 22:12).

In the final book of the Bible, Yeshua uses a title for himself that is very enlightening, when placed in the proper context:

REVELATION 22:16 "I, Jesus, have sent my angel to give you this testimony for the churches. I am the Rootand the Offspring of David, and the bright Morning Star." (NIV)

Here we see that Yeshua tells us he is the "Morning Star." Peter confirms this identification of Messiah in his second epistle:

II PETER 1:17 For He received from God the Father honor and glory when such a voice came to Him from theExcellent Glory: "This is My beloved Son, in whom I am well pleased." 18 And we heard this voice whichcame from heaven when we were with him on the holy mountain. 19 And so we have the prophetic wordconfirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and themorning star rises in your hearts; (NKJV)



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This title is not just a poetic description of the Messiah. It identifies his status, as a passage from Job 38 shows:

JOB 38:4 " Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. 5

Who determined its measurements? Surely you know! Or who stretched the line upon it? 6 To what wereits foundations fastened? Or who laid its cornerstone, 7 when the morning stars sang together, and allthe sons of God shouted for joy? (NKJV)

In this Scripture, "morning stars" are parallel to and synonymous with the angelic "sons of God" (Gen. 6:2, 4; Job 1:6; 2:1). By

his use of the title "Morning Star," Yeshua establishes that he was one of those sons of God present at the creation of the world.As other Scriptures show, he was the firstborn Son of God through whom the Eternal Father created the world.

Conclusion

hen viewed with an open mind, the available historical and scriptural evidence strongly suggests that early believers

had a much different understanding of the origin and nature of Yeshua than we do today. In contrast to modern

Judaism, first-century Jews who accepted Yeshua as the prophesied Messiah had no trouble assigning to him the status of a

second divine spirit being who was subordinate to the Most High God. He was understood to be the "Angel of the LORD" who

had led Israel out of Egypt. In contrast to modern Christianity, early believers understood that the Messiah was the "firstborn of

every creature" (Col. 1:15), the "only begotten" Son of God. He was the wisdom of God (I Cor. 1:24), begotten before all

things to be the workman who helped the Father create the world (Pro. 8:22-31). He was the divine Word (Logos), who was

with God the Father in the beginning and was also 'elohim ("God"-John 1:1).

Bryan T. Huie

July 22, 2002

Revised: April 8, 2009

new testament identification of the messiah

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