Yeshua, the Light of the Morning and Born of a Virgin, Prophesied in Psalms

Psalm 110:1–7, From the womb of the morning. We have once again before us another one of the classic Messianic passages in the Hebrew Scriptures and this has been so recognized by both Jewish and Christian theologians for millennia (Heb 1:13; Acts 2:34; 1 Cor 15:25; Eph 1:21–22; Matt 22:41–46). For example, the medieval rabbinical sages Rashi, Ibn Ezra and others recognized the Messianic implications of this Psalm The Messiah in the Old Testament, p. 123ff, by Risto Santala).

The phrase, “from the womb of the morning/dawn” is an interesting one. Christian exegetes have interpreted this to be speaking of the virgin birth. Early church father, Justin Martyr, understood this phrase to be a reference to the virgin birth (Dialogue, chap. 63, ca. a.d. 160). Adam Clarke, apprentice to and then associate of John Wesley, in his notable commentary (1810-1826), writes: “As the dew flows from the womb of the morning, so shall all the godly from thee. They are the dew of thy youth; they are the offspring of thy own nativity. As the human nature of our Lord was begotten by the creative energy of Elohim in the womb of the virgin; so the followers of Elohim are born, not of blood, nor of the will of the flesh, but by the Divine Spirit” (Clarke’s Commentary, vol. 3, p. 582).

The word womb is the Hebrew word rechem (Strong’s H7358) and the KJV translates this word as womb in 21 of 26 times it occurs in the Hebrew Scriptures. Quite frankly, womb is what this word means both literally and figuratively.

The next word under consideration is morning which is the Hebrew word mishchar (Strong’s H4891) meaning “day-breaking or dawn.” Psalm 110:3 is the only occurrence of this word’s usage in the Hebrew Scriptures, therefore, there is no linguistic backdrop against which to juxtapose this word to ascertain easily its meaning.

Let us therefore take another approach to unlocking the mystery of this phrase. Are there other Scriptures which express parallel ideas relating the Messiah’s coming to being similar to the sun’s rising which may give us an expanded meaning? 

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Genesis 37–41: The Life of Joseph—A Foreshadow of Messiah Ben (Son of) Joseph

The spirit of Antimessiah (Antichrist) is on a dramatic rise in our day. It is even rampant among those who are returning to the Hebraic, Torah-centric roots of the Christian faith where some people are losing their faith in Yeshua the Messiah. A few are even converting to Rabbinic Judaism, which denies the messiahship and deity of Yeshua and the divine inspiration of the Testimony of Yeshua. Some of the blame for this can be laid at the feet of a few of the modern-day descendants of the non-believing Pharisees (i.e. the Rabbinic Jews), who use clever arguments to beguile unstable and unlearned souls into humanistic reasoning devoid of a living faith in Yeshua their Savior and the Redeemer of man. Because of a spiritual blindness that Scripture prophesied would come upon the Jews producing a hardness of heart toward Yeshua the Messiah, unbelieving Jews ignore the numerous prophetic shadow-pictures pointing to Yeshua the Messiah contained in their own Tanakh.

May the following study strengthen your faith in Yeshua the Messiah, in his divine origination in the very heart, mind and essence of Elohim, and in the fact that he was foreordained to come to this earth to reconcile sinful man to his Heavenly Father through his self-sacrifice on the cross. All this was prophesied long ago in the Tanakh. The ancient Jewish sages speak of a messianic figure coming called Messiah son of Joseph (Mashiach ben Yosef), the Suffering Servant, whose life and ministry would parallel that of Joseph, yet these same Jewish sages fail to see the connection between Joseph’s life and that of Yeshua. Let’s now chronicle the striking and uncanny parallels between Joseph and Messiah the son of Joseph, the Suffering Servant. (Many of these comparisons come from the book, Gleanings in Genesis, by Arthur W. Pink ).

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Reasons to Believe in Yeshua the Messiah

Have you ever heard someone say, “I’ll believe it when I see it”? Is seeing really believing? Many people saw Yeshua when he was on this earth, but most didn’t believe him.

It has been 2000 years since Yeshua walked this earth, and since we’ve never seen him, nor even talked to those who saw him, what is the basis of our faith? Is faith in Yeshua blind? Or are there logical reasons to believe in him?

For those of us who have had a faith in Yeshua for a while, for us there are a myriad reasons that have come together to form the basis of our faith. However, for those who are new in their faith walk and don’t have a lifetime of “spiritual experiences” that corroborate that faith, initially finding a basis for that faith can be difficult.

Some people come to Yeshua because that’s their last hope. They’ve hit rock bottom in their lives and there’s no where else to go. They hear and believe the gospel message of hope and end up experiencing the power of the Yeshua and his Holy Spirit in their lives.

Others take a more reasoned approach to establishing a faith in Yeshua. Perhaps their lives haven’t hit rock bottom, but they know they’re missing something — there’s still a void in their life. They sense that there must be more to life — a higher purpose — than simply existing and then dying. 

Others come to faith in Yeshua because they look around and see intelligent design behind everything in existence, which speaks of a Creator, which leads them to want to know more about him. 

Some people come to Yeshua as a way of dealing with their on mortality. In their quest to answer the question of whether there’s life after death, they come to faith in Yeshua. 

Perhaps some come to faith in Yeshua due to the pang of a guilty conscience because of their sin and the need for redemption. 

Some people have studied the world’s religions and find that only the gospel message as presented in the Bible addresses the deeper issues of life. 

These are all valid and logical reasons for coming to faith in Yeshua.

Whatever the reason for believing what the Bible says about Yeshua, there are good reasons to believe in him based on both the claims of the Bible and logic.

Yeshua — A Historical Figure

Whatever we think about Yeshua pro or con, he was a historical figure. More has been written about him than anyone else, and he has impacted the world more than anyone. There must be something to all this, and thus we have to deal with this reality. Twenty-seven different first-century New Testament documents attest to the reality of his existence and to his impact on humanity. Additionally, numerous Christian, Jewish and Roman historians from the first and second centuries attest to his existence and his positive impact on the lives of thousands, if not millions of people.

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Addressing Rabbinic Jewish Arguments Against Yeshua’s Messiahship

The arguments that Orthodox Rabbinic Jewish scholars make attempting to disprove Yeshua’s divinity and Messiahship may appear clever and convincing on the surface, but upon closer examination they prove to be false and are easily refuted.

When one looks through the smoke and mirrors of human deceit, one will see that these Jewish antimissionary arguments are patently false and demonstrate a major degree of spiritual blindness. At the very least, they reveal a dishonesty and disingenuousness on the part of their proponents, and at the most, a gross lack of understanding of the Scriptures. This is because a spirit of blindness has fallen upon rabbinic Jews as the Bible states (Rom 11:25) 

To the naive, uninformed, misinformed and those who are either neophytes in their understanding of the Scriptures, or who have lost their first love of Yeshua and have fallen away from him spiritually, the antimessiah arguments of the rabbinic Jews seem compelling and convincing. Yet, upon careful examinations, all of their arguments have only a thin veneer of truth. Upon closer examination, it is easily proven that they do not line up with the WHOLE truth of the Bible, nor do they, in many cases, even line up with what their own pre-Christian Jewish sages taught and believed about the Messiah and the messianic prophecies of the Hebrew Scriptures. 

Sadly, I have found that these blind unbelieving Jewish guides prey upon weak or disillusioned Christians who don’t know their Scriptures. They are able to draw many lukewarm and deceived Christians into apostasy, even causing them to renounce their faith in Yeshua the Messiah, the Son of Elohim and who is Elohim incarnate (John 1:1, 14). This is tragic!

Below are some of the most common antimessiah arguments that rabbinic Jews make in order to disprove the validity of the gospel message and faith in Yeshua the Messiah. My answers are short and to the point. A whole article could be written answering each point. At the end of this brief study, I offer additional resources for those who want more information.

Rabbinic antimessiah statement: Elohim, the God of the Bible is one (Hebrew echad), not a Father, Son and Holy Spirit. The Bible teaches the idea of monotheism, not polytheism as Christianity teaches in the doctrine of the trinity.

Response: The word echad in Hebrew means “a compound unity—or one thing that is comprised of several units that together make up the unified whole (like a bunch of grapes).” The hidden reality is that many rabbinic Jews believe that Elohim is composed of ten component parts as pictured by the mystical sephirotic tree.

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Two Messiahs? One from Joseph and Judah?

Genesis 49:24, Shepherd…Stone of Israel. This seems to be an irrefutable prophetic reference to the Messiah of Israel whom Scripture refers to in various places as “the Stone the builders rejected,” “the Chief Cornerstone,” “Precious Cornerstone” and “the Rock of our Salvation” (Ps 118:22; Isa 28:16; Mark 12:10; Eph 2:20; 1 Pet 2:6–8). Yet this verse appears to be saying that this Messiah is coming from the tribe of Joseph. At the same time, Jacob’s prophecy to Judah contains another classic Messianic prophecy in the reference to the Shiloh to come (Gen 49:10). These two prophecies led some Jewish sages to believe that two Messianic figures would arise out of Israel: one from Judah and other from Ephraim.

What kind of blessing was this prediction that one day his descendants—the Ten Tribes—would be scattered among the nations? R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Sanhedrin 110b). And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the. … Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exod 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the … Messiah Son of David …” (The ArtScroll Bereishis/Genesis Commentary, pp. 2121–2122).

How do we explain this seeming contradiction in view of the facts that there was only one Messiah, and his name was Yeshua, and he came from the tribe of Judah? These two Messiahs are explained in Yeshua’s two comings. In his first coming, he was like Joseph, a suffering servant who then become a king after enduring great hardships (read Isa 53). When he comes back the second time, he will be like David, the conquering, triumphant or warrior king where he will rule over the world and a united Israel (Rev 19:11–16). The Jewish sages had a concept of these two Messiahs, as well, but were unclear as to whether they would be the same person or not and how much time would separate their two comings. With perfect 20-20 hindsight, we can now look back and see how Yeshua fulfilled this prophecy as the Messiah Son of Joseph (figuratively speaking) at this first coming, and how he is yet to come as the Messiah Son of David at his second coming where as the Conquering King he will defeat Babylon the Great and establish his earthly millennial kingdom where he will rule as King of kings (Rev 19–20).