Christians believe in ONE God
But God in Holy Scriptures says also that
Issa Al Massih will save the world. Look here:
5 “ Behold, the days are coming,” says the LORD,
“ That I will raise to David a Branch of righteousness;
A King shall reign and prosper,
And execute judgment and
righteousness in the earth.
6 In His days Judah will be saved,
And Israel will dwell safely;
Now this is His name by which He will be
What are some passages in the Bible that talk about the Messiah?
“The Lord your God will raise up for you a Prophet like unto me from the midst, of your brethren. Him you shall hear.”
What did Moses mean when he said, “like unto me”? Did this mean that the Prophet who would come would be an older man? (Moses was eighty years old when he brought the Israelites out of Egypt.) Did it mean that the Prophet would be hot-tempered and impatient? (Certainly Moses was that way.) Did it mean that the Prophet would be trained in the ways of Egyptian royalty? The answer to all of the above is “No.” The text describes how that Prophet would be like Moses, as it recalls the experience of a nation that has been memorialized and burned into our consciousness.
“The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, according to all you desired of the LORD your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the LORD my God, nor let me see this great fire anymore, lest I die.’
“And the LORD said to me: ‘What they have spoken is good.
‘I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.
‘And it shall be [that] whoever will not hear My words, which He speaks in My name, I will require [it] of him.”
It is written, Behold, my servant shall deal wisely, He shall be exalted, and extolled, and be very high
(Isaiah 52:13). It means, He shall be more exalted than Abraham of whom it is written, ‘I lift up my hand’ (Genesis 14:22).
He shall be more extolled than Moses of whom it is said, ‘As a nursing father beareth the nursing child’ (Numbers 11:12).
‘And shall be very high’—that is, Messiah shall be higher than the ministering angels.
Whether or not one accepts the premise that the Deuteronomy passage predicts the Messiah, what can we know about the similarities between Moses and the Prophet who was to be like him?
That “likeness” points to a time, a place and an event. The context of Deuteronomy 18 demonstrates that Israel as a nation did not want to confront or be confronted by God. It was a fearful time of thunder, lightning, storms and earthquakes as the whole nation was gathered in the desert. The dark mountain of Sinai seemed to be the center of the storm and seismic activity. The people of Israel were frightened and rightly so, because they sensed that they were encountering something holy and awesome.
That word, “awesome,” can hardly contain the meaning and depth of their fear. They knew that they were being summoned to meet their Creator, possibly “panim l’ panim” (face to face). They were terrified, for they knew from the Patriarchs that no one could look upon God’s face and live. Yet here was the Almighty, the King of the ages, coming to confront them. They trembled in one accord, saying, “Let me not hear again the voice of the Lord my God. Don’t let me see this great fire anymore lest I die.”
Never was the nation so unified in their desire. Never was a nation so fearful. The fear of the Lord abounded in every heart. Every person knew that he or she was unclean before the Almighty, so they spoke as one, asking that Moses be their intercessor—their go-between, their intermediary. Whatever God had for them could be told to Moses, who in turn would tell the people God’s message as he had done before in the events leading up to their redemption. And God did speak to Moses, confiding in him that what the people had asked was good.
Then the Almighty also confirmed the words Moses had spoken about the Prophet who would be the speaker of God’s word and the intermediary between God and his people. But the king of heaven added something about this intermediary when he said, “And it shall be that whoever will not hear my words which he speaks in my name, I will require it of him.”
So it seems on that most serious day in Israel’s history, it was decided that an intercessor should speak for God to the people, and everything the intercessor would speak or require would be God’s word and God’s requirement. God’s word and will would be transmitted through that very special intercessor. Thus, the primary way that the Prophet (Messiah) was to be “like Moses” was in the role of go-between or intermediary.
In Bible days, every priest was an intermediary or intercessor who made representation to God on behalf of the people. The priest would bring the petitions and offerings of repentance of Israel and stand in the Holy Place on behalf of the people.
The prophets were also intercessors who spoke to the people on behalf of God. They mediated God’s word and often called the nation back to a relationship with the Almighty asking and exhorting the people to turn from sin and return to the covenant relationship.
Kings like David and Solomon were also like Moses in that they led and administered the Law to the whole nation. Because a king is a judge in peace and a commander in war, Israel’s kings acted in God’s stead to mediate God’s will and hence were intercessors acting on God’s behalf.
The word Messiah, or al Massih, means “anointed.” Prophets, priests and kings were all anointed to show their consecration. Moses, in a sense, fulfilled all three functions at the same time.
But there was one way in which the Prophet to come, the Messiah, would most resemble Moses. Issa al Massih resembles Moses the most in that Moses offered himself to die for the sins of the people.
For all of the things that are praiseworthy about Moses’ life, one episode is often overlooked. Perhaps the rabbis commented less on this section because of the embarrassment of Israel’s idolatry which preceded the following passage:
“Now it came to pass on the next day that Moses said to the people, ‘You have committed a great sin. So now I will go up to the LORD; perhaps I can make atonement for your sin.’ Then Moses returned to the LORD and said, ‘Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written.’ And the LORD said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book. (Exodus 32:30-33)”
In order that Israel might be saved from the wrath of God, Moses stood ready to offer his own life—to take the punishment of the people’s sins on himself if God could find no other way to forgive them. He asked God that his life be an expiation for the sins of the people. As a priest he could have made grandiose offerings—thousands of lambs or bulls—but instead he simply offered his own life.
Shepherds and Sheep
We need to remember that forty years of Moses’ life were spent as a shepherd in those same mountains and deserts of Midian. In leading the people, he showed the mindset and attitudes of a good shepherd. The job description of a “good shepherd” calls for the kind of serious commitment in which one must be willing to give his own life for the sheep. Jesus explained this most succinctly as recorded in the New Testament book of John:
“The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have [it] more abundantly. I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, [he who is] not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd; and I know My [sheep], and am known by My own.
“As the Father knows Me, even so I know the Father; and I lay down My life for the sheep.” (John 10:10-15)
The truly good shepherd puts the welfare of the flock above his own.
When Philip told his brother Nathaniel, “We have found him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, son of Joseph” he recognized that Moshe Rabeynu and Issa al Massih were alike. But he probably did not realize until later the full implications of what he was saying.
We see that Jesus was a prophet like Moses, only better. Moses died, but the New Testament tells us that Issa al Massih is alive forever to make intercession for us. Issa al Massih is the one who can lead us out of the Egypt of everyday life. He can break the shackles of the bondage of sin. On life’s journey to the promised land (heaven or in other words Kingdom of Heaven), he can be our guide and provider, and though his provision will not be manna and quail, there will be bread from heaven to feed our souls and restore our spirits.
There is one big difference between Jesus and Moses: Moses led the people to the promised land, but he wasn’t allowed to enter himself. That was because wise and good though Moses was, even he had sinned. Issa al Massih, on the other hand, is the perfect mediator because he was innocent, without sin, and took our deserved punishment upon himself. He is waiting in heaven for all those who put their trust in him. When we see Jesus Christ there, certainly Moses will be there too, because he was the one who knew and foretold his coming and trusted in him.
The rabbi’s voice was warm. His eyes were filled with concern as he asked, “So please explain, what is this your parents are telling me? You believe in Jesus? Is this true?” He listened quietly as I, one of his own bar mitzvah boys, the son of family friends, told the story of how I came to believe in Jesus. “But explain to me,” he pressed, “how is what you believe now any different from what we taught you here? What do you mean when you say Jesus is the Son of God? In Judaism we believe we are all sons of God.” His questions were difficult for me to answer. Frankly, it was hard because I didn’t know how to articulate the differences. I only wish I knew then what I can explain now.
It is true that the Hebrew Scriptures speak to the issue of “the son of God,” and in most cases, the context clearly defines who is the intended subject. If I could talk to the good rabbi today, I would be able to agree with him and then go on to explain further what our Scriptures say about The Son of God.
“Who has gone up to heaven and come down?
Who has gathered up the wind in the hollow of his hands?
Who has wrapped up the waters in his cloak?
Who has established all the ends of the earth?
What is his name, and the name of his son?
Tell me if you know!”
The one who penned this section of Proverbs, the Jewish wisdom literature, had reverence for the Lord. He understood the majesty and the glory of God, and he reflected his faith and commitment to the “Worthy One” in these questions. The first four are rhetorical for this very purpose.
He calls to remembrance the self-revelation of God to Moses; that moment when Moses, standing on holy ground, beheld the burning bush which was not consumed. It was then that God revealed His name for all eternity:
“I am who I am. This is what you are to say to the Israelites: ‘I AM has sent me to you.’ ” (Exodus 3:14.)
We know what God’s name is, but what is His Son’s name? What Son of God most closely fits this description of the majesty and glory of God, who is “The Father”?
“Sonship” expresses a formal relationship. In Scripture it could signify more than a family tie. It was also used to denote the citizenship of the nation, the membership in a craftsmen’s guild or that one was the disciple of a teacher. Israel was called a son in the family sense.
Yet it was not uncommon, in Old Testament times, for a Near Eastern ruler to claim sonships to one of the gods. Pharaoh was, for example, revered as a divine progeny, the result of a sexual union between the god Ra and the Egyptian queen. While Israel has prayed to “God, our Father,” our people do not claim divine equality. Sonships is understood as a relationship to the Creator, an example of the creature beloved by a gracious God. This relationship is demonstrated again when Moses reminds Israel of God’s fatherly love for the nation in his farewell speech:
“Is He not (the Lord) your Father, your Creator, who made you and formed you?” (Deuteronomy 32:6.)
One Special Son
Through the family of David and the line of the tribe of Judah, a son would come whose throne would be eternal.
“‘When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom.'”
-1 Chronicles 17:11
Of this one, God says, “I will be his father, and he will be my son.” (I Chronicles 17:13.) Perhaps it was to this individual that the psalmist referred when he proclaimed:
“Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.”
He addresses himself to one called “God” who has been made ruler of the divine kingdom by GOD! Did David have the same idea in mind when he wrote,
“The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.'” (Psalm 110:1.)
Could David see the portrait of a son of God, who is actually his promised descendant-The Son of God?
1″Why do the nations rage and the peoples plot in vain?
2 The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One.
3 ‘Let us break their chains,’ they say, ‘and throw off their fetters.’
4 The One enthroned in heaven laughs; the LORD scoffs at them.
5 Then he rebukes them in his anger and terrifies them in his wrath, saying,
6 ‘I have installed my King on Zion, my holy hill.’
7 I will proclaim the decree of the LORD: He said to me, ‘You are my Son; today I have become your Father.
8 Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.
9 You will rule them with an iron scepter; you will dash them to pieces like pottery.’
10 Therefore, you kings, be wise; be warned, you rulers of the earth.
11 Serve the LORD with fear and rejoice with trembling.
12 Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him.”
The second psalm begins with a description of the earthly rulers in revolt. They have focused their rebellion against God and His Anointed (the Messiah) in verse two. The verse following gives their cry of insurrection. God’s response puts them in their place. The poet describes Him as laughing from heaven (verses 4-6) at the rebels. The ancients haven’t missed the significance of the relationship to the Lord and His Anointed One. As a matter of fact, they remark in a simile where “God, and His Messiah” are likened to a king and “the son of the king.”.
Now a third voice comes into the psalm. First we heard the psalmist and then the thundering voice of God. Now comes the voice of God’s Son to tell us the declaration of the Lord: “I will proclaim the decree of the LORD: He said to me, ‘You are my Son; today I have become your Father.’ ” (Verse 7.) Those very words, “You are my Son,” echo again in later history as God gives testimony from heaven at the baptism of Jesus adding, “With you I am well pleased. ” (Luke 3:22 b and Mark 1:11 b.)
Here we have that special Son of God, recognized by David as much more than one of his earthly descendants, but also the Anointed One of God. He closes with an admonition to do homage to the Son (verses 11 and 12). Yes, the rabbis knew of The Son of God and called Him Messiah.
From the 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 I have begotten Thee. Ask of Me and I will give the nations for Thine inheritance.'”
The early Jews for Jesus connected this second psalm with Jesus. After being harassed by Temple officials for preaching the Messiahship of Jesus in the holy sanctuary grounds, Peter and John are released. They report to the other believers in Jerusalem just what happened. As they all pray together, the first two verses of Psalm 2 are recalled as a promise to King David, acknowledged by him and fulfilled in Jesus (Acts 4:25-27).
Jesus, the Son of God
Later, Paul will quote from the psalm. In doing so he answers an enigmatic question from verse seven where it says, “Today I have become your father.” Just what day was the psalmist referring to? It is the day when God demonstrated conclusively the full acceptance of His anointed redeemer. It is the day when the promised son of David would be proven fit to rule on the throne forever. Through Paul, we are told that it is the day of RESURRECTION:
“…the gospel of God—the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his human nature was a descendant of David, and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ (the Messiah) our Lord.”
Paul was telling this truth from the very early stages of his ministry. When he first went to the synagogue at Antioch of Pisidia, he announced the fulfillment of what God had been promising all along:
“We tell you the good news: What God promised our fathers he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are my Son; today I have become your Father.'”
That Scripture testifies to more than one possibility, for qualification as a Son of God is not disputed. That it points toward one individual who was to be glorified as the Son of God is also quite clear. The Jews of Jesus’ day were on the alert for just this One. Thus, the Galilean skeptic, Nathaniel, blurted on first meeting Jesus, “Rabbi, you are the Son of God; You are the King of Israel.” (John 1:49.)
There is no Jewish reason why Jesus can’t be the Son of God. I only wish my rabbi knew that being the Son of God in the way Jesus is means much more than my rabbi could let himself imagine.
But then, perhaps you are willing to allow yourself to discover more than what the rabbi could allow himself to consider possible. Perhaps you want to believe that Jesus Christ is Issa al Massih or God and you want to be adopted by God and be His son? God in Bible says that he loves you and desires to adopt you!
The term “Son of God” refers preeminently to Jesus Christ’s deity (Matt. 11:25-27; 16:16-17). He alone is one in substance and glory with God the Father. Believers in Christ, although “adopted” are never on a par with the uncreated, divine Son of God.
“Adoption” is the term the apostle Paul uses to describe the act of the Holy Spirit whereby the believing sinner becomes a member of God’s family, with all the privileges and obligations of family members.
We were “children of wrath” by nature (Eph. 2:3). However, those upon whom God bestows His saving grace become the “children of God.”
The word adoption in the New Testament means to place as an adult son. It was a term used in the Roman legal practice in the apostle Paul’s day referring to a legal action by which a person takes into his family a child not his own, with the purpose of treating him as and giving him all the privileges of an own son. An adopted child was legally entitled to all rights and privileges of a natural-born child. Paul uses it as an illustration of the act of God giving a believing sinner, who is not His natural child, a position as His adult son in His family. The emphasis is on the legal position of the child of God.
It is the Holy Spirit who is called “the Spirit of adoption” who performs the act of placing the believing sinner as an adult into the family of God. “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’” (Rom. 8:15)
The adopted child lost all rights and privileges in his old family and gained all the rights of a legitimate son in his new family. He got a new father, and he became the heir to his new father’s estate. He became co-heir with the other sons. In the eyes of the law the old life was completely wiped out. All debts were completely cancelled. He was absolutely the son of his new father. It was carried out in the presence of seven witnesses.
What a glorious privilege is ours to be the absolute possession of the Father! We have already as believers in Christ been placed in the family of God and are led by the Holy Spirit as the adult sons of God. The apostle John describes our experience as God’s children who have been born into His family by the new birth (Jn. 1:12; 1 Jn. 3:1-2).
Moreover, Romans 8:23 tells us “we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our bodies.” At the Second Coming of Christ our resurrected bodies will be glorified and will then possess all our inheritance that the sonship involves.
Galatians 4:4-6 and Ephesians 1:5 make it clear that we cannot lose our adoption. Because Jesus Christ paid the penalty of our sin debt in full, nothing stands in the way of a just God regenerating a believing sinner and placing him as His child in His family. The Holy Spirit as “the Spirit of adoption” also places a saved sinner in a legal standing in God’s family. The adopted son has all the rights and privileges of God’s only begotten Son. God the Father loves the adopted child just as much as He loves His only begotten Son.
“We are sons of God through faith in Christ Jesus” (Gal. 3:26). As a result of God’s adopting us we are just as eternal and secure in our relationship with Him as His only-begotten Son. All the security and loveliness of God’s Son is ours as His adopted sons. The Holy Spirit imparts to us the divine nature and places us in the family of God in accordance to His unchanging laws.
This is our new standing before the LORD God. He accepts us into His family, who by nature do not belong to it, and places those who are not His sons originally into a right relationship with Him with all the privileges of that new family relationship.
Jesus Christ alone is the Son of God by nature. We can never have the same relationship He has as the unique Son of God. The word “adoption” distinguishes those who are made sons of God from the only-begotten Son of God. The Holy Spirit, however, creates in the believing sinner a new nature. We have not only the new status as sons, but also the heart of true sons. Our adoption is the act of God’s pure goodness and grace of His will to the praise of His glory.
Will you not acknowledge Jesus as the Issa Al Massih and submit to God’s Supreme Anointed One who once appeared to die for your sins and who will appear a second time to save those who are eagerly waiting for him (Hebrews 9.28)?
Will you not believe in him as your Lord and Savior and be saved?
More over do you want to be adopted by God and be His son?
Do you want to be God’s inheritance?
If you believe in Issa Al Massih that He is God then pray this prayer right now!
Be saved and let God cleanse you from blood of your sins right now!
Jesus, my Lord, Issa Al Massih, I know that I am a sinner.
I know now that You are God.
Forgive me that I didn’t believe in You and sinned all my life.
And thank You for diying on the cross for my sin
and paying prize for it and risen again from the dead.
I am turning from my sin now.
And I am making choice to believe in You all my life
and follow You as my Savior and Lord.
Thank You for calling me and forgiving me, and receiving me, and loving me.
Thank you Lord that You adopted me through my Faith into YOU.
Help me to follow You from this day forward.
In Jesus’ name I pray. Amen.
If you prayed this prayer
then know that God promised if we confess our sins then He is faithful and just to forgive us through faith into Jesus Christ and cleanse us from all unrighteousness.
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Christians should be together
to support each other!
“I am the Alpha and the Omega,
the Beginning and the End,”
says the Lord,
“who is and who was and
who is to come, the Almighty.”
And when I saw Him,
I fell at His feet as dead.
But He laid His right hand on me, saying to me,
“Do not be afraid;
I am the First and the Last.
I am He who lives,
I am alive forevermore.
And I have the keys of Hades and of Death.
God has so much more for you,
walk in His plan,
and you will fulfill His great commission for your life just believe in Him.
To believe in Him means to believe in His Son God Jesus, repent and live as God says in Bible. Because God is ONE and He is worthy to be praised….