What Do Jewish People Do Without Blood Sacrifices?

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So what did Jewish people do for atonement without blood sacrifices? It's time for the Line of Fire with your host, biblical scholar and cultural commentator, Dr. Michael Brown. Your voice for moral sanity and spiritual clarity. Call 866-34-TRUTH to get on the Line of Fire.

And now, here's your host, Dr. Michael Brown. It's one of the perennial questions that were asked. Christians will call in.

They'll write to us. They'll say, Dr. Brown, what did Jewish people do without blood sacrifices and without the Temple Stand and they can't offer blood sacrifices? So what do they do for atonement? It's one of the first questions that came up as I interacted with rabbis 50 plus years ago.

And of course, we've answered that extensively. But what I want to do today is give you insight into how Jewish people think, in particular religious Jews who are thinking more about these issues than secular Jews would, and then how we respond based on the Bible. I want to do my best to equip you, to empower you so you can engage, so you can share the good news with Jewish people in your life. Not just you have understanding, but that you can be used, if you're feeling what the word says, to the Jew first and also to the Gentile. That remains a divine imperative.

This is Michael Brown. Welcome to the line of fire. If you have a Jewish related question, if you're a Jewish person that does not believe in Jesus, Yeshua, by all means, give us a call 866-34-TRUTH, 866-348-7884. Before we get into our subject, let me step back and remind many of you or share for the first time with some of you my own story. When I came to faith in 1971, being Jewish was not a big obstacle for me believing in Jesus because I wasn't a religious Jew. I came from a more secular background.

Yes, I was bar mitzvahed at 13. Yes, I had very much a consciousness that we're Jews and Jews don't believe in Jesus, just like you might be raised in a Christian home and say, yeah, we're Christian, we don't believe in Islam. That was fundamental to me.

I understood that. But my big issues were I was a heavy drug user and devoted to the flesh and full of pride. And that's really where the issue was in coming to faith in Jesus. The fact that I was Jewish was an issue, but honestly, it was a distant surge. Well, now that I'm a brand new believer, now that my life is clean, now that I'm instantly free from drugs by the grace and power of God, my dad says, Michael, I'm glad you're off drugs, but we're Jews.

We don't believe this. So he invites me to speak with the local rabbi. Of course, I'm happy to do that. I want to share the gospel with everybody and help this rabbi see the truth.

You know, of course, he raises issues. I had no way to answer. Then I was brand new and he can read Hebrew.

I can't. And then he took a real personal interest in me. And we stayed friends over the decades. And he introduced me to other rabbis and we would interact. In fact, so for 50, almost 52 years now, I've been in regular interaction with the Jewish community, with rabbis, sometimes multiple times a week, sometimes exchanging emails and and documents back and forth that would amount to several thousand pages if they were all published, sometimes talking weekly by phone, sometimes studying together.

So this has been a regular part of my life. And when I was confronted with many of the objections, I looked around for answers and couldn't find them. In other words, I did not find clear works written in particular by other Jewish believers that explained how to respond to the Jewish objections to Jesus. There was an older Christian work that did this in part, but again, not with full sensitivity to Jewish perspective and not necessarily written with a Jewish understanding, valuable work, but outdated as well.

And the religious Jews that had become believers, something like Rachman of Friedland, I didn't even know someone like that existed, the Christians that I went to didn't have sensitivity to the Jewish objections. So basically it was it was something that God called me to do to write five volumes on answering Jewish objections to Jesus to debate rabbis. It's been a great privilege and honor. I believe I'm fairly sure of this, that I've done more public debates with rabbis.

So not just sharing one on one. I mean, that's been for years and years and years, dialogue, interaction. They wanted to persuade me, wanted to persuade them.

And both of us committed to learn from each other. But in terms of public debates with rabbis, I believe I've done more of those than any living human being on the planet. It's been a great privilege and honor. By God's grace, those five volumes have been used as the gold standard for Jewish apologetics. They're widely used. Christian leaders use them in terms of equipping people for Jewish ministry, Jewish outreach organizations, Jews for Jesus, others.

These have been books that have been standard used for years, for decades. By God's grace, these materials have been translated into Hebrew and to Russian and to Spanish and to Portuguese, different languages where there are larger numbers of Jews, they've been broken down in different ways and used as foundations for Jewish outreach, even as I speak, these are being aired in Israel, different materials that we have in Hebrew, some in English with captions. So the materials are getting out and there is fruit. There is good fruit. I want you to know that there is good fruit. Jewish people are coming to faith. And I believe we have some role, some part that just before the broadcast, I was reviewing some testimonies and I want to share these with you briefly. I believe you'll be encouraged.

Here's one woman who writes, there's a gentleman here. I have a great deal of respect for Dr. Brown. If it were not for him, I wouldn't have come back to Christianity after seven years of rejecting it through being convinced of the Jewish objections to Christianity.

Dr. Brown's five volume series really did change my mind and I would not be where I am, were it not for him. Well, thank God for that. That's that's all glory to the Lord. None of us or anything, whatever good comes out of us is from him. But I want you to know we're making a difference.

How about this? This is from a woman. I, too, denied Yeshua a second time for a little over three years after being radically saved 25 years earlier and experiencing miracles at that time, I had become terribly bitter toward the church. I cannot describe the sorrow and emptiness I experienced. I became a universalist and then suddenly Holy Spirit saved me again.

I'm so grateful and humbled because it was arrogance that turned me away. I immediately pulled out Dr. Brown's two volumes I had of answering Jewish objections to Jesus and purchased two more. I needed education in the word and answers to my same questions the Jews have. I pray that the Holy Spirit will envelop this man. So praise God. She comes back to the Lord but still has these questions that have been raised to her by rabbis, reads these volumes.

It's just what she needed to ground her again. How about this? Hi, Dr. Brown. I am a 60 year old Jewish boy. Love your knowledge and have learned a lot from you except at Yeshua Jesus nine months ago. Ironic after the third day of prayers, I was different.

The burden of problems was lifted. I found this inner peace and this one. Dr. Brown, sir, I found you for the first time on YouTube in a debate with Rabbi Tovia Singer, oh man, God really touched me watching. And it was like I grew a deep love for Jewish people that I never had before. I now daily witness to Jewish folks in a chat room and on and on.

How about this one? Former Muslims that know Yeshua. I listened to your broadcast on YouTube.

This is from a gentleman each week from Austin, Texas. I love your debate with Nadir Ahmad about Muhammad being in Deuteronomy 18, 18. My wife has told me that for the last seven years, Muhammad fulfilled that passage, you totally demolish that argument.

Deuteronomy 18, 18 is speaking about Yeshua. God is moving. My wife, who you know is Muslim, enrolled in a woman's 90 day Bible study here in Austin, she's doing it in secret, so I commend her. Yeshua is with her and he explained how it was through our materials that he came to faith as a Palestinian Muslim. So, friends, God is at work.

God is at work. And I want to encourage you to help disseminate our materials much more widely. We have so much more work to do. And with your support, with your help, with your partnership, we can get it done and we can equip more and more believers like this gentleman I just read from who said, hey, I'm daily witnessing now we can equip more and more and hasten the day when all Israel will be saved. So I want to invite you to join our team.

Actually, since we are called to reach the Jewish people with the good news, it is a gospel mandate. This is a great way for you to do it. Partnering together with us. So go to AskDrBrown.org. AskDrBrown.org. Click on donate monthly support. We will give you immediately two books that brand new.

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Those can give more. Awesome. It all goes straight into Jewish outreach.

800-538-5275. Say how I want to become a torchbearer. Let me tell you again, those listening by radio, you can hear my smile. Together we are making a difference. I've shared this before. Let me share it again and then we'll dig into the subject of what do Jewish people do without blood sacrifice. But I wanted to take a few minutes to encourage you with these testimonies and to enlist you in reaching Jewish people together with the Gospel.

So it was a few years back. I'm in Israel with a tour group. It's the last day. And that day we've got a couple of free hours in the old city of Jerusalem to go around, do different things there, and invariably I just run into person after person after person that knows me.

It's just more than in my hometown where I live, more than anywhere else I travel. It's just so interesting. So a young man comes up to me and it's ultra-orthodox Jew in his dress. And he says, Dr. Brown, I can't believe I'm getting to meet you. And he said, I watch your videos all the time, your debates. I watch them all the time. He said, my friends and I, we watch them. I said, your Orthodox friends?

Yeah, we watch them together. So looking at him, he didn't look like a typical ultra-orthodox Jew. So we began to talk. And he said, well, yeah, I was raised in a Christian home, but really wasn't Christian at all. I converted to Judaism, now an ultra-orthodox Jew. And I said, and the guys that watch the videos together, my debate videos, I said, are they like you converts to Judaism?

And somebody says, but others are born and raised ultra-orthodox Jews. And we love watching your debates together. And he's excited, not like we mock you. And he said, so we talked. I said, hey, you're still on a journey.

Keep studying, keep learning. And we're here as a resource for you. So he walks away. I grabbed some of the Christians in the tour group. I said, let's pray for him. We finished praying.

I look and there he is walking back towards me. He said, Dr. Brown, they're not going to believe I was here with you. Can we get a picture together? So, hey, maybe you're even listening to this today, my friend. The message is getting out. Jewish people are coming to Yeshua and you are helping us get this done to the glory of God. Alright, we will be right back and we'll take your Jewish related questions.

One, two, three, four, five, six, seven, eight, six, six, three, four, eight, seven, eight, eight, four. This is Michael Ellison, founder of Tributa Wellness. I want you to hear an amazing testimony from my friend James Robinson. And most all of you will know of him. He and his wife, Betty, host the Life Today television program. Now, here is James. Let me tell you about a miracle I experienced. My friend Michael Ellison, he and his wife are our 40 year plus best friends. Well, let me just say this to you. I had so much pain with what was called tennis elbow that I could hardly reach over and pick up the phone without pain, without it hurting me, I couldn't pick up something to drink, a glass of tea or anything.

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Here again is Dr. Michael Brown. Shalom, shalom. It is Thirdly Jewish Thursday.

Welcome back to the Line of Fire broadcast. One of our three R's, the third, the culminating R of our three R's. First, revival in the church. That's what we live for.

That's what we breathe for. Second, gospel based moral and cultural revolution in society. Third, redemption of Israel, seeing the Jewish people saved.

That to us is the culminating R of our three R's in our mission. So 866-34-TRUTH, if you have a Jewish related question, what do religious Jews do for atonement without blood sacrifices? Well, they would say, and we'll use three Hebrew words, all of which start with the letter tav, t in Hebrew, teshuvah, tfilah, tzedakah. Teshuvah is repentance. Tfilah is prayer. Tzedakah is literally righteousness, but acts of charity. And then some would also add in suffering.

You say, what does that mean? A Jewish person would say, yes, blood sacrifices were important, but the primary means of getting right with God was through repentance. Turn back to God. It was the consistent message of the prophets.

Seek the Lord while they may be found. Call on him in his near let the wicked forsake his way and the unrighteous man his thoughts of them turned back to me. Isaiah 55, many other passages. They would say Jonah preached to the Ninevites and they simply repented.

There were no sacrifices offered there. So the foundation of of all atonement, traditional Jews would say, is repentance, and we still have that. Then they would say we have prayer. And they would point to passages like First Kings 18, where Solomon prays at the dedication of the temple, the first temple. And he says, if any Israelite turns to you, if we're exiled and we turn to you, we turn to this temple in prayer, then hear from heaven and forgive. And we would think of Second Chronicles 7 14, where God says to Solomon, if my people who are called by my name will humble themselves and pray and turn from their wicked ways and seek my face, then I'll hear from heaven. I'll forgive their sin and I'll heal, restore their land.

There are other passages. Hosea 14 would be interpreted to say that when we don't have bulls to offer, we offer the words of our lips instead. So we have shuvah, repentance.

We have tfilah, prayer, and we have tzedakah, which is acts of charity. So Proverbs 16, that through kindness and good deeds, sin is atoned for us with one possible translation. And then even human suffering, for example, the children of Israel in exile. So Isaiah 40, you've received double for your sins.

You've done your time for the crime and even more. You are so therefore your sin is expiated. And they would say, what did Daniel and other Israelites do during the Babylonian exile when the temple wasn't standing? That's what Jewish people do since then.

They pray towards the temple. They repent of sin. They do good deeds and whatever suffering they pass through may be a penalty for their sin. That's how sin is atoned for.

Well, of course, it leads to a giant question. Well, then why were the blood sacrifices so necessary? And if you read through the Torah legislation, because the Torah is foundational to everything, why is repentance hardly mentioned? Obedience is mentioned, but repentance is hardly mentioned. What's mentioned over and over and over, dozens and dozens and dozens of times, is blood sacrifices, blood sacrifices, blood sacrifices, blood sacrifices. And Leviticus 17, 11 makes clear that it is the blood on the altar that makes atonement for souls. And Rashi, the foremost Jewish commentator on Bible and Talmud, explains that it is a principle of life for life.

So it is therefore substitutionary. And on the day of atonement, Leviticus 16, atonement was made not just for unintentional sins, but for rebellion, for intentional sins as well. And that was through a combination of the blood of the goat that was sacrificed and the blood was then brought into the holiest place of all. And the goat that was sent out to the wilderness, Azazel in Hebrew, some would understand it to be the goat that escaped, hence the scapegoat, others that it was sacrificed to the demonic being Azazel. The fact is that goat now carried symbolically the guilt of Israel. So you have substitution. You have the atonement, the cleansing and the carrying away in the image of these two goats. Why was it so essential?

You say, well, Dr. Brown was important, but we still have other means. No, the scripture says the opposite. The scripture says the opposite. Study 2 Chronicles 7 for yourself. This follows 2 Chronicles 6, which is the parallel of 1 Kings 8, where Solomon prays for at the dedication of the temple.

After the dedication of the temple, God appears to him in the dream of 2 Chronicles 7 and says to him in verse 12, I've appointed this place as a Beit Zevach, as a house of sacrifice, as a temple for sacrifices. That's what God says I have appointed this temple for. And as my people sin, but pray back towards this temple, as it is a functioning standing temple, sacrifices being offered, even if some of the people are in exile, it's a functioning standing temple with sacrifices being offered. I will then forgive.

Why? Because the sacrifices of atonement are being offered, because the substitutionary atonement system is at work. So as you pray, as you repent, I will now accept that. So you have the judgment for sin. You have the penalty for sin, the cleansing of sin symbolized through the blood sacrifices. It's ultimately Messiah's blood that takes away sin. But this this points towards, it symbolizes it.

And then what do you have? Prayer, repentance, along with that suffering exile, doing the time for the crime, those things all factor in. But it is the functioning temple that's the base. You say, well, how can I be so dogmatic? Read the whole read 2 Chronicles 7 for yourself, where God says explicitly. But if my people sit and cross a certain line and go too far, then I will bring judgment on them and destroy this temple.

And people will look and they'll say, what happened? This is because God was angry with his people and the temple was destroyed. Meaning the atonement system is done. There is none said. But what did Jewish people do in exile?

They had no national system of atonement. Daniel could only plead and hope for mercy. And it was then that God revealed to him the greater plan and how and and how an anointed one would be cut off, but not for himself.

In order to cut off and have nothing. And it would be during the time of the second temple that God would make everlasting atonement through his people and other passages indicating, for example, Isaiah fifty three, which would have been known and circulated at that time, indicating that one would come and pay the penalty for our sins. So now by believing the message, just as we look back and believe they could believe ahead, they could look forward and believe that's how atonement would come through faith in the Messiah's blood, through faith in Messiah's atonement, even if it wasn't fully understood. And that's why, according to the Talmud in Tractate Yoma thirty nine A and B, that's why for 40 years after Jesus died, so from roughly 30 to 70. So for the 40 years before the temple was destroyed, the Talmud records that God no longer accepted the sacrifices on the Day of Atonement. Of course, Talmud is a very different explanation for it. But I'll tell you the obvious explanation, because God said, I'm done.

He gave 40 years to the generation. Well, the temple still stood and said, I'm done with that. I'm done with that. I have a new and better way of the Messiah has come to do with temple sacrifices could not do, Messiah has come to change your hearts from the inside out. And other passages that are reduced, like Hosea 14 actually says quite the contrary.

It's rather we will just fulfill as as as rather than bringing bulls will fulfill vows that we've given, it has nothing to do with atonement there in Hosea 14, and you'll see many translations have to add extra words to make it work. If you want a comprehensive, in-depth answer. Volume two of my series Answering Jewish Objections to Jesus.

Volume two of Answering Jewish Objections to Jesus. We get into all this in great depth, or you can go to RealMessiah.com RealMessiah.com and there for free through your generous support for free. You can look at the hundred top objections. Just look at Theological Objections. You find this or on our YouTube channel. Ask D.R. Brown on YouTube. Scroll down to the series on Answering Jewish Objections and look for the series.

This is a thirty two lecture, 16 hour series, absolutely free on YouTube. Again, through your generous support where you can get more in-depth answers as well, so many free resources for you so you can understand and reach Jewish people if you're a Jewish seeker or a Jewish believer confused, here are your answers for those who want the most in-depth volume two of Answering Jewish Objections to Jesus. We'll be right back. Hey, friends, Dr. Michael Brown here, do you remember when people thought I was crazy when I said it's not too late for America, that God can still do something in our country, that there is going to be a pushback, a gospel based moral and cultural revolution?

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You're welcome. Welcome, welcome to the line of fire on thoroughly Jewish Thursday. It's six six three four truth. Let us go over to Joel in Boston, Massachusetts. Welcome to the line of fire. Hello, Joel, are you there? All right. Looks like Joel is gone. Let's try another Joel. Joel in Liberty, Texas, welcome to the line of fire. Thank you.

You're welcome. Dr. Brown, I'm calling you in reference to the debate you had with Rabbi Singer. And during that debate, Rabbi Singer brought up Isaiah fifty three ten. His days will be long and he will see seed. His days will not be eternal. They will be long. And then he quoted Psalm ninety ten saying he would live more than 70 years. Seed to me as a Jew and to everyone I know means sons, which means that Messiah will marry, live past 70 years, have sons and then in Ezekiel. If I'm going too far, let me know.

But in Ezekiel, it is clear that he will build the third and eternal temple. All right. So let's let's let's just break it down. Okay. And thank you so much for the question.

All right. Number one, does it first say he's going to die explicitly? And Isaiah fifty three die and be buried. It doesn't say that. It says he will not live eternally. He doesn't say that. You just made that up. You just tell me what it says.

It says, OK, just start start reading in verse three. No, no, no. You go ahead, sir.

No, no, sir. Go ahead. Start reading Isaiah fifty three verse three. Go ahead. No, sir, I'm talking about Isaiah fifty three ten.

Start reading an Isaiah fifty three. Yes, I said that I've asked you a question. Sure, I've asked you a question respectfully and I'm asking for your answer. I'm at are you let's try this again. Let's try this again.

OK, let's try this one more time. All right. Does the text first say Isaiah fifty three, that he will die and be buried? I don't recall it saying that.

OK, so start reading Isaiah fifty three verse three for context. Go ahead. Sure, I don't have it in front of me now. I'm talking to you. All right.

All right. So said you had it in front of you. So I'm going to read to you, OK? Isaiah fifty three, starting in verse three. I love the question. It's just it's everything's bogus here.

Every part of it's bogus. So let's start verse three. Isaiah fifty three three. He was despised and rejected by mankind, a man of suffering and familiar with pain, like one from whom people had their faces. He was despised and we held him with low esteem. Surely he took up our pain and bore our suffering. Surely he took up our pain and bore our suffering. Yet we considered him punished by God, stricken by him and afflicted. But he was pierced for our transgressions.

He was crushed for our iniquities. The punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray.

Each of us has turned to his own way. But then the Lord has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth. He was led like a lamb to the slaughter.

And as the sheep before it shearers is silent. So he did not open his mouth. By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living. For the transgression of my people he was punished. He was assigned a grave with the wicked and with the rich in his death.

Though he had done no violence, nor was any deceit in his mouth. Okay, so, Joel, that's for the speech or not? May I speak now, sir?

Excuse me, it says that he will be killed, that he will die, and he will be buried. Okay, that's what it says, very explicitly, very explicitly. May I speak now? If it's to the subject, then absolutely. Yes, yes.

First of all, that's not what it says in the stock. Isaiah says... I just read it to you from the Talmud.

Sir. Would you like me to read in Hebrew? I just read it to you what Isaiah said. Those were his words. Sir, sir, sir, you have the Holy Scriptures.

I know you have a copy of it. JPS, and it says, by his wounds, we, by his stripes or wounds, we were healed. Not, we are healed.

Did I just read it to you? Tell you what, tell you what, tell you what, here's, here's what we're going to do. Here's what we're going to do.

Here's what we're going to do. I'm going to read it to you now from a Jewish translation, from the JPS. All right, the most prestigious, respected Jewish translation. The Hebrew of Ahavaratonir Palanu can be rendered.

My doctoral dissertation was on the root rafal, which is used here. Can be rendered at the cost of his wounds. There is healing to us. It can be rendered. Your pa can either be rendered, we were healed or we are healed. But I'm now going to read this from the new JPS version, OK? So Isaiah 53.

I'm going to read the exact same verses here. And, you know, it's hard, it's hard to make a point when someone says seven plus seven equals four hundred. You say, OK, let's do the math. Seven, now let's count. And each point is rejected.

That's a little difficult. But let's try once more. Let's try once more. Even if Joel is not going to hear what we're saying, maybe someone else will. So let's try this again.

All right. Isaiah 53, I'm now reading from the new JPS. He was despised, shunned by men, a man of suffering, familiar with disease. As one who hid his face from us, he was despised. We held him of no account. And then it says one of his face from us as he was despised.

We held him with no account. Yet it was our sickness that he was bearing, our suffering that he endured. We accounted and plagued, smitten and afflicted by God. But he was wounded because of our sins, crushed because of our iniquities. He bore the chastisement that made us whole and by his bruises we were healed.

We all went astray like sheep, each going his own way. And the Lord visit upon him the guilt of all of us. He was maltreated, yet he was submissive. He did not open his mouth like a sheep being led to slaughter, like a ewe done before those who shear her. He did not open his mouth by oppressive judgment. He was taken away. Who could describe his abode? For he was cut off from the land of the living through the sin of my people who deserve the punishment, and his grave was set among the wicked and with the rich in his death, though he had done no injustice and had spoken no falsehood.

Let's try this one last time. Sir, may I speak now? Does it say that he would die and be buried? Well, from what you just read, it does. Okay, great. So whatever happens after this must be resurrection.

Sir, if I may speak, I will be quiet again and hopefully you will allow me to speak eventually. Joel, I'm just trying to get you to agree on what the text says. It first says he will die and be buried. Then it says he will prolong his days in Sisi.

That's what you call resurrection. I agree. Okay. I agree. May I speak?

Go for it. Thank you. That is all true. However, what Isaiah is talking about is not the Messiah. He is talking about the nation of Israel, the people.

As you know, Isaiah starts with chapter one. So your first objection was just a smokescreen, because you don't actually mean that. Why did you even bring that up then? You asked me a question, sir. You asked me a question I didn't have an answer to. And on that question, you answered it for me. And I thank you for that.

Now I'm trying to speak, and if you'll allow me to speak. All right. So we answered the first one. It speaks of the Messiah's resurrection after death. But now you're saying it's not about the Messiah at all. Okay, so I answered the first. We demolished the argument. Now we go to the second.

By all means, explain to me how this can be Israel dying for Israel's sins. Isaiah starts with Isaiah one. It doesn't start with 53. Correct. And on the servant, the servant doesn't start in 53. The servant starts long before that. You know well, sir, that the servant is referred to in both the singular and the plural. And in one sentence, Isaiah refers to the servant in both the singular and the plural.

No, that's false. In 41... No, no, you're telling me that it doesn't, in one sentence, it doesn't say? In Isaiah, the servant of the Lord is mentioned roughly 17 times in Isaiah 41 up to 53, 12. There it speaks of the singular servant.

Sometimes it is the nation which God says is blind, deaf, in exile because of its sins. Then it speaks of an individual who will redeem Israel from exile, who is righteous. That is the Messiah. That's why Isaiah 52, 13, according to a prominent preacher, Rabbi Moshe Alshech, 500 years ago, Isaiah 52, 13 said all of our rabbis understand that this refers to the Messiah. Well, you're giving me the view of one rabbi.

Well, I'm telling you what the text says. It says in Isaiah 41, the servant of the Lord is spoken of as Israel, and that is spoken of as one who... Here in Isaiah 49, the servant has a mission to redeem Israel. Israel is... What does 491 say? The Lord spoke to me. It's an individual that the Lord spoke to me. No, 40...

Doesn't... I think it's 493. It says, Israel is my servant. And what does it say? It's speaking to an individual whose mission is to redeem the nation of Israel. He is called Israel, like Jacob.

That was his name. As you look at Ibn Ezra and the foremost rabbinic authorities, they say he represents Israel. There, they believe, Rashi Ibn Ezra, that it is the prophet Isaiah that's being spoken of.

So there are numerous... Does Rashi, sir, does Rashi believe Jesus was the Messiah? No, of course not. He was a religious Jew. Did Muhammad believe that Jesus was the Messiah? Does the pope believe that Muhammad is the true prophet? What does that prove? They're religious Jews.

Why would they... Of course, I didn't believe that. All right, so here's what we learned. Here's what we learned. There are lots of objections that get thrown up all at the same time, and you demolish one, then you raise another that's equally weak. But for Joel's sake, because he's asking honest questions, we're going to come back and just take one more moment to explain the servant of the Lord, Isaiah.

Here's the deal. I'm just going over what the Bible says. I'm bringing in rabbinic interpreters to say, by the way, many rabbis agree with this as well, with specific points they're being made. It's clear Isaiah 53 speaks of the death and resurrection of the Messiah, to God for Israel's sake.

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Here again is Dr. Michael Brown. So if you go through the book of Isaiah, start in chapter 41, and you'll see reference to my servant, Jacob, Israel. So explicitly, the servant is called Jacob. The servant is called Israel. And you'll see that God offers comfort to the servant, but says that his servant is blind and deaf, his servant is guilty of sin and has been sold into exile because of sin and is in prison and in darkness. Then you read about another servant beginning in chapter 42. According to the Targum, the ancient Jewish translation, and according to Radaq, one of the leading Jewish commentaries, this is speaking of the Messiah. And this servant is righteous and delivers the other servant, delivers Israel from exile, delivers Israel from prison and darkness.

Then you see the contrast get deeper as you go on. Isaiah 49, the servant is an individual who represents Israel, who embodies the goals of Israel, whose whole mission is to regather the scattered tribes of Israel and to deliver them from exile. And again, this is a spiritual image, ultimately physical, the Babylonian exile, but ultimately spiritual. The 50th chapter, it's the individual righteous servant who suffers terribly. And then 52, 13 to 53, 12, this servant who will suffer terribly will be highly exalted, he will die, he will die for our sins, he will rise from the dead. It cannot, Isaiah 53 cannot speak of the nation as a whole, because the nation as a whole was guilty and therefore in exile. So how could that servant be called righteous? The servant is explicitly called righteous and makes others righteous. If it was national Israel in exile, it's only because of sin. If national Israel was righteous, national Israel would be in the land blessed by God.

You say, no, it's the righteous remnant. But according to the scriptures, if you look at the prophets, the suffering of the righteous remnant, suffering unfairly at the hands of the nations, brought judgment on the nations. But it didn't bring strength. It didn't bring salvation. It didn't bring deliverance.

So it's quite the contrary. It is speaking explicitly to the Messiah. Then when you have reference to servants plural, that starts in Isaiah 54, 17. You know the passage, this is the heritage of the servants, now you have this after the work of the servant in 5312. All right, let us go to Alex in Orlando, Florida.

Welcome to the line of fire. Hey, good afternoon, Dr. Brown, good to talk to you again. Yeah, so recently I just got back actually from Israel. We went for Yom Kippur and I actually had the opportunity of running into Rabbi Tobiah Singer.

I can tell he's kind of a hot topic today. But I wanted to get your take on it. Obviously, I had my answer, but I just want to kind of want to hear your thoughts on the Zechariah 1210, the passage where it says, they had beat to a lie at a shared car. Yeah, this was something that I memorized because this was something that I wanted to go and do some open air preaching.

And I was actually praying that I would actually run into Tobiah Singer. And I was able to, you know, quote that to him and propose to him, obviously, the New Testament translation that you will look to me whom he appears and basically pointing to to Yeshua. And obviously they came with he came with his normal objections.

And I I did answer it. And basically that at the share part specifically meaning concern that you will look to me whom you have pierced. And just wanted to get your thoughts on that and what what you think on that. Yeah. So what I did in volume three of answering Jewish objections to Jesus is I went through every reference to at a share in the Hebrew Bible, every single reference to demonstrate that without question at it can mean look to me whom. So if you look, for example, in the new JPS translation to Zechariah 12, you'll see an immediate problem there. And when we think of this for a moment, here's what's really simple that anyone can follow. You have a series of third person verbs. They, they, they. Right. So we have a part of the Spirit of just let me skip ahead. We have a part of the Spirit of just let me skip ahead. So they will look.

I shared the car. They pierced the soft dual of commiss commiss part of it. And they will mourn. They will look.

They pierced. They will mourn. So it's the same they and all the passages in this passage.

That's just clear, simple grammar. So if you look in the new JPS, but I will fill the house of David in the inhabitants of Jerusalem with a spirit of pity and compassion. And they shall lament to me about those who are slain, wailing over them as over favorite sons. So they'll lament.

So that self do excuse me, but he be to that's clearly look, not lament. That's and they say meaning of Hebrew uncertain. There's nothing uncertain about it. It's only uncertain because it didn't seem to fit in their frame of understanding as brilliant as the translators were. So they translate with lament, even though the Hebrew is explicitly, they'll look and it's not difficult to understand that. And then they'll lament to me about those who are slain.

But it's not a passive verb. It's not those who are slain. It's they slew.

They pierced. So that breaks down. When you just read it in a more straightforward way, they'll look to me whom the one whom so at our share is the one whom they pierced and they'll mourn for him for that one whom they pierced. So another objection would be, well, it says mourn.

And why would they be mourning? This is more repenting. In other words, we're saying that when Yeshua appears, it was revealed to Israel that there's mass repentance.

There's this recognition. Oh, no, the one that we thought was the cause of our problems, the one that we thought was our enemy was actually our Messiah. And we pierced him. Why would they be mourning over that? Well, my friend Seth Postel, brilliant Bible scholar who teaches in Israel, he's pointed out that the root saffad to mourn can often mean mourning in repentance.

There's the agonized weeping and recognition. Oh, no, we crucify the Messiah. We reject it, our savior.

And that will mass repentance will take place at the end of the age. So, yeah, right on there. And thanks for thanks for memorizing the Hebrew there as for Rabbi Singer.

Thank you for the call, sir. As many of you know, we debated. It was a private debate in the home of a Russian messianic Jew. He asked us not to distribute those tapes. This was early 90s. Then Sid Roth hosted a debate that we did together. You can listen to the whole thing. It was videotaped. 700 Club sent a team videotape the whole thing.

And we just had a sign of release for him. Toby said, I'll do it after. Rabbi Singer said, I'll do it after. And then after he refused to do it, this is all the witnesses God knows. And there are witnesses in the room there. So otherwise, the whole thing would have been videotaped every second of it. And it was going to air on Christian TV. But he nixed it. Obviously, he wasn't happy with how it went. Otherwise, he wouldn't have nixed it. In any case, that debate you can still listen to on the Real Messiah website for free. RealMessiah.com. Just scroll down to the Debates with Rabbis and you can watch that.

He has refused to engage me now, public or private, for over 30 years. Does that say something? My door remains open. I think it would be a great eye opening debate that would help everyone, help all sides to have it out. Let it be multiple hours. Let it be an all day thing. I'm in. Fly to Jerusalem to do it in a heartbeat.

All right. Let us go to Josiah in Lake Orion, Michigan. Welcome to the line of fire.

Hi, Dr. Brown. Thank you so much for your ministry. It has really, really blessed my walk with Christ. I just want to thank you very much. You're very welcome.

Yeah. So I do want to thank you for one particular thing. I want to ask you just one question out of Revelation 21. I had a conversation with two black Hebrew Israelites in Detroit for about twenty five minutes. And I'm not exaggerating when I say this, but I walked away absolutely terrified.

I am white. And so, you know, I got the whole nine yards from their doctrine and your your insight on what they say and their doctor and other people stuff. It's just been super encouraging and really bringing me back to the truth of the gospel, but good. So the clock's ticking. So, yeah, I don't want to be rude, but I want to make sure I get to your question. Yeah, yeah, for sure. Yeah. And so right here in Revelation 21, I read the Amplified Bible, if you're aware of that translation. Just just go. What's the question?

Because we're going to run out of time. So it translates sorcerers with intoxicating drugs. And I struggle with ADHD and I have wondered if getting on ADHD medication is some sort of sin. I've looked at Romans 14 for this and I've looked at John Piper's teachings on this as well.

I just want to know your insight on that. Yeah. So first thing, it was a different reference. It's not Revelation 21, 9.

That's what I was wondering. No, no, it's that you are talking about intoxicating, destructive drugs or intoxicating, destructive drink. But it's more a figure of speech than anything. It's the intoxication of sin, the intoxication of of of Babylon, et cetera.

No, here. God has given us medical science and wisdom and there are verses in the Bible. In other words, there are no balm and Gilead. These things were used for healing purposes. Exodus 21, if there's a fight, you hurt someone, you have to pay for their medical expenses.

The Hebrews like to see that they get well, pay for their medical expenses. So if something is helpful, a drug is helpful. It is not causing you to lose your mind and engage in violent, sinful behavior. Rather, it helps with stability and thank God for that. Great. That's helpful. And if there are other ways to get to the other things to bring greater healing to ADHD, great.

But under no circumstances should you even think twice about that. Submit you a subscription and may God save these gentlemen who will preach in faith. Another program powered by the Truth Network.