Our Eternal Messiah

In this post, I would like to closely examine a single verse in The Book of Micah that reveals The Eternal Nature of The Jewish Messiah, who is prophesied as be born in Bethlehem but is from Eternity. I think that we can all agree that only G*d exists in eternity, as He alone is without beginning or end. Only The Creator of Our Universe, is outside the constraints of time. The key word that I'm focused on in Micah’s prophecy is "Olam" - ( עולם ) - which is means everlasting, indefinite or unending future, eternity or perpetual. The Jewish Messiah that Micah wrote about here has an Eternal Nature, which would be hard to interpret as a mortal man. Since this Eternal description of Meshiach is not an isolated case in within The Jewish Scriptures, we should not reject the idea as a misinterpretation. We can see this same Divine Messianic Nature in Daniel Chapter Seven as well as Zechariah Chapter Twelve. Maybe I will be able to expand on those later.

In order to piece all of this together, to show that this idea is nothing new in Jewish Thought, I will be referencing several Rabbinical Writings that further establishes this truth. I pray that My Beloved Jewish Brothers and Sisters out there will somehow stumble upon these words that I have been so blessed to write and that they will offer a better understanding as to why Christians refer to Jesus Christ as LORD. There is Only ONE True G*d and we don’t worship a man or an idol, we worship יהוה -and Yeshua is The WORD of יהוה who became flesh and dwelt amongst us.

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem” - Matthew 2:1 (NKJV)

“But thou, Beth-lehem Ephrathah, Which art little to be among the thousands of Judah,

Out of thee shall one come forth unto Me that is to be ruler in Israel;

Whose goings forth are from of old, FROM ANCIENT DAYS ( M'Imi Olam - מימי עולם ) .” - Micah 5:1 (JPS Tanakh 1917)

“But you, Bethlehem Ephrathah, [Though] you are little among the thousands of Judah, [Yet] out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth [are] from of old, FROM EVERLASTING ( M'Imi Olam - מימי עולם ).” - Micah 5:2 (NKJV)

"And thou, Bethleem, house of Ephratha, art few in number to be reckoned among the thousands of Juda; yet out of thee shall one come forth to me, to be a ruler of Israel; and his goings forth were from the beginning, even FROM ETERNITY ( M'Imi Olam - מימי עולם )." - Micah 5:2 (LXX - Brenton's Septuagint Translation)

According to Rashi's Comentary shown below, this verse is a definitely reference to The Messiah, whose origin came before the sun.

Micah.5.1 - Rashi - from you shall emerge for Me—the Messiah, son of David, and so Scripture says (Ps. 118:22): “The stone the builders had rejected became a cornerstone.”

Micah.5.1 - Rashi - and his origin is from of old—“Before the sun his name is Yinnon” (Ps. 72:17).

I found another commentary from Pirkei DeRabbi Eliezer, in which this verse from Micah is not only alluding to The Messiah, but also to The Torah itself. We know that The Torah is The Written Word for G*d, dictated to Moses on Mount Saini, and the first chapter of John reveals Yeshua as The Living Word. In his commentary on Micah 5:1 (shown below), Pirkei DeRabbi Eliezer focuses on this same word ( Olam - עולם ) used in Proverbs 8:23 (though the text states 8:22).

Micah.5.1 - Pirkei DeRabbi Eliezer - Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (Ps. 90:2); and then in close proximity (we read), "Thou turnest man to contrition" (Ps. 90:3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. 5:2). "The past," whilst as yet the world had not been created.

Let's draw some insights from Proverbs, Chapter 8, in which we see the personification of Wisdom.

“The LORD possessed me in the beginning of his way, before his works of old.

I was set up FROM EVERLASTING ( From Eternity - M’Olam - מעולם ), from the beginning, or ever the earth was.” - Proverbs 8:23-24 KJV

“The LORD made me as the beginning of His way,

The first of His works of old.

I was set up FROM EVERLASTING ( From Eternity - M’Olam - מעולם ), from the beginning,

Or ever the earth was.” - Mishlei (Proverbs) 8:22-23 JPS Tanakh 1917

The JPS translation renders the Hebrew in these two verses almost identical - in fact, the JPS translation states that Wisdom was “The first of His works of old” and this better mirrors what is written of Yeshua as “The Firstborn of All Creation”

"He is the image of the invisible God, the firstborn of all creation." - Colossians 1:15

I ran across another translation on the Chabad Website that uses the term "Distant Past" as opposed to "Eternity." Distant Past doesn't seem the same as Eternity in my mind. However, after doing some research on this, I found the following explanation given in The Standard Encyclopedia of Philosophy which expresses that these two terms are synonymous with one another.

“In the concept of eternity, the distant past is not seen as a separate point in time, but rather as a part of an infinite, timeless present, meaning that from an eternal perspective, the distant past exists simultaneously with the present and future, as if all moments are happening at once; essentially, "before" and "after" do not apply in the realm of eternity.”

l found the same "Distant Past" phrase used in reference to Proverbs 8:23 in The Sefer HaBahir (The Book of Radiance) which is a book I have studied several times and enjoy pondering its mysteries.

Proverbs.8.23 - Sefer HaBahir - Rabbi Bun said: What is the meaning of the verse (Proverbs 8:23), "In the distant past I was fashioned, At the beginning, at the origin of earth." What is the meaning of "in the distant past"? (m'Olam) This means that it must be concealed (he-elam) from the world. It is thus written (Ecclesiastes 3:11), "He also puts eternity (ha-Olam) in their mind." Do not read ha-Olam (eternity), but he-elam. (concealment) The Torah said, "I was first, so that I might be the head of the world." It is thus written, "In the distant past I was fashioned, At the beginning," You may think that the earth was before it. It is therefore written, "before the earth." It is thus written (Gen. 1:1), "In the beginning, when God began to create heaven and earth" What is the meaning of "created"? He created everything that was needed for all things, and then God, only after that is it written "the heaven and the earth."

Essentially, The Bahir is explaining one of those Kabbalistic Sod (Secret) Ideas, where “we should not read it as this, but should be read as such and such” kind of things. The Bahar literally states that “we should not read it as Olam - Eternity - ( עלום ), but as Alam ( עלם ) - Concealment.” The mystical idea here is Our Creator conceals Himself in Eternity as “Eternity is The Ultimate Concealment” which makes sense as The Infinite Nature of Eternity is something that human beings cannot begin to comprehend.

Proverbs.8.22 - Rabbeinu Bahya - In this verse Solomon speaks in the name of the emanation חכמה, wisdom. This is the level of wisdom which is concealed even from the מלאכי השרת, “the ministering angels.” Job referred to this elusive wisdom when he said: ”but where can wisdom be found?” (Job 28,12) Concerning this level of wisdom we also have a verse in Job 28,21 “it is hidden from the eyes of all living, concealed from the fowl of heaven.” Our sages interpreted the words: “from the fowl of heaven” as a reference to the ministering angels. This is the “wisdom” which preceded creation of heaven and earth. We have an allusion to this fact in Proverbs 3,19: “The Lord founded the earth by wisdom; He established the heavens by understanding.” We have a further verse in Scripture alluding to this in the very next verse. “By His knowledge the depths burst apart, and the skies distilled dew.” All the verses we have just quoted prove that heaven and earth, the depths and all that is contained within them have been created by G’d using this חכמה, “wisdom” as His instrument. This is also what Solomon meant to say in Proverbs 8,25-29: “Before [the foundations of] the mountains were sunk, before the hills I was born. He had not yet made earth and fields of the world’s first clump of clay. I was there when He set the heavens into place; when He fixed the horizon upon the deep. When He made the heavens above firm, and the fountains of the deep gushed forth; when He assigned the sea its limits so that its waters never transgress His command.” If you want to examine the various expressions used by Solomon in greater depth, the expression “the deep” refers to what our sages call the קו ירוק, another word for the emanation בינה, “insight.” The word הרים, “mountains” is a reference to the patriarchs. (the emanations חסד, גבורה and תפארת represented by the patriarchs.) The word ארץ is a reference to the emanation סוף [an alternate name for the emanation מלכות, Ed.]  Solomon called this חכמה by the name ראשית, seeing that it preceded the creation of the universe popularly known as מעשה בראשית. This was also the reason that when the Torah commenced its report about the creation of the universe it had to commence with the word בראשית. The word ראשית not only refers to the beginning of something in terms of time, but it also means that something is superior in quality. An example is found in Amos 6,6: וראשית שמנים ימשחו, “and anoint themselves with the best oils.” Just as superior oil floats to the top of all other liquids so wisdom rises to the top of all other forms of existence. This is what is meant by the words in our opening verse: “He has created (acquired) me at the beginning of His discourse.” In other words, wisdom proclaims that it had been G’d’s first acquisition, something G’d has secured for Himself from a hidden source. This mysterious source is the region in which wisdom originates. Inasmuch as the words “and from the fowl of heaven it is hidden,” were understood to be a reference to the angels, it is clear that the word קנני of which Solomon spoke in Proverbs 8,22, has its root in the word קן, i.e. a bird’s nest. The nest is the place in which the bird originates. Solomon explained that the original “site” of wisdom gave birth to wisdom which is its first “nest.” Wisdom relates to all other phenomena in this universe as does the nest to all the chicks hatched in it, i.e. it is its origin. If all this is true then wisdom was not created out of a total void as some of the philosophers have thought, but it is a phenomenon and a derivative of the original אין, void or nothingness, the supreme and hidden source. This is what Job spoke about when he said: “where can wisdom be found?” These words of Job must not be understood as an inquiry, a question expressing hopelessness, but as a piece of information. The Torah has informed us that “wisdom” emanates from a hidden source.”

Even The Zohar echoes that "Bird's Nest" idea and uses it in reference to The Messiah, albeit in rather cryptic way...so much so, I'm will share just a small portion of that below, to avoid confusion.

Rabbi Shimon then explains to Rabbi Elazar that the Messiah resides in the lower Garden of Eden, surrounded by saints, angels and the souls of the righteous. There is a concealed place in Eden called "Bird's Nest" which is revealed to the Messiah by the bird that awakens daily in the Garden. In the Bird's Nest is the Cloak of Majesty, and the images of all the nations that banded against Yisrael are woven into this garment. - Zohar / Shemot

Paul spoke of this great mystery of concealed wisdom several times and ultimately explained it in his first letter to The Church of Corinth. In the following verses Paul beautifully begins to interpret how The LORD Reveled His Concealed Wisdom in Jesus Christ - it just so happens that I wrote an entire post regarding Wisdom as The Personification of Yeshua and you can find that here - Creation Established By Wisdom

“But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]:

But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are:

That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

That, according as it is written, He that glorieth, let him glory in the Lord. - 1 Corinthians 1:24-31 KJV

In the second chapter, Paul relates in his letter that this is so great a mystery, he was reluctant to even reveal at first. Paul was a Pharisee and was extremely familiar with The Oral Tradition and Rabbinic Theology. He considered that this profound revelation was so lofty that only those of with a certain level of spiritual maturity would be able to comprehend the magnitude of it.

“When I came to you, brothers and sisters, I did not come with excellence of speech or wisdom, proclaiming to you the mystery of God. For I decided not to know about anything among you except Yeshua the Messiah—and Him crucified. I was with you in weakness and in fear and in much trembling. My speech and my preaching were not with persuasive words of wisdom, but in demonstration of the Spirit and of power— so that your faith would not be in the wisdom of men but in the power of God. We do speak wisdom, however, among those who are mature—but not a wisdom of this age or of the rulers of this age, who are coming to nothing. Rather, we speak God’s wisdom in a mystery—a wisdom that has been hidden, which God destined for our glory before the ages. None of the rulers of this age understood it—for if they had, they would not have crucified the Lord of glory. But as it is written, “Things no eye has seen and no ear has heard, that have not entered the heart of mankind— these things God has prepared for those who love Him.” But God revealed these things to us through the Ruach (Spirit). For the Ruach (Spirit) searches all things—even the depths of God. For who among men knows the things of a man, except the man’s spirit within him? In the same way, no one knows the things of God except the Ruach Elohim (Spirit of God). Now we have received not the spirit of the world, but the Spirit who is from God—so we might come to know the things freely given to us by God. These things we also speak—not in words taught by human wisdom but in words taught by the Ruach (Spirit), explaining the spiritual to the spiritual.” - 1 Corinthians 2:1-13 TLV

From all of this, hopefully you can begin to see why I don't automatically reject Rabbinic Writings just because they may contain something that I don't agree with. To ignore spiritual insight from men who have dedicated the bulk of their lives studying The Torah for thousands of years is unthinkable to me. If we investigate these works, we can gain so can understanding and insight, making it plain to see just how close we really are. Consider the what Rabbeinu Bahya wrote about this Great Concealed Mystery of Wisdom, that I quoted previously and how “this is the level of wisdom which is concealed even from the מלאכי השרת, “the ministering angels" and compare that to what Paul wrote is His Letter to The Ephesians.

"To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;

to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places" - Ephesians 3:8-10

Through out all of this, we see that This Great Mystery of Wisdom is one that confounds the wisdom of men, no matter how pious they have presented themselves to be. Although it has been accepted that this mystery has been hidden in the spiritual realm, it has been promised to have been revealed to us in this physical realm.

“Surely the Lord GOD does nothing, Unless He reveals His secret to His servants the prophets.” - Amos 3:7 (NKJV)

I firmly believe in The Eternal, Infinite Nature of Our Creator as being outside of our comprehension, something far beyond our capability to grasp. I agree with The Rabbis that Our Creator conceals Himself in Eternity and that “Eternity is The Ultimate Concealment.” We also know that He Walked with us in Eden before the fall of mankind. The fact that we are still here is not only testimony of His Grace, but it is also a testimony of His Desire to Walk Closely with us again. There are plenty of verses in The Hebrew Scriptures that expresses the desire of Our Creator for us to be close Him to here just a few:

“But from there you will seek the LORD your God, and you will find [Him] if you seek Him with all your heart and with all your soul.” - Deuteronomy 4:29 (NKJV)

“The LORD looks down from heaven upon the children of men, To see if there are any who understand, who seek God.” - Psalms 14:2 (NKJV)

“The LORD [is] near to all who call upon Him, To all who call upon Him in truth.” - Psalms 145:18 (NKJV)

“But [it is] good for me to draw near to God; I have put my trust in the Lord GOD, That I may declare all Your works.” - Psalms 73:28 (NKJV)

“As for you, my son Solomon, know the God of your father, and serve Him with a loyal heart and with a willing mind; for the LORD searches all hearts and understands all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever.” - 1 Chronicles 28:9 (NKJV)

Since He Knows All Things, The Beginning From The End, He knows that our nature will always fall short of His Holiness and will ultimately separate us from Him. We’re all familiar with the old adage, “If you want something done right, then you have to do it yourself” - well that’s pretty much it. Since He made all of this, He surely had a Divine Plan for Our Redemption and Salvation - and that’s why we see Yeshua as LORD. The LORD respects our personal choices and He gives us the freedom to accept or reject what He has revealed to us. It’s on us if we don’t accept The Grace that He has revealed to us.

I made the statement earlier that I see The Jewish People and Christians as being closer than we think and if we truly look deep into it all from the very beginning I believe it’s safe to say that it is Our Faith that has always been The Source of Our Salvation.

“Therefore the LORD will wait, that He may be gracious to you; And therefore He will be exalted, that He may have mercy on you. For the LORD [is] a God of justice; Blessed [are] all those who wait for Him.” - Isaiah 30:18 (NKJV)

חסד ושלום עליכם והרבה אהבה וברכות

May Grace and Peace Be Upon You and Much Love and Blessings!