O we certainly do praise Him! Good Friday, Passover – Yeshua, Jesus – The Passover Lamb

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O We Praise Written By Ryan & Marie Hodges, Lina Bosque

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• ← The Passover Lamb. For you and me.

 

The Passover Lamb. For you and me.

 

April 15, 2022 Passover, Good Friday – Love For His People in Charlotte, NC

He did this for us. Yeshua HaMashiach, Jesus the Messiah, Jesus Christ

The Passover Lamb is the Lion of Judah

The Passover Lamb is the Lion of Judah

Jesus (Yeshua) came first as the Suffering Servant,

the Lamb of God Who takes away the sins of the world.

He will return as the Lion of Judah!

Yeshua HaMashiach

"Who has believed our message? And to whom has the arm of the Lord been revealed? For He grew up before Him like a tender shoot, and like a root out of parched ground; He has no stately form or majesty that we should look upon Him, Nor appearance that we should be attracted to Him. He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him. 

Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. All of us like sheep have gone astray, Each of us has turned to his own way; But the Lord has caused the iniquity of us all to fall on Him. 

He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. By oppression and judgment He was taken away; And as for His generation, who considered that He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due? His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth. 

But the Lord was pleased to crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the Lord will prosper in His hand. As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities.  Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors. (Isaiah 53:1-12, NASU)

1 "My God, My God, why have You forsaken Me? Why are You so far from helping Me, And from the words of My groaning?

2 O My God, I cry in the daytime, but You do not hear; And in the night season, and am not silent.

3 But You are holy, Enthroned in the praises of Israel.

4 Our fathers trusted in You; They trusted, and You delivered them.

5 They cried to You, and were delivered; They trusted in You, and were not ashamed.

6 But I am a worm, and no man; A reproach of men, and despised by the people.

7 All those who see Me ridicule Me; They shoot out the lip, they shake the head, saying,

8 "He trusted in the Lord, let Him rescue Him; Let Him deliver Him, since He delights in Him!"

9 But You are He who took Me out of the womb; You made Me trust while on My mother's breasts.

10 I was cast upon You from birth. From My mother's womb You have been My God.

11 Be not far from Me, For trouble is near; For there is none to help.

12 Many bulls have surrounded Me; Strong bulls of Bashan have encircled Me.

13 They gape at Me with their mouths, Like a raging and roaring lion.

14 I am poured out like water, And all My bones are out of joint; My heart is like wax; It has melted within Me.

15 My strength is dried up like a potsherd, And My tongue clings to My jaws; You have brought Me to the dust of death.

16 For dogs have surrounded Me; The congregation of the wicked has enclosed Me. They pierced My hands and My feet;

17 I can count all My bones. They look and stare at Me.

18 They divide My garments among them, And for My clothing they cast lots.

19 But You, O Lord, do not be far from Me; O My Strength, hasten to help Me!

20 Deliver Me from the sword, My precious life from the power of the dog.

21 Save Me from the lion's mouth and from the horns of the wild oxen!
You have answered Me.

22 I will declare Your name to My brethren; In the midst of the assembly I will praise You.

23 You who fear the Lord, praise Him! All you descendants of Jacob, glorify Him, And fear Him, all you offspring of Israel!

24 For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from Him; But when He cried to Him, He heard.

25 My praise shall be of You in the great assembly; I will pay My vows before those who fear Him.

26 The poor shall eat and be satisfied; Those who seek Him will praise the Lord. Let your heart live forever!

27 All the ends of the world shall remember and turn to the Lord, And all the families of the nations shall worship before You.

28 For the kingdom is the Lord's, And He rules over the nations.

29 All the prosperous of the earth shall eat and worship; All those who go down to the dust shall bow before Him, Even he who cannot keep himself alive.

30 A posterity shall serve Him. It will be recounted of the Lord to the next generation,

31 They will come and declare His righteousness to a people who will be born, that He has done this.
(Psalm 22, NKJV)

"And when they came to a place called Golgotha, which means Place of a Skull, they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink. And when they had crucified Him, they divided up His garments among themselves by casting lots.

And sitting down, they began to keep watch over Him there. And above His head they put up the charge against Him which read, "THIS IS JESUS THE KING OF THE JEWS." (Matthew 27:33-37, NASU)

"And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. 2 Then I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and to loose its seals?" 3 And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it.

4 So I wept much, because no one was found worthy to open and read the scroll, or to look at it. 5 But one of the elders said to me, "Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals." 

6 And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. 7 Then He came and took the scroll out of the right hand of Him who sat on the throne. 

8 Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying:

"You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood out of every tribe and tongue and people and nation, 10 And have made us kings and priests to our God; And we shall reign on the earth." 

11 Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, 12 saying with a loud voice:

"Worthy is the Lamb who was slain to receive power and riches and wisdom, And strength and honor and glory and blessing!" 

13 And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:

"Blessing and honor and glory and power be to Him who sits on the throne, And to the Lamb, forever and ever!" 

14 Then the four living creatures said, "Amen!" And the twenty-four elders fell down and worshiped Him who lives forever and ever." (Revelation 5)

The Passover Lamb is the Lion of Judah

"For Christ, our Passover lamb, has been sacrificed. (1 Corinthians 5:7, ESV)

Yeshua HaMashiach

He is the Lord of lords

He is the King of kings.

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The Prophetic Significance of the Passover Lamb - RABBI PESACH WOLICKI

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The Prophetic Significance of the Passover Lamb

3/29/2018 RABBI PESACH WOLICKI  charisma news

Tomorrow evening, Jews the world over will gather in their homes for the ritual feast known as the Passover Seder. The Seder rituals and liturgy are among the earliest of all Jewish texts and practices, dating from second temple times. Of course, after the destruction of the temple almost 2000 years ago, the Seder underwent one major change. Without a temple in Jerusalem, no longer would there be a Passover lamb. This roasted lamb was the centerpiece of the Seder in temple times. Today a festive meal, minus the lamb, sits at the center of the evening.

Psalms of praise are sung both before and after the meal is eaten. A close look at these psalms will reveal a powerful message about the true meaning of Passover. The psalms in question, Psalms 113 through 118, are well known to Jews as Hallel—the Psalms of Praise. They are sung as part of the synagogue worship on all major Jewish holy days. They are a set; a series that is always recited together—except at the Passover Seder.

Immediately before the serving of the meal—or the eating of the lamb in Temple times—Psalms 113 and 114 are sung. After the meal is concluded, the singing continues with Psalms 115 through 118.

Because these six psalms are always sung as a single uninterrupted set, the fact that they are interrupted with the Passover Seder meal is a very significant and noticeable exception.

A closer look at this unusual division of the Hallel psalms, we will discover a meaningful lesson not only about Passover, but about what it means to live a life of faith in God.

The first two psalms in the series, 113 and 114, speak of how God runs the world. He is in control of the history of nations (113:4); yet He takes care of needy individuals as well (113:6-9). Specifically, He redeems His people Israel (114:1-2). He manipulates the natural order and performs miracles as only the creator is capable (114:3-8).

As I mentioned, these two psalms are sung before the meal. Their connection to Passover is obvious. No Biblical event displays God's control of history, His dominance of nature, and His covenantal relationship to Israel as does the Exodus from Egypt. Psalm 114 actually mentions the Exodus explicitly. Eating the Passover meal immediately after these two psalms clearly positions the meal as a celebration of these historical events.

But what about the four psalms that follow the meal, Psalms 115-118? What connection do they have to the Exodus? They don't mention the Exodus even once.

Psalm 115 dramatically begins with the words, "Not unto us, O Lord, not unto us, but unto Your name give glory." In other words, God's control of nations, His redemption of His people and His miraculous manipulations of nature are not for Israel's sake at all; they are for the glory of God. This theme continues throughout Psalm 115.

In Psalm 116, this same theme is framed in terms of personal faith. In this psalm, the individual psalmist comes to realize that even his own personal salvation is meant not for his own sake but only to bring more glory to the Lord. God's hand in my own life is supposed to spur me on to share my faith with others. This is the theme of Psalm 116. The ultimate fulfillment of this mission is described by Psalm 117; "Praise the Lord, all you nations! Exalt Him, all you peoples! ..." This is the mission of all who live with faith—to bring faith to all the earth. Psalm 118 closes out these themes by depicting the nation of Israel as a single individual who is sharing His story of redemption with others in the context of a thanksgiving offering in the Temple in Jerusalem.

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In short, the theme of the four psalms that are sung after the Seder meal is this: Our salvation—both collectively and individually—is not meant for our purposes at all. It is our responsibility as servants of the Lord to use our personal redemption to serve His purposes in building the kingdom of heaven on earth.

So why does the meal interrupt the Hallel Psalms where it does? The answer is simple and powerful.

This may come as a surprise to many readers, but the Passover lamb not actually a sacrifice. In fact, the usual Biblical Hebrew word Korban—sacrifice—does not appear in reference to the Passover lamb even once! Furthermore, as opposed to almost all animal offerings, there is no mention of atonement with regard to the Passover lamb. Atonement requires sacrifice. But the Passover lamb did not atone for anything. A sacrifice implies that something is being surrendered to God; something is being given up—sacrificed. The Passover lamb was roasted and enjoyably eaten by the ones who brought it. Not a sacrifice at all.

And yet, while it was not a sacrifice, the Passover lamb is referred to in Scripture as service or worship of the Lord (Ex. 12:25-26). But what sort of service of the Lord is it if all we do is roast a delicious lamb and enjoy eating it?

But this is precisely the point. The Passover lamb is a celebration of our redemption by the hand of God. But what is the point of redemption? Why does God save us?What does He want us to do with our newfound freedom? After the celebration is over and we have marveled at what the Lord has done in our lives, what is supposed to happen next? This exact question is asked in Psalm 116, "What shall I render unto to the Lord for all His benefits toward me?" (Ps. 116:12) The answer is found in the Psalms that follow the food.

After we have enjoyed our roasted lamb—or our Seder meal—we remind ourselves that "Not unto us, but unto Your name be the glory" (Ps. 115:1a). We respond to the blessings that God has given us by asking, as the Psalmist did, "What shall I render unto the Lord?" (Ps. 116:2).

We commit ourselves to using our freedom and joy to share the glory of God with others. We recognize that our eating and drinking, the material blessings that we have been given, are meant to be used as tools for building His kingdom here on earth. This is the true meaning of Passover. Personal redemption is never personal. After we have thanked the Lord and celebrated; when the meal is over, we use our freedom from bondage as a catalyst to spread God to others—ultimately to all nations and all peoples (Ps. 117:1)

And that is truest freedom; the freedom from human bondage; the freedom to serve the Lord. That is what Passover—and a life of faith—is all about. 

Rabbi Pesach Wolicki serves as Associate Director of the Center for Jewish-Christian Understanding & Cooperation in Jerusalem cjcuc.com. He is the author of Cup of Salvation: A Journey Through King David's Psalms of Praise cupofsalvation.com and co-Founder of Blessing Bethlehem, a program that assists the struggling Christian community of Bethlehem blessingbethlehem.com.

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In the day to come when your son asks you, 'What does this mean?' you shall say to him…" Exodus 13:14

The number four plays a significant role in Judaism. There are the four species of vegetables for Sukkot; four kingdoms in the book of Daniel; four Torah portions in the tefillin; four Matriarchs. At Passover, we find this number in abundance. In the course of the Seder we have four sons, four cups of wine, four expressions of redemption (Exodus 6:6-7) and perhaps the most famous "four" of all: the Four Questions.

As the Seder developed over the centuries, the Four Questions underwent many changes and were altered as different situations arose.1 For example, originally one question dealt with why we ate roasted meat.2 After the destruction of the Temple, that question was deleted and one about reclining was substituted. Today, the Four Questions (phrased as observations) are asked by the youngest child in the family:

• Why is this night different from all other nights?
• On all other nights, we may eat either chometz or matzoh; on this night, only matzoh.
• On all other nights, we eat all kinds of vegetables; on this night, we must eat maror.
• On all other nights, we do not dip even once; on this night we dip twice.
• On all other nights, we may eat either sitting or reclining; on this night, we all recline.

The father then explains the Passover story.

There are other questions that the rabbis could have chosen as well. In the spirit of rabbinical adaptation, here are some additional questions that both children and adults might ponder.

Why do we place three matzos together in one napkin?

There are any number of traditions about this. One tradition holds that they represent the three classes of people in ancient Israel: the Priests, the Levites, and the Israelites. Another tradition teaches that they symbolize the three patriarchs, Abraham, Isaac and Jacob. Yet another explanation is that it is a depiction of the "Three Crowns": the crown of learning, the crown of priesthood, and the crown of kingship.3 And a fourth option is that two of the matzos stand for the two weekly loaves of Exodus 16:22, and the third matzoh represents the special Passover bread called the "bread of affliction."4 And if those are not enough to keep one's imagination running, here's another.

Rabbi Abraham Isaac Sperling suggested that the three matzos stand for the three "measures of the fine meal" which Sarah prepared for Abraham's angelic guests (Genesis 18). The reason for this interpretation lies in the rabbinic tradition that this event occurred on the night of Passover!5 Out of all these explanations, how can we decide which is the right one, or is there yet another?

Why is the middle matzoh, the afikoman, broken in the course of the Seder?

Are we breaking the Levites, or Isaac, or the crown of learning, or one of the guests' cakes, or the bread of affliction? Or are we symbolizing the parting of the Red Sea (another explanation)?6 If any of these explanations are correct, why is the matzoh hidden away, buried under a cushion, and then taken out and eaten by all, as the Sephardic ritual puts it, "in memory of the Passover lamb?"

Where is our pesach, our Passover sacrifice, today?

The Torah prescribes that a lamb is to be sacrificed and eaten every Passover as a memorial of the first Passover lambs which were killed (Deuteronomy 16:1 -8). In reply, it is said that without a Temple we can have no sacrifices—yet some have advocated that the sacrifice still be made in Jerusalem even without a Temple.7 Since the Passover sacrifice, like others, involved the forgiveness of sins, it is important that we do the right thing. Some feel that the pesach had nothing to do with forgiveness. But in Exodus Rabbah 15:12 we read, "I will have pity on you, through the blood of the Passover and the blood of circumcision, and I will forgive you."

Again, Numbers Rabbah 13:20 cites Numbers 7:46, which deals with the sin offering, and then adds, "This was in allusion to the Paschal sacrifice." Clearly the rabbis of this time period regarded the pesach as effecting atonement, and Leviticus 17:11 confirms that "it is the blood that makes atonement for the soul."8 Today, however, we have only a shankbone, the zeroah, as a reminder of the Passover sacrifice, and roasted egg, the chaggigah, in memory of the festival offerings. But nowhere did God say that we could dispense with sacrifice. So, where is our pesach today?

The answers to these questions can be found by examining how and why the Seder observance changed dramatically in the first century.

The Seder Celebrated by Jesus and His Disciples

The "Last Supper" was a Passover meal and seems to have followed much the same order as we find in the Mishnah.

In the New Testament accounts, we find reference to the First Cup, also known as the Cup of Blessing (Luke 22:17); to the breaking of the matzoh (Luke 22:19); to the Third Cup, the Cup of Redemption (Luke 22:20); to reclining (Luke 22:14); to the charoseth or the maror (Matthew 26:23), and to the Hallel (Matthew 26:30).

In particular, the matzoh and the Third Cup are given special significance by Jesus:

And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me." In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:19-20)

The Passover Lamb

The early Jewish believers in Jesus considered him the fulfillment of the Passover lambs that were yearly sacrificed. Thus Paul, a Jewish Christian who had studied under Rabbi Gamaliel, wrote, "Messiah, our pesach, has been sacrificed for us" (1 Corinthians 5:7). John in his gospel noted that Jesus died at the same time that the Passover lambs were being slaughtered in the Temple (see John 19:14) and that like the Passover lambs, none of his bones were broken (the others being crucified had their leg bones broken by the Romans—John 19:32, 33, 36).

The idea behind all this was that just as the Israelites were redeemed from Egyptian slavery by an unblemished lamb, now men could be freed from slavery to sin by the Messiah, the Lamb of God.

The Cessation of the Temple Sacrifices

The first Christians were considered a part of the Jewish community until the end of the first century when they were expelled by the synagogue. Until the temple was destroyed, these Messianic Jews worshipped regularly with those Jews who didn't believe in the Messiah. In fact, there were entire congregations that worshipped Y'shua and they continued in their observance of the regular Jewish festivals. In such a setting, much interchange of ideas was possible.

Jesus declared over the matzoh, "This is my body." Since the Jewish believers of that time saw Jesus as the Passover lamb, it followed that they would see the matzoh as symbolic of Jesus, the Passover lamb. In turn, with the destruction of the Temple and the cessation of sacrifices, the larger Jewish community might well have adopted the idea that the matzoh commemorated the lamb, even if they discounted the messianic symbolism.

The Afikoman Ceremony

As mentioned earlier, the significance of the middle matzoh and the ceremony connected with it is shrouded in mystery. The derivation of the word afikoman itself sheds some light. The word is usually traced to the Greek epikomion ("dessert") or epikomion("revelry")9. But Dr. David Daube, professor of civil law at Oxford University, derives it from aphikomenos, "the one who has arrived."10 This mystery clears further when one considers the striking parallels between what is done to the middle matzoh (afikoman) and what happened to Jesus.

The afikoman is broken, wrapped in linen cloth, hidden and later brought back. Similarly, after his death, Jesus was wrapped in linen, buried, and resurrected three days later. Is it possible that the current Ashkenazic practice of having children steal the afikoman is a rabbinical refutation of the resurrection, implying that grave-snatchers emptied the tomb?

These factors strongly suggest that the afikoman ceremony was adopted from the Jewish Christians by the larger Jewish community which also adopted the use of the three matzos. Jewish Christians contend that these three matzos represent the tri-une nature of God, and that the afikoman which is broken, buried and brought back dramatically represents Jesus the Messiah.

The question then remains: What will it take to convince you?

Do you want to know Y'shua as your Messiah?

© Jews for Jesus. All rights reserved. Used with permission.

Purim's Passover Lamb! - Charles Gardner ISRAEL TODAY

Purim's Passover Lamb!

Tuesday, March 22, 2016 |  Charles Gardner

ISRAEL TODAY

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Bible

I’ve been telling the story of Passover, and of its link with the Last Supper Jesus shared with his disciples, to classes of young schoolchildren in the UK. And I have mentioned how roast lamb is an important part of the meal because Yeshua was the ultimate Passover Lamb sacrificed for the sins of all who put their trust in him.

We do this every year as part of an ‘Easter Journey’ explaining the message of Christianity in many of the schools of our Yorkshire town.

Easter usually falls very close to Passover, making it easier to link the two feasts. But this year the spring festivals seem to be slightly out of sync, with Purim falling around this key Christian celebration instead, starting on Wednesday and ending on Thursday evening – the day before Good Friday, when Jesus died on the cross, and on the very night when the Last Supper is traditionally thought to have taken place.

So perhaps this fusion is particularly apt, after all, as Purim is the time when Jews celebrate their rescue from a genocidal plot by the Persian official Haman. Queen Esther, a beautiful young Jewish woman, then risked her life by pleading with King Xerxes for her people to be spared without being officially invited into his presence, according to protocol. “I will go to the king, even though it is against the law. And if I perish, I perish,” she pledged (Esther 4.16), and thus became the means of redemption for God’s chosen people.

Today’s Persia (modern Iran) has declared their intention of wiping Israel off the map, perhaps with the nuclear missiles they are developing, in a similar way to Haman.

But now we have someone even greater than Queen Esther – the King of Israel, Yeshua HaMashiach – who has already come to their rescue.

Esther was prepared to die for her people; Jesus willingly died for his people, and for us all! He has already paid for their sins by going to the cross “like a lamb to the slaughter” (Isaiah 53.7) and, when Israel’s enemies threaten to destroy her in the last days (which we appear to be witnessing now), he will fight against them (Zechariah 14.3). The Jewish race will not only be spared, but will also enjoy everlasting salvation (Zech 12.10, Romans 11.26) through the ultimate sacrifice of the ‘Lamb of God’, as John the Baptist described his cousin Jesus (John 1.29).

Whereas Esther brought redemption to her people in ancient days, Jesus is their Saviour now. Unlike Esther, “he had no beauty or majesty to attract us to him…he was despised and rejected by men…But he was pierced for our transgressions…” (Isaiah 53.2-5)

And Isaiah’s message to the Gentiles is: “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim…that her sin has been paid for…” (Isaiah 40.1, 2)

The joy of the Purim parties will overflow when the Messiah, who first appeared as a suffering servant riding on a donkey, is finally revealed as the King of Israel!

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