One of the biggest objections that comes from Judaism to those who believe Yeshua (Jesus) was “Messiah”, is the fact that there are many prophecies left unfulfilled by him that the Messiah is supposed to complete. For example, the Messiah is supposed to regather the dispersed of Israel [1], bring world peace [2], rebuild the Holy temple [3], and usher in the Messianic era [4]. All of which, Jesus evidently did not do.
This presents a major problem for us who believe in Jesus, especially considering he claimed to be the Messiah, and claimed to have fulfilled all that was written in the Tanakh concerning him.
“25 The woman said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.” 26 Jesus said to her, “I who speak to you am He.” (John 4:25-26)
"He said to them, 'This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms'" (Luke 24:44 NASB)
In this article I hope to respond to this objection by exploring the various Messianic principles and expectations in Rabbinic Judaism.
Two Messiahs?
To begin, we must first understand what it means to be "Messiah" in Judaism. The English word Messiah is translated from the Hebrew word mashiach, and the Greek word christos, which both literally mean "anointed one". The Messiah in Judaism is expected to fulfill a number of prophecies regarding the restoration of Israel and the world at large, as mentioned earlier. After overviewing all of the prophecies of his coming, however, there appears to be several contradictions. For example, on one hand the Messiah is supposed to come humbly, riding on a donkey [5]. On the other hand, the Messiah is also supposed to come in the clouds of heaven with the angels of heaven [6]. Isaiah prophesied of a "suffering servant" who would die on behalf of Israel [7], while Jeremiah prophesied of a "reigning king" who would rule from the throne of David [8].
At face value these prophesies appear to be in direct opposition with one another, seemingly depicting two different people. The Rabbis as well struggled with this dichotomy of Messianic expectations, leading to the proposition of several theories. For example, Rabbi Alexandri proposes that the manner in which Messiah comes is contingent on the moral standing of Israel with God.
Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey. (b.Sanhedrin 98a:13)
Rabbi Alexandri's explanation (while plausible considering the numerous conditional prophecies in the Prophets) seems to go beyond the plain reading of the texts. For this reason, many others have proposed another theory; that there are two Messianic offices: Messiah son of Joseph, and Messiah son of David. The Messianic promise of an eternal king/kingdom was obviously made to David and his sons [9], and the ultimate redemption is said to come from the promised Son of David.
"My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees. My servant David will be their prince forever" (Ezekiel 37:24-25 NASB).
"And Rabbi Yoḥanan says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption" (b.Sanhedrin 98a:11)
However, many have theorized that there would be another Messiah, "of Joseph" [10].
"This is also hinted at in the verse “the sceptre shall not depart from Judah nor the ruler’s staff from between his feet”, “the sceptre” referring to the Messiah of the house of Judah, and “the staff’ to the Messiah of the house of Joseph" (Zohar Bereshit 21:234)
Messiah son of Joseph
The Messiah son of Joseph in Jewish eschatology gets his name in that he is expected to "suffer" for his brethren. In the story of Joseph in Genesis, it is recorded that he gets sold as a slave by his brothers [11], but ends up saving their lives by providing them food during the mass famine across the earth [12]. "Suffering on their behalf". The Messiah son of Joseph is seen as the forerunner for the complete redemption that will come under Messiah son of David [13].
"...so that the process of redemption will begin with the appearance of the prophet Elijah, followed by the messiah from the house of Joseph, and will be completed with the redemption under the messiah from the house of David." (Kedushat Levi, Genesis, Vayeshev 12)
It is believed that the Messiah son of Joseph will be "killed", and only after this point, can the Messiah son of David come.
"According to our tradition the messiah from the house of David will reveal himself only after the death of the messiah from the house of Joseph., so that the process of redemption will begin..." (Ibid.)
This belief of the Messiah son of Joseph dying is primarily deduced from Zechariah 12:10, which reads:
"10 “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn." (Zechariah 12:10)
One of the most prominent discussions of this text is recorded in the Talmud:
"One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. And one said that this eulogy is for the evil inclination that was killed." (b.Sukkah 52a:2)
We recommend reading the entire passage of Sukkah 52a for the full discussion. However, we want to highlight the fact that the mourning for "him who they pierced" is interpreted as being either the death of Messiah son of Joseph, or the death of the Evil Inclination. These two interpretations seem very different from one another, however, what if there is a relationship between them? What if the death of Messiah son of Joseph leads to the death of the Evil Inclination? This idea has actually been discussed by several Rabbis who state the death of Messiah of Joseph acted as an atonement for the sins of Israel, which he took upon himself.
I will yet do a third thing, and that is, that ‘they shall look unto me,’ for they shall lift up their eyes unto me in perfect repentance, when they see him whom they pierced, that is, Messiah, the son of Joseph; for our Rabbis, of blessed memory, have said that he will take upon himself all the guilt of Israel, and shall then be slain in the war to make atonement in such manner that it shall be accounted as if Israel had pierced him, for on account of their sin he has died; and, therefore, in order that it may be reckoned to them as a perfect atonement, they will repent and look to the blessed One, saying that there is none beside him to forgive those that mourn on account of him who died for their sins: this is the meaning ‘They shall look upon me.’ (Moshe Alshekh on Zechariah 12:10)
"They will look to Me." If they entreat Me for mercy, let them blame themselves for having killed the Messiah son of Joseph, that he died on account of the iniquity of the generation. Let them feel the pain of this loss. Let them "lament over them like the lament over an only son," an only son to his mother who, although there are few eulogies, he is never forgotten. And let their "bitterness over him" [also] be as one "is bitter over a firstborn," in which the home is great due to everyone lamenting over the deceased on the day of his death, though in the end, he is forgotten. The scripture goes on to speak further about the death of the Messiah son of Joseph. Then the land will lament, families by families (v. 12:12). Each person will say that he died on account of his sin. For not all iniquities are equal.” Yalkut me Am Loez on Zechariah 12:11
"Ephraim my righteous Moshiach is his name....Hakodesh Baruch Hu began to stipulate with Moshiach:...He said to him: these are their sins that have been stashed away with you to put you in a yoke of iron in the future and making you like this calf whose eyes have been darkened anguishing your spirit in the yoke. And the sins of these will cause your tongue to cleave to the roof of your mouth…is this your will?...If this grieves your soul, then I will banish them from now on. he said before him: Master of the universe, with gladness and joy of my heart, I accept this upon myself under the condition that not one will be lost from Yisrael. And not only the living will be saved in my day, but even those that are hidden in the dust. And not only the dead alone will be saved in my day, but even those that have died in the days of first man until now" (Yalkut Shimoni on Nach 499:1)
The death of this Messiah is supposed to trigger mass repentance amongst Israel, leading to the atonement for sins. For all intensive purposes, he will die for their transgressions. Isaiah chapter 53 also depicts a "suffering servant" who is killed on behalf of the transgressions of Israel, providing atonement.
"5 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. 6...the Lord has caused the iniquity of us all To fall on Him. 7 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter,8... 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?...10 But the Lord was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering...11 My Servant, will justify the many, As He will bear their iniquities...12 Yet He Himself bore the sin of many, And interceded for the transgressors." (Isaiah 53:5-12)
This text is generally agreed upon to be about the nation of Israel. However, it is still possible for it to typologically apply to the Messiah son of Joseph through PaRDeS.
Many sources depict the Messiah of Joseph as a military leader who will lead the people of Israel during the end of days [14]. It is suggested that in one of these battles (namely Gog and Magog), he will die.
One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog (Sukkah 52a:2)
However, this is mainly speculative. Rabbi Joshua Kulp even states that the matters of eschatology concerning the Mashiach are uncertain, and do not have clear cut answers.
"This “messiah” is a figure that appears in Second Temple literature and seems to have been a forerunner to the great redeemer, the Messiah of David, who will usher in the final redemption. We should note that we are dealing with eschatological beliefs, ones that do not have the certainty of the more normative halakhic beliefs. As such, there are often less “definitive” answers in sections of this nature" (Daf Shevui to Sukkah 52a:2)
We do not know the exact manner in which he will die, but it is nearly certain that he will be killed [15] preceding the arrival of the King, Messiah son of David.
There is reason to suggest however that he will be raised from the dead. Vilna Gaon (the GR"A) suggested that the soul of Mashiach ben Yosef would be revived by Elijah.
“Behold, I send you Elijah the prophet, ” etc. and he will return the heart of fathers to the children.” One of his missions is to revive the soul of Mashiach ben Yosef. This is hinted at in the words which is equal to the value of [643], and as is known, Messiah ben Yosef is from the root of the soul of Elijah." (Kol HaTor 2:71)
Messiah son of David
The Messiah son of David is the ultimate figure of redemption bringing the full restoration of Israel as a people, and nation. Rambam lists several of the Messianic expectations:
"The King Messiah will arise and re-establish the monarchy of David as it was in former times. He will build the Sanctuary and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were. Sacrifices will be offered, the Sabbatical and Jubilee years will be observed, as commanded in the Torah. Anyone who does not believe in him or one who does not anticipate his coming not only denies the Prophets, but also the Torah and Moses our Teacher...The first Messiah was David who saved Israel from her adversities. The final Messiah will be from his sons and will deliver Israel from the hands of the descendants of Esau." (Mishneh Torah, Laws of Kings and Wars, 11:1)
The Messiah of David is supposed to rebuild the temple so Israel may offer sacrifices once more [16], re-instate the laws of Torah that require being present in the land, and put an end to all of Israel enemies [17]. He is supposed to be Israel's final king, ruling forever from the throne of Jerusalem.
"And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed." (Daniel 7:14)
It is also anticipated that the resurrection of the righteous dead will take place in his days [18].
"the dead of the Land of Israel will be revived at the time of the Messiah, as David said: "I shall walk before the Lord in the lands of the living" (Psalms 116:9). And is the Land of Israel the "land of the living"? Do people not die in it? Is the Land outside Israel not the "land of the living"? Rather, the Land of Israel is called the "land of the living" because the dead buried in it will be revived. And since David said: "In the lands of the living," it means that the dead buried in the Land of Israel will live in the days of the Messiah." (Pesikta Rabbati 1)
The ultimate promise of the Messiah of David is the ushering in of the "messianic age", which is the time period of his rule (one of peace and righteousness).
“Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. (Jeremiah 23:5)
"He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore." (Isaiah 2:4)
"The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the lion and the fattened calf together; and a little child shall lead them. The cow and the bear shall graze; their young shall lie down together; and the lion shall eat straw like the ox. The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand on the adder's den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea." (Isaiah 11:6-9)
"I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth." (Zechariah 9:10)
The world during the Messianic Era will be utterly transformed, but not in a manner that alters the laws of nature. The earth and all of its courses will continue according to their pattern [19]. Based solely on Rabbinic literature, there is debate about how long the Messianic era will last. However, one popular theory suggests a duration of 1000 years (the Sabbath millennium) [20].
"And how long will the days of the Messiah be?...Rabbi Eliezer bar Rabbi Yossi the Galilean says: One thousand years, as it is written: "For a thousand years in Your eyes are but as yesterday when it is past" (Psalms 90:4), and it is written: "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). The day of the Holy One, Blessed be He, is one thousand years." (Pesikta Rabbati 1)
All of these promises are expected to be fulfilled under the iron rod of the Messiah son of David.
Are there actually two Messiahs?
As we have just discussed, there are certainly two Messianic offices. However, is it possible that they are in reality two sides to the same coin? Could it be that one man can fulfill both offices? While not the majority view, this idea has actually been proposed by R' Nachman of Breslov.
"In the future, two Moshiachs will conquer them – Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together." (Chayei Moharan 6)
According to this belief, one righteous man would encompass both Messianic offices. Fulfilling the criteria of Messiah of Joseph, than later in time fulfill the office of Messiah ben David.
Jesus as Messiah son of Joseph
As Rabbinic Messianics, we hold to the belief that Yeshua (Jesus) fulfilled the criteria of Messiah son of Joseph, and that at his return, he will complete the redemption of Israel as Messiah son of David. As mentioned earlier, the idea that both offices could be encompassed by one individual is not foreign to Rabbinic Judaism.
We will begin with Yeshua's claim to being "Messiah". He did so directly or indirectly only a few times in the gospels:
"The woman said to Him, 'I know that Messiah is coming (He who is called Christ); when that one comes, He will declare all things to us.' Jesus said to her, 'I who speak to you am He'" (John 4:25-26 NASB)
"He said to them, 'But who do you say that I am?' Simon Peter answered, 'You are the Christ, the Son of the living God.' And Jesus said to him, 'Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven'" (Matthew 16:15-17 NASB)
"Again the high priest was questioning Him, and saying to Him, 'Are You the Christ, the Son of the Blessed One?' And Jesus said, 'I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven'" (Mark 14:61-62 NASB)
So, which Messiah was he claiming to be? In Luke chapter 7, we read about John the Baptist (who was in prison) sending two of his disciples to ask Yeshua a very cryptic question:
"18 The disciples of John reported to him about all these things. 19 Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” 20 When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?’” 21 At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. 22 And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. 23 Blessed is he who does not take offense at Me.” (Luke 7:18-23)
Many believe that due to John being cast into prison for preaching the gospel, he was experiencing a crisis of faith and wanted reassurance. Take notice, however, that John did not ask Yeshua if he was Messiah. For him to even ask such a question seems odd considering he had already proclaimed Yeshua to be "the lamb of God" [21], and even leaped in his mothers womb when the pregnant Mary entered his house [22]. To go from that level of boldness, to questioning if Jesus is even Messiah at all makes little sense. However, after overviewing much of the Jewish literature on there being two Messianic figures, Johns question makes much more sense. He's not asking if Jesus is Messiah, he's asking which one.
"are you the Expected One (Messiah of David), or do we look for someone else (Messiah of Joseph)?"
John's statement is no longer a statement out of lack of faith. He knew Yeshua was "Messiah", he was merely asking which one. And, Yeshua's answer seems to imply both. He tells John's disciples to report to him that "the blind receive sight", "the lame walk", "lepers are cleansed", and "the gospel is preached". This answer is not a yes or no, it's a compilation of several prophecies in Isaiah.
"Say to those with anxious heart, 'Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you.' Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. The scorched land will become a pool And the thirsty ground springs of water; In the haunt of jackals, its resting place, Grass becomes reeds and rushes. A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. No lion will be there, Nor will any vicious beast go up on it; These will not be found there. But the redeemed will walk there, And the ransomed of the Lord will return And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away" (Isaiah 35:4-10 NASB)
"The Spirit of the Lord God is upon me, Because the Lord has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; 2 To proclaim the favorable year of the Lord, And the day of vengeance of our God; To comfort all who mourn," (Isaiah 61:1-2)
Both of these passages in Isaiah deal with the healing and restoration of Israel; something done under both Messiah of Joseph and David. Furthermore, Isaiah 61:2 proclaims the day of vengeance of our God, to comfort all who mourn. Where else is it written about people mourning?
"I will yet do a third thing, and that is, that ‘they shall look unto me,’ for they shall lift up their eyes unto me in perfect repentance, when they see him whom they pierced, that is, Messiah, the son of Joseph; for our Rabbis, of blessed memory, have said that he will take upon himself all the guilt of Israel, and shall then be slain in the war to make atonement in such manner that it shall be accounted as if Israel had pierced him, for on account of their sin he has died; and, therefore, in order that it may be reckoned to them as a perfect atonement, they will repent and look to the blessed One, saying that there is none beside him to forgive those that mourn on account of him who died for their sins: this is the meaning ‘They shall look upon me.’ (Moshe Alshekh on Zechariah 12:10)
The Gemara asks: Granted, according to the one who said that the lament is for Messiah ben Yosef who was killed, this would be the meaning of that which is written in that context: “And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son” (Zechariah 12:10)." (Sukkah 52a:3)
The people of Israel will mourn for the death of Messiah son of Joseph who was pierced for their transgressions (something that hadn't taken place yet in John's day). Thus, this appears to be a claim of being the Messiah son of Joseph. Furthermore, it says that God's vengeance would be unleashed to comfort said people who morn. God's vengeance on Israel's enemies is expected to be led by Messiah ben David. But even more so, Messiah ben David is charged with avenging the death of Messiah son of Joseph.
"The word ושחט in this context is an allusion to the death of the first Messiah as G'd said אל כלי חרש על מים חיים. He will die as atonement for the sins of the people....This is why one of the two "birds" had to be slaughtered, i.e. would die. The death of that bird at the hands of the Gentiles, i.e. the death of the Messiah from the tribe of Ephrayim would give G'd a legal excuse to don His garments of revenge...The Torah goes on to speak about the צפור החיה, the surviving bird, i.e. the Mashiach ben David whom G'd will take and to whom He will attach the merits of the Patriarchs plus the right to avenge the murder of the Mashiach ben Yoseph;" (Or HaChaim on Leviticus 14:9:8-9)
Yeshua's use of these two texts outlined to John precisely who he was, and what his mission was. He is the Messiah son of Joseph right now, but in the future, he will return with vengeance for his own death as the Messiah son of David.
So, what prophecies of the Messiah son of Joseph did Yeshua fulfill? The ultimate goal of Mashiach ben Yosef is to pave the way for the complete redemption under Mashiach ben David. Yeshua’s teachings which he spread through his followers led to significant global transformations:
The Spread of Torah Values
The invention of the printing press by Johannes Gutenberg, motivated in part by the spread of Christianity, brought the written Torah to nations worldwide in their own languages. This has allowed unprecedented access to the teachings of the Torah, influencing both Jewish and non-Jewish populations. The whole world now has access to the word of Hashem.
Uprooting Polytheism
Before Yeshua’s influence, polytheism dominated most of the world. Monotheism was a minority, and paganism was widespread across the globe. Through Christianity and Islam, which were both significantly shaped by Yeshua’s life and teachings, much of the world transitioned to monotheistic frameworks - even the Trinity is not explicitly polytheistic. This aligns with the prophetic vision of all nations turning to the one true G-d (Zechariah 14:9).
Noahide Principles
Many nations now uphold principles resembling the Noahide laws, such as prohibitions against murder, theft, and idolatry, and the establishment of systems of justice. This development can be traced back to the influence of Yeshua’s teachings in Christian and Islamic civilizations, which shaped global legal and moral norms.
Spiritual Gathering of Israel
Many Jews who were lost in the ways of idolatry have found their way back to the true God through the spread of Christianity. Some Rabbis believed the gathering of Israel would happen under Messiah of Joseph [23], and perhaps to a degree, this is correct.
Atonement of Sins
The primary expectation of Messiah son of Joseph is his death, bringing atonement for the sins of Israel and inducing worldwide repentance. Yeshua gave himself on our behalf as the propitiation for our sins (Romans 4:25; 1 Corinthians 15:3; Galatians 1:4; 1 Peter 3:18; 1 John 2:2; Hebrews 9:28), culminating in his crucifixion (piercing) and death at the hand of Rome (the gentiles).
"28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins." (Matthew 26:28)
According to the New Testament narrative, Yeshua was raised from the dead by God and now lives forevermore seated at God's right hand (Acts 2:32-33). This is in alignment with the belief that Messiah son of Joseph would be raised from dead after being killed.
“Yosef is still alive.” The basic approach of the Gaon is encapsulated in the principle “Yosef is still alive, ” meaning that the Mashiach ben Yosef is still alive and will live, because, as it is written, every aspect of the beginning of the Redemption is dependent on him" (Kol HaTor 1:10)
Joseph and Jesus
Jesus himself in fact shares much in common with Joseph (the archetype of Messiah of Joseph). Below are 33 of their similarities:
Joseph was 30 years old when he entered the service of Pharoah (Genesis 41:46). Jesus was about 30 years old when entered the service of God (Luke 3:23).
Joseph was a shepherd (Genesis 37:2). Jesus is the good Shepherd (John 10:11).
Joseph was the beloved of his father (Genesis 37:3). Jesus is the beloved of the Father (Matthew 3:17).
Joseph was hated by his brothers (Genesis 37:4, 5, 8) because of Jacob’s special love for him; Jesus was hated by His brothers (John 15:25; Luke 19:14) because Jesus claimed God was His Father (John 5:18)
Joseph foretold of his future sovereignty (Genesis 37:7-12). Jesus did the same (Matthew 26:64; John 18:37).
Joseph was sent by his father to his brothers for their welfare (Genesis 37:13-14). Jesus was sent to the ‘lost sheep of Israel,’ by His Father (John 4:34; 5:30; 6:38-40; 12:48-50; 17:21)
Joseph’s brothers plotted to kill Joseph (Genesis 37:18-20). Many of the Jewish leaders (namely the Sadducees) also plotted to kill Christ (Matthew 12:14; 26:4).
Joseph’s brothers did not believe his dreams (Genesis 37:19, 29). Jesus’ brethren did not believe His words (Matthew 27:39-43; John 3:18, 36).
Joseph was stripped of his coat (Genesis 37:23). Jesus was stripped of His coat, covered with a scarlet robe (Matthew 27:28).
His brothers, while eating, intended to slay him (Genesis 37:25–27). The Jews, while eating the Passover feast, desired that Jesus be killed (Matthew 26:2-4).
Joseph was sold into Egypt at the proposal of Judah (Genesis 37:26–27). Jesus was betrayed and handed over to the Jews by Judas (Matthew 27:3).
Joseph was taken out of the pit, alive in his body (Genesis 37:28). Jesus resurrected from the tomb (1 Corinthians 15:4b).
Joseph was sold for the price of redemption (Genesis 37:28). Jesus was sold for thirty pieces of silver (the price of a slave) (Matthew 26:15).
Joseph became a servant (Genesis 39:1). Jesus became a servant (Philippians 2:6, 7; Luke 22:27; John 13:1-17).
Joseph was a prosperous servant (Genesis 39:2, 3). Jesus was also a prosperous Servant (Isaiah 52:13; 53:10).
Joseph’s master was well pleased with him (Genesis 39:4). The Father was well pleased with what Jesus did (John 8:29).
Joseph was tempted by Potiphar’s wife and did not sin (Genesis 39:7-12). Jesus was tempted and did not sin (Matthew 4:1-11; Hebrews 2:18; 4:15).
Joseph was falsely accused (Genesis 39:16-18). Jesus was falsely accused (Matthew 26:59-61).
Joseph attempted no defense (Genesis 39:19). Jesus gave no defense at His trials (Isaiah 53:7).
Joseph was cast into prison, though he was innocent (Genesis 39:20). Jesus is sentenced to death though Pilate found no fault in Him (John 19:4, 6).
Joseph was jailed with prisoners (Genesis 39:20). Jesus was crucified with criminals (Luke 23:33).
Joseph won the respect of the chief jailor (Genesis 39:21). Jesus won the respect of a Roman centurion standing at the cross (Luke 23:47).
Joseph was numbered with transgressors. The cupbearer and the baker of the King were with him in prison (Genesis 40:1-3). Jesus was also crucified and with Him, two thieves (Mark 15:28).
Joseph evidenced his knowledge of the future and gave credit to God alone (Genesis 40:8). Jesus did the same on earth (John 12:49).
Joseph was delivered from prison by the hand of God (Genesis 41:14; 45:7-9). God raised Jesus from the tomb (Acts 2:32; 10:40).
Joseph warned of a coming danger and urged Pharaoh to make preparations (Genesis 41:33-36). Jesus warned of what was to come and urged us to be on the watch and pray (Luke 21:36).
Joseph is exalted, and set over all Egypt (Genesis 41:39-40). Jesus is highly exalted by God and appointed as ruler of God's creation(Rev. 3:14; Hebrews 2:7; Philippians 2:9-11).
Joseph, alone, was seen dispersing bread to the perishing world (Genesis 41:55-56). Jesus is the One who alone disperses the Bread of Life (Acts 4:12; John 6:48–57).
Joseph became a Saviour to all people (Genesis 41:54; 57). Jesus is the Saviour to all people (John 3:16; Revelation 5:9).
Joseph was unknown and unrecognized by his brethren (Genesis 42:6, 8). Jesus’ Messiahship is not recognized or acknowledged by most Jews (John 1:10-11; 14:9; Luke 24:16). Something which is said to also happen to Messiah son of Joseph.
"(Gen. 42:8) Yosef recognized his brothers, but they did not recognize him -- This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins. (See below 103). Otherwise, our troubles would already have ended. Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption." (Kol HaTor 2:39)
For if the rejection of them (Israel rejecting Jesus) is the reconciling of the world, what would their acceptance be, but life from the dead? (The Resurrection) (Romans 11:15 WEB modified)
Joseph fed his hungry brothers (Genesis 43:31–34). Jesus fed the hungry masses (John 6:5–13).
Joseph was revealed to his brothers at their second coming (Genesis 45:1-5). Jesus is to be revealed to Israel at His second coming (Zechariah 12:10; Matthew 24:30-31; Revelation 1:7).
First news that Joseph was alive was not believed (Genesis 45:26). The male disciples would not believe Mary when she reported Jesus alive (Luke 24:10–11).
Jesus as Messiah son of David
The introduction to Matthew's gospel seeks to also portray Yeshua as the Messiah son of David.
"1 The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham:" (Matthew 1:1)
In verses 1:1-17, he lists Yeshua's paternal biological lineage which traces back to David's son, Solomon. This is crucial for Yeshua's claim to Messiahship, as although the eternal kingdom promise was given to David, it continued through Solomon specifically.
"Behold, a son will be born to you, who shall be a man of rest; and I will give him rest from all his enemies on every side, for his name will be Solomon, and I will give peace and quiet to Israel in his days. He shall build a house for My name, and he shall be My son and I will be his Father; and I will establish the throne of his kingdom over Israel forever." (1 Chronicles 22:9-10)
Yeshua claimed to be "the Son of Man" who would return in the clouds of heaven, who we know to be Mashiach ben David.
"29 “But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 31 And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other." (Matthew 24:29-31)
"I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed." (Daniel 7:13-14)
Furthermore, Yeshua claimed that he would gather the elect (the children of Israel), defeat Israel's enemies [24], raise the righteous dead [25] and usher in the Messianic Era (a 1000 year reign).
"4 Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years." (Revelation 20:4-6)
These claims alone imply that he believed he would fulfill all of the other prophecies associated with Messiah son of David, such as rebuilding the temple and restoring the Sabbatical and Jubilee year.
Conclusion
The statement that Jesus did not fulfill every Messianic prophecy is in fact true. However, this does not illegitamize his claim to being the Messiah son of Joseph. In our view, every prophecy associated with the office was fulfilled in him, paving the way for the complete redemption. While not the majority, some in the Chabad Lubavitch believe the Rebbe (Menachem Mendel Schneerson) was Mashiach. Granted, many in the same movement disagree, but those who do believe this are not ostracized or estranged from Orthodoxy for holding this belief (as they do not deny the future redemption under Messiah of David). Thus, we do not find our particular view about Jesus to be un-orthodox or foreign to Rabbinic Judaism by and large.
The followers of R' Yeshua explicitly make the claim that Yeshua came to fulfill the office of Messiah of Joseph by dying for the sins of Israel; and, that he will return a second time bringing salvation to all men as Messiah son of David.
"In the future, two Moshiachs will conquer them – Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together." (Chayei Moharan 6)
"so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without sin, to those who eagerly await Him." (Hebrews 9:28)
Footnotes & References
[1] Isaiah 11:12; Amos 9:14; Zechariah 10:10; Isaiah 11:11.
[2] Isaiah 2:4; Isaiah 9:7; Isaiah 11:6; Micah 4:3
[3] Zechariah 6:12-13; Ezekiel 37:26-28; Ezekiel 40-49
[4] Isaiah 2:4; Isaiah 11:6-9; Micah 4:3-4; Zechariah 9:10, 14:9-21
[5] Zechariah 9:9
[6] Daniel 7:13-14
[7] Isaiah 53; Isaiah 53 has a dual fulfillment in Israel as a nation (Rashi & Arbarbanel on Isaiah 53.2), as well as in Messiah son of Joseph (Sanhedrin 98b (Isaiah 53:4); Ramban on Isaiah 53,
Midrash Tanchuma Parshah Toldot Siman 14, Yalkut Shimoni on Isaiah 53, Midrash Ruth Rabbah 5:6, Pesikta Rabbati Piska 36)
[8] Jeremiah 23:5
[9] 2 Samuel 7:12-16; 1 Chronicles 17:11-14; Psalm 89:3-4; Psalm 132:11
[10] Bereshit Rabbah 99:2; Zohar, Bereshit 21:234; Rashi on Isaiah 11:13:1; Rashi on Song of Songs 7:4:1; Kedushat Levi, Genesis, Vayeshev 12; Aramaic Targum to Song of Songs 4:5; Or HaChaim on Leviticus 14:9:6
[11] Genesis 37:28.
[12] Genesis 41:56-57
[13] Midrash Tanchuma, Bereshit 1:16; Ezra ben Solomon on Song of Songs 8:13:3; Daf Shevui to Sukkah 52a:2; Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 98
[14] Bereshit Rabbah 99:2; Ezra ben Solomon on Song of Songs 8:13:3; Rashi on Isaiah 24:18:1; Sukkah 52a:2; Rabbeinu Bahya, Shemot 18:1:5; Kol HaTor 2:72
[15] Maaseh Nissim on Pesach Haggadah, Nirtzah, Chad Gadya 9:1 (notes the angel of death will kill Messiah of Joseph); Kedushat Levi, Genesis, Vayeshev 12
[16] Malachi 3:4
[17] Zechariah 14:3-4, 12-13; Rashi on Numbers 24:18:1; Or HaChaim on Numbers 24:20:1
[18] Isaiah 26:19; Daniel 12:2; Ezekiel 37:12-14
[19] Mishneh Torah, Kings and Wars 12:1
[20] b.Sanhedrin 97a:13-14
[21] John 1:29, John 1:36
[22] Luke 1:41
[23] Kol HaTor 2:39-40
[24] Revelation 19:11-21
[25] 1 Thess. 4:16-17; 1 Cor. 15:50-55
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