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JESUS' LAST WORDS – What Future They Envisage?

Dr. Yitzhaq Hayut-Man 24.08.2014 03:55
JESUS' LAST WORDS – What Future They Envisage? - New Israel - Jewish-Christian

Once you find the "Kosher Jesus" you can read in his last words (Psalm 22) his vision for the Future Twelve-fold Israel.

Jesus' Last Words – What Future they envisage?
Dr. Yitzhaq Hayut-Man

I am a Jew, and the first time I got to think seriously and positively about Jesus was when, many years ago, I read Hugh Schonfield's "The Passover Plot" (1965). Schonfield was a master in making Jesus palatable to Jews as (a definitely a non-Christian) "Kosher Jesus".[1] Recently I read the Kindle re-issue of Schonfield's old (1937) "Jesus a biography". And I have been discussing with a few associates to promote "A Universal Israel" where the Kosher Jesus may have an important future role (to be reported elsewhere).

Just recently, in a Havruta (study partnership), we studied the Zohar on Exodus, and in it an exegesis about the Community of Israel symbolized as the morning star that the Psalmist (22:1) called Ayelet haShahar ("The Dawn doe"). In the next verse, King David (a bona-fida Messiah), cries out: "My God, my God, why hast thou forsaken me?". At that point I was prompted to stand up to tell the group that these were the very Last Words of Jesus on the cross. Later I started reflecting why did Jesus choose this psalm as his last (and thus particularly binding) words.

I trust that millions of Christians would agree that these were Jesus Last Words. They are quoted in the Gospels. But if so, what do these words mean? Did Jesus at the end become a man without faith - or even a heretic?[2] Does this mean that Jesus gave up all hope on the Cross? Were his last words but a heart-rending cry at God's abandonment and indifference?

But realizing that Jesus' Last Words are the first words of a psalm that he was uttering on the cross, it becomes evident that Jesus was referring to the entire psalm, and hoped to pronounce it entirely. Psalm 22 does start with despondency of the poet being abandoned – yet it is still addressed in pathos to My God (Eli), and the course of the psalm soon turns around - into a song of thanks to God for His salvation, starting with the seed of Jacob and of Israel, and then expanding to all "families of nations" and ends in blessing to 'a nation being born' (22:32).

So these are the last words of this psalm, which Jesus wanted so much to pronounce from the height of the Cross. In the texts I read, the Koren Jerusalem Holy Scriptures (Hebrew with careful English translations) reads: "They (all the families of Nations in a future generation) shall come, and shall declare His righteousness to a people that shall be born, that He has done this". The JPS t somewhat: the Lord's fame shall be proclaimed to the generation to come; They shall tell of His beneficence to people yet to be born, for He has acted". So at the bottom line, this is not a song of despair but a song of hope for overcoming afflictions – if one gets to its end, that is.

Schonfield's "Passover Plot" shows that the Crucifixion scene was planned by Jesus himself – to act as the sacrificed and resurrected Messiah. According to it, Jesus intended to accomplish this recitation before he shall be removed from the cross, after but a relatively brief agony, then to seem to be dead, get removed from the cross[3] and soon get resuscitation nearby. But something went wrong, apparently a last-minute change of a Roman soldier to one who was not in the plot and even pierced Jesus him with his lance. Jesus did not remain strong enough to quote the entire psalm and gave out his breath with its first words.

But if you want to pay homage to Jesus, go to the entire prophecy that Jesus sought to proclaim. This psalm is indeed a proper prophecy, and it tells of the formation, or birth, of a new nation "A People yet to be born".

This passage must have been one of those that prompted Hugh  to write "The Politics of God (1970). God's plan, he declared, is to found on earth a "Servant Nation" that will take responsibility to aid the development of humankind. Like the other Prophets of Israel, Jesus had the passion for that nation.  Hugh Schonfield then dedicated the rest of his life to realize this notion, under the guise of the Esperanto words, "The Mondocivitan Republic", which had some presence in the world until Hugh died, but then mostly disappeared.  

In my humble opinion, Schonfield erred by seeking a perhaps "politically correct" name that has no inner vitality (ayut). The Bible is very clear that this "Servant Nation" is called ISRAEL (or Yeshurun – perceiving the Right Path). This nation is made of (up to) twelve "nations" of "Abrahamic faiths", who are open to benefit from the Biblical-Judaic IP. I think this is the "people to be born" of the Psalm that Jesus meant as the (re)new(ed) People. It was resurrected in 1948, but has many problems, mainly because it fixes its vision only upon Judaism and ignores the Jewish origin of most Palestinians and the Post-Christians followers of Jesus. The real blessing to Judaism would be in the fulfillment of the blessing to Judah "Judah, thy brothers will thank you" (Gen. 49:8). I

For 9 more articles on related themes, see: 


Kersey Graves: the World's Sixteen Crucified Saviors:

Ehrman, Bart D. (2012). Did Jesus Exist?: The Historical Argument for Jesus of Nazareth. Harper One. ISBN 978-0062206442.

Schonfield, Hugh Joseph (1965). The Passover Plot: a New Interpretation of the Life and Death of Jesus (snippets view) (1996 reprint ed.). Element, ISBN 9781852308360.

Schonfield, Hugh: "The Politics of God", 1970; reissue 2012.

[1] This is the name of a book by Rabbi Shmuley Boteach, who, in turn, is influenced by studies of Hyam Macoby that distanced Jesus from Christian theology.

[2] Christian may find some solace here, in that this passage seems to prove that Jesus was a historical living figure and not a mythical creation – as has been powerfully argued by some (e.g. Kersey). Simply, no messianic mythmaker will put these words in the mouth of his hero. But see also a complete treatment of the question in Ehrman (2012).

[3]  The Roman torture tool – the Cross – was designed to make a very long and painful death. Josephus recalls the case of a person who was from the cross after three days and was successfully resuscitated. The Passover Plot was to let him be crucified for the few hours before the Passover feast. 

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