Through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. Introduction:
Hebrews 9:1-14 reminds the reader of the Mishkan (Tent of Meeting) it’s serving priests and its articles, showing them to be replicas that point to the original Mishkan in the heavens. The mercy seat of the heavens being the place where Yeshua the Great High Priest has sprinkled His blood in order to affect eternal atonement for all who receive Him and His saving work. The writer points out that if the blood of goats and bulls (Num. 16), and the ashes of the heifer could affect temporary outward cleansing of the body, then how much more can the blood of Messiah (which is everlasting) purge the soul of a human being, removing the decaying deeds of the sinful nature (yetzer hara). The “goats and bulls” relate to the High Priest’s duties on Yom Kippur (Day of Atonement) relating to both his cleansing and the cleansing of the community of Israel from sin. The ashes of the red heifer mixed with water and applied with hyssop relate to the ritual cleansing of one who has touched a dead body. In both cases death, which is the fruit of sin, is associated to the rites. The writer of Hebrews is intentionally using these examples in order to solidify his point that the physical practices of the earthly sacrificial system cannot save the inner person from the just consequences of sin. With regard to the ashes of the red heifer it is worth noting that the ashes mixed with water for the ritual cleansing of those who touch the dead (a metaphor for touching the fruit of sin), is called “water of separation” (Num. 19:13) because it cleanses ritually cleanses the person from that which “separates” them from God. The writer of the Book to the Hebrews inspired by the Holy Spirit uses this temporal earthly example to point to the fact that Yeshua’s sacrificial death and the sprinkling of His blood (ashes) mixed with water (life) truly and eternally cleanse the inner person of those who receive Him. This has been accomplished and is now offered to all until His return, at which time “separation from sin” (Heb. 9:28) will not be the subject of His coming but to reign in fullness over Judah, Israel and all the nations (those who have received Him). In our previous study we noted that the ark of the covenant (Aron Ha-Briyt) was not present in the holy of holies during the earthly ministry of Messiah in the first century C.E. And that Yeshua never entered the holy of holies on earth but the holy of holies, or the holiest place in the heavens. We also learned that the book of Revelation tells us where the original Aron Ha-Briyt of God is located and that the vein pursuit of the earthly ark that can never affect redemption is an act of idolatry. “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV previous verses: 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? Before we continue we note again that while Yeshua’s unique priesthood is “like” that of Melki Tzedek (the mortal king and priest of ancient Salem), Yeshua’s practice of atonement is likened to that of the high priest of the Levitical priesthood. Therefore, as previously stated, Yeshua’s priesthood over all peoples presents a convergent likeness that combines elements of both earthly temporal priesthoods. We thus glean understanding from both. BOOK TO THE HEBREWS Chapter 9:15-28 (Author’s translation) 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 16 For where there is a covenant, the death of the one who made it is necessary. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 18 Nor was the first covenant consecrated, dedicated without blood. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. 27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him. HEBREWS 9:15-28 (line upon line) 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), so that those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] “And through this…” Through His blood, the sacrifice of His unblemished soul, the eternal Spirit of God (v. 14). “He is the mediator of a new covenant” In one sense Moses was mediator of the former covenant, but ultimately Yeshua is mediator of both covenants. However, only Yeshua could mediate the new covenant because it is a covenant that requires eternal blood atonement, something that Moses could never have provided. The Greek diathēkē is equivalent to the Hebrew briyt. However, while the Greek diathēkē can mean “covenant” or “testament”, the Hebrew briyt does not carry both meanings in the same sense. There are other Hebrew words like edut (witness, testimony) that better convey the Greco-Roman idea of “testament”. This being said, one of the names of the ark of the covenant is Aron Edut “Ark of Testimony” (Ex. 25:22). Therefore, both meanings are valid. However, the context of the present text denotes a covenant purchased by blood atonement and not a “will” or “testament” signed in anticipation of the death of the other party. Rav Shaul (Paul the Apostle) makes a similar drash in his writing to the Galatian believers (Gal. 3:15-18). The Jewish recipients of the Book to the Hebrews understand “covenant” and not “testament” as in “last will and testament”. Sadly the majority of Christian scholars and commentators (and some Messianics) miss the point entirely by reading into the text a Greco-Roman or modern western understanding of the word diathēkē, seeing it (in spite of the context) as referring to “last will and testament” rather than “Blood Covenant”. Which, based on context, is the intended meaning of the Hebrew writer of this work. Messiah Yeshua is Mediator of the new covenant: “For there is one God, and one mediator between God and people, the man Messiah Yeshua; Who gave himself as a ransom for all, this has now been witnessed to at the proper time.” -1 Timothy 2:5-6 (Author’s Translation) NB: These verses and many others refute the modern scholarship lie that says Messiah’s sacrifice is not a substitution. It clearly is, one who pays with his life a ransom for someone else, is by definition a substitute. Messiah Yeshua’s blood inaugurated and perpetuates the new covenant: “For this is my blood of the new covenant, which is shed for many for the remission of sins.” -Matthew 26:28 (Author’s Translation) Messiah Yeshua’s sacrificial, substitutionary death purges those who believe from all that the Mosaic covenant could not: “Let it be known unto all of you therefore, both people, and Jewish brothers and sisters, that through this man (Yeshua) is preached unto all of you the forgiveness of sins: And by Him (Yeshua) all that believe are justified from all things, from which you could not be justified by the Torah of Moses.” -Acts 13:38-39 (Author’s Translation) “so that those who have been called may receive the promise of the eternal inheritance.” In order to properly understand the impact of this statement we must understand the Biblical historic weight of it. The Hebrew translation of this same statement reads: “that the elect (chosen) might receive the promised eternal land”. While it is true that all who believe both of the Jews and the nations, are given access to the eternal promise of inheritance in the family of God, it is nonetheless a secondary understanding. First and foremost, as understood by the first century Jewish recipients of this work, the “promise of eternal inheritance” relates to the fulfilment of the covenant promise made by God to Avraham and conferred upon Isaac and Jacob and thus the descendants of Jacob, Israel, the Jewish people. That eternal promise being for the inheritance of the land. The word "inherit" (leishtah[H] [to inherit], from the root yarash, yaresh)is first used in the Tanakh (OT) in connection with the promise concerning the land: “He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to inherit (leishtah[H]).” -Genesis 15:7 The covenant for the land was made by God while Avram (soon to be Avraham) was unconscious. Therefore, the fulfilment of the promise for the land is entirely incumbent upon God, Who in faithfulness will bring about its eternal outworking. “As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him… When the sun had set and darkness had fallen, a smoking fire pot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land,” -Genesis 15”12, 17-18 NIV The fact that God’s giving of the land to Israel (through Avraham) is eternal is testified to by Scripture: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” -Genesis 17:8 NIV Therefore, reading the present text (Heb. 9:15b) as a first century Jewish believer, we understand the meaning as “that the elect (descendants of Jacob who are in right standing with God through faith) might receive the promised eternal land”. We must keep in mind that the terms “elect” and “chosen” when used by the new covenant Jewish writers, are understood to be speaking first and foremost of the chosen people Israel (ethnic, religious, empirical, chosen). This is not an act of pride on the part of the writers but a matter of Biblical fact. While it remains true that all regardless of ethnicity are welcomed into the eternal inheritance of God through Messiah Yeshua, that is not what is first being said here. It is often the case that our election and stubbornness as Jews is used by God to protect us from apostasy, as is alluded to by Messiah in Matthew 24:24. Rabbi Shaul’s (Paul) letter to the Galatian believers (Galatians 3-4), both Jewish and Gentile, is a superb commentary on Torah, election and faith as observed through the lens of the writer of the Book to the Hebrews. It illuminates the application of these ethno-religious promises to all believers providing the order of the promises are respected and access to them is understood as a privilege in Messiah Yeshua and not an opportunity to do away with the chosen (elect) descendants of Jacob to whom they were first given and continue to be first offered (Rom. 1:16). 16 For where there is a covenant (diathēkē[G], briyt[H]), the death (thanatos[G], mot[H]) of the one who made it (diatithemai[G]) is necessary (anagkē[G]). 17 For a covenant (diathēkē[G], briyt[H]) is valid upon death (epi nekros[G], hamavet[H]), because it has no strength (ischuō mepote[G]) while the one who made it (diatithemai[G]) lives (zaō[G], bechayeiy[H]). 18 Nor was the first covenant (protos diathēkē[G], habriyt harishonah[H]) consecrated, dedicated (egkainizō[G], chanukat[H]) without blood (aima[G], dam[H]). 16 For where there is a covenant, the death of the one who made it is necessary. “For where there is a covenant, the death of the one who made it is necessary.” The death of the one who made it refers to the death purchased on behalf of the one who made it. There is no instance in the Torah where a person entering a covenant with God is required to give their own blood (life) in order to affect that covenant. Even Isaac received a substitutionary reprieve (Gen 22). The covenants of the Tanakh (OT) with few exceptions (and then by inference) are ratified in blood. The blood shed is shed on behalf of the life of the one who is entering the covenant. Therefore, “where there is a covenant, the death of the one who made it is necessary”, means, the vicarious death of another (an animal) on behalf of the one (a human being) entering the covenant. This verse does not refer to a “last will and testament” or covenant in the sense of “Testament” as so many conclude in error. It cannot, because the preceding and proceeding verses speak specifically of a blood covenant ratified according to the practices outlined in Torah and according to those covenants entered into by our forebears from Adam to Noah, to Abraham, to Jacob, to Israel. To misunderstand this covenant as referring to a last will and testament is to entirely misunderstand the meaning of the text. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. “a covenant is valid upon death” The death of a substitutionary animal is required in order for a covenant to be ratified (Gen. 8:20; 9:9; 15:9, 17-18; 17:11; Ex. 24:1-8). That animal dies on behalf of the one entering the covenant. Therefore, it is as if that one has died. In the case of the new covenant Messiah Yeshua is the substitutionary sacrifice, and His blood causes the one who enters this new covenant to become dead to sin and alive in Messiah. “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “it has no strength while the one who made it lives.” No covenant is binding without a substitutionary sacrifice of blood made on behalf of the one entering it. It is the vicarious death of another that gives a covenant strength (according to Torah). 18 Nor was the first covenant consecrated, dedicated without blood. This verse shows that a Biblical covenant is being referred to by the writer and not a Greco-Roman “last will and testament”. The “first covenant” refers to the Mosaic covenant, which was, like the new covenant, ratified with blood. Did Moses die in order for the Mosaic covenant to become of affect? Of course not. Was it the blood of the people of Israel that was shed in order for the Mosaic covenant to be ratified? Of course not. But it was the blood of animals that was shed in their place, so that the covenant might be ratified through the vicarious death of animals representing the death of the people who entered the covenant (Exodus 24:1-8). Therefore, the same is true of the new covenant which is established through the substitutionary sacrifice of Yeshua, whose blood is of everlasting affect. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment (entolē[G], mitzvah[H]) to all the people individually and collectively (pas ho laos[G], kol ha’am[H]) according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), he received/took (lambanō[G]) the blood (ho aima[G], hadam[H]) of the calves (moschos[G], va’agaliym[H]) and the goats (tragos[G], se’iyriym[H]), with water (hudōr[G]) and scarlet (Kokkinos[G]) wool (erion[G]) and hyssop (hussōpos[G]), and sprinkled (rhantizō[G]) both the Scroll (biblion[G]) itself and all the people individually and collectively (pas ho laos[G], kol ha’am[H]), 20 saying, “This is the blood (ho aima[G], hadam[H]) of the covenant (ho diathēkē[G], habriyt[H]) which God (Theos[G], Elohiym[G]) commanded (entellomai[G], tzivah[H]) you.” 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” “3 So Moses came and told the people all the words of Adonai as well as all the ordinances. All the people answered with one voice and said, “All the words which Adonai has spoken, we will do.” 4 So Moses wrote down all the words of Adonai, then rose up early in the morning, and built an altar below the mountain, along with twelve pillars for the twelve tribes of Israel. 5 He then sent out young men of Bnei-Yisrael, who sacrificed burnt offerings and fellowship offerings of oxen to Adonai. 6 Then Moses took half of the blood and put it in basins and the other half he poured out against the altar. 7 He took the Scroll of the Covenant and read it in the hearing of the people. Again they said, “All that Adonai has spoken, we will do and obey.” 8 Then Moses took the blood, sprinkled it on the people, and said, “Behold the blood of the covenant, which Adonai has cut with you, in agreement with all these words.” -Exodus 24:3-8 TLV Moses sprinkled the scroll of the Torah in order to acknowledge its requirement for blood atonement (Lev. 17:11). He sprinkled blood on the people to show that blood had been shed on their behalf so that they had died symbolically according to the vicarious blood of the animal sacrifices. We note that the blood is of the covenant, meaning that blood shed is an intrinsic and necessary part of binding covenant. This is attested to throughout the Tanakh (OT). While it is not mentioned elsewhere in Scripture that Moses sprinkled the Torah scroll, it is nonetheless mentioned here. Objections to the truth of the present text are a rejection of its inspiration and therefore a rejection of God’s Word. 21 Likewise (homoiōs[G]) he sprinkled, threw the blood (ho aima[G], hadam[H]) on (rhantizō[G], zarak[H]) both the Tent of Meeting (skēnē[G], ha-Mishkan[H]) and all the vessels, utensils, implements (skeuos[G], keleiy hashareit[H]) of the service (leitourgia[G]). 22 And with few exceptions (schedon[G]) all things (hakol[H]) individually and collectively (pas[G]) are purged, cleansed, purified (katharizō[G], yithar[H]) with blood (aima[G], badam[H]), according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), and without the shedding of blood (aima[G], dam[H]) there is no remission, liberty, forgiveness, freedom (aphesis[G], eiyn slichah[H]). 23 Therefore it was necessary, right (anagkē[G], nachom[H]) for the copies, patterns, warnings (hupodeigma[G]) of the things in the heavens (ho Ouranos[G], hashamayim[H]) to be purged, cleansed, purified (katharizō[G], letaheir[H]) with these things, but the heavenly (epouranios[G]) things themselves with better, more excellent sacrifices (thusia[G], toviym mei’eileh[H]) than these. 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. While it is not mentioned elsewhere in Scripture that Moses sprinkled the Mishkan (Tent of Meeting), Leviticus 18:15, 19 speak of sprinkling blood on both the altar and Aaron the high priest, and thus infer the sprinkling of the Tent and utensils. Additionally Josephus the first century C.E. historian writes that consecration was made upon “the Tent and the vessels which belonged to it, both with oil that had first been incensed, and with the blood of bulls and rams." (Antiquities of the Jews 3:8:6) 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. “And with few exceptions” Some things were purged by water and some by fire (Numbers 31:23). The exceptions relate to ritual uncleanness and not to the atonement of sin committed either in ignorance or by wilful intention. Therefore, the exceptions do not relate to the remission of sin. This is why the writer makes clear that without the shedding of blood there can be no remission (forgiveness) of sin (Exodus 29-30; Leviticus 1-9, 14-17). “all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law” The Torah states explicitly, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “without the shedding of blood there is no remission, liberty, forgiveness, freedom.” The life is in the blood, whereas sin entered the world and brought death with it. In order to remove death, life is required. But the blood of animals could never do more than temporarily and symbolically cover sin. What is needed is not a temporary picture of redemption through blood but an eternal blood transfusion of the life blood of God. Sin cannot be removed any other way. There is no forgiveness or the freedom it brings without the shedding of blood. Jewish tradition agrees, saying “eiyn kaparah alay badam” (no atonement except that made in blood) [Talmud Bavliy Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2.]. “Does the placing of hands atone for one’s sins? Isn’t atonement accomplished only by the sprinkling of the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” (Leviticus 17:11)?” -Talmud Bavliy Yoma 5a. 2. Sefaria translation In light of modern medical research the transfusion analogy is poignant. It has been observed that in cases where leukaemia patients receive bone marrow transplants, that their blood DNA changes to replicate the donor’s blood DNA. In the case of Messiah we receive a spiritual transfusion in His blood that purges our DNA of sin and causes us to take on, in a spiritual and transcendent sense, His genomic DNA, thus, becoming brothers and sisters who share in His sinless humanity. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. The earthly copies of the heavenly things required cleansing, but the heavenly things themselves are made accessible to sin affected humanity by more excellent sacrifices than those of animals. "and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' -Targum Yonatan Exodus 40:9 The heavenly things did not need purging or purifying, rather through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. 24 For the Messiah (Christos[G], ha-Mashiyach[H]) did not enter a holy place/sanctuary (hagion[G]) made by human hands (cheiropoiētos[G], biydeiy adam[H]), a copy, representation, figure (antitupon[G]) of the true one (ho alēthinos[G]), but into heaven itself (ouranos[G], hashamayim[H]), now (nun[G]) to appear before the face (prosōpon[G], peneiy[H]) of God (Theos[G], Elohiym[H]) for us; 25 nor must (hina[G]) He offer (prospherō[G], lehak’riyv[H]) His soul (et nafsho[H]) often, repeatedly, many times (pollakis[G]) like the high priest (ho archiereus[G], Kohen hagadol[H]) who enters the Holy place, sanctuary (ho hagion[G], el-hakodesh[H]) year after year with blood (aima[G], dam[H]) of others (allotrios[G], acheiriym[H]). 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; “Messiah did not enter a holy place/sanctuary made by human hands” Yeshua never entered the holy of holies of the second temple. Rather He entered the Holiest Place of which the earthly Mishkan (Tent) and Mikdash (Temple) were temporal replicas. “now to appear before the face of God for us” Yeshua is “now” before the face of God for us. This is an eternally present statement that gives us assurance of everlasting security in Him. This statement was true for the first century C.E. recipients and remains true for all who receive Yeshua. “My children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an Intercessor with the Father—the righteous Messiah Yeshua. 2 He is the atonement for our sins, and not only for our sins but also for the whole world.” -1 John 2:1-12 TLV 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. Messiah’s sacrifice is of eternal affect. Unlike the high priests of the Levitical priesthood He need not offer sacrifices for Himself because He is sinless, without blemish. Therefore, He has died once for all and stands perpetually before the face of God to intercede on behalf of those who have received His vicarious sacrifice. 26 Otherwise, He would have needed to suffer (paschō[G]) often since the beginning, foundation, conception (katabolē[G], meireishiyt[H]) of the world (kosmos[G], haolam[H]); but now (nun[G]) once (hapax[G], echat[H]) at the goal (sunteleia[G]) of the ages, generations, the world, forever (aiōn[G], hadorot[H]) He has been revealed, manifest (phaneroō[G]) to put away, cancel, abolish (eis athetēsis[G]) sin (hamartia[G], et hacheite[H]) [missing the mark set by God’s holiness] by the sacrifice (thusia[G], bezevach[H]) of His soul (nafsho[H]). 27 And just as it is appointed (apokeimai[G]) for people (beneiy adam[H]) to die (apothnēskō[G], lamot[H]) once (hapax[G], echat[H]), and after this, the judgment (krisis[G], hamishpat[H]), 28 so Messiah (Christos[G], ha-Mashiyach[H]) also, having been offered (prospherō[G]) once (hapax[G], echat[H]) to bear, carry (anapherō[G]) the sins (hamartia[G], cheite[H]) of many, will appear (optanomai[G]) a second (deuteros[G], sheiniyt[H]) time for salvation (sōtēria[G], liyeshuah[H]) without reference to, separation from (chōris[G]) sin (hamartia[G], cheite[H]), to those who look for, eagerly await (apekdechomai[G], yeiraeh[H]) Him. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. Because of His perfect sacrifice Messiah need not die many times, over and over again. Nor has He need of somehow retrospectively atoning for the righteous ones of our past. Yeshua the Messiah is resurrected and transcendent unbound by time and space and is therefore able to save all (from Adam to the last human born into time and space) through His blood. “19 but with precious blood like that of a lamb without defect or spot, the blood of Messiah. 20 He was chosen before the foundation of the world, but was revealed in these last times for your sake.” - 1 Peter 1:19-20 TLV “8 All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” -Revelation 13:8 NIV “but now once at the goal of the ages, He has been revealed, to abolish sin by the sacrifice of His soul.” Now (in the first century C.E.) and now (in the present), Yeshua is manifest as the Goal of the Torah (Rom. 10:4), the mediator of a better covenant in His blood, one that brings eternal atonement and everlasting life for all who receive Him. So that both those who “now” received Him in the first century C.E. and those who “now” receive Him in our time, have already passed from death into His eternal life. Our spiritual DNA has changed. 27 And just as it is appointed for people to die once, and after this, the judgment, This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24). The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning. This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21. According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]: 1. The death of the human being as a result of the sin affected world 2. Judgement. There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy. ***For Additional Study*** An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27. My commentary on 1 Samuel 28:3-21 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor Hebrews 12:1 The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above). The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 1 Peter 3:14-21 “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 2 Corinthians 12:1-5 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit. V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers. He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol. The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27). V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..” He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not. V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens. Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27. Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc. All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. "Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits. Additionally, Hebrews 9:27 makes both Karma and Reincarnation untenable concepts: Hebrews 9:27 of course also refutes the false beliefs of karma and reincarnation. Those who claim “sowing and reaping” to be the same concept as “karma” do so by ignoring the Scriptures that qualify sowing and reaping. Sowing and reaping applies to the temporal actions and outcomes of this life and to the cumulative actions of this life and their eternal outcome following judgement. It does not seek to solve the problem of injustice by perpetuating injustice, as is the case with karma and reincarnation. Karma attempts to provide a solution for evil by offering a cycle of lives that provide an opportunity to act rightly in order to become perfect, divine. The flaw in this delusion is that an inherently sinful person can never act perfectly, not in any life, nor can an evil act which has already been done, be undone by a good act. Ample evidence against the delusion of karma is recorded throughout human history for all to see. What’s more, karma says that a suffering destitute person (of a lower class) should be left to suffer in order to perfect their karma for a better reincarnation, this in direct opposition to the teaching of Scripture, which admonishes us to help the destitute and suffering. There is no justice in karma. It offers nothing more than a perpetual prison of impossible restitution and the false promise of (counterfeit) divinity. Whereas the God of justice has made restitution on behalf of all who will receive His loving sacrifice through Yeshua, and promises eternal life in Him (the Divine One). 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13], to those who look for, eagerly await Him. “Messiah also, having been offered once” Just as the life of a human being ends in death (of the body) once, so too the death of Messiah occurs once in order to carry upon Himself the sin and death of many, and produces eternal life as a result. “to carry the sins of many” This is a quote from Isaiah 53:12, and is part of a Messianic prophecy spanning Isaiah 52:13-53:12. It is also alluded to in Mark 10:45 and a different portion of it is quoted in Acts 8:32-35. Notice that Messiah carries the sins of many, not all. God Who is all-knowing seeing the end from the beginning, sent Messiah to atone for all who would receive Him. The sins of the willfully unrepentant remain unatoned and thus, they will suffer the just punishment for their sins eternally as the antithesis to eternal living (Hebrews 6:2; Daniel 12:2; Mark 9:44-48; John 5:29; Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 20:10). “will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13],” His second coming does not address the issue of sin, which has already been solved in His death and resurrection. Rather His second coming brings the fullness of the promise of eternal life made manifest in the new heavens and new earth for all who have received Him and been reconciled to God in right relationship. That Messiah will return is certain (Mark 13:24-27; 2 Timothy 4:8; Titus 2:13; 1 Thessalonians 4:13-17). “to those who look for, eagerly await Him.” With regard to the first century Jewish believers who are the recipients of this work, they are to await Yeshua just as the people of Israel awaited the return of the high priest from the holy of holies on Yom Kippur. The distinction of “those who look for and eagerly await Him” is important. The writer has already addressed the issue of disobedience and those Israelites who failed to enter God’s rest (Heb. 4), now he gives a gentle reminder to his hearers, admonishing them to remain focussed on Yeshua and His promised return. Rav Shaul teaches rightly that not all ethnic-religious Jews are truly Jewish in soul, that is, not all ethnic-religious Jews have chosen to receive Yeshua’s redemptive work (Romans 9:6). Rav Shaul’s writing on this matter specifically refers to Jews (ethnic) and does not refer to the spiritual condition of non-Jews (as some foolishly misinterpret). As I’ve said on many occasions, the context of Romans 9 relates to Jews who are Messiah followers (true Israelites), and Jews who are ethnically Israel but are not Messiah followers. All examples given in Romans 9 relate to Jews, Gentiles are not mentioned in relation to the inward spiritual condition of a Jew. Therefore, it is utter nonsense for a Gentile to call himself a “spiritual Jew”. The only “Spiritual Jew” is an “ethnic Jew”, given that “Jew”, and “Israel” are ethnic nouns describing the descendants of Jacob (they are never used in Scripture to describe Gentiles, physically, spiritually or otherwise). As I have said many times, a Gentile calling himself a “Spiritual Jew” is comparable to a Briton calling himself a “Spiritual Navajo”. The same applies to a Church that claims to be Spiritual Israel. That Church is apostate. By way of Hebrews 9:28 being applied as a universal principle, applicable to all who truly believe: as disciples of Yeshua our faith is an ongoing walk of looking to Him, hoping in Him, eagerly awaiting Him. He is present and returning, and in Him we have returned to the eternal present. Copyright 2021 Yaakov Brown Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17 and the writer of Hebrews has explained Yeshua’s role in likeness to that of Melkiy Tzedek the ancient priest of Salem in a drash (comparative teaching) begun in chapter 4 and expanded in chapter 5. In preparation for further explanation regarding the priesthood of Messiah as it relates to the priesthood of Melkiy Tzedek, the writer now continues this exposition of Psalms 110:4 (Heb. 4:14-7:28) in chapter 6, first with a warning against experiential faith and then explaining God’s immutably reliable promise and oath to Abraham as an example of His trustworthiness in relationship to salvation through Yeshua the Great High Priest of an everlasting atonement. It’s important to understand that what is taught in this chapter regarding those who have experienced the gifts of God’s redemptive purpose and even partnered with the Holy Spirit, but have nonetheless failed to enter regenerative faith (are not true disciples) in Yeshua, is taught as a warning and not as a foregone conclusion. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 5 being: 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. BOOK TO THE HEBREWS Chapter 6 (Author’s translation) 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. 3 And this we will do, if God allows, permits, gives licence. 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. HEBREWS 6 (line upon line) 1Therefore, upon what’s been said (al kein[H]) leaving, turning from (aphiēmi[G], mei’avneiy pinah[H]) the beginning, cornerstones, foundation stones (arche[G]) of the word, essences, instructions (logos[G], davar[H], alt. betorat[H]) of the Messiah (Christos[G], ha-Mashiyach[H]), let us bring, go up (pherō̄[G], vena’aleh[H]) to maturity (teleiotēs[G], ad-tachliyta[H]), not (velo[H]) laying, returning (kataballō[G], nashuv[H]) again (to) a foundation (themelios[G], et-hatsod[H]) of repentance, turning around, change of mind (metanoia[G], liteshuvah[H]), from dead corpse-like (nekros[G]) works (ergon[G], min-ma’asiym asher mavet[H]) and of faith, belief, assurance, trust (pistis[G], emunat[H]) toward, on (epi[G]) God (Theos[G], Elohiym[H]), 2 of instructions, doctrines, taught things (didachē[G], diyn[H]) about immersions, washings, baptisms (baptismos[G], hateviylot[H]) and laying on (epithesis[G], smiychat[H]) of hands (cheir[G], yadayim[H]), and about the resurrection (anastasis[G], utekumat[H]) of the dead (nekros[G], hameitiym[H]) and judgment, damnation, condemnation (krima[G], umishpat[H]) everlasting, in perpetual world (aiōnios[G], olam[H]). 3 And this we will do, if God allows, permits, gives, licences (Theos epitrepō[G], birtzot haEl[H]). Within the first two verses of this chapter, six foundational doctrines are alluded to: 1.Repentance – turning away from sin and toward God 2.Faith in God – the receipt of God and His sacrificial love in Yeshua by grace 3.Immersions – full immersion in the Father, Son and Holy Spirit, the consecration of the body of believers, individually and corporately as priests under the Great High Priest Yeshua 4.Laying on of hands – the conferring and imparting of authority in Messiah, of God 5.Resurrection of the dead – the resurrection of all who have passed at the end of the present sin affected world/age 6.Eternal Judgement/Punishment – the destiny of all who refuse God’s offer of redemptive, vicarious, sacrificial love The foundational doctrines of our faith community, which are for both Jewish believers and are given via Jewish believers to Gentiles (so that all believers have access to them), are established not in the writings of so called Gentile “Church Fathers”, but in the writings of the true fathers of the body of believers (Jews), appointed by God and inspired by the Holy Spirit. We do not base our core beliefs and doctrines on the Nicene creeds of Christendom but on the Scriptures (Genesis to Revelation). As I have stated many times, prior to the Hellenization of the known world (323-33 B.C.E) there was no word in the Hebrew language for “theology”. In short, Biblical Judaism teaches faith in action, it is not creedal but functional (to our shame as Jews, post temple Rabbinical Judaism eventually developed into a creedal religion in a polemic attempt to stem the influence of Christianity). 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, This verse sets up the context for the subsequent verses of admonishment regarding experiential faith (v.4 – 8). The writer is essentially saying that there is no need for someone who has genuinely received Yeshua and is living according to repentance to return to a fundamental understanding of salvation because that person already has the understanding required to form a foundation for maturity. “Therefore” Because the ability to distinguish between good and evil requires a believer to walk in the discipline of maturity (5:13-14). “leaving foundational instruction of the Messiah” Moving forward, not leaving behind. Note that it is, teaching concerning the Messiah that is at the heart of maturity. Therefore, the milk is important, and a beginning, but must be added to with strong food unto maturity. “let us go up” Is from the Hebrew translation and denotes making Aliyah, going up to Jerusalem for one of the regaliym (three aliyot, or going up moediym appointed times/festivals: Pesach, Shavuot, and Sukkot)[The three “P”s: Passover, Pentecost and Pup-tents]. In short, rather than returning to a base understanding of what it means to be part of the believing community, let’s instead celebrate the festivals of the mature, delighting in the learning gleaned from a rhythm of righteous action set out and fuelled by God for our good. “not laying again a foundation of repentance” If we have truly repented and are walking in repentance, what need do we have of repenting? Except if we are not truly saved. Therefore, the writer is speaking a warning to those among the believing Jewish community who walk in pretentious experiential faith (some being self-deluded and in need of a wakeup call, others wilfully rebellious and in need of the life changing regeneration of Yeshua’s saving work). “and of faith on God” Faith is a living and ongoing relational journey and not a time trapped decision or benign act of mental assent. 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. “Immersions, washings” This refers to the ritual washing of tevilah ba’mikveh (immersion in the ritual washing pool or other living water source), the washing of priests through ritual consecration in preparation for offerings made before the face of God, the immersion of Yochanan the Immerser (John the Baptist), the immersion of Yeshua’s disciples, the immersion of the Holy Spirit, which began at Shavuot[H] (Pentecost[G]), and the trifold immersion commanded by Yeshua, which unites all immersions from the mikveh (gathering of waters) at creation, to the mikveh of Noah (saved through the flood waters), to the mikveh of the Red Sea (Israel’s immersion unto freedom), to the mikveh of the Jordan (Israel’s immersion unto the promised land: a shadow of the eternal land), to all the aforementioned mikvot and unto the fullness of their prophetic goal in Messiah’s life, death and resurrection. The fullness of Yeshua’s mikvot (immersions, washings) are understood as foundational to true faith. Therefore, the mikveh (immersion) of Yeshua incorporates all immersions and consecrates the believer as a priest under Yeshua immersed in the Godhead (1 Peter 2:9 [note that in the context of 1 Peter 2:9 Peter is speaking to Jewish believers, just as the writer of the book to the Hebrews is here]). “Laying on of hands” is a Hebraic (Jewish) idiom that denotes the appointing or passing on of authority. It is seen in action in relation to immersion and the gift of the Holy Spirit (Acts 8:16-17; 19:5-6), where the laying of hands is symbolic, while the Spirit is given of God. It is important to note that the one who lays hands is not giving the gift of the Holy Spirit (a blasphemous notion) but that the laying of hands is a symbol of the conferring of authority. Thus, a child of God is given the Holy Spirit as a sign of authority in Messiah unto God. Laying on of hands is seen in the commissioning and ordaining of kingdom workers (Acts 6:6; 13:3; 1 Tim. 4:14; 5:22; 2 Tim. 1:6), in the healing of the sick (Mk. 6:5; 16:18; Lk. 4:40; Acts 28:8), and in the imparting of blessing (Matt. 19:13-15). On all of these occasions the conferring or imparting of authority is the primary meaning, which is then outworked by the power of God in the life of the believer. “resurrection of the dead” Yeshua, the Perushiym (Pharisees) [Mishnah Sot. 9:15; Mishnah San. 10:1], and the first century Messianic Jews all accepted the resurrection of the dead at the end of the age unto judgement, as foundational doctrine. There is no need to relearn immutable things. They are firmly established. “judgement/punishment everlasting” Eternal punishment is not to be questioned. Those who question its reality prove themselves unbelievers and apostate. This is a harsh indictment on the first century Jewish believing community but it is an even harsher indictment on the modern western church, which has become saturated in the false doctrines of “Temporal punishment”, “salvation after death”, “annihilationism” and numerous other satanic lies. Eternal judgement (meaning that the consequences of Gods final judgement are eternal both with regard to life and to death) was a commonly accepted doctrine of Biblical and first century Judaism, and remains so in the true remnant among Messianic Jews (Isa. 66:22-24; Ezek. 34:17-22; Dan. 7:26; 12:1-2; Ezra. 7:33-44; Matt. 218:6-9; 5:31-46; Mark. 9:42-48; Rom. 2:7; 2 Thess. 1:5-10; Jude 7; 13; Rev. 14:9-11; 20:10, 14-15). Eternal punishment is not the same as the temporal punishment of Gehenna (Mishnah Qidd. 14:4; Mishnah Ed. 2:10; Mishnah Avot 1:5; 5:19-20). Gehenna is that part of sheol (holding place of the departed) where the wicked await the final resurrection and judgement, after which they are thrown into the lake of perpetual fire prepared for the Devil and his angels (Rev. 20:10, 14-15). The confusion many have with regard to eternal punishment is based on a misunderstanding between temporal punishment (Gehenna) and eternal punishment (lake of fire), both of which are taught in Scripture, the latter being the ultimate destination of the unsaved. 3 And this we will do, if God allows, permits, gives licence. Our maturity is entirely reliant on God. We receive it and in His strength walk in it. Immaturity is the product of both the misbelief that we can earn God’s favour, and its counterpart, the misbelief that we have no need of God’s favour. Both are idolatry. What Verses 4 to 6 Teach: Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. That those who may have appeared to have been true disciples can at times be proven to be pretenders (knowingly or unknowingly [self-deluded]). The warning of these verses is subsequent to and based on the warning connected to the disbelieving generation of Israelites alluded to in Hebrews 3:7- 4:13. It is a warning to those who profess faith but whose apostacy proves they have no such faith (cf. 1 John 2:19). If one has turned against the light he has supposedly received he has convinced himself that the light was false. Anyone, who having met Yeshua the Light of the world can at a later date say that Yeshua is not God with us, has by the evidence of his admission, not received Yeshua, and therefore, has never been a true disciple. In other words, the Light they claim to have received they have never known. Allowing one’s self to be temporarily influenced by faith in Yeshua is not the same as entering an eternal faith relationship in Yeshua. The former attaches faith to a fallen human lifestyle, like a fashion accessory that is purchased to match a certain outfit, and is subsequently tossed away when the outfit is no longer fashionable. The latter submits the human soul to God in Yeshua, recognising His rule over every part of existence. What is clear is that these verses warn any among the body of first century Jewish believers who are not genuine disciples, of the danger facing them if they do not repent and walk in true faith. The cutting off of such apostates reflects the ancient Jewish “karet” (cut off) punishment where certain violations of Torah such as idolatry, incest etc. result in exclusion from the community (Ex. 12:15, 19; Lev. 18:29; 20:3; 23:29). There is a similar halakhah taught by Rav Shaul and based on the Torah is conveyed to all believers, with regard to the incestuous sexually immoral brother: “Cut off the evil person from among yourselves!” -1 Corinthians 5:13 (Deut. 13:5; 17:7; 19:19; 21:21; 22:21,24; 24:7) Rav Shaul speaks in a similar way in his first letter to Timothy: “19 holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.” -1 Timothy 1:19-20 In the case of the Messianic community “karet” is intended to produce suffering unto repentance. “The Lord disciplines the ones He loves” (Psa. 94:12, 118:18; Prov. 3:12; Jer. 30:11, 46:28; Heb. 12:6). 4 For it is impotent, weak (adunatos[G]) in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]] (phōtizō[G], oru eiyneiyhem[H]), and have tasted, eaten (geuomai[G]) of the heavenly (ho epouranios[G], shamayim[H]) gift (dōrea[G], matan[H]) and have been made (ginomai[G]) partakers, partners (metochos[G]) of the Holy (hagios[G]) Spirit (pneuma[G], Ruach HaKodesh[H]), 5 and have tasted, eaten (geuomai[G]) the good (kalos[G], hatov[H]) breathed word (rhema[G], et devar[H]) of God (Theos[G], Elohiym[H]) and the powers, miracles (dunamis[G], nifleot[H]) of the world to come (aiōn mellō[G], haolam heatiyd[H]), 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, “Impossible” (NASB) is a poor, even misleading translation of the Greek adunatos. In the context of Hebrews 4 through 5, weak, infantile faith is being challenged. Therefore, “weak, impotent” both valid translations, better convey the contextual meaning of adunatos. Notice that those being spoken of have “seen the light, tasted, eaten, partaken, partnered” but have not continued. Nowhere here is it said that these ones have become disciples or appliers of the faith. Nor have their experiences of God caused them to practice faith. In reality this denotes a person who, like those alluded to in the mashal (parable) of the sower, has failed to grow, mature, fruit, and produce progeny (Matthew 13:1–23, Mark 4:1–20, Luke 8:4–15). Hearing, knowing (in an intellectual sense), tasting, consuming, even temporarily partnering with the Holy Spirit, are all experiential things. Even in the case of the Holy Spirit, one can experience His presence and manifest power and still decide not to continue to partner with Him. Feeling the Holy Spirit is not the same as the Holy Spirit indwelling a person. The Tanakh speaks of the Holy Spirit coming upon even faithless people like king Saul. Experiential or emotional faith is of no value in times of trouble, nor does it manifest lasting change. Essentially, the writer of the Book to the Hebrews, inspired by the Holy Spirit, is teaching that experiential faith (as it is manifest in the temporal sin affected world) is not true faith. Any modern believer who has experienced goosebumps at a corporate worship music event and on a separate occasion during a secular rock concert, has the common sense to realise that goosebumps are no more evidence of the Holy Spirit than a man’s physiological response to a woman’s body is evidence of love. Experience may be a part of faith but it is not synonymous with true faith. 6 If they also (kai[G]) then fall away (parapiptō[G]), to renew (anakainizō[G]) them again (palin[G]) to repentance, returning (metanoia[G], velashuv[H]), because (kiy[H]) they again crucify (anastauroō[G], hitzliyvu[H]) to themselves the Son of God (uihos Theos[G], Ben Elohiym[H]) and put Him to public shame (paradeigmatizō[G]). 7 For the land (gē[G], ha’aretz[H]) that drinks (pinō[G], hashotah[H]) the rain (huetos[G], et hageshem[H]) which often falls on it, and produces herbs/vegetation (botanē[G]) of good seed (zera tov[H]) useful to those who farm it (geōrgeō[G]), receives (metalambanō[G]) a spoken blessing (eulogia[G], verachah[H]) from God (Theos[G], Elohiym[H]); 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. It would be wrong to understand the present text as teaching loss of salvation. Note the qualifying phrase “If they also then fall away”, which is a warning and not a forgone conclusion. In reality it is teaching that those who have not repented genuinely in the first place, cannot return to repentance because they have entirely misunderstood what repentance is. By definition, if one needs to return to repentance he has clearly not repented (because true repentance is to turn and continue in the right direction) but considers he has (is self-deluded), how then can he repent (return)? “Because they again crucify to themselves the Son of God” This shows that they did not understand the work of Messiah’s crucifixion in the first place. The crucifixion of Messiah meant Him becoming a sin sacrifice on our behalf, having taken on Himself the sin (past, present and future) of the repentant. To fall away is to prove that our faith was based on nothing more than a shallow understanding, seeded in soil devoid of depth. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; Good seed produces good fruit. The rain represents the Word Yeshua, the Gospel, the Holy Spirit. The land represents the hearts of human beings (in the present context specifically Jews). The good seed here is not the Gospel as it is in Yeshua’s parable, rather it represents the truly regenerated Messiah follower. 8 but if it bears thorns (akantha[G]) and thistles (tribolos[G]), it is castaway, worthless, rejected (adokimos[G]) and very close (eggus[G]) to being cursed (katara[G]), and its end (telos[G]) is in being burned (kausis[G], l’vaeir[H]). 9 But now (de[G]), dear ones/beloved (agapētos[G], yediydiym[H]), we are persuaded, convinced, trusting (peithō[G]) of better things (kreittōn[G], devariym toviym[H]) regarding (peri[G]) you, and things possessed (echō[G]) in salvation (sōtēria[G], yeshuah[H]), even though we must speak (laleō[G]) in this way (houtō[G]). 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. Note that thorns and thistles are of different seed. The point here is that anyone who produces thorns and thistles is proven by their fruit to have never received the seed of faith in Yeshua in the first place. This therefore, does not teach loss of salvation but is proof of a lack of genuine salvation, which is received and walked in rather than agreed to and disregarded. The teaching of these verses identifies those who have had every opportunity to receive salvation through genuine faith but have instead merely pretended (sometimes even deluding themselves) to have entered into true faith. Thus, the seed of the sinful nature has not been replaced by the seed of faith in Messiah. These verses convey the teaching of Messiah: “If anyone does not remain in Me, he is like a branch that is thrown away and dries up; such branches are picked up and thrown into the fire and burned.” -Yochanan (John) 15:6 Notice the qualifying phrase “If anyone does not remain in Me”, which correlates to “if they also then fall away”. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. These words affirm that the writer and those who lead the wider Jewish believing community with him, are aware that the majority among them are faithful disciples and that the warning is needed only for the few who have yet to show true repentance and the fruit of ongoing faith. 10 For God (Theos[G], Ha-Elohiym[H]) is not unjust, unrighteous (adikos[G]) so as to forget (epilanthanomai[G], yishkach[H]) your work (ergon[G]) and labour (kopos[G], amal[H]) of charitable holistic love (agapē[G], ahavatchem[H]) which you have shown toward His Name (onoma[G], lishmo[H]), in that you have served, ministered (diakoneō[G]) to the holy [set apart] ones (hagios[G], likdoshayv[H]) and continue to serve today (diakoneō[G], gam hayom[H]). 11 And we desire (epithumeō[G]) that every one of you (hekastos[G], iysh iysh[H]) show (endeiknumi[G]) the same diligence, forwardness, urgency (spoudē[G]) so as to realize the full confidence (plērophoria[G], ne’emanah[H]) of faith, trust, hope (elpis[G], tikvato[H]) until the goal (telos[G], ad haeitz[H]), 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. God’s nature is described as the foundation of the security of those who in true faith continue to minister in Yeshua. These ones are not those who are rebuked for experiential faith but are those who are true disciples. Notice the meaning of the now entirely misunderstood English word “saints”. Where many modern denominations venerate only certain individuals as “saints” (the greatest offenders being the Roman Catholic Church), Biblical Judaism understands “saints” as kedoshiym (holy, set apart ones). Throughout the Tanakh (OT) the phrase “My holy ones” has always referred to the righteous remnant of Israel (the ethnic descendants of Jacob). 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, “we desire” Reaffirms that the writer of the Book to the Hebrews is one of a group of Messianic Jewish leaders who are in agreement over the teaching of this work, and its application to the wider body of Jewish Messiah followers of the first century C.E. We note that the faithful are admonished to show diligent forward momentum in acting out their faith because that same living faith assures them of the certain hope they have in Messiah unto the goal of eternal life made manifest in the full revelation of the world to come (Olam haba). True faith could be likened to a hybrid vehicle, following the ignition of the fuel by the battery the motion of the vehicle recharges the battery and produces additional power in order to sustain travel to the destination. 12 so that you will not be dull, stupid, sluggish, lazy (nōthros[G]) but followers, imitators, walking in the way (mimētēs[G], im teilchun[H]) of those who through faith, belief, assurance, fidelity, trust (pistis[G], be’emunatam[H]) and patience, endurance, perseverance (makrothumia[G], veorekh[H]) in their spirit (rucham[H]) inherit (klēronomeō[G]) the promises (epaggelia[G], et hahavtachot[H]).13 For when God (Theos[G], Elohiym[H]) made a promise (epaggellō[G], hivtiyach[H]) to Avraham[H] (Father of many peoples), since He could swear (omnuō[G], lehishavah[H]) an oath by no one greater (meizōn[G], eiyn gadol[H]), He swore (omnuō[G]) by Himself, on His own soul (heautou[G], nishba benafsho[H]), 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. Chapter 11 lists numerous examples of those who have lived lives of faith that reflect the faith being alluded to by the writer of the Book to the Hebrews. In the context of the Book to the Hebrews, the promises (plural) are those made to the Jewish people in and through Abraham, reaffirmed and conferred onto Isaac and Jacob. These promises include progeny, the land of Israel and eternal covenant (unto life everlasting) [Gen. 12:2-3; 15:5; 17:5]. The promises of God in Yeshua, like those made to the faithful ones of the past, are established for those who maintain faith in His strength. We note that affirmation of the promises (plural) precede the singling out of the promise of progeny used as an example in the next verse. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, As Creator of all, nothing and no one is superior to God. Thus, with regard to the human practice of swearing to one greater, God must be described as having sworn by Himself, because there is none greater. 14 saying (legō[G], vayomeir[H]), “indeed, for (e men[G], kiy[H]) blessing (eulogeō[G], bareikh[H]) I will bless (eulogeō[G], avarechecha[H]) you and multiplying (plēthunō[G], veharbah[H]) I will multiply (plēthunō[G], harbeh[H]) you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit (makrothumeō[G], rucho[H]), he obtained (epitugchanō[G]) the promise (epaggelia[G], et hahavtachah[H]). 16 For indeed (men[G], kiy amnam[H]) people (anthrōpos[G], anashiym[H]) swear (omnuō[G], hashvua[H]) an oath by one greater (meizōn[G], begadol[H]), and taking an oath serves as confirmation (bebaiōsis[G]) to them, an end (peras[G], yaviy keitz[H]) of all (pas[G], lekhol[H]) strife, dispute, contradiction (antilogia[G], riyv[H]) between them (beiyneiyhem[H]). 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. “Indeed blessing I will bless you, and multiplying I will multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate [place of governance] of their enemies.” -Bereishit (Genesis) 22:17 (Author’s translation from Hebrew text) This blessing spoken over Abraham is a beginning of blessings (plural) and must not be understood to be a reference to the limited blessing of progeny alone. 15 And so, having patiently waited in his spirit, he obtained the promise. With regard to the specific blessing of progeny Abraham waited 25 years to receive the promise (Gen. 12:3-4; 17:2; 18:10; 21:5). Thus, he “obtained” the promise of progeny through Isaac, whom Messiah redeemed, as prefigured in the Ram (Gen. 22). Thus, Jacob is redeemed by Messiah (the Ram of God) in the loins of Isaac. And with regard to the eternal covenant and the world to come Abraham died still holding on in faith to the yet to be seen reality of “a city which has foundations, whose builder and maker is God” (Heb. 11:10). Abraham exemplifies faithful trust in God, even faith unto death, a faith that prefigures that of Messiah chronologically speaking, and is established in Messiah before the foundation of the world, outside of time and space. 17 In the same way God (Theos[G], ha-Elohiym[H]), desiring (boulomai[G]) more abundantly (perissoteron[G]) to demonstrate (epideiknumi[G]) to the heirs (klēronomos[G], et yoresheiy[H]) of the promise (epaggelia[G], hahavtachah[H]) the fact that His purpose is immutable, unchangeable (ametathetos[G]), confirmed (mesiteuō[G]) it with an oath (horkos[G], bishvuato[H]), 18 so that by two immutable, unchangeable (ametathetos[G]) things in which it is impossible (adunatos[G]) for God (Theos[G], Ha-Elohiym[H]) to lie (pseudomai[G], lechazeiv[H]), we might have strong (ischuros[G], lehachaziyk[H]) comfort (paraklēsis[G]) who have fled for refuge (katapheugō[G]) to take hold (krateō[G]) of the hope (elpis[G], batikvah[H]) set before us (prokeimai[G]). 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, It’s important to note that the first century Jewish audience understands the heirs of the promise made to Abraham as being the Israelites, given that the promises made to Abraham were ratified through Isaac and Jacob and are seen to have been passed on to Jacob’s descendants in perpetuity. This does not mean that Gentiles have no access, but that Gentiles have access through Yeshua the Jew, just as Jews receive the fullness of the promises through Yeshua. 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. Based on His nature God cannot lie. Therefore, the two things concerning Abraham a. the promise b. the oath, are immutable, unchangeable. These afford the faithful Jewish believers comfort, knowing that having fled the sinful ways of humanity, and the hypocrisy of vain religion, they have taken hold of a hope as certain as that of Abraham. 19 This hope we have as an anchor (agkura[G]) of the soul (psuchē[G], lenefesh[H]), a hope both certain, loyal (asphalēs[G], ne’eman[H]) and forceful, reliable (bebaios[G], vechazak[H]) and one which enters (eiserchomai[G]) into (eis[G]) the house (el mibeiyt[H]) the inner (esōteros[G]) veil [the veil hung before the holy of holies] (katapetasma[G], laparochet[H]), 20 where Yeshua[H] (Iēsous[G], Joshua, YHVH saves) has entered (eiserchomai[G]) as a forerunner (prodromos[G]) for us, having become a high priest (archiereus[G], lekohen gadol[H]) forever (eis aiōn[G], leolam[H]) according to the word, order, type, style, arrangement (taxis[G], al divratiy[H]) of Melkiy Tzedek[H] (My king of righteousness). 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. The hope that the believer has in Messiah Yeshua is like a strong anchor that holds a boat sure and secure in the midst of a storm. However, while a ship’s anchor is anchored in the rock of the sea floor, which will one day pass away, the anchor of our hope in Messiah finds purchase in the heavens upon the mercy seat of God (Who is the Rock of Israel) Who is immutable, unchanging. It is a certain hope that enters the Temple (house) and in Yeshua the Great High Priest (Lev. 16:2; Heb. 9:3) has access to the holy of holies beyond the parochet (curtain)[Ex. 26:31-35; Mk 15:38], because through His death and resurrection He has sprinkled His eternal blood upon the mercy seat of the heavenly ark and as God with us His Priesthood has made eternal atonement for those who have received Him. This being prefigured in the type of priesthood practiced by the ancient priest of Salem Melkiy Tzedek. “And Yeshua cried out again with a loud voice and yielded up His spirit. And behold, the parochet (curtain) of the temple was torn in two, from top to bottom…” -Matthew 27:50-51 Note that Yeshua’s Priesthood is likened in type to that of Melkiy Tzedek, but His practice is prefigured in the practice of the high priests of the Aaronic (Levitical) priesthood. Melkiy Tzedek the priest of Salem had no such temple or parochet (curtain). The temple, the curtain, and the holy of holies, are given to Israel as a shadow of the heavenly things. While it is clearly of great importance to understand Yeshua’s Priesthood as being over all people of faith regardless of ethnicity, it is nonetheless equally important to understand that the shadows pointing to His redemptive work are given to the chosen, ethnic, religious people of Israel the descendants of Jacob. I’m told, with some derision, that I am a zealot. Sobeit, I am zealous for HaShem in Yeshua, for His Scriptures, for my people Israel, and for the Gospel of freedom. It’s better to have angered the unteachable than to have said nothing and in so doing, stolen from the teachable. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17. The writer now continues an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of both Aaron & Melkiy Tzedek (whose priesthood is a type ordered by Yeshua as a prophetic marker pointing to Yeshua’s Priesthood. Being that Yeshua’s Priesthood existed before creation and makes atonement possible for all who believe [1 Peter 1:19-20; Rev. 13:8]). As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 4 being: 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. BOOK TO THE HEBREWS Chapter 5 (Author’s translation) 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7; cf. Phil. 2:3-11]; 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who was able to save Him out of death, and He was heard because He feared, held God in awe. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. HEBREWS 5 (line upon line) 1For every [individually and collectively] (pas[G], kol[H]) high priest (archiereus[G], kohen gadol[H]) taken from among men [in the children of man] (anthropos [G], mibeneiy adam [H]) receives (lambanō [G]) by appointment (kathistēmi [G]) on behalf (huper [G]) of people (anthropos [G], beneiy adam[H]) the things brought before the face of (pros[G], lifneiy[H]) God (Theos[G], Elohiym[H]) [Ex. 28:1], so that he might offer (prospherō [G]) both gifts (dōron [G]), and sacrifices (thusia [G]) upon (al[H]) sins [missing the mark set by God’s holiness] (hamartia[G], chatotam[H]); 2 So he is able (dunamai [G]) to have compassion on (metriopatheō [G]) those who lack knowledge (agnoeō [G]) and are misguided, deceived, gone astray, seduced (planaō [G]) since he in his soul (nafsho[H]) also is clothed (perikeimai [G]) from head to foot (mikaf-regel v’ad rosh [H]) in weakness (astheneia [G]); 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; “For every [individually and collectively] high priest taken from among men” The first century Jewish audience understood this to refer to the Levitical priesthood alone. The qualification “among men” is understood as “human being”, however, in particular, from the Jewish perspective the only human beings qualified to be high priest (being of the Levitical priesthood) were Levites of the line of Aaron via Zadok, appointed by God to intercede on behalf of all Israel. The later allusion to Melkiy Tzedek is used as a type explaining the order or blueprint for the priesthood of the King Messiah, which both precedes and proceeds the temporal priesthoods, Levitical and pre-Levitical (Melkiy Tzedek). “receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1]” God alone appointed the true Levitical high priests of Israel. Their role appointed by God and received in humility. The high priest was tasked with bringing the offerings and sacrifices of the people before the face of God with consecrated ritual, fear and trembling. He was responsible for the blood of the goat sacrificed (Messiah) to allow the escaping goat (Israel) to go free. This blood was brought into the holy of holies, once a year at Yom Kippur (Day of Atonement, purging, covering). “so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness];” The high priest was tasked with carrying both the freewill gifts (love offerings) and the sacrifices upon sin (symbols of the need for blood atonement) before the face of God, His manifest Divine presence. From the earliest days of Biblical Judaism it was understood that sin separates humanity from right relationship in God and must be atoned for through the shedding of blood. The Hebrew word mizbeach (altar) is from the root zabach (kill, slaughter, sacrifice). In fact it is a contracted form of the words mi (from) and zabach (slaughter). Therefore, everywhere in Scripture, from the earliest occurrence (Cain and Abel [inferred] Gen. 4; Noah Gen 8:20) to the last mention (Rev. 16:1), the word altar means “from slaughter/blood”. Only when it is otherwise qualified e.g. “incense altar”, does it refer to a non-slaughter altar, and even then the cost of sacrifice is connected to the application of the incense upon that specific altar. 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; The high priest in question is the sin affected human Levitical high priest (descended from Aaron). A priest who must first offer sacrifices for his own sin and that of his family before offering them on behalf of others (Lev. 6:9-13; 16:5-22). Therefore, being a sin affected human being he can relate to other sin affected human beings and is profoundly aware of his own need for atonement by blood. The Hebrew translation of the present text is beautiful, as it identifies the first (head) and final (foot) parts of the priest’s body which were consecrated by blood to symbolize the need for atonement over every part of the human soul (Ex. 29:20; Lev. 8:23-24; 14:14-28). Blood on the right ear symbolizing the need for atonement over the faculty of hearing and perception. Blood on the right thumb denoting atonement over the strength and actions. Blood on the big toe of the right foot to represent atonement over the path and direction of the soul person. “those who lack knowledge and are misguided, deceived, astray, seduced” This does not refer to the wilfully unrepentant for whom there is no atonement. Forgiveness is offered to all but received only by the repentant through blood. This distinction is made clear by the Scriptures, which regard unintentional sin (Lev. 4; Num. 15:27-29; Isa. 53:6) as being different to defiant rebellion against God (Num. 15:30-31; cf. Heb. 6:4-6; 10:26-31). “clothed from head to foot in weakness;” This is an allusion to the human condition. We are weak/vulnerable to sin because we live in a sin affected world, and are prone to act on the yetzer hara (evil inclination). With regard to “weakness” the Mishnah Yoma 1.4, 7 recommends actions that should be practiced by the high priest in order to avoid falling asleep before the offering of the sacrifice at Yom Kippur. Weakness in and of itself is not the problem, rather giving in to temptation and using weakness as an excuse is. Zechariah 3:3 describes the then (6th Century B.C.E.) high priest Yehoshua (Joshua, Yeshua) as being clothed in filthy rags (sin soiled weakness). This Joshua (Zech. 3:3), like the first Adam, was sin affected and needed to offer the temporary symbolic atonement made through animal blood in order to minister before the LORD. The Joshua (Yeshua the Messiah) Who existed before that Joshua (Zech. 3:3) and comes after him, is also clothed from head to foot in humanity, but His garments are not filthy due to sin because He remained sinless. To fit the type, Yeshua wore the unsoiled rags of humanity, whereas Joshua the high priest (Zech. 3:3) wore the soiled rags of humanity. The rags of the redeemed are of greater value than the soiled garments of kings. Joshua the high priest was of the line of Aaron, whereas Yeshua is begotten of God and born of the tribe of Judah in the line of David (king). Alternatively, Joshua the high priest dressed in filthy rags can symbolize the fact that Yeshua the Great High Priest has taken upon Himself the just punishment due for the sins of humanity. Like the Levitical high priests Yeshua shared in the frailty of humanity, but unlike them He remained sinless, He did not give in to the temptation of sin (Heb. 4:15). Because sin entered the world and death with it, death comes to all who sin. A person dead in sin cannot therefore offer himself on behalf of another because a living sacrifice is required (the life is in the pumping blood). This is why it was absolutely necessary for Yeshua to remain “Living” (devoid of sin and death). So that He could offer Himself for us as a Living Sacrifice Holy and Pleasing to God. Without sacrifice Love cannot exist because in order for love to be possible the One Who offers it must risk the possibility of it being unreciprocated. 3 also (kai[G]) because of this (zot[H]) he is bound, obligated (opheilō[G]) to offer (prospherō[G]) sacrifices for sins [missing the mark set by God’s holiness] (hamartia[G], chatat[H]) for his soul (heautou[G], nafsho[H]) [Lev. 9:7; 16:6], as well as for the people (laos[G], ha’am[H]). 4 also (kai[G]) no one (iysh[H]) takes, receives (lambanō[G], yikach[H]) the honour, price (timē[G], et-hakavod[H]), upon his soul (heautou[G], lenafsho[H]), but receives it when he is called (kaleō[G]) by the God (ho Theos[G], Elohiym[H]), just as Aharon[H] (le’aharon[H]: Mountain, Light Bringer) also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. The Levitical high priest must offer sacrifices for his own sin and that of his family in order to be ritually consecrated to offer sacrifices on behalf of the community (Lev. 6:9-13; 16:5-22). In short, the Levitical high priesthood is revealed to be imperfect in application because of the imperfect human beings responsible for filling the role. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. Aaron is mentioned because he was the first Levitical high priest appointed by God. The rosh (head, first, beginning) of the earthly Levitical priests (Ex. 28:1; Lev. 8:1-2; Num. 17:5; 18:1; Psalms 105:26). The Aaronic lineage carried on through the descendants of Zadok (2 Sam. 8:17; 1 Kings 2:27, 35) during the time of the kings. Zadok was a descendant of Phineas, son of Eleazer the son of Aaron (Ezra7:1-5). During the monarchy the high priest’s role was secondary to that of the king. At that time the high priest’s authority was limited to the religious sphere. However, during the Persian period and into the Hellenistic period the high priest’s authority extended to the political realm. Thus, the Maccabees [Hasmoneans] (2nd Century B.C.E) did not receive their authority from God through genealogy (they were “bnai Hashmonay” [sons of Hashmonay], not sons of Aaron, Eleazer, Phineas, Ezra etc.) but by political self-appointment. This established precedent for the subsequent appointment of high priests. Herod the Great (72 B.C.E – 4 C.E) appointed six high priests during his reign over Judea. Therefore, like the kingship of the northern tribes (Israel/Ephraim), the apostate priesthood would come to an end. We should note therefore, that the priesthood of the first century was apostate, as were its high priests. The Levitical lineage had been compromised and those acting as high priests were religious-political appointments and not God appointed. As a result Jewish sects such as the Essenes, based on what they saw as an apostate (non-Scriptural) priesthood, developed their own eschatological theology regarding the kingship and priesthood of Israel. Some of the Qumran texts speak of two Messiahs, one kingly and one priestly (1QS 9:11 “the anointed one of Aaron”). Therefore, the idea of Messiah uniting the kingship and priesthood of Israel was already circulating during the first century among certain Jewish sects prior to Yeshua being revealed as King and High Priest. The position of high priest was respected by Messiah Yeshua during His earthly ministry but He did not accept the first century priesthood as legitimate. In fact, the legitimate Levitical priestly line is most likely to have been that of Zechariah and Elisheva the father and mother of Yochanan the Immerser (John the Baptist)[Luke 1:5-13; 3:2]. John the Immerser as a God Appointed High Priest in the Line of Aaron: “5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Aviyah; and he had a wife from the daughters of Aaron, and her name was Elisheva.” -Luke 1:5 Herod the Great reigned from 37 to 4 B.C.E. Long before that, during the time of King David, the priests of Israel had been arranged into 24 divisions; Aviyah (My father is YHVH) the forefather of Zechariah (John’s father) was a family head of the eighth division and a descendant of Aaron. (Nehemiah 12:12, 17; 1 Chronicles 24:1-19). The meaning of Zechariah’s name (YHVH remembers) reveals that HaShem remembered His promise to bring about a new covenant, a new creation, One Who will say, “Avi-Yah,” my father is YHVH. This One (Son of God) will be heralded by the son born to Elisheva (by the oath of God), that is Yochanan (one who is favoured by God) the Immerser, who in turn will symbolically confer the priesthood of Aaron upon Messiah in submission to the High priesthood of Messiah, which is manifest in time and space in the order of Melkiy Tzedek (my king of righteousness). It’s important to note that both Zechariah (1 Chronicles 24:1-19) and Elisheva (Luke 1:5) were of the line of Aaron the Kohen Gadol (The great High Priest) of Israel. Through the symbolic immersion that Yeshua received from Yochanan (John) we are able to see that Messiah unifies both the Priesthood and Kingship of Israel. The Priesthood of Aaron is symbolically submitted to the order of Melkiy Tzedek (My King of Righteousness), which is a type for the High Priesthood of Yeshua, and the position of King over Israel and the nations is something Yeshua is born to through His mother’s lineage (and symbolically through His earthly father’s lineage). Of course, ultimately Yeshua is appointed in and by God the Father. All this is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundation of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel as it submits to Melkiy Tzedek through Abraham (Heb. 7:1-10), not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (political puppet) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of conferring was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was for Yochanan the heir to the Aaronic High Priesthood to ritually wash Yeshua as Priest of priests, the heavenly Kohen HaGadol and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, the writer of the Book to the Hebrews is making a point of alluding to the God appointed high priest Aaron and his descendants, who received the honour of being appointed from God unlike the apostate high priests of the first century Annas and Caiaphas, who were proxies for religious political forces both Greco-Roman (Hellenistic) and Jewish. 5 So too Messiah did not glorify His soul (nafsho[H]) in becoming a high priest (archiereus[G], kohen gadol[H]), but He who said to Him, “You are My Son (su ei mou uhios[G]), Today (sēmeron[G]) I have fathered/begotten (gennaō[G]) You” [Ps. 2:7]; 6 just as He also says (lego[G]) in another place, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7]; Yeshua did not name or appoint Himself High Priest (like those of the apostate priesthood of the first century C.E.), but was, like Aaron, appointed by God. However, unlike Aaron, Yeshua qualified as the transcendent High Priest (not Levitical) due to His being fathered directly by God. In short, Yeshua’s Deity as progeny of the Father and His being born as a human being within time and space mean He is able to make intercession for all humanity and to provide the eternal blood of God as atonement for sin in place of the temporary symbolic blood of animals, which could never effectively atone for sin. 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The Priesthood of Yeshua precedes and proceeds the priesthoods of Levi and Melkiy Tzedek. Yeshua’s Priesthood is symbolised in the type of priesthood held by Melkiy Tzedek (a Gentile), meaning that Yeshua’s Priesthood is over all peoples: first, because Yeshua is God with us, and in Him all things exist and have their being, second, because He is a Jew and High Priest over the descendants of Jacob (Jews) and finally, because His priesthood is like that of Melkiy Tzedek, He is qualified to be High Priest over all other peoples (ethnicities). NB: Some Jewish commentators agree with the writer of the Book to the Hebrews and interpret Psalms 110:4 as alluding to the King Messiah (Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.) We note that Melkiy Tzedek the historical figure, is a type, a temporal pattern, a shadow for the Messiah, but is not the Messiah. The Scripture states: "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God." -Genesis 14:18 "The LORD has sworn, and will not turn, You are a priest for ever after the order of Melchizedek." -Psalm 110:4 “where Yeshua has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” -Hebrews 6:20 “This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, the interpretation of the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3 Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest continually.” -Hebrew 7:1-3 First, Melkiy Tzedek is an historical human king of Salem (the then capital of Jebus [a pagan name for Jerusalem associated to a false deity]). While we are not told his lineage we do know he was not a descended of Abram (Abraham). At that time in history numerous false deities were worshipped on the mount in Jerusalem (Jebus), none of whom were YHVH. Therefore, the Hebrew text specifies that Melkiy Tzedek did not know the God of Israel as YHVH, but by a generic title El Elyon (God most high, or the God above all gods). Has there ever been a point at which Yeshua has not known God as YHVH? The answer is absolutely not. Thus, Melkiy Tzedek the historical figure is not Yeshua. Second, both the psalmist and the kohen (priest) who authored the Book to the Hebrews state clearly that Yeshua the King Messiah is a priest after THE ORDER of (Like) Melkiy Tzedek (the historical human priest who ministered to Abram), and not literally Melkiy Tzedek. If the Holy Spirit had intended us to understand Yeshua to literally be Melkiy Tzedek He would have authored the words "priest, who is the same as Melkiy Tzedek" or “Yeshua is Melkiy Tzedek…” or something likewise definitive. He did not. Third, the kohen (priest) that authored the book to the Hebrews makes it clear that he is using the historical human king Melkiy Tzedek to teach a drash (comparative teaching), a figurative comparison. He writes “the interpretation of the name Melkiy Tzedek”, using the meaning of the name as a spiritual mystery expounding the character of the King Messiah, Who is “My King of Righteousness” by nature, but is not the literal historical person Melkiy Tzedek the king of Salem in Jebus. As an example, “the interpretation of” my daughter AzarYah’s name is “My Helper is YHVH” this points to YHVH as our Helper (the Holy Spirit), but it does not make my daughter the Holy Spirit. Fourth, Messiah is never "pre incarnate" in the Hebrew Scriptures. He appears resurrected, transcendent and unbound by time and space as "the Angel of the presence" (to Abram, Isaac, Jacob, Moses, Joshua, Manoah etc.) but is never represented as a specific historical personage (this excludes Melkiy Tzedek the historical figure from being a transcendent incarnation of Yeshua). Fifth, the historical figure Melkiy Tzedek was not a Jew. The King Messiah Who reigns as High Priest over all peoples must first be a Jew (of Judah, as the writer of Hebrews specifies [Heb. Chpts 6 & 7]) or He is no High Priest at all. This fact alone makes it impossible for Melkiy Tzedek the historical king of Salem (a non-Jew) to be the Messiah Yeshua “pre incarnate” or otherwise. The priesthood of Yeshua unifies the kingship and priesthood of Israel, subjecting the priesthood of Israel to the priesthood after the order of Melkiy Tzedek. An order established before Melkiy Tzedek was born by Yeshua in YHVH. Sixth, when the text of the Book to the Hebrews says “Without father or mother, without genealogy” it does not mean that Melkiy Tzedek the historical person was literally without these things but that the Torah does not record his genealogy because he is not part of the genealogical record that points to the historical/religious progression of the descendants of Abraham, Isaac and Jacob, the Jewish people (Israel). The wider context of Scripture, the context of the text of the Book to the Hebrews and the poetic language of the Psalmist, all explain clearly that Yeshua the King Messiah will be “like” but not the same person as Melkiy Tzedek the historical figure (Genesis 14). The Scripture does not teach that Yeshua is Melkiy Tzedek, but that His priesthood is after the order of Melkiy Tzedek because Yeshua's priesthood which is like that of Melkiy Tzedek is a priesthood over all ethnicities and like the priesthood of Melkiy Tzedek, which appears to continue perpetually, Yeshua’s priesthood is everlasting. As I have stated previously, to say that the historical figure Melkiy Tzedek of the Tanakh (OT) and Yeshua the King Messiah are one in the same is blasphemous (idolatry) and those that teach it do so at their peril. 7 Who in the days (hēmera[G], biymeiy[H]) of His flesh (sarx[G], bivsaro[H]), offered up (prospherō[G]) both prayers (deēsis[G], tefilot[H]) and supplications/an olive branch (hiketēria[G]) with powerful (ischuros[G]) outcry (kraugē[G]) and tears (dakru[G]) before the face of (lifneiy[H]) He Who is able (dunamai[G]) to save (sōzō[G]) Him (autos[G]) out of (ex[G]) death (thanatos[G], mavet[H]), and He was heard (eisakouō[G]) because (apo[G]) He feared, held God in awe (eulabeia[G]). 8 Although (kaiper[G]) He was a Son (uihos[G], vein[H]), He learned, understood (manthanō[G], lumad[H]) obedience (hupakoē[G]) by the things which He suffered (paschō[G]). 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who is able to save Him out of death, and He was heard because He feared, held God in awe. Yeshua is the nearest subject as High Priest “after the order of” Melkiy Tzedek. Yeshua during the days of His fragile flesh, living in a sin affected creation, prayed and pleaded with God through tears for the redemption of human beings, knowing that God was able to deliver Him from death and make salvation available to all who would believe (Luke 22:39-44). The Greek hiketēria refers to the use of a wool covered olive branch as a symbol of suing for peace. Yeshua sues for peace on our behalf. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. Although Yeshua, being the Son of God and the manifest person of God with us, could have invoked His right as Son in order to avoid suffering, He nonetheless humbled Himself in living as a frail human being and ultimately unto death on a Roman cross. He willingly learned obedience to the Father through His earthly ministry (Philippians 2:3-11). Therefore, He became an example to all who would receive Him and be reconciled to God through Him, that we might live as He does. 9 Also having been perfected, consecrated, fulfilled (teleioō[G], shalem[H]) He became the Author, cause, source (aitios[G]) of eternal [worlds of] (aiōnios[G], olamiym[H]) salvation (sōtēria[G], teshuat[H]) for all those who obey (hupakouō[G]) Him, 10 being called (prosagoreuō[G]) among, under, by (hupo[G]) the God (ho Theos[G], Elohiym[H]) as High Priest (archiereus[G], kohen gadol[H]) according to, upon the words of (al-divratiy[H]) the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness). [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have (yesh lanu[H]) much to say (ladabeir[H]), and difficult, heavy (dusermēneutos[G], kaveid[H]) to explain (lego[G]), since you have become dull, lazy, slow, poor listeners, deaf eared (akoē[G], arley-ozen[H]). 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, Eternal salvation is unique to Yeshua’s work. Temporal salvation may be seen in the outworking of the Levitical priesthood, but eternal salvation can only be purchased by God Himself in His Son Yeshua the King Messiah. Through His obedience Yeshua fully realised His position as Author [source] of salvation for all who would receive Him in obedience. In short, His obedience to God brings salvation to those who will be obedient to Him. Only in humbling Himself as a human being could Yeshua fully fill this role. 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)] Notice that Yeshua is called from within, among, under God. He is Imanu (with us) El (God). Once again, He is called according to the type, order of Melkiy Tzedek. His priesthood, like that of the earth born priest Melkiy Tzedek, is to all who share in the faith of Abraham, for the Jew perpetually first and also for the nations. 11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. Yeshua is the nearest subject. Melkiy Tzedek is the qualifying type for Yeshua, not the subject, Who is Yeshua Himself. Therefore, the first century Jewish audience is not being challenged concerning its knowledge of Melkiy Tzedek (an individual they already had extensive knowledge of), but concerning their laziness regarding their understanding of Yeshua’s role and identity. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate (didaskalos[G], moriym[H]), you nonetheless need to again have someone to teach (didaskō[G]) you to return to (lashuv[H])the first, beginning, elementary, primary (archē[G]) principles, rudiments, elements, cornerstones (stoicheion[G], avneiy pinah[H]) of the oracles, utterances, words, essences, instructions (logion[G], betorat[H]) of the God (ho Theos[G], Elohiym[H]), and you have come to need milk, baby food (gala[G], lechalav[H]) and not strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]). 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. The writer’s incredulity is palpable. He is rebuking the first century Jewish believers for their lack of maturity regarding their faith in God through Yeshua. Given generations of Torah observance and participation in the Temple cult which was passed on to them, and having now been believers in Yeshua the promised King Messiah for many years (this was written approx. 30 years after Yeshua’s ascension, about 60-65 C.E.), they are still only able to understand the basic concepts of faith through Yeshua, and this because they have been slow to hear, deaf, dull etc. The Hebrew translation reads “nonetheless (you) need to again have someone teach you to return to the first, beginning, elementary cornerstones betorat in the instructions (plural of Torah) of the God, and you have come to need milk, baby food and not lelechem shamein oiled bread/fat bread.” We note that the teachings of Yeshua and His talmidiym (disciples) are likened to Torah in that they are birthed in the fundamental torat (instructions) of God. The Hebrew lelechem shamein denotes bread of the fatness of the land, full of health, prosperity, and strength. This is the bread they are missing out on because they have not conditioned their spiritual appetite to feed on anything more than the milk of a nursing child. The writer likens them to preteens who still suck at their mother’s breast. Milk does not sustain a harvester for the day’s work, the strength needed for the harvest is found in the complex carbohydrates of oiled bread/fat bread. The Jewish believers of the first century have need of solid spiritual bread in order to work in the harvest of God’s Kingdom. 13 For everyone individually and collectively (pas[G]) who partakes (metechō[G]) of milk (chalav[H]) is unskilful, inexperienced, ignorant, has no knowledge (apeiros[G], eiyn lo deiah[H]) in the word, essence (logos[G], bedivreiy[H]) of righteousness (dikaiosunē[G], tzedek[H]), for that one is an infant (nēpios[G]). [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]) is for the mature, who by reason (dia[G]) of practice (hexis[G]) have their senses, perception (aisthētērion[G]) vigorously trained, exercised (gumnazō[G]), their hearts, core being, inner person examined (biv’chiynat lebotam[H]) to distinguish, discern (diakrisis[G], lehavdiyl[H]) between good (kalos[G], tov[H]) and evil (kakos[G], ra[H]). 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] Nursing infants are described in Scripture by an idiom referring to their inability to distinguish between right and wrong (Jonah 4:11). Note that being able to distinguish between right and wrong is not the same as being aware of right and wrong. Right and wrong are always present in the sin affected world. Distinguishing between them is a mark of maturity. Faith in Yeshua and the outworking of it goes beyond the acceptance of Him and His atoning sacrifice. Dwelling on the basic concept of salvation through blood atonement without listening to the teaching that leads to maturity, leaves a believer without knowledge of the greater implications of the outworking of righteousness. 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. The strengthening bread of the mature is eaten by those who actively listen to and implement the Word of God through Yeshua. This involves vigorous training, gymnao[G] lit. “naked exercise”, the exercising of right action, opening the inner person to the transforming work of God’s Spirit, so that, by the work of Yeshua in us we might discern between good and evil. We are naked before God in Yeshua, devoid of so called “secret sin” because nothing is hidden from Him. All human beings have the knowledge of good and evil based on the sin of Adam and eve, and our personal individual and corporate decision to perpetuate that sin. However, only the intentional disciple of Yeshua has, by the righteousness of Yeshua within him, the true ability to discern between good and evil. The danger to the believer who continues on milk alone, is that he may fail to distinguish between good and evil due to his lack of maturity and may therefore, turn aside to ungodly practice which leads to death. An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Copyright 2021 Yaakov Brown Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). 23 Then the Roman soldiers, when they had crucified [driven stakes into] (stauroo[G]) Yeshua[H], took His outer garments and divided them into four shares, a share to each soldier and the undergarment (chiton[G], ketonet[H]) remained; now the undergarment (chiton[G], ketonet[H]) was seamless, woven as one piece. First it is important to recognize something we will rarely if ever see in an artistic representation of Messiah on the cross. All His clothing was removed including His underwear. Part of the suffering experienced by the crucified was the inherent and all-encompassing humiliation. Yeshua was crucified naked. The outer garments were of lesser value and were divided among the Roman soldiers four ways, thus four items of outer clothing. The seamless undergarment was unique, the work of a skilled seamstress and a rare priestly item. The Roman soldiers recognized this, so rather than tear it they chose to gamble for it. The seamless priestly undergarment (ketonet[H]) connects Yeshua to numerous prefigures for Messiah which are found in the Tanakh (OT). We recall that Yeshua had washed the feet of His disciples as a sign of their preparation as priests in the order of His resurrected and transcendent eternal priesthood (Hebrews 7:11-28). Yeshua was wearing only the seamless garment mentioned here as He washed the feet of His disciples (John 13:4). Thus, Yeshua the Kohen HaGadol (High Priest) prepared His priests (disciples) to minister the good news of His present and coming Kingdom to the Jewish people first perpetually and also to the nations (all humanity) [Romans 1:16]. The Katenot (fem. plural of ketonet) as Atoning Garments of Skin (A Pre-figure for Messiah’s Sacrifice): “For Adam and his wife YHVH Elohim made katenot (undergarments) of skins (animal hide) to cloth them.” - Bereishit (Genesis) 3:21 The Ketonet of Joseph (As a Pre-figure for the Priestly Garment of Messiah): “Now Israel (Jacob) loved Yoseph more than any of his other children because he was the son of his old age, so he made for him an ketonet (undergarment) of pasiym [palms] (plural form of the palm of the hand or base of the foot).” - Bereishit (Genesis) 37:23 *Note that the Hebrew text of Genesis 37:23 does not say that Joseph’s coat (ketonet) was “of many colours” as numerous English translations convey, rather the Hebrew pasiym is a plural form of the word pas meaning palm of the hand or base of the foot. Thus the proper reading in English would be: “he made him (Joseph) a long sleeved tunic that reached to his feet”. “And they took Yoseph’s ketonet (undergarment) and slaughtered a kid goat and dipped the ketonet (undergarment) in the blood.” -Bereishit (Genesis) 37:31 The Ketonet of Aaron & Sons - Priests (As Pre-figures For Messiah): “And these are the garments they shall make; a breastplate and an ephod and a robe, and a woven ketonet (undergarment)…” -Shemot (Exodus) 28:4 (Ex. 28:39, 40; 29:5, 8; 39:27; Lev. 8:7, 13; 10:5; 16:4) Some may ask “Why is the connection between the priesthood of Israel and Yeshua so important?” It is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel, not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) and Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (bought off by the Roman authorities) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of transference was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was to ritually wash Him as Priest of priests and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood”. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, it was right that Yeshua had been given a priestly undergarment [ketonet] (probably made for Him by Yochanan’s mother Elisheva [Elisabeth: My God blesses sevenfold/makes an oath], a wife of a Levitical priest [Zechariah John the Baptist’s father]). The King’s Ketonet in Song of Songs (Prophetic of Messiah’s Crucifixion): “I have put off my ketonet (undergarment); how shall I put it on, I have washed my feet how shall I defile them?” -Shir HaShiriym (Song of Songs) 5:3 Eliyakiym [My God Raises Up] Clothed with the Priestly Garment Ketonet (As Pre-figure for Messiah) “20 And it shall come to pass in that day, that I will call my servant Eliyakiym (My God Raises Up) the son of Hilkiyah (My Portion is YHVH): 21 And I will clothe him with your ketonet (undergarment) [kutanetecha], and strengthen him with thy belt, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open (ref. Rev.3:8). 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, says YHVH Tzevaot (Who goes warring), shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.” -Yishayahu (Isaiah) 22:20-25 24 So they said to one another, “Let us not tear it, but cast lots (throw dice) for it, to decide whose it will be”; this was to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) “They divided My outer garments among them, and for My clothing they cast lots [Psalm 22:18(19)].” Yochanan (John) explains that by dividing Yeshua’s priestly undergarment the Roman soldiers fulfilled Psalm 22. In Mark’s gospel 15:34 Yeshua quotes the beginning of this same Psalm, “My God, My God, why have You forsaken me?” Psalm 22 is quoted directly and implicitly alluded to throughout the New Testament making it one of the most important Messianic Psalms. 1“For the music director, on “The Doe of the Dawn,” a psalm of David. 2 My God, my God, why have You forsaken me? Distant from my salvation are the words of my groaning.[a] 3 O my God, I cried out by day, but You did not answer, by night, but there was no rest for me. 4 Yet You are holy, enthroned on the praises of Israel. 5 In You our fathers put their trust. They trusted, and You delivered them. 6 They cried to you and were delivered. In You they trusted, and were not disappointed. 7 Am I a worm, and not a man? Am I a scorn of men, despised by people? 8 All who see me mock me. They curl their lips, shaking their heads: 9 “Rely on Adonai! Let Him deliver him! Let Him rescue him—since he delights in Him!”[b] 10 Yet You brought me out of the womb, made me secure at my mother’s breasts. 11 From the womb I was cast on You-- from my mother’s womb You have been my God. 12 Be not far from me! For trouble is near-- there is no one to help. 13 Many bulls have surrounded me. Strong bulls of Bashan encircled me. 14 They open wide their mouths against me, like a tearing, roaring lion. 15 I am poured out like water, and all my bones are disjointed. My heart is like wax-- melting within my innards. 16 My strength is dried up like a clay pot, my tongue clings to my jaws. You lay me in the dust of death. 17 For dogs have surrounded me. A band of evildoers has closed in on me. They pierced[c] my hands and my feet. 18 I can count all my bones. They stare, they gape at me. 19 They divide my clothes among them, and cast lots for my garment.[d] 20 But You, Adonai, be not far off! O my strength! Come quickly to my aid! 21 Deliver my soul from the sword-- my only one from the power of the dog. 22 Save me from the lion’s mouth. From the horns of the wild oxen rescue me. 23 I will declare Your Name to my brothers. I will praise You amid the congregation.[e] 24 You who fear Adonai, praise Him! All Jacob’s descendants, glorify Him! Revere Him, all you seed of Israel. 25 For He has not despised or disdained the suffering of the lowly one. Nor has He hidden His face from him, but when he cried to Him, He heard. 26 From You is my praise in the great assembly. I will fulfill my vows before those who fear Him. 27 Let the poor eat and be satisfied. Let them who seek after Him praise Adonai. May your hearts live forever! 28 All the ends of the earth will remember and turn to Adonai. All the families of the nations will bow down before You. 29 For the kingdom belongs to Adonai, and He rules over the nations. 30 All the rich of the earth will feast and worship. Everyone who goes down to the dust will kneel before Him-- even the one who could not keep his own soul alive. 31 His posterity will serve him, telling the next generation about my Lord. 32 They will come and declare His righteousness to a people yet to be born-- because He has done it!” Footnotes a. Psalm 22:2 cf. Matt. 27:46; Mark 15:34. b. Psalm 22:9 cf. Matt. 27:43. c. Psalm 22:17 Or, is like a lion. d. Psalm 22:19 cf. Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24. e. Psalm 22:23 cf. Heb. 2:12. -Tehillim (Psalms) 22 TLV 25 Therefore the Roman soldiers did these things. But standing by the cross of Yeshua[H] were His mother, and His mother’s sister, Miriyam[H] (rebellion, Mary) the wife of Chelphiy[H] (Klopas[G], exchange), and Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower). 26 When Yeshua[H] then saw His mother, and the disciple (talmid[H]) [John the author] whom He loved standing nearby, He said to His mother, “Dear Woman, behold, now, look (hineih[H]), your son!” 27 Then He said to the disciple (talmid[H])[John the author], “Behold, now, look (hineih[H]), your mother!” From that hour the disciple (talmid[H])[John the author] took her into his own household. This interaction between the dying Yeshua and His mother and beloved disciple is recorded only in the gospel of John. It is a heart wrenching and beautiful account of unfathomable sacrificial love. The example set here by Yeshua transcends all others with regard to the practical outworking of self-sacrificing love for others. Yeshua’s mother unnamed and His disciple unnamed are named in Him mother and son. Their suffering and joy would birth the body of faith which has now spread globally to the nations and is about to return to bring redemption to the entire remnant of ethnic, religious Israel, the Jewish people (Romans 11:25). The gospel can be seen in the names of those mentioned: In exchange (Klopas) for rebellion (Miriyam) a shepherd of Migdal (Magdala, tower). Yeshua’s mother is not named in Yochanan’s gospel (cf. 2:1). This corresponds to the author’s descriptions of himself as a disciple whom Yeshua loved. The author’s focus is on the Divine Word (Yeshua) rather than His earthly familial and friendship connections which are well observed in the synoptic gospels. “Standing by the cross” is also rightly translated “standing near the cross”. This in no way contradicts the description of the women standing at a distance (mark 15:40) in the synoptic gospels as the terms “near” and “distance” are subjective contextual variables cited by different eye witnesses. 28 After this, Yeshua[H], knowing that all things had already been accomplished, to make perfect the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) [Psalm 69:22(21)], said, “I am thirsty.” “Knowing that all things had already been accomplished” means that Yeshua was aware of all these things having been completed by Him before the foundation of the world (Rev. 13:8). Pause for a minute to consider the enormity of the love of God in Messiah. Yeshua (the Living Word essence of creation in Whom all things hold together and have their being) entered time and space to give His life knowing exactly how horrific His suffering would be and being aware that no other could pay the price, He choose it willingly. In one sense, given the eternal nature of God and Messiah’s Divinity, we could say that the all existing Messiah having seen the end from the beginning was crucified before He was crucified and resurrected before He was born (into time and space) and thus being transcendent remains for us both our suffering Servant and victorious King Who is able to comfort us in every circumstance given His own experience and to deliver us from evil given His authority over all things according to the Father’s will. “1For the music director, on “Lilies,” of David. 2 Save me, O God, for the waters have reached my soul. 3 I have sunk in deep mud, and there is no footing, I have come into deep waters, and a flood sweeps over me. 4 I am worn out by my crying, my throat is parched, my eyes fail, waiting for my God. 5 Those who hate me without a cause[a] outnumber the hairs of my head. Powerful are my enemies who would destroy me with lies. What I did not steal, must I restore? 6 O God, You know my folly, nor are my trespasses hidden from You. 7 May those who hope in You not be ashamed because of me, my Lord, Adonai-Tzva’ot. May those who seek You not be disgraced because of me, O God of Israel. 8 For I have endured scorn for Your sake. Disgrace has covered my face. 9 I have become a stranger to my brothers, a foreigner to my mother’s children. 10 For zeal for Your House consumed me-- the insults of those who insulted You have fallen on me.[b] 11 When I wept and fasted-- that became a reproach to me. 12 When I put on sackcloth, I became a joke to them. 13 Those who sit at the gate chatter about me, and I am the song of the drunkards. 14 But as for me, my prayer to You, Adonai, is for a time of favor. O God, in Your great love, answer me with the truth of Your salvation. 15 Deliver me from the mire-- do not let me sink. Deliver me from those who hate me, out of the deep waters. 16 Do not let floodwaters sweep over me, nor the deep swallow me up, nor the Pit shut its mouth over me. 17 Answer me, Adonai, for good is Your mercy. With Your great compassion, turn to me. 18 Hide not Your face from Your servant. For I am in distress—answer me quickly. 19 Draw near to my soul and redeem it. Ransom me because of my foes. 20 You know my reproach, my shame, my disgrace. All my adversaries are before You. 21 Scorn has broken my heart, so I am sick. I looked for sympathy, but there was none, for comforters, but found none. 22 They put gall in my food, and for my thirst they gave me vinegar to drink.[c] 23 Let their table before them be a snare, and what should have been for their well-being, let it be a trap. 24 Let their eyes be darkened so they cannot see and their backs be bent forever.[d] 25 Pour out Your indignation on them. Let Your fierce anger overtake them. 26 Let their encampment be deserted. Let none dwell in their tents. 27 For they persecute the one You have smitten, so they tell of the pain of those You have wounded. 28 Add guilt to their guilt-- may they not come into Your righteousness. 29 May they be wiped out of the book of life and not be recorded with the righteous.[e] 30 But I—I am afflicted and in pain. Let Your salvation, O God, set me up on high. 31 I will praise God’s Name with a song, and magnify Him with praise. 32 It will please Adonai better than an ox or a bull with horns and hoofs. 33 The humble will see it and be glad. You who seek God, let your hearts revive. 34 For Adonai hears the needy and does not despise His captive people. 35 Let heaven and earth praise Him, the seas and everything moving in them. 36 For God will save Zion, and rebuild the cities of Judah. Then they will dwell there and possess it. 37 The children of His servants will inherit it and those who love His Name will dwell there. Footnotes a. Psalm 69:5 cf. John 15:25. b. Psalm 69:10 Cf. John 2:17; Rom. 15:3. c. Psalm 69:22 cf. Matt. 27:34, 48; Mark 15:23, 36. d. Psalm 69:24 cf. Rom. 11:9-10. e. Psalm 69:29 cf. Rev. 3:5. -Tehillim (Psalms) 69 TLV 29 A vessel full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. “Sour wine” (John 19:29) and “vinegar” (Matthew 27:48) are synonymous terms. Yeshua had earlier been offered “bitter gall” a narcotic (Matt 27:34) but had refused it. Yochanan is more precise than Matthew in his description of the “stick” on which the sponge was offered. He names the variety of plant the stick came from as “hyssop”, the same branch used by Israel to paint the blood of the Pesach Lamb onto their doorposts (Exodus 12:22). Yochanan (John) has already quoted Yochanan the Immerser (John the Baptist) saying “Behold the Lamb of God that takes away the sins of this world” (John 1:29, 1:36). Yeshua’s identity as the Pesach (Passover) Lamb is another key element in Yochanan’s gospel record and is later illuminated by Rav Shaul Hashaliach (Rabbi Paul The Sent One) [1 Corinthians 5:11]. 30 Therefore when Yeshua[H] had received the sour wine, He said, “It is finished! (teleo[G])” And He bowed His head and gave up His spirit, breath (pneuma[G], ruach[H]). Note that Yeshua pronounced His atoning work on the cross “finished”. His eternal blood offers atonement for all sin, past, present, and future. There is no further sacrifice needed, His sacrifice both precedes and proceeds, it covers (atones for) all who will receive Him and His saving work. Yeshua “Gave up His Ruach (Breath, Wind, Life, Spirit)”. He chose to give it up, it was not taken from Him (John 10:17-18). The giving up has a certain ambiguity: He gave up His life for us and He gave up His Spirit for us. Our lives are redeemed in the giving up of His life and strengthened in the giving up of His Spirit. Following His resurrection and ascension Yeshua in unity with the Father poured out His Spirit upon and within all who would receive Him. 31 Then the religious Jews (Ioudaios[G], Yehudiym[H]), because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat[H] [for that Sabbath was a high (megas[G]) day], asked Pilate (Pilatos[G]) that their legs might be broken, and that they might be taken away. “because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat” “22 “Suppose a man is guilty of a sin with a death sentence and he is put to death, and you hang him on a tree. 23 His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.[a] You must not defile your land that Adonai your God is giving you as an inheritance.” -Devarim (Deut.) 21:22-23 TLV re: High Sabbath Leviticus 23:6-7 This High Sabbath was the first day of unleavened bread as convergent with the 14th of Nisan which becomes the 15th of Nisan at sundown by Biblical Hebrew reckoning. For more information on the death and resurrection time frame please read my article “Did Yeshua Die on a Friday?” link below: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/did-yeshua-die-on-a-friday 32 So the Roman soldiers came, and broke the legs of the first man and of the other who was crucified with Him (Yeshua); 33 but coming to Yeshua[H], when they saw that He was already dead, they did not break His legs. 34 But one of the Roman soldiers pierced His side with a spear, and immediately blood and water came out. Blood separated from water has been testified to by doctors to be clear evidence of death resulting from major heart trauma. Therefore, the plan meaning intends to give the clear evidence that Yeshua was dead and had not simply fainted as some fools suggest. The blood and water can also be seen as a prophetic precursor to the immersion commanded by Yeshua. All who believer are figuratively and spiritually washed in His blood and in obedience as disciples immersed in water as an identification with the death and resurrection of Yeshua. 35 And he who has seen [John the author] has testified, and his testimony is immutably true (alethinos[G], emet[H]); and he sees (eido[G]) that he is telling the absolute truth (ha emet[H]), so that you also may believe (pisteuo[G], ta’amiynu[H]). As is the case with the gospels of Matthew and Mark the author is claiming to be a reliable first hand eye witness to these events, and his purpose in writing is to ensure that others will be made aware of the truth of these events and pass on that truth to future generations. The Jewish Doctor Luke open’s his gospel with a similar testimony, though he does not claim to be an eyewitness but the recipient of information from eyewitnesses. 36 For these things came to pass to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]), “Not a bone of Him shall be broken.” [Psalm 34:20(21); cf. Ex. 12:46; Num. 9:12] 37 And again another Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) says, “They shall look on Him whom they pierced.[Zechariah 12:10 cf. Rev. 1:7]” 1 Of David, when he feigned insanity before Abimelech, who drove him away, and he left. 2 I will bless Adonai at all times. His praise is continually in my mouth. 3 My soul boasts in Adonai. The humble ones hear of it and rejoice. 4 Magnify Adonai with me and let us exalt His Name together. 5 I sought Adonai, and He answered me, and delivered me from all my fears. 6 They who looked to Him were radiant, and their faces will never be ashamed. 7 This poor man cried, and Adonai heard, and saved him out of all his troubles. 8 The angel of Adonai encamps around those who fear Him, and delivers them. 9 Taste and see how good Adonai is. Blessed is the one who takes refuge in Him. 10 Fear Adonai, His kedoshim, For those who fear Him lack nothing. 11 Young lions may lack, and go hungry, but those who seek Adonai want for no good thing. 12 Come, children, listen to me: I will teach you the fear of Adonai. 13 Who is the one who delights in life, and loves to see good days? 14 Keep your tongue from evil, and your lips from speaking treachery. 15 Depart from evil and do good. Seek shalom and pursue it.[a] 16 The eyes of Adonai are on the righteous, and His ears are attentive to their cry. 17 The face of Adonai is against evildoers, to cut off the memory of them from the earth. 18 The righteous cry out and Adonai hears, and delivers them from all their troubles. 19 Adonai is close to the brokenhearted, and saves those crushed in spirit. 20 Many are the distresses of the righteous, but Adonai delivers him out of them all. 21 He keeps all his bones-- not one of them is broken.[b] 22 Evil kills the wicked-- those who hate the righteous will be held guilty. 23 Adonai redeems the soul of His servants —no one who takes refuge in Him will be held guilty. Footnotes a. Psalm 34:15 cf. 1 Pet. 3:10-12. b. Psalm 34:21 cf. John 19:33-36. -Tehillim (Psalms) 34 TLV “1The burden of the word of Adonai concerning Israel. A declaration of Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit of man within him: 2 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples when they besiege Jerusalem as well as Judah. 3 Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her. 4 In that day”—it is a declaration of Adonai—“I will strike every horse with confusion and its rider with madness. I will keep My eyes on the house of Judah but will blind every horse of the peoples. 5 Then the leaders of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength through Adonai-Tzva’ot their God.” 6 “In that day I will make the leaders of Judah like a firepot in a woodpile, like a burning torch among sheaves. They will devour on the right and on the left all the surrounding peoples, yet Jerusalem will remain in her place, in Jerusalem. 7 Adonai also will save the tents of Judah first, so that the honor of the house of David and the honor of the inhabitants of Jerusalem will not exceed that of Judah. 8 In that day Adonai will defend the inhabitants of Jerusalem so that the weakest among them that day will be like David and the house of David will be like God—like the angel of Adonai before them. 9 It will happen in that day that I will seek to destroy all the nations that come against Jerusalem. 10 “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced.[a] They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. 11 In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megiddo. 12 The land will mourn clan by clan. The clan of the house of David by itself and their wives by themselves, the clan of the house of Nathan by itself, and their wives by themselves, 13 the clan of the house of Levi by itself and their wives by themselves, the clan of the Shimeites by itself and their wives by themselves. 14 Each of the remaining clans will mourn by itself and their wives by themselves.” Footnotes a. Zechariah 12:10 cf. John 19:34, 37; Rev. 1:7. -Zachariyah (Zechariah) 12 TLV 38 After these things Yoseph[H] (YHVH adds) of Ramatayim[H], (Arimatea[A], heights, birthplace of Samuel Mt Ephraim), being a disciple (talmid[H]) of Yeshua[H], but a secret one for fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), asked Pilate (Pilatos[G]) that he might take away the body of Yeshua[H]; and Pilate (Pilatos[G]) granted permission. So he came and took away His body. Yoseph of Ramatayim (Joseph of Arimathea) shows great courage in this public act of care for Yeshua’s body (Matt. 27:57; Mark. 15:43; Luke. 23:50). Matthew’s gospel tells us that Yoseph placed Yeshua “in his own new tomb.” “57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb,[a] which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 TLV The cost of the tomb Yoseph freely gave for Yeshua’s burial cannot be firmly established, but given the social and religious standing of Yoseph it is likely that it was worth a large sum of money by today’s standards costing millions of dollars (USD). The Greek word “mnemeion” translated “tomb” in Matthew 27:60 can also be translated “Sepulchre”. Both “tomb” and “sepulchre” often refer to a large tomb with multiple rock-cut cubicles for interring a number of bodies. A single Sepulchre complex of 63 rock cut tombs in Jerusalem dating to the first century C.E. received the name “Tombs of the Sanhedrin” from Rabbi Joseph Halevi in 1450 because of the large number of burial cubicles inside. While it’s unlikely that this particular Sepulchre is a Sanhedrin burial place, it is very likely that a Sepulchre like it with 70-72 cubicles may well have existed in the first century C.E. and it is therefore likely, given that Yoseph was a member of the Sanhedrin, that the tomb of Yoseph of Arimathea was one of the cubicles within the Sepulchre complex carved out specifically for members of the Sanhedrin and their families. If this is the case the classic notion of a single birth tomb is untenable. In fact, given that family tombs with multiple births dating to the first century have been found in Israel it seems that in most cases the first century Jewish dead were buried in multiple birth tombs, usually with family, and often among those of comparable social status. Added to this is the fact that “no one had yet been laid” in the tomb (John 19:41): meaning that the generation of the Sanhedrin at that time had yet to utilize the tomb complex, making Yeshua the first to be interred there. Tombs of the Sanhedrin (1st Century C.E.) Sanhedria, Jerusalem.
Yoseph’s faithful act fulfilled Isaiah 53:9: “His grave was given with the wicked, and by a rich man in His death,” Both Yoseph and Nakdimon were members of the Sanhedrin (Luke 23:50-51; John 7:50-52). They may also have been brothers: Some commentators believe that Joseph of Arimathea (his home town) is Yoseph ben Gorion, the brother of Nakdiymon (Nicodemous) ben Gorion, the same Nicodemus mentioned in the following verse. One traditional commentary [Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.] suggests that Yoseph ben Gorion was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age (John Gill Commentary on the New Testament). Making Joseph of Arimathea approximately twenty seven years old when he helped to inter Yeshua. 39 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)[cf. John 3], who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about 45 kilograms. 40 So they took the body of Yeshua[H] and bound it in linen wrappings with the spices, as is the burial custom of the Jewish people (Ioudaios[G], Yehudiym[H]). Likewise Nakdiymon acts courageously, though a member of the Sanhedrin he risks his status for Messiah. Jewish tradition records Nakdiymon as a tzaddik (righteous one) who called down miracles and was extravagant in his gifts to the poor. However, it is later recorded in the Babylonian Talmud that Rav Yochanan ben Zaccai saw the daughter of Nakdiymon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). This infers that Nakdiymon ended up impoverished because of his decision to follow Messiah Yeshua wholeheartedly and openly. What a courageous example of true devotion to the King Messiah Yeshua and obedience to the Father God. The cost of the burial spices (myrrh and aloes) that Nakdiymon brought to prepare Yeshua’s body are estimated by today’s currency as being between $150,000 to $200,000 USD. Both the wrapping in cloth and the use of spices for burial are alluded to by ancient Jewish commentary: "let the dead be wrapped in his own linen" - T. Hieros. Ternmot, fol. 46. 2. “They do not say a blessing over a lamp, nor… the spices of the dead…” - Mishnah. Berachot. c. 8. sect. 6. The practice of using embalming spices has fallen by the wayside, however the wrapping of the body in a shroud continues to be the practise of observant Jews today. Today, as in ancient times [Talmud Bavli Menachos 41:A] Jewish men are often buried wrapped in a tallit (prayer shawl) as a sign of preparation for the bodily resurrection at the last day. For more information concerning Nakdiymon please read my article on John 3. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore according to the preparation of the Jewish people (Ioudaios[G], Yehudiym[H]), since the tomb was nearby, they laid Yeshua[H] there. “In which no one had been laid” is said to make certain that the reader understands that only Yeshua was in the tomb when it was sealed by the large stone. This makes it clear that Yeshua alone was interred there and that Yeshua alone was resurrected from there. Because of the High Sabbath (First day of unleavened bread), the need to bury the body within a day of death and the ritual uncleanness associated with handling the body, they laid Yeshua’s body to rest promptly. "they may not dig pits… nor graves… on a solemn feast day.'' - Mishnah. Moed Katon, c. 1. sect. 6. Copyright 2020 Yaakov Brown Like so many of the psalms, the weighty distant steps of the coming Messiah can be heard ringing through the hallways of history, approaching with glory, and “commanding the blessing!” Introduction:
Regardless of when this psalm was penned in its final form, it is attributed to King David. Psalm 133 is one of the fifteen Songs of Ascents (Shir Ha-ma'alot), and one of the three Songs of Ascents consisting of only three verses (131; 134). It’s not known when David wrote this psalm, however, some suggest it was written on the occasion of his anointing as king in celebration of the people’s unification under his reign (2 Sam. 5:1), while others suggest it was written following the quelling of Absalom’s rebellion, when the tribes of Israel jostled for the honor of bringing David back to his rightful place in Jerusalem (2 Sam. 19:9). Still others make a more general and much more likely suggestion that he wrote it while observing Israel gathered together for one of the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. In addition to these suppositions some scholars suggest that this psalm was added to the collection of psalms nearing the end of David’s life in approximately 1015 BCE. The Jewish commentators Kimchi and Ben Melekh see this psalm as being prophetic of the times of the Messiah (yet future), and take it to be a prediction of the peace that will exist between the King Messiah and the High Priest of Israel. This is in keeping with the figurative typing of Joshua (Zechariah 6:11-13). In fact, Yeshua united the Kingship and Priesthood of Israel through His immersion (baptism), His death and resurrection, and sanctified these roles with the pre-existing priesthood likened to the order of Malkiy-Tzedek (My King of Righteousness): a perfect priesthood (Hebrews 7) that functions to reconcile all who believe to the Father, causing both Jew and Gentile to truly abide together in a union that is everlasting, purchased through the blood of the Messiah’s perfect substitutionary sacrifice. The two figures of the oil running down Aaron’s beard and the dew upon Mt Hermon convey a sense of extravagant blessing and the empowering of God’s chosen people Israel (ethnic, religious). These Hebraic poetic couplets denote a firmly established future for the Jewish people, in fact, in the context of this psalm they reveal and established eternity. The imagery is more than simile, it is “ki” because of these similitudes that brothers and sisters dwell together in union. There are many side rooms in this psalm that lead us to greater depths of understanding: each symbol and figure brings to life the intricate workings of God as He weaves together a picture of unity that surpasses even our greatest attempts at manufacturing oneness. The Hebrew poetic couplets further enforce the strength and certainty of these richly prophetic words, and remind us again of the everlasting value of the promises seeded into time and space by God through the mouth of His servant David, king of Israel, beloved of God. Like so many of the psalms, the weighty distant steps of the coming Messiah can be heard ringing through the hallways of history, approaching with glory, and “commanding the blessing!” 133:1 Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David (Beloved of God). Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also, united, in union, alike, as one! Another way to read this would be: A song of the ascending of David: Look, now, what is this good, and what is this loveliness; it is brothers and sisters sitting together also in union. Notice that the brothers and sisters are not merely sitting in close proximity but are sitting and are in union. The Jewish sage Iben Ezra interprets “achiym” to refer specifically to priests (which is similar to the teaching of 1 Peter 2:9); the Jewish commentator Kimchi interprets “achiym” as the King Messiah and the priest together (which is similar to the teaching of Hebrews 7); and the Jewish commentator Yarchi, interprets “achiym” of the Israelites (which is consistent with the remainder of the psalm). The 2nd century Aramaic Targum reads: “1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.” The Targum understands well the locational aspect of this psalm by merging the latter similes of the Hebrew text with the opening clause. Where others have focused only on the unity aspect, and have thus, misunderstood the whole. The idea of ascending from the abyss is one of transcendent quality that alludes to the redemptive priestly work required in order for Godly union to be made manifest. “Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David.” (133:1a.) The opening clause can be understood in multiple ways, both spiritual (esoteric) and literal:
One may also paraphrase the opening clause as a spiritual drash for all who believe: “We each have a song that we offer up to the Father, a song that comes to mind as we ascend through the redemptive work of the King Messiah, a song that testifies of His love, sung by the beloved of God.” However, the p’shat (plain meaning) of the text is locational, situational, and refers specifically to the ascent of the Temple mount in Jerusalem, in the land of Israel and as it relates to the Jewish (ethnic, religious, empirical) people, the elect (chosen) of God, through the priesthood and the redemptive, substitutionary sacrificial system. These words being, “of king David”, one of the most influential and prophetic kings of Israel’s history, and the one from whom the Messiah would come forth (with regard to His humanity). “Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also - united, in union, alike, as one!” (133:1b.) While the majority of English translations render “mah” as “how”, it seems equally likely and more colloquially intuitive to translate “mah” with regard to its common use as “what”. Therefore, I prefer to read: “Wow, look, pay attention, what goodness and what delight is this? Sitting, dwelling, even remaining, brothers and sisters, also, in union (or: also as one).” In other words, “What is this incredibly beautiful and truly impossible thing I’m seeing? True Godly union between brothers and sisters.” Notice that the text does not say simply that brothers and sisters dwelling is good and pleasant, rather it says that both dwelling and also union (oneness), is good and pleasant. Nor does the entirety of this psalm promote unity alone. Rather, it shows Godly unity to be the fruit of a priestly order via a sacrificial system of atoning substitution. Empowered by the Spirit (oil), which produces the fruit of unity. Unity is not the goal. Messiah is the goal and unity is the fruit of Messiah at work in us through the anointing and empowering of the Holy Spirit. This spiritual principal which can be applied to all believers, is none the less first and foremost (in its plainest sense) specifically prophetic of Israel’s (ethnic, religious) future. As we will see from the latter verses, the blessing that results is locational, yet future, and for a specific people (Jews) in a specific land (Israel). Good and Pleasant: “Tov”, is good in the purest sense. Yeshua, revealing His own deity, said, “Why do you call me good, only God is good” (Mark 10:18). For something to be good in all its fullness is for it to be “On earth as it is in heaven” (Matt. 6:10). “Nayim”, is pleasant to the olfactory sense (sense of smell). In other words, this will be pleasing not only based on sight but also on smell. This is why the psalmist goes on to use the fragrant anointing oil as a simile. We note that the observing of this form of unity brings a sense of “tov” goodness, wellness, pleasure, and of “nayim” pleasing experience, delight etc. The unity described is in fact not truly achievable in a perpetual sense within a sin affected world, not even by the community of believers. Therefore, the unity described is intentionally and specifically prophetic. It is a unity that will be experienced at the coming of the King Messiah at the end of the age, and will be evidenced in the redeemed ethnic religious nation of Israel (and subsequently in all of redeemed humanity). Unity: “Yachad” means union, unitedness, unity (noun masculine), together, all together, alike (adverb). It occurs 147 times in the Tanakh (OT) and is most often (124 times) used to denote togetherness, that is, individual persons, entities, or objects, together in close proximity. It is related to the Hebrew word “echad” meaning “one” which is used to describe the intimate union of man and wife “the two shall become one flesh” (Gen 2:24). However, “yachad” specifically refers to separate entities in proximity rather than denoting an intimate conjoined union. Thus, when a husband and wife are walking together they are yachad, but when they are joined in the sex act they are echad. When we consider the weighty emotion brought to this psalm by David, who had many wives, concubines, sons and daughters, we must grapple with the turmoil he must have felt as he considered the disarray and division caused by his sin choices and looked forward in hope to a time when, through the Messiah, all of his family would live as one (unified) in the presence of God in the New Jerusalem, in the land of Israel. This union that is being spoken of is not possibly except through the Messiah. “Everyone who believes that Yeshua is the Messiah is born of God, and everyone who loves the Father loves the one born of Him. 2 We know that we love God’s children by this—when we love God and obey His commandments. 3 For this is the love of God—that we keep His commandments. And His commandments are not burdensome. 4 For everyone born of God overcomes the world. And the victory that has overcome the world is this—our faith. 5 Who is it that overcomes the world, if not the one who believes that Yeshua is Ben-Elohim?” -1 John 5:1-5 (TLV) 133:2 Ka-shemen Because, like, as oil (fatness) ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days), shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent! David now proceeds to explain not only what the union of brothers and sisters who dwell together is like, but also the mechanism and process required in order for the fruit of unity to be seen in Israel. The Hebrew “Ka-shemen” is most often translated “Like oil”, however, the Hebrew “kiy” which begins the composite “Ka-shemen”, can be understood to mean, “because, as, like etc.” Therefore, we may read: “Because the precious oil upon the head of Aaron runs down the beard, Aarons beard…” In other words, the imagery is associated to the mechanism which perpetuates the peaceful dwelling together of brothers and sisters in unity. The images of oil on Aaron’s beard and dew on Mt Hermon are more than simile, they are the outworking of the blessing that brings about the unity observed by David in the first verse of this psalm, and in turn becomes witness to the locational blessing commanded by God in the last verse. The poetic imagery used here is of great importance. The oil is not just oil but “The good oil” or “The precious oil”, and refers specifically to the mixture of oil assigned by God for use in anointing the Cohen Ha-gadol (The High Priest) and sprinkling on the priests. It was not to be used for any common purpose or by any common Israelite (Exodus 30:22-23). The oil was to be poured upon the head of Aaron subsequent to the donning of the priestly garments, including the head covering (Lev. 21:10) and was to overflow to the very ends of the garments. It is interesting to note that Aaron was never to uncover his head or rend his garments (Lev. 21:10). The specific event described here occurred only once. That is, it is specifically Aaron’s anointing that is described and likened to a time when brothers and sisters will dwell together in union. Aaron was the first Levitical High Priest and father of Israel’s subsequent Levitical priesthood. Therefore, this figure is not intended as a general image to be likened to every act of anointing ever performed, rather it specifically alludes to the anointing of Israel’s first Levitical High Priest Aaron, and to the mixture of oil used to anoint him. Therefore, failing to understand the context means misinterpreting the text and misunderstanding its application and future fulfilment. Ka-shemen Because, like, as oil ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days)… (133:2a.) “shemen ha-tov”, the precious oil, is described as follows: “23.“Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, 24.and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil. 25.And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil. 26.With it you shall anoint the tent of meeting and the ark of the testimony, 27.and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28.and the altar of burnt offering with all its utensils and the basin and its stand. 29.You shall consecrate them, that they may be most holy. Whatever touches them will become holy. 30.You shall anoint Aaron and his sons, and consecrate them, that they may serve me as priests. 31.And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations. 32.It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you. 33.Whoever compounds any like it or whoever puts any of it on an outsider shall be cut off from his people.’” -Shemot (Exodus) 30:23-33 (ESV) The fine fresh olive oil smelled strongly of cinnamon (cassia being of the same family, a bark), myrrh, and an uncertain sweet aromatic cane, possibly from Sheba or some part of Arabia. It is perhaps for our own protection that the exact blend is impossible to fabricate today. The perfumed anointing oil (being a symbol of the Holy Spirit), offers an opportunity for us to experience at very least in part the fragrant nature of the experience of Aaron. The Ruach (Spirit) of God is illuminated in the components of the perfumed oil. He is the fragrance of sweet salvation to those who are being redeemed. We note that the oil of anointing was not poured over Aaron’s sons, though it was sprinkled on them. Thus, Aaron is “Ha-Cohein Ha-Mashiyah” (The Priest The Anointed), whereas subsequent priests experience “Meshuchiym” (Anointings) [Numbers 3:3]. Additionally, it was never to be used on the common Israelite. Therefore, the anointing in question is for priests alone, and more importantly, the fullness of that anointing is upon the head of the High Priest. Therefore, in keeping with this imagery we are able to properly interpret the life of Messiah Yeshua, His unification of the Kingship and High Priesthood of Israel and His perfect Priesthood in the order of Melki-Tzedek. Ultimately, it is from the anointing of Messiah and through Him that all who believe become participants in the priesthood (1 Peter 2:9) that is offered to all according to the type or order of Melki-Tzedek (My King of Righteousness) [Hebrews 7]. This is not to say that anointing others with oil is in and of itself inappropriate, but simply that the anointing in question is intentionally specific and refers to a prefigure that illuminates the Messiah. The text of Exodus details the dressing of Aaron in his High Priestly garments prior to his anointing. Further still, contrary to the depictions of this event in popular Christian art, we are not told that Aaron’s head dress was removed prior to anointing. Therefore, he must have been wearing the head covering (which symbolised the need for blood atonement) and the gold plate engraved with the words “Kadosh le’YHVH” Holy Unto The Lord. The anointing oil runs down Aaron’s beard and over his shoulders, down his breast and to the very edges of his priestly garments: “shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent!” (133:2b) In order for the oil to reach the outer edges of Aaron’s robes, it must have been poured in copious quantity, and would have flowed over the stones on his shoulders engraved with the names of the tribes of Israel, over the breastplate and each of the precious stones engraved with the names of the tribes of Israel, down behind the breast plate over the uriym (lights) and tumiym (completions) which were tucked into a pocket behind the breastplate, over the blue outer garment, over the pure white linen garment, soaking through to his skin and symbolically covering every aspect of his priesthood and headship as the spiritual shepherd of Israel (Exodus 28). The obvious correlation to the ministry of the Messiah is to say the least, mind-blowing. We must not cheapen our understanding of this imagery by seeing only a few drops of oil being applied to the head of a petitioner. The text denotes a flood of specifically composed fragrant anointing oil. The oil is poured forth from a horn (Ram’s horn), thus signifying the One through Whom all believers would one day receive the promised Ruach Ha-Kodesh Holy Spirit (Yeshua being the substitutionary Ram of God and the horn being a symbol of His strength in redeeming Israel [Isaac]). The oil is poured over the head in order to convey the spiritual headship of the High Priest, and is therefore a prefigure of the Perfect Great High Priest Yeshua, the King Priest of the Perfect Priesthood (Hebrews 7). What is more, all of this is preceded by Aaron and his sons participating in the offering of substitutionary sacrifice for the atonement of sin and a meal of matzot (unleavened bread) [Exodus 29]. Therefore, the anointing with the precious oil was not performed until right relationship with God had been established (at least symbolically). This of course is a prefigure of the body of Messiah broken for us (matzot) and the blood atonement purchased for us through Messiah’s blood poured out on the cross (rams). The Holy Spirit (oil) was not poured out on the believing Jewish community until after Messiah’s return to the Father following His death and resurrection (Acts 2), nor is the Holy Spirit given to anyone who has not understood and received the saving work and Person of Messiah Yeshua (Jesus). In one sense the outpouring of the Holy Spirit on the first century Jewish believers in Messiah Yeshua (Acts 2), is a foretaste of the ultimate manifestation of the unity of Israel (ethnic, religious) at the return of the Messiah. Both events are the literal outworking of the similes in the present psalm. It’s important to note that while David alludes to the imagery of Aaron’s anointing, which occurred outside of the land of Israel following Israel’s escape from Egypt, he is none the less writing this psalm from his purview within the land of Israel and is therefore uniting the imagery of Aaron’s anointing with the anointing of the land from Hermon (in the north) to the mountains of Zion in the centre. David writes this psalm as a psalm of ascent (Aliyah: going up [to Zion, the Temple Mount in Jerusalem]), not just localised ascent to the Temple mount but also as an Aliyah psalm for all those who ascend three times a year to observe the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. Thus, the fragrances of the festival foods and the offerings, both sacrificial and celebratory (freewill) is presupposed by the union of the two similes of the anointed High Priest and the anointed mountains of the land of Israel. The former having occurred immediately post bondage (in Egypt) and the latter being the hope of Israel’s future redemption through Messiah. Aside from the depth of symbolism in the process of anointing Aaron, there is also the simple grandeur of the oil flowing over his head, stinging his eyes and soaking into his skin, beard, and garments. In order to better understand the kinetic reality of the anointing of Aaron, I had myself anointed in a similar way and was stunned by the stinging sensation in my eyes as the oil made its way down my face. The pain was great, “What’s going on” I thought, “Shouldn’t this be an enjoyable pain free experience. Isn’t this supposed to represent the Holy Spirit being poured out on me? It’s killing my eyes, I can’t see… Wait a minute… I can’t see…” It occurred to me that the Holy Spirit does not always make me feel comfortable, in fact, He often makes me feel uncomfortable. God is present in my discomfort, just as He is in my comfort. The eyes I use for seeing this world are stung by the presence of the Holy Spirit, but when I become accustomed to the oil I am able to see things that are not of this world, pure, eternal, unseen things. There are those who claim that the manifestation of the gifts of the Holy Spirit are evidence of His abiding with a believer, however, Yeshua reminds us that “Many will say to Me on that day, ‘Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?’ Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness!’” (Matt. 7:22-23 TLV) I think (or should I say “Scripture teaches”), that the Holy Spirit is more often evidenced in the way we respond to suffering than He is in the ecstatic gifts that are often counterfeited by so many. In one sense, God is saying to Aaron the High Priest and to we who follow the High Priest Yeshua (The Suffering Messiah), “If you want to be a priest, you best get used to both the healing balm and the stinging pain of the present, overflowing Spirit of God.” 133:3 Ketal Because, like, as the dew, night mist of Chermon (Hermon, Sanctuary, devoted, dedicated for destruction) shereid running down, sinking down, marching down, descending al-Har-reiy on the mountains of Tziyon (Zion, Parched land)! Keey Because sham there tzivah commands, orders, charges, HaShem (YHVH, Mercy, The LORD) et (the) certain ha-berachah the blessing, prosperity, gift, treaty of peaceful Chayyim living, perpetual life, ad ha-olam going round, perpetually, as far as forever in the world (to come). The Mt Hermon/mountains of Zion simile (literal and figurative mechanism) works perfectly alongside the imagery of the anointing oil running from Aaron’s head to the edges of his garments. In like fashion the dew of Hermon runs from the top of Israel’s northern border and down to the place where Israel collectively goes up to worship God during the Regaliym/Aliyot festivals. Thus, all Israel (the people) and all of her land, is covered by the dew of Hermon both literally and figuratively. “There” is a locational term indicating the mountains of Zion, where the brothers and sisters of Israel (ethnic, religious) dwell together in unity. “HaShem commands the blessing”. The blessing is commanded upon the mountains of Zion when Jews dwell there together as one (yachad). This is a prophetic statement. God is speaking into time and space an observation of the future redemption of the entire remnant of Israel (ethnic, religious), when, following the fullness of the nations, all of Israel (ethnic, religious) will be saved (Romans 11). We note that the Hebrew text does not say, “There the Lord commands a blessing” but rather, “There the Lord commands the blessing.” The “berachah”, blessing, prosperity, gift, treaty of peace, is one that brings “chayim”, not life but living (plural, perpetual). Living that will be “ad ha-olam” going round in the world perpetually forever. The world being the Olam Haba (World to come). Therefore, the text is not saying that wherever believers in general dwell together in unity that God will command a blessing, rather, it is saying that when Israel (ethnic, religious, empirical) dwell together through redemption and the anointing supplied by the King Priest Messiah, in the land (literal) of Israel (at the return of the Messiah), then and only then, there and only there, will God command and establish the blessing of everlasting life on the New Earth. Mt Hermon: “Chermon” (Hermon), from charam, to dedicate someone or something to the afterlife or to death. The Law of charam is expounded in Leviticus 27:28-29, and states that whatever is labelled as charam cannot be redeemed (bought back or ransomed out). In the Tanakh (OT) there are no instances of human beings designated as charam who aren't subsequently executed, however, there are a number of people who have names that are derived from this verb. Which may indicate that the verb once denoted salvation. Not everything designated charam was automatically destroyed. In Numbers 18:14 HaShem declares “Every devoted thing (charam) in Israel is yours (Aaron and his sons) [see also Lev. 27:21 and Eze. 44:29]. When Joshua sacked Jericho, the whole city and all it contained (apart from Rahab and her house) was designated charam, yet the gold, silver, bronze and iron objects went into the tabernacle's treasury (Joshua 6:19). Mt Hermon therefore, carries the symbolic meaning of being charam dedicated to the Lord unto the afterlife and is equally representative of salvation. “Hareiy Tziyon”, the mountains of Zion (the parched land), also have significant figurative value and show Israel’s need for the mayim waters of chayim living. Waters that she receives through the dew that results from the charam (dedication) of her Messiah, and the salvation that results from His substitutionary sacrificial death and resurrection. In addition to the profound poetic value of this simile there is the practical reality of the geography and climate of Israel: Van de Velde writes in regard to his Travels (Bd. i. S. 97): “What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion, is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon.” Therefore, the simile is both powerfully figurative and practically literal. In Conclusion: Psalm 133, has been misused to claim an illegitimate unity over certain groups within the body of Messiah, devoid of respect for the plain meaning of the text as it applies to the brothers and sisters of Israel (ethnic, religious) and the contextual and locational elements in the text. In addition, and with great fervour it has been misused as an excuse for believers in general to demand a blessing from God based on their dwelling together, despite the fact that the blessing is for a specific people (The Jews), time, and in a specific location (The mountains of Zion in the land of Israel). While it’s true that in some sense there is a principal here regarding unity and blessing for all believers, it is only the case in a secondary sense and must be made subject to the plain meaning of the text. This psalm observes the ultimate union of the brothers and sisters of Israel (ethnic, religious) in the land of Israel, through an anointing that flows from the head of her priesthood (both literal and transcendent), and shows through the use of simile, those things that must take place in order for this union to be fully filled at the end of the age. Therefore, David, by the Holy Spirit, employs the poetic imagery and occasion of the anointing of Aaron the High Priest alongside the majestic beauty and natural precipitation of Mt Hermon, in order to show both literally and figuratively, where and when God (YHVH: Mercy, the God of Israel [ethnic, religious]) will command the blessing of life everlasting upon the union made possible by His Son and empowered by His Holy Spirit poured out on Israel (and the nations). Let us therefore, show due respect for the plain contextual meaning of this psalm by appropriately applying the principal of unity and ceasing to demand a temporal blessing where a locational (place, time, space) blessing upon a specific people (Jews) with an eternal purpose, is intended. For Reference: 133:1 A Song of that which goes up, that which comes to mind, degrees, stairs, ascents; attributed to David, (the beloved of God). Behold, now, pay attention, how good and how delightful, pleasant, lovely it is, sitting, dwelling, remaining, abiding brothers and sisters again, also, united, in union, alike, as one! 133:2 Like oil the good, the best, on the head, running down, sinking down, marching down, descending on the beard, beard of Aaron (the bright one, of many mountains, a light bearer, an ark bearer, in the latter days), running down, sinking down, marching down, descending on the collar (mouth) of his robes, stature, measure, extent! 133:3 It is like the dew, night mist of Hermon, (a sanctuary, devoted, dedicated for destruction) running down, sinking down, marching down, descending on the mountains of Zion (Parched land)! Because there (the mountains of Zion) commands, orders, charges, HaShem (YHVH, Mercy, The LORD) (the) certain blessing, prosperity, gift, treaty of peaceful living, perpetual life, going round, perpetually, as far as forever in the world (to come). 2nd Century CE Aramaic Targum of Psalm 133: “1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers. 2.Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments. 3.Like the dew of Hermon that comes down on the mountains of Zion; for there the Lord has commanded the blessing, life forevermore.” Copyright Yaakov Brown 2019 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|