Introduction:
 
The key theme of this chapter or section of the Book to the Hebrews is Messiah’s once for all time substitutionary, sacrificial, atoning death. The writer prefaces his explanation of Messiah’s superior singular sacrifice by reiterating the ineffectual nature of the repeated animal sacrifices and ritual washings that are not more than copies of the heavenly things and therefore, unable to save those who serve according to the requirements of the Torah. By logical extension the writer proves the Levitical system to be ineffectual concerning the complete purging of sin, given the evidence present in the lives of those serving, who continue to be aware of their continued sinful state even after offering the blood of animals. The repetition of the sacrifices being proof in itself of the ineffectiveness of the practices. The Yom Kippur sacrifices are said to be a yearly reminder of sins, which cannot take away sins.
 
The words of Psalms 40:6-8 are attributed to the King Messiah Yeshua, and used in a Midrashic (comparative) sense to show that the blood of animals was never sufficient but that God had always intended the sacrificial system of Torah to point to the Goal of Torah Yeshua (Rom. 10:4). Thus, Yeshua takes away the replica (first order of sacrifices) and establishes the second, the new covenant. Yeshua’s body being offered once for all time, past, present, and future. We note that what Yeshua removes are those aspects of Torah concerning sin, and in this context the sacrifices relating to the ritual atonement for sin. Sin will not exist in the Olam Haba (world to come). Therefore we understand that He does not remove or do away with the eternally present aspects of Torah concerning righteousness in Him.
 
The fact that Messiah now (from our view within time and space and according to the chronology of this sin affected world) sits at the right hand of God, signifies that His work is finished and there is no need for further sacrifices. Thus, in fulfilling His role as Great High Priest, Messiah now (from our view within time and space and according to the chronology of this sin affected world) awaits the subjection of His enemies beneath His footstool as Melekh HaY’hudiym (King of the Jews), Melekh HaOlam, King of the universe (under HaShem the Father).
 
A key understanding of the presently eternal condition of those redeemed in Messiah is spoken, “by one offering He has perfected for all time those who are being sanctified” (v.14). In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with God.
 
The writer again attributes the prophecy of Jeremiah 31:31-34 to the Holy Spirit and uses it as a reminder to the redeemed of the fact that by His Spirit in them He has written the eternal Torah of Messiah on their inner person/soul centre. This being evidence which affirms the promise that God will no longer bring to mind perpetually the sins of the redeemed.
 
Therefore, where all the sins of the repentant have been atoned for eternally there is no need for further sacrifices.
 
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 9 being:
 
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.
 
BOOK TO THE HEBREWS Chapter 10:1-18 (Author’s translation)
 
1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole. 2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins? 3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year. 4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness]. 5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’” 8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]), 9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second. 10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all. 11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins; 12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2] 13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1]. 14 For by one, first agreeable offering He has perfected, made whole forever  those who are being sanctified, made holy. 15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says, 17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required.
 
HEBREWS 10:1-18 (line upon line)
 
1 For the Torah[H] Law, Instruction (nomos[G]) having a shadow (skia[G], tzeil[H]) of the good, beneficial things (agathos[G], tovot[H]) to come and not the same (autos[G]) form, image, figure, likeness, face (eikōn[G], peneiy[H]) of those things, can never, with the same sacrifices (thusia[G]) which they offer (prospherō[G]) continually every year (shanah veshanah[H]), make those who approach perfect, fully filled, consecrated, whole (teleioō[G], shalem[H]). 2 Otherwise, wouldn’t they have stopped being offered (prospherō[G], yechdelu[H]), because those serving (latreuō[G], haovediym[H]), having once (hapax[G], achat[H]) been purged (kathairō[G]), would no longer have had consciousness (suneidēsis[G], machshevet[H]) of sins [missing the mark of God’s holiness] (hamartia[G], hacheite[H])? 
 
1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole. 
 
“For the Torah having a shadow of the good things to come and not the same form, image, likeness, face of those things,” [cf. Heb. 8:5]
 
The Torah is a shadow that replicates but is not the same as the image of the good things of God. A shadow is cast by light shining against an object or person, but if that same light converges with the object or person the shadow disappears. It’s the same with the Torah of Moses. At the end of the age when the Messiah returns and God dwells with humanity in the new creation, the manifest light of God will have become convergent with creation and thus, the shadow of temporal Torah will disappear while the Torah of the Messiah [Gal. 6:2; Rom. 8:2] will remain. A shadow cannot illuminate someone trapped in darkness. Only the light that cast it can do that.
 
“can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25]
 
The sacrifices of Torah can never purify the inner person because the blood of its atonement rite is the temporary blood of animals. What is needed is a blood transfusion given by One Who has everlasting blood and is compatible with the recipient. One cannot transfuse a human being with animal blood, nor can incompatible blood types be cross transfused, rather, if you desire to transfuse a number of different blood types using only one donor, you will require a universal donor. In the case of Messiah, His blood is not sin affected and therefore is able to redeem all Who receive His transfused life.
 
“Year after year” or “year and year” shanah veshanah, meaning by implication, from one Yom Kippur (Day of Atonement) to the next.
 
2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins? 
 
The logic is sound. If the sacrifices actually removed sin, they would have ceased. Interestingly, following the ultimate sacrifice for sin made by the King Messiah in the first century C.E. the sacrifices did cease (70 C.E.). As a result those Jews who didn’t receive Yeshua the promised Messiah had to reinvent Judaism devoid of the practice of the sacrificial system. Only now millennia after the destruction of the second temple, is there a reasonable expectation of the re-establishment of the temple cult, and even when that happens [Isaiah 2:2-3; 2 Thessalonians 2:3-4;
Rev. 11:1-2] the same truth remains, that the Torah and the temple cult, with its temporal animal sacrifices, “can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25]
 
The evidence of the effectiveness of the sacrifices would have been seen in both the clear conscience of the one who offered the sacrifice and in his living according to the freedom afforded him. This was not the case, nor is it the case that sacrifices of any kind other than that of the Messiah, can perfect any human being. Many in the body of believers make noble sacrifices in accordance with reflecting Yeshua’s life to others, however this is not done to earn favour but as a result of having been shown favour. Others make sacrifices believing they are somehow atoning for their own sinful acts, they are not, Yeshua is enough, there is no need for further sacrifice of any kind in order to make a human being right before God.
 
Many claim that the good news concerning the King Messiah Yeshua is too simple. In my experience it is the simple things that put to shame the so called “higher” understanding of the intellectual elite.
 
3 But in those sacrifices (bakarbanot[H]) there is a recollection, a reminder, a remembrance (anamnēsis[G], yesh zeicher[H]) of sins [missing the mark of God’s holiness] (hamartia[G], lachataiym[H]) every year (shanah veshanah[H]). 4 For it is impossible (adunatos[G]) for the blood [in the blood] (ho aima[G], bedam[H]) of bulls (tauros[G], pariym[H]) and goats (tragos[G], ushiyriym[H]) to take away, remove, cut off (aphaireō[G]) sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]). 
 
3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year. 
 
I’ve been asked by some of our yeshivah students, “Why were the sacrifices given at all if they could never remove sin?” While there are many reasons, the present verse gives just one, the sacrifices are given as a constant reminder of sin. The sacrifices themselves are an indictment against sin and a reminder of the need for something better by way of effectual atonement.
 
“Every year” ultimately refers to Yom Kippur (Day of Atonement) [Lev. 16]. As we approach the High Holy Days again this year we are reminded of sin and the need for blood atonement. In short, the yearly Yom Kippur sacrifices remind all Israel individually and collectively of our sin and our need for something better than animal sacrifices to atone for it.
 
In spite of the fact that Judaism reinvented itself at Yavneh (located west of Jerusalem on the coast next to the Mediterranean ocean) [90 C.E.] following the destruction of the temple (70 C.E.), and in spite of the fact that we no longer have animal sacrifices as a reminder, we nonetheless have prayers (selichot) and protocols during the High Holy Days that cause us to think again about the requirement of blood atonement and the fact that we cannot save ourselves but are reliant on the saving work of God for the forgiveness of sin, right standing before Him and receipt of eternal life in the Olam Haba (world to come), an assurance that our names are written in HaShem’s book of life [Ex. 32:31-33; Dan. 12:2; Mal. 3:16; Ps. 56:8, 69:27-28, 139:16; Lk. 10:20; Philippians 4:3; Heb. 12:22-23; Rev 3:5, 13:8, 17:8, 20:15, 21:27].
 
Our daily prayers and liturgies remind us of the sacrifices of old (Sacharit [the morning prayer service] includes portions regarding the sacrifices), and of our sinful condition and our need for forgiveness (Amidah [standing] prayer, Tachanuniym [supplications]). Even devoid of a physical temple and in spite of our rabbis’ attempts to refocus us on halakhah (applied law) rather than sacrificial atonement, we are nonetheless constantly reminded of our sinful condition and our need for atonement, forgiveness and redemption.
 
On his death bed one of rabbinic Judaism’s greatest rabbis, the convener of the council of Yavneh (90 C.E.) Rabbi Yochanan Ben-Zakkai says:
 
"Now I am being led before the supreme King of Kings, the Holy One, blessed be He, who lives and endures forever and ever. If He is angry with me, He is angry forever. If He imprisons me, He imprisons me forever. If He puts me to death, He puts me to death forever. I can't persuade Him with words or bribe Him with money. Moreover, there are two ways ahead of me: one leads to Gan-Eden [Paradise] and the other to Gey-Hinnom [Torment], and I do not know which one will take me. How can I do anything but weep?" (B'rakhot 28b)
 
-Rabbi Yochanan Ben-Zakkai (Convener of the Council of Yavneh)
 
Awareness of unatoned sin is a constant and condemning reminder to all who reject the once and for all atoning sacrifice of the King Messiah Yeshua. In Messiah we are offered freedom from the uncertainty of the final judgement because in Messiah our names are inscribed in the book of life, written in the immovable and unchanging blood of Yeshua, Who is Imanu-El God with us. Therefore, we both tremble in awe before HaShem (YHVH) and are immutably secure in Him, utterly terrified and completely safe in the arms of our Father, the Creator of all things through Yeshua the King Messiah. Unlike Rav Yochanan Ben Zakkai, we do know which path will take us, that is the path to Gan-Eden (Paradise), the path to Olam Haba (the world to come), and everlasting life. In fact, we are already walking that path in Messiah.
 
“Amen and amen, in established truth I tell you, whoever hears my word and trusts Him who sent me already has eternal living and will not be condemned but has crossed over from death to living.” -John 5:24 (Author’s paraphrase)
 
4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness].
 
The reference to bulls and goats implies the Yom Kippur rites (Lev. 16). Once again the actions of the High Priest are brought to mind.
 
“Will I eat the flesh of bulls, or drink the blood of goats?” -Psalms 50:13 KJV
 
HaShem has no need of the blood of animals, He is not like pagan deities who require feeding, rather the sacrificial system of the Torah of Moses is a symbol for Israel and humanity, revealing the spiritual condition of our inner being and showing the great cost of redemption from that condition. Like prayer, the sacrifices of Torah are for our benefit, they do not benefit God, as if He needs anything.
 
5 Therefore, when He comes into this world (ho kosmos[G], ha olam[H]), He says, “You have not desired sacrifice (thusia[G]) and offering (prosphora[G]), But You have prepared a body (sōma[G]) for Me; 6 You have not taken pleasure in whole burnt offerings (holokautōma[G]) and sacrifices for sin (hamartia[G], chataiym [H]). 7 Then I said, ‘Behold, now, pay attention (hineih[H]) I am come [(hēkō[G]) (It is written of Me in the scroll (kephalis[G]) of the book (biblion[G])] To do Your will (thelēma[G]), O God (Theos[G]). [Psalms 40:6-8 LXX]’”
 
5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’”
 
The writer of the Book to the Hebrews is using Psalms 40:6-8 [7-9] in the form of a drash. A mode of teaching prolific among ancient Jewish scholars.
 
“When He comes into the world” This is a Jewish expression denoting birth (Mishnah Rosh Hashanah 1:2; Sifre Deut. 312) and in this context is a reference to the promised King Messiah, Who is understood to be the speaker of the words of Psalms 40:6-8 (LXX) by way of drash (comparative teaching). The full portion from the Hebrew text of Psalms 40:7-9 illuminates further the deeper meaning.
 
The Hebrew text of Psalms 40:7-9 (equivalent to LXX 40:6-8) translates:
 
“7 (6) Blood sacrifice (zevach[H]) and offering (uminchah[H]) have You not desired (lo-chapatzta[H]) ears (aznayim[H]) opened, dug up for me (kariyt liy[H]), whole burnt offerings (olah[H]) and sin offerings (vachata’ah[H]) You did not enquire after (lo sha’alta[H]). 8 (7) Then (az[H]) I said (amartiy[H]), ‘Behold, now, pay attention (Hineih[H]), in/of Me (vatiy[H]) in the scroll of the book (bimgilat-sefer[H]) is written upon/concerning Me (katuv alay[H]). 9 (8) To do Your will [what You want] (la’asot-retzonecha[H]) God (Elohay[H]) delights Me (chapatztiy[H]) and Your instructions/Torah (vetorahtecha[H]) are in the midst (betoch[H]) of My inner being, gut, emotion (meiay[H]).
 
“But You have prepared a body for me” This Septuagint translation differs dramatically from the Masoretic Hebrew text but within the wider context essentially means the same thing. The Hebrew text reads “have You not desired ears opened, dug up for me?” Which is a Hebrew idiom meaning “willing ears, listening and obedient ears, resurrected ears that hear, understand and obey”. This same meaning is conveyed in the Septuagint where the context denotes that God has “prepared a body” for Messiah, and goes on to say that the purpose of His body is “to do” God’s “will.” Ultimately the two texts are saying the same thing in two different but consistent ways. Read convergently they say, “You have prepared a body for me with ears to hear and obey so that I am ready to do Your will…”
 
“I am come [It is written of Me in the scroll of the book] To do Your will, O God.” Again the Hebrew version reads differently as “To do Your will [what You want] God delights Me and Your instructions/Torah are in the midst of My inner being, gut, emotion.” Therefore, the Goal of the Torah, Who is Yeshua the King Messiah, also has the Torah within Him in the sense that He is the Author of it. Thus, “it is written of Me in the Scroll (Torah [kephalis[G]]) of the Book [biblion[G]] (Tanakh)” and “Your Torah is in My inner being”. Both are true, both convey the greater meaning of the text and redemptive purposes of God. There is no contradiction, only convergence.
 
As alluded to, “The Scroll of the Book” refers to the Torah being within the wider Jewish Canon (Tanakh) [ref. Targum and Kimchi on Psalms 40:7].
 
8 After saying above, “Sacrifices (thusia[G], zevach[H]) and offerings (prosphora[G], uminchah[H]) and whole burnt offerings (holokautōma[G], (holokautōma[G])and offerings for sin (vachata’ah[H]) You have not desired (thusia[G], lo-chapatzta[H]) nor have You taken pleasure in them” (which are offered according to the Torah[H] [nomos[G]]), 9 then He said, “Behold, now, pay attention (Hineih[H]) I have come to do Your will (thelēma[G], la’asot-retzonecha[H]).” He kills, slays, puts to death, takes away (anaireō[G]) the first (ho protos[G], harishonah[H]) in order to establish, set firmly in place (histēmi[G]) the second (deuteros[G], hasheniyah[H]). 
 
8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]),
 
“Which are offered according to Torah” This clarification emphasises the fact that even sacrifices and offerings offered precisely according to Torah requirements are not ultimately what God provides in order to perfect His children.
 
9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second. 
 
“I have come to do Your will” These words of the King Messiah and the sacrifice they denote affirm the fact that Yeshua has killed the first order (not the Torah as a whole but the blood covenant, specifically the sacrificial system as it pertains to sin) and set firmly in place the second. So we see that Yeshua’s blood atonement atones for the first covenant and based on the vicarious death experienced by Israel and her Torah in Yeshua, Israel are established in the new covenant through His death which has already been explained in the previous chapter concerning the effectiveness of a covenant being established according to the death of the one who enters it. In short, those who receive Yeshua’s death on their behalf have died vicariously in Him.
 
“He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second.” This is speaking of the covenants established by Moses and Yeshua respectively and not of Torah as a whole. The first covenant and ritual sacrificial system is killed in order to establish the second. Messiah puts death to death, meaning that He takes away those aspects of Torah concerning the sacrificial system as it relates to sin but does not take away the eternal aspects of Torah which transcend the present sin affected world. This is one of the reasons it is important to qualify what is meant by Torah in any given context.
 
Notice that as Author of the Torah (in God) and its sacrificial signs (Yeshua is the Davar HaEmet [Word essence of the Truth]: John 1:1) Yeshua “kills the first (sacrifices)”, that is, Aharon the High Priest kills the temporal sacrifices based on Yeshua’s (the Word) Instruction in order to point to the manifest sacrifice of Yeshua’s Own soul, which establishes the “better” covenant in eternal blood.
 
10 By this will (thelēma[G], uvaratzon[H]), we are being (semen[G]) sanctified, made holy (hagiazō[G], mitkadoshiym[H]) through the offering (prosphora[G], bekarban[H]) of the body, soul (sōma[G], nefesh[H]) of Yeshua[H] (Iesous[G], YHVH is Salvation) HaMashiyach[H] (Christos[G], Anointed One) once for all (ephapax[G], echad[H]). 11 Every priest (pas hiereus[G], kol kohen[H]) individually and collectively, stands daily (kata hemera[G], yom yom[H]) serving (leitourgeō[G]) and offering (prospherō[G], ulhakeriyv[H]) time after time (pollakis[G]) the same sacrifices (thusia[G], et-hazvachiym[H]), which can never (oudepote[G], eiyn meiolam[H]) take away, remove, atone for (periaireō[G], lechapeir[H])  sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]); 12 but He (aval hu[H]), having offered (prospherō[G], hikriyv[H]) one, first agreeable (mia[G], echad[H]) sacrifice (thusia[G], zevach[H]) for sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]) forever (eis diēnekes[G], ad olam[H]), sat down (kathizō[G], vayeishev[H]) in the right hand (dexios[G], liymiyn[H]) of God (Theos[G], Elohiym[H]) [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2]
 
10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all.
 
“By this will” refers to the substitutionary sacrificial death of Yeshua the King Messiah, the “will” of God to “cause Him to suffer”.
 
“Yet it pleased Adonai to bruise Him.
He caused Him to suffer.
If He makes His soul a guilt offering,
He will see His offspring, He will prolong His days,
and the will of Adonai will succeed by His hand.” -Isaiah 53:10 TLV
 
11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins;
 
“Time after time” means every day of every year (Exodus 29:38). As stated previously, the temporary blood of animal sacrifices could never do anything more than provide a symbol in an ineffectual atonement pointing to an effective atonement. As the text says, the sacrifices offered continually could “never atone for sins.”
 
12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2]
 
We note that Messiah’s sacrifice is offered once and first, that is both at His first coming and before the foundation of the world. Put concisely, the sacrifice for the redemption of sin preceded the entry of sin into the world. This sacrifice effective eternally and having affected all who receive Him. Therefore, He takes His place in the right hand of God, the place He has always held (John 17:5), as a symbol of His complete victory over sin and death, a victory He won before the world was created (1 Peter 1:19-20; Rev. 13:8).
 
13 From that time onward expectant (ekdechomai[G]) until His enemies (echthros[G]) are made a footstool (hupopodion[G]) for His feet (leragelayv[H]) [Psalms 110:1]. 14 For by one, first agreeable (mia[G], echad[H]) offering (prosphora[G], vekarban[H]) He has perfected, made whole (teleioō[G], hishliym[H]) forever (eis diēnekes[G], ad-olam[H]) those who are being sanctified, made holy (hagiazō[G], et-hamkudashiym[H]). 
 
13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1]. 
 
The victory over sin and death won, Messiah awaits (according to our view from within time and space) the subjection of Satan and his minions and all the enemies of God, His King Messiah and His chosen people. This being promised by the Psalm (110:1), established in God [ref. Heb. 1:13].
 
14 For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy. 
 
Hebrews 7:11 pointed us here, to the one sacrifice which can bring perfection where the sacrifices and practices of the Levitical priesthood could not.
 
The presently eternal condition of those redeemed in the Messiah is spoken:
 
“by one offering He has perfected for all time those who are being sanctified” (v.14).
 
In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with Him.
 
15 The Holy Spirit (Ho hagios pneuma[G], Ruach HaKodesh[H]) also witnesses (martureō[G], yaed[H]) to us; for after saying, 16 “this (zot[H]) is the covenant (ho diathēkē[G], habriyt[H]) which I will make with them After those days (hēmera[G], hayamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): (kardia[G], lebam[H]) And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts, (dianoia[G], bekirbam[H]),” He then says,
 
15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says,
 
“By two or three witnesses every word is established” [Deut. 17:6; 2 Cor. 13:1].
 
The Witnesses:
1.The Son (Heb. 10:7; Psalm 40:6-8)
2.The Father (Heb. 10:12; Psalm 110:1)
3.The Holy spirit (Heb. 10:16-17; Jeremiah 31:31-34)
 
Therefore, the Holy Spirit also witnesses to the fulness of Messiah’s atonement speaking through the prophet Jeremiah the promised everlasting Torah of Messiah written on the core being of those who receive Him.
 
17 “And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance (aphesis[G]) of these things, an offering (prosphora[G]) for sin [missing the mark of God’s holiness] (hamartia[G], al-hacheite [H]) is no longer required.
 
17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required.
 
When we properly understand that Yeshua’s singular sacrifice is sufficient and covers all infringements against Torah, we are truly free to live according to God’s strength, in His Spirit and to allow Messiah in us to outwork righteousness in the way we walk. We no longer seek approval because we have been approved in Messiah. We no longer seek to do for God (an act of idolatry) but instead being in Messiah and having Messiah in us we do from God (righteousness). How is this possible? It is made possible through Messiah’s sacrifice, it is possible because there is now no longer a need for further sacrifice. The text reads literally, “an offering for sin is no longer!”
 
Some of the greatest of our non-Messianic rabbis agree with the writing of the Book to the Hebrews:
 
"in the time to come (the Messianic age) all offerings shall cease, except the sacrifice of praise.''
 
-Vayikra Rabbah, sect. 9. fol. 153. 1.
 
When, "the King Messiah, the son of David, shall reign, there will be no need of kaparah (an atonement), nor of deliverance, or prosperity, for all these things will be had;''
 
 -Rav Abendana Not. in Miclol Yophi in Psal. lxxii. 20.
 
Yeshua is enough, His sacrifice is enough, those who require more teach apostacy.
 
Copyright 2021 Yaakov Brown

​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

​Introduction:
 
There are numerous doctrinal ideas and spiritual principals alluded to in this chapter that apply to all believers regardless of ethnicity. However, it is important to continue to remember that the recipients of this work are first century Jewish believers and not Gentile believers. Therefore, words and phrases like “covenant, called, elect, eternal land” etc. are ethno-religious phrases that have a certain meaning to Torah observant Jews and in particular first century Jews.
 
For both the ancient and modern Gentile reader there are fewer obstacles in the way of understanding the eternal atonement of Yeshua because for the most part the Gentile audience does not understand the temporal (present age) sacrificial system of Torah as a primary, even intrinsic part of cultural religious practice (of course this is now also true of rabbinical Judaism to some extent). The first century C.E. Messiah following Jew on the other hand is wrestling with how the then functional temple cult converges with a belief that Yeshua is the singular ultimate sacrifice Who fulfills and is the goal of all the sacrificial requirements of Torah, to the point of revealing the heavenly Tent of Meeting (Mishkan) and the origin of the redemptive work of God.
 
To view this text only through the revisionist lens of universal application is to misunderstand it. With this in mind we must be intentional in seeking to understand how the Jewish recipients of this work in the first century C.E. are viewing this teaching and what it might have meant for them by way of application (halakhah).
 
The Book to the Hebrews 9:1-10:18 explains that the new covenant is of eternal effect and is better than the former covenant of the Mosaic Torah because Yeshua the Great High Priest offers His eternal Spirit infused blood before the face of God in the original Holy of holies of the heavenly realm, thus, He atones once for all who will receive Him and need not offer sacrifices for Himself and others daily because He remains without sin, having died to secure the covenant and having been raised to life everlasting in order to apply it to all who believe. Therefore, Yeshua gives access to the heavenly Holy of holies to all who believe.
 
NB: The section of the Talmud Bavliy called Seder Kodashiym (Order of Holies) addresses the many aspects of the Mosaic sacrificial system and the daily Temple practices of the first century C.E. as a reflection of Mishnaic Law.
 
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 8 being:
 
12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed.
 
BOOK TO THE HEBREWS Chapter 9:1-14 (Author’s translation)
 
1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. 6 Now when these things are (present tense) prepared, built, ordained the priests  are (present tense) continually entering the first section of the sanctuary, performing the divine service, 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. 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?
 
HEBREWS 9:1-14 (line upon line)
 
1Now truly, indeed, (men[G], b’emet[H]) the first (protos[G], harishonah[H]) covenant (habriyt[H]) had regulations, judgements, righteousness (dikaiōma[G], hayu diyneiy[H]) for divine service (avodah[H], latreia[G]) and the earthly sanctuary, [a holy place in the land] (kosmikos hagion[G], umikdash ba’aretz[H]). 2 For the first (protos[G]) tent of meeting (skēnē[G], Mishkan[H]) was prepared, built, ordained (kataskeuazō[G]) in which was the menorah[H] (luchnia[G]) and, the table (trapeza[G], shulkhan[H]), and the exposed bread, bread before the face (prothesis artos[G], lechem hapaniym[H] alt. uma’arechet halechem[H]); this is called the Holy Place (hagion[G], kodesh[H]). 3 And after (meta[G]) the second (deuteros[G]) curtain (katapetasma[G]) there was a habitation (skēnē[G]) which is called the Holy of holies (hagion hagion[G]) alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym].
 
1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 
 
Having already been told that the earthly sanctuary was a copy of the original heavenly Sanctuary, it is now pointed out that the covenant connected to that same earthly replica had certain regulations that were carefully followed out of holy awe for the God Who commanded them through Moses His servant. We are also told that the purpose of these regulations was to direct Israel, through her priests, in “Divine service”.
 
2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 
 
By way of pretext, both the Mishkan (Tent of Meeting) and the Mikdash/Heiykhal (Temple) consisted of an outer court (which is not mentioned in this passage), a holy place, and the Holy of holies (Exodus 25-31, 35-40).
 
Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]).
 
Mikdash (Temple) is used in Exodus 25:8 to describe the Mishkan and is therefore synonymous with both the Mishkan and the later temples. Etymologically it is a composite word made up of “mi” (from) and “kadash” (sanctify), thus, from God comes the means of sanctification through blood atonement which makes reconciliation to and permanent dwelling (right relationship) with God possible.
 
Heiykhal (Temple) is the most commonly used noun for the temple and can mean, “temple, palace, hall, sanctuary” etc. It is thought to be derived from the root yakol meaning, “to prevail, overcome, endure, have strength”. Thus, we overcome in God (the meaning of the ethnic noun Israel).
 
The Holy Place:
 
The articles described here were all situated in the holy place of the Tent of Meeting and were still in use in the holy place of the second temple at the time of the writing of this Book to the Hebrews (though at the time of the second temple they were replicas of the original articles).
 
Menorah – (7 branched golden lampstand) The Menorah is described in detail in Exodus 25:31-40. It stood on the south side of the holy place (Exodus 40:24), and was kept burning day and night. The Talmud Bavliy Menachot 28b, a tractate of Seder Kadoshiym states that the menorah stood 18 handbreadths/palm widths (three common cubits) high, or approximately 1.62 metres (5.3 ft).
 
Menorah is probably derived from the words nir (flame, light), nahar (stream, river), nahara (light, daylight), thus, the composite form minhara meaning “Place of light river” becomes menorah.
 
The symbolism of the menorah is almost uncontainable, and considering the God it points to, not surprisingly so. Being a complex unity of seven connected branches, seven flames fed by pure olive oil and kept perpetually lit, the menorah (place of light river) is a representation of the manifest light presence of God, Hak’vod HaShem (Biblical Hebrew) or Shekhinah (Talmudic Hebrew).
 
The oil used to fuel it is representative of the Ruach HaKodesh (Holy Spirit). Therefore, it is a symbol of the sevenfold attributes of God (Isaiah 6:1-5) and is also connected to the seven days of creation through the all existing light from which creation begins (Genesis 1). There are many other figurative meanings that are too prolific to note here.
 
Shulkhan – (Table) The Table of the exposed bread stood on the north side of the holy place (Exodus 40:22) [approx. 0.8m H x 1m W x 0.5m D]. Shulkhan is from the root shalakh meaning “send, extend, direct, spread out” and with regard to shulkhan by implication, means to spread out a meal.
 
The symbolism of the table is also rich. The essential meaning relating to its firm construction of Acacia wood is connected to the shoot of human offspring. Acacia wood is hardy and grows in the Sinai desert among other places. The gold covering symbolizing royalty, and ultimately deity. Thus, the table on which the bread before the face is placed can represent the King Messiah Yeshua, the root out of dry ground (Isa. 53:2) crowned in glory as Divine King (John 1:1; 10:30-33; 20:28, Rev. 1:8, Matt. 28:20; John 2:24-25; Phil. 2:6-11; 3:21). Messiah carries on His shoulders the hope and redemption of the twelve tribes of Israel, which are ever before the face of God.
 
Lechem Hapaniym – (The Bread before the Face) The recipe and presentation of the showbread and its use is detailed in Leviticus 24:5-9. Two rows of six unleavened loaves (matzot) were placed side by side representing the twelve tribes of Israel. These loaves were to be eaten by the high priest Aaron and his sons. The loaves were made from ingredients offered to God by the tribes of Israel and were to sit exposed on the north side of the holy place and before the curtain of entry to the holy of holies. The loaves were placed at the beginning of each Shabbat. The incense censer was used to sprinkle incense on top of the bread before the face. The same incense was burned on the incense altar (Lev. 24:7; Num. 7:14).
 
3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym].
 
The writer makes a clear distinction here between the holy place (v.2) and the holy of holies where the ark of the covenant once resided (v.3).
 
The “second curtain” may refer to the Tent of Meeting having an entry curtain (first) and the second curtain parochet to the holy of holies. Alternatively, it may refer to the dual curtains before the holy of holies during the second temple period as attested to by the Mishnah and Talmud (Mishnah Shekaliym, c. 8. sect. 5. Maimonides on Hamikdash, c. 7. sect. 16: Talmud Bavliy Yoma, fol. 54. 1. & Ketubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.)
 
“he walked in the temple till he came between sh’neiy haparochot (the two vails), which divide between the holy, and holy of holies, and there was the space of a cubit between them.” - Mishnah Yoma, c. 5. sect. 1. 
 
4 having a golden (chruseos[G], hazahav[H]) censer of incense (thumiastērion[G], mizbach[H]) and the ark (kibōtos[G], aron[H]) of the covenant (ho diathēkē[G], habriyt[H]) covered on all sides with gold (chruseos[G], zahav[H]), in which was a golden (chrusion[G], zahav[H]) pot (stamnos[G]) holding the mãn[H] [What is it?] (manna[G], haman[H]), Aaron’s (Aharon[H], mountainous, light bringer) rod (rhabdos[G], mateih[H]) which budded (blastanō[G], parach[H]), and the tablets (plax[G], veluchot[H]) of the covenant (ho diathēkē[G], habriyt[H]); 5 and over (huperanō[G]) it the cherubiym (cheroubim[G], cheruveiy[H] guardian, mighty-approacher, blessing bringer) of glory (doxa[G], hakavod[H]) overshadowing (kataskiazō[G]) the mercy seat, atoning cover (hilastērion[G], hakaporet[H]); but about these things we can’t now speak in intricate detail (kata meros[G]).
 
4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant;
 
The items mentioned here all relate to the holy of holies, and all but the censer reside within the holy of holies.
 
“Golden Censer of incense” The word “altar” is not in the Greek (oldest) text. There is good reason for this, the writer is about to thematically connect the offering of the incense on Yom Kippur when the incense is taken beyond the parochet (curtain) and into the holy of holies, to the fragrant path of Yeshua’s entry into the Holiest place in the heavenlies.
 
Therefore, because the writer is describing items that have their place inside the holy of holies (the incense altar being outside the holy of holies in the holy place) he thus speaks of the censer that carries the incense from the incense altar into the holy of holies once a year and for that reason does not name the incense altar itself. Once again the gold of the incense censer denotes royalty and glory.
 
While the Torah does not stipulate that this censer be golden (Lev. 16:12-14), the first century Jewish historian Josephus does (Antiquities. l. 3. c. 8. sect. 3.) and the Mishnah (Yoma, c. 4. sect. 4.) tells us that there were various censers used by the priests in the daily service, but the one being described here was unique and was used by the high priest on Yom Kippur (the day of atonement). The high priest used a silver censer on other occasions, but on the Yom Kippur (the day of atonement) he used this specific golden one, and with it he entered into the holy of holies. Revelation 8:3 affirms that the heavenly censer replicated in the earthly temple service is in fact golden.
 
“The Ark of the covenant” The ark is so named because it contains the two tablets of the covenant [ten commandments] (Exodus 16:33-34; 25:10-16; Num. 10:33; 17:8-10). It was housed inside the holy of holies (Exodus 40:21).
 
NB: Exodus 25 says “It is to be 21⁄2 cubits in length, 1 1⁄2 in breadth, and 1 1⁄2 in height (approximately 131×79×79 cm or 52×31×31 in).” A relatively small rectangular box.
 
The ark was symbolic of the throne and manifest presence of God and is therefore the holiest of the articles of the service within the Tent of Meeting/Temple. The Mishkan was erected to house the ark and not the other way around. The ark was the first article constructed after God instructed Moses to build the Tent of Meeting (Exodus 25:8-10). The manifest glory of God dwelt between the cherubiym atop the mercy seat in the form of a cloud by day and a pillar of fire by night, the cloud being the daylight expression of the fire’s effect and the fire being more visible at night (Exodus 40:34-38; Psalm 80:1).
 
The ark was known by several names:
 
a.     Numbers 10:33 calls it Aron Habriyt (Ark of the covenant) due to the tablets of the covenant residing within as a warning against sin.
b.     Exodus 25:22 calls it Aron Edut (Ark of the testimony), edut being from the root ed (witness). In other words, the ark of the testimony of the witness.
c.     1 Samuel 3:3 calls it Aron Elohiym (Ark of God), denoting God as Judge and the contents of the Ark as an indictment against sin.
d.     1 Kings 2:26 calls it Aron Adonay YHVH (Ark of the Lord YHVH Mercy), denoting its symbolic representation of God’s Kingship and His mercy.
e.     2 Chronicles 35:3 calls it Aron HaKodesh (The Holy Ark), denoting God’s holiness and invoking awe. It is this name that our rabbis adopted in reference to the ark that houses the Torah situated behind a parochet (curtain) at the front or centre of the modern synagogue beneath the nir tamid (perpetual flame/light) which symbolises the ancient menorah.
f.      Psalms 132:8 calls it Aron uzachei (Ark of Your Strength), denoting the redemptive immutable strength of God. Our rabbis made this phrase part of the Torah service. As we return the Torah to the ark we say, “When the ark rested Moshe would say ‘Return O Lord to the host of Israel’s families. Arise O Lord to Your resting place, you and Aron uzachei the ark of Your strength…’”
 
When the Mishkan was erected in the desert the Aron Habriyt ark of the covenant was housed in the holy of holies which was beyond the parochet (curtain) of entry seen from the holy place. It is worth noting that following the inauguration of Solomon’s temple the ark of the covenant is not heard of again in Scripture. Numerous Jewish commentators and sources affirm this (Talmud Bavliy Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Koncil. in Gen. qu. 41. Kimkhi in Hagg. i. 8.). 
 
The location of the ark of the covenant is unknown, and there is little agreement among Jewish commentators on who took it, when, and where it now resides. some say, it was carried away by Nebuchadnezzar into Babylon, as one of the beautiful vessels of the house of the Lord, 2 Chronicles 36:10 (Talmud Bavliy Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.) others, that Jeremiah the prophet took it and hid it in a cave on Mount Nebo (Joseph ben Gorion, l. 1. c. 17. 2 Maccabees. ii. 4, 5. ). The most common supposition is that it was hidden by King Josiah in some unknown deep place, which king Solomon had built for that purpose underground, knowing, that the temple would be destroyed (T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.); numerous Jewish commentators claim that it was hidden under the pavement of a room in the temple, called "the wood room" (Mishnah Shekaliym, c. 6. sect. 1, 2. T. Hieros. Shekaliym, fol. 49. 3. Talmud Bavliy Yoma, fol. 54. 1.).
 
Many have proposed theories on where the ark now resides. From Jerusalem beneath the temple mount, or under mount Nebo, to Rome, Egypt, Scotland, Ethiopia and the list goes on. Many continue to search it out and develop new theories, allowing their lives to be enveloped by the need to discover it, and it may well be discovered or will at least be recreated for use in the third temple, regardless, as Messiah followers we must have a different focus, not earthbound but heavenly.
 
In Messiah Yeshua we have come to understand that the ark of the covenant being an earthly replica of its heavenly counterpart, is no longer necessary. Therefore, foolishly chasing after the hidden location of the ark on earth is not only a waste of time but has also become a practice of idolatry among many, both Jewish and Christian.
 
As followers of Messiah and readers of the inspired Scriptures we know where the true, original ark of the covenant resides:
 
“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
 
In fact, at the time of Yeshua’s earthly ministry and therefore, prior to the destruction of the second temple during the time of the writing of the Book to the Hebrews, the holy of holies was empty. Ha-even (the foundation stone) exposed at the centre of floor of the holy of holies. Therefore, the blood sprinkled yearly by the high priests of Israel on Yom Kippur, was being sprinkled on “The Stone that the builders rejected” (Yeshua the King Messiah).
 
The ark of the covenant, like the table of the bread before the face, was made of acacia wood signifying Messiah’s humanity and was covered inside and out with gold representing His sinless nature, eternal deity and Kingship.
 
It is worth noting that just as the ark of the covenant was on earth (Exodus 16:33-34; 25:10-16), so too was Yeshua “the root from dry ground” (Isa. 53:2), and just as the ark of the covenant is now depicted in the heavens (Rev. 11:19), so too Yeshua is seated in the right hand of the Father God in the heavens.
 
The contents of the Ark of the covenant:
 
Some suggest a contradiction between Hebrews 9:4 and 1 Kings 8:9, but this is nonsense. Hebrews 9:4 records the original contents of the ark, while 1 Kings 8:9 records the contents of the ark at the time of Solomon’s temple, meaning that by that time the staff of Aaron had been removed, possibly during the time that the ark spent outside of Israel’s possession (1 Samuel 4 – 2 Samuel 7).
 
“The golden pot containing manna” The manna contained in the pot was miraculous in the sense that it was a portion of the manna that if left for a day would be maggot ridden (except on the Shabbat) [Exodus 16:19-20, 22]. Therefore, this portion of manna which God commanded to be put inside the ark (Ex. 16:33) as a remembrance of His provision of food for the wandering Israelites, was like the manna that deteriorated, but not the same. This is just one of many figures pointing to the nature of Yeshua, Who said of Himself, “I am the manna from the heavens” (John 6:41-51).
 
The Hebrew man (Exodus 16:15) transliterated into English as manna, is a contracted form of the phrase “Mah zeh?” (What is it)? This is because when the Israelites first saw it they were dumbfounded as to its nature and exclaimed “What is it?” For approximately a thousand years we Jews asked this question, and when the King Messiah Yeshua entered time and space born of a virgin, and came of age to teach, He spoke to us a teaching that effectively said, “You’ve been asking the wrong question, instead of asking ‘Mah zeh?’ (What is it)? you should be asking ‘Miy Hu’? (Who is He)?” Manna is also known by three other names: “lechem min-hashamayim (bread from the heavens)” (Ex. 16:4), “lechem abiyriym (bread of mighty ones/angels)” (Psalms. 78:25), and as described by the complaining Israelites “balechem hakelokel (bread that is light, swift, a trifle)” (Num. 21:5).
 
The Manna prefigured Messiah in many ways:
 
Rav Shaul (Paul) called it “spiritual food” (1 Cor. 10:3) because of its supernatural origin (Ex. 16:4). The whiteness of the manna denotes the purity of Messiah (Ex. 16:31; 1 Peter 1:19). The manna was placed inside the ark (Ex. 16:33) as a symbol of Messiah’s tomb and His coming before the throne of God on our behalf (Heb. 9:23-24). Messiah through His messenger announces that He has “hidden manna” to give to those who overcome in the community of first century Pergamum (Rev. 2:17) etc.
 
“The rod of Aaron that had budded” The historical record of the budding of Aaron’s staff is found in Numbers 16-17. Korah, Dathan, and Abiram gathered 250 leaders from the twelve tribes in order to challenge the leadership of Moses and Aaron. God caused the ground to open up and swallow Korah and all who stood with him in rebellion against Moses and Aaron (leaders appointed by God) [Num. 16:32]. The 250 leaders who rebelled against Moses and Aaron were destroyed by God with fire/lightening from the heavens (Num. 16:35). The following day the people of Israel accused Moses of killing his fellow Israelites. God provided further proof of Aaron’s right to be high priest when He instructed Moses to gather a representative from each tribe to bring an almond rod with the his name engraved on the rod representing his tribe, Aaron’s name being engraved on the rod for the tribe of Leviy (Num. 17:3). The rod of the man God had chosen as high priest would blossom. All twelve rods were placed in the Mishkan before the “testimony” (ark of the covenant), the next morning Aaron’s rod had not only budded, it had blossomed and yielded almonds (Num. 17:8). Aaron’s rod was placed in the ark as a warning against rebellion and as evidence that God alone appoints the true high priests of Israel.
 
The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah and Great High Priest Yeshua.
 
“The tablets of the covenant” These were the second set of two tablets of the covenant engraved by God on stone that Moses had hewn (Exodus 34:1). The first set had been hewn by God and engraved by His finger (Exodus 24:12), but had been broken by Moses upon his witnessing Israel’s  idolatrous worship of the golden calf (Exodus 32:19). The second set of tablets were placed into the ark as a witness, a testimony (Deut. 10:2). When Moses had finished writing the Torah (not just the tablets but the 5 books of Moses) it was placed beside the ark as a witness (an indictment) against the rebellious children of Israel (Deut. 31:25-27).
 
Talmudic scholars claim that the book/scroll of the Torah (the five books of Moses) was placed inside the ark (Baba Batra 14), but the Targum Yonatan states that it was placed in a box and kept at the right side of the ark. The Targum is consistent with Scripture, the Talmudic claim is not.
 
The tablets too are figurative. Messiah the Living Word sent by God was broken for us. Like the second set of tablets Messiah is of the earth by his human lineage according to the line of David, and is seeded of the Holy Spirit as God with us, just as the tablets hewn from the earth were made a unity by the written word of the finger of God.
 
Messiah was made under the Torah (Gal. 4:4). The Torah was within His inner being (heart) and He fulfilled the letter of the Torah concerning what was written about Him (Ps. 40:8; Heb. 10:7-9). He did not come to destroy the Torah but to fully fill it (Matt. 5:17). He bore the curse of the Torah by being made a curse for us (Gal. 3:13).
 
“For Messiah is the goal of the Torah for righteousness to everyone who believes, trusts.” -Romans 10:4 (Author’s translation)
 
5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail.
 
NB: Of the four cherubiym of Solomon’s Temple, two are fashioned into the lid of the ark of the covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary [Holy of holies] (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14).
 
The Hebrew word cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: mighty-approacher, or blessing bringer. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the cherubiym are always winged and have an appearance that mirrors specific animals, such as eagles and lions.
 
It was between the two cherubiym atop the ark that the manifest glory of God appeared (Exodus 25:17-22; Lev. 16:2; Num. 7:89; Psalm 80:1).
 
Several ancient Jewish commentators say that the two cherubiym atop the ark reflect the two cherubiym placed by God in the garden of Eden (Gen. 3:24) [Targum Yonatan &. Hieros. in Gen. iii. 24.).
 
“the atoning cover” Kaporet (Num. 7:89) This was a slab of solid  gold that fit precisely over the top of the ark (box). It was on this cover that the blood of the Yom Kippur sacrifice was sprinkled each year by the high priest (Lev. 16:14-15).
 
“but about these things we can’t now speak in intricate detail.” The intricate details are not needed in order for the writer to properly convey the teaching of the Holy Spirit on the subject of Yeshua’s superiority to the earthly things. What’s more, the first century Jewish audience, at very least the devote among them, already knew the details concerning the temple service and the great significance of each article used in the practice of the priesthood.
 
6 Now when these things are (present tense) prepared, built, ordained (kataskeuazō[G]) the priests (ho hiereus[G], hakoheniym[H]) are (present tense) continually (diapantos[G]) entering the first section of the (protos[G]) sanctuary (skēnē[G], mishkan[H]), performing the divine service (avodah[H], latreia[G]), 7 but into the second (deuteros[G]) [behind the parochet into the holy of holies], only the high priest (archiereus[G], kohen hagadol[H]) enters once a year, not without taking blood (aima[G], dam[H]) which he offers (prospherō[G]) for his soul (nafsho[H]) and for the errors (agnoēma[G]) of the people (ho laos[G], ha’am[H]) committed in ignorance.
 
6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, 
 
The items mentioned in verse 2 already indicate the service associated with them. The duties of the kohaniym included keeping the menorah lit continually (Ex. 27:20-22; Lev. 24:1-4), placing fresh loaves before the face on the table of showbread (Lev. 24:5-9) and burning incense on the incense altar (Ex. 30:7-9), which is something Zechariah the father of Yochanan (John the Immerser) performed during his period of priestly service (Luke 1:9-11). These acts of priestly service “are” being performed at the time of the writing of this work. Therefore, the work was written prior to the destruction of the temple in 70 C.E.
 
The writer makes a point of distinguishing the holy place (first section of the sanctuary/temple). He is combining the figures of Mishkan (tent of meeting) and Mikdash/Heiykhal (temple), and is making a clear distinction between the holy place and the holy of holies, both of which are part of the tent/temple.
 
7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance.
 
The holy of holies is now referred to and the need for the Levitical high priest to offer the blood of animals, in particular, with regard to Yom Kippur (tenth day of the seventh [shabbat] month Tishrei), a bull and subsequently a goat (the goat for HaShem), thus offering blood for both himself and his household and then for the people of Israel (Lev. 16). This blood, like all atonement, covers sin repented of, therefore, committed in ignorance. Covering is not affected for the wilfully unrepentant.
 
“For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” -Leviticus 17:11 NASB
 
The writer confirms the ineffective service of the Levitical priesthood pertaining to its inability to provide eternal atonement, given that the high priest of the Levitical priesthood himself needs to be regularly atoned for.
 
8 The Holy Spirit (Hagios Pneuma[G], Ruach Hakodesh[H]) in this is showing (dēloō[G]), that the way (hodos[G], haderekh[H]) into the holiest place of all (ho hagion[G], el-hakodesh kol[H]) was not yet revealed, appeared, manifest (phaneroō[G]) while the first (protos[G]) sanctuary (skēnē[G], mishkan[H]) was still standing [referring to the then standing second Temple approx.. 60 C.E.], 9 which is a figure, parable, symbol (parabolē[G], mashal[H]) for the present time (lazman[H]). Accordingly both gifts (dōron[G], minatot[H]) and sacrifices (thusia[H], uzvachiym[H]) are (presently) offered which cannot perfect, make whole (teleioō[G], lehashliym[H]) the moral consciousness, conscience, heart, core being, inner person (suneidēsis[G], levav[H]) of those serving, worshipping (latreuō[G], haoveid[H]), 
 
8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 
 
The Holy Spirit is linked to the spoken and written word of God as the wind of God’s voice, or the wind of His davar[H] (logos[G]), essence, word (Yeshua). The writer of the Book to the Hebrews refers to the Holy Spirit in a similar way in 3:7.
 
“The holiest place of all” does not refer to the earthly holy of holies but alludes to the heavenly holy of holies yet to be manifest, as qualified by what follows (the Greek text does not repeat hagion [the Greek way of saying holy of holies] but reads ho hagion “the Holiest”, and the literal translation of the Hebrew reads “the holiest place of all”). In short the Holy Spirit is showing through the symbolism of the earthly Tent of Meeting/Temple system, that the holiest place of all in the heavens is yet to be fully manifest on earth, yet to be understood properly in relation to Messiah’s sacrificial death and the sprinkling of His blood on the heavenly mercy seat as an eternal atonement for all who receive Him, continually first for the Jew and also for the nations.
 
The Holy Spirit is showing that while the Tent of Meeting was standing (and by inference the second temple) the way to the holiest place in the heavens had not yet been revealed but was symbolised in the earthly replica. The writer is building up to and explanation of the fullness of the revelation of Yeshua’s redemptive work in entering into the heavenly holiest (holy of holies). Something the writer has already alluded to (Heb. 4:14).
 
This is also an allusion to the fact that it was only ever the high priest who could enter the earthly holy of holies and then once a year, but in Yeshua God would manifest the means by which all who believe are able to enter beyond the parochet (veil), not of the earthly holy of holies but that of the heavens, that holiest place that will come down with the new Jerusalem (a city which has no temple because God Himself and the Lamb are its temple [Rev. 21:22]).
 
The way to the holiest place in the heavens has been revealed in Yeshua to those who believe by faith through grace, but the fullness of this revelation will come at the end of the age
 
9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 
 
“which is a figure, parable, symbol for the present time” The temple (extension of the Mishkan) is (in approx. 60 C.E.) a present parable teaching the deeper truth of the original Mishkan in the heavens and the service of the King Messiah as the Great High Priest in redeeming all who will believe and giving them access to God in right relationship.
 
It is again emphasised that the then functioning temple cult and its offerings and sacrifices were not able to purge and purify the inner person, in particular those priests (including the Levitical high priest, albeit at that time an apostate appointee) who were performing the rites.
 
10 since they are only food (brōma[G], habasar[H]), drink (poma[G], hama’acholot[H]), and various washings/immersions (baptismos[G], hateviylot[H]), and carnal, flesh, bodily (sarx[G]) regulations, judgements, ordinances (dikaiōma[G]) imposed, laid out (epikeimai[G]) until a time (kairos[G], ad-et[H]) of reforming (diorthōsis[G], hatikon[H]).11 But when Messiah (Christos[G], Mashiyach[H]) appeared as a high priest (archiereus[G], kohen gadol[H]) of the good things (agathos[G], latovah ha’atiydot[H]) having come, He entered through the greater (meizōn[G], bigdulah[H]) and more perfect, full, excellent (teleios[G], hameulleh[H]) Sanctuary (skene[G], hamishkan[H]), not made by human hands (cheiropoiētos[G], b’yad adam[H]), because it is not of this creation (ktisis[G], meihabriyah hazot[H]); 
 
10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.
 
The food and drink offered in various rites was just that, temporal fuel offered as part of a system that was passing away. With regard to immersions, washings etc. see my commentary on Hebrews 6:2.
 
“bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.” The writer explains according to the Holy Spirit, that all these regulations concerning the flesh, that is the decaying body of human beings and its outward ritual cleansing, are all symbols pointing to a time of reformation. That time having come in Messiah Yeshua and yet to be fully revealed in the world to come. The new covenant is the reforming of the first covenant. Notice “reform” and not “disregard”. The first covenant is to be regarded as a parable teaching the new covenant which is the original and transcendent perfection of that which the first covenant points to.
 
11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 
 
The writer has spoken extensively of the practicalities of the Mosaic covenant and sacrificial system and has exposed its inability to affect a purging of the soul. It is likely that his Jewish brothers and sisters, the recipients of this work, were still allowing the temple cult to occupy the larger portion of their faith focus, something that, if left unaddressed could lead to their turning away from true faith in the King Messiah Yeshua. Therefore, the writer shifts focus to Yeshua the Great High Priest of the original, transcendent, and eternal Sanctuary of God.
 
Now Messiah is come and the way into the holiest place (heavenly holy of holies) is manifest, revealed (v.8). The Mishkan of the desert was at the time of this revelation, no longer functioning while the temple was functioning but soon to be destroyed.
 
Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. He has opened to Israel and the nations the way to right relationship in God’s intimate person, an opportunity to dwell in Him eternally. This He did by sprinkling His everlasting blood upon the heavenly mercy seat of the heavenly Sanctuary, which is neither made by human hands nor subject to this creation, but exists perpetually within the all existing God of Israel YHVH.
 
“48 However, the Most High does not dwell in houses made by human hands; as the prophet says:
49 ‘Heaven is My throne,
And the earth is the footstool of My feet;
What kind of house will you build for Me?’ says the Lord,
‘Or what place is there for My rest?
50 Was it not My hand that made all these things?’” -Acts 7:48-50 (Isaiah 66:1,2) NASB [Ref. Acts 17:24]
 
12 and not through the blood (aima[G], bedam[H]) of goats (tragos[G], se’iyriym[H]) and calves (moschos[G], va’agaliym[H]), but through the blood of His own soul (aima[G], bedam-nafsho[H]), He entered the holiest place (ho hagion[G], el-hakodesh[H]) once for all time, having obtained (heuriskō[G]) eternal redemption (geulat olam[H]). 13 For if the blood (aima[G], im-dam[H]) of goats (tragos[G], se’iyriym[H]) and bulls (tauros[G], hapariym[H]), and the ashes (spodos[G], eifer[H]) of a heifer (damalis[G], haparah[H]) sprinkled (rhantizō[G]) on those who have become defiled, unclean (koinoō[G], al-hatmei’iym[H]), sanctify (hagiazō[G], yekadoshiym[H]) as a means of purifying, cleansing (katharotēs[G], letaheir[H]) the carnal form, flesh, body (sarx[G], besa’ar[H]), 
 
12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption.
 
As has already been explained “both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping,” (v.9).
 
In particular the reference to “the blood of goats and calves” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies.
 
Therefore, Yeshua offered the blood of His own soul. Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect.
 
The writer uses ho hagion[G] “the holiest place” for good reason. While he is likening the heavenly place Messiah entered to the earthly replica, he is none the less distinguishing the heavenly holy of holies as the “holiest”, so as not to confuse the two. Messiah did not enter the earthly holy of holies, he need not, the earthly holy of holies (first century C.E.) did not contain the ark or the mercy seat. Therefore, Yeshua entered the heavenly holy of holies, the original, the holiest place, and made atonement upon the heavenly mercy seat which is upon the heavenly ark in the heavenly Mishkan. Thus, as I have stated, the redemption He obtained for all who would receive Him is of eternal effect.
 
The Targum Yonatan points us toward the redemptive work of God in Yeshua, saying:
 
“Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; ‘not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is an everlasting redemption.’'' -Targum Yonatan Ben Uzziel (2nd Century C.E.) Genesis 49:18
 
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, 
 
Once again the reference to “the blood of goats and bulls” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Only this time the use of the word “bull” specifically refers to the Levitical high priest’s need to sacrifice a bull for himself and his family, something Yeshua being sinless did not need to do.
 
“and the ashes of a heifer sprinkled on those who have become defiled” The ashes of the heifer were used as a ritual cleansing of those who had become ceremonially unclean through contact with a dead body (Num. 19). As this verse rightly acknowledges, the sacrificial practices and the sprinkling of the water made from heifer ashes were not more than ritual cleansing of the physical body. None of these practices affected purity of the entire being.
 
14 how much more will the blood (aima[G], hadam[H]) of the Messiah (Christos[G], ha-Mashiyach[H]) Who through the eternal (aiōnios[G], olam[H]) Spirit (pneuma[G], beruach[H]) offered, presented, sacrificed (prospherō[G], hikriyv[H]) His soul (nafsho[H]) without blemish, mark, spot (amōmos[G], bivliy-mum[H]) to God (Theos[G], l’Elohiym[H]); purge, cleanse, purify (katharizō[G], yetaheir[H]) your conscience, moral consciousness, heart, core being, inner person (suneidēsis[G], et libchem[H]) from dead, necrotic (nekros[G], mavet[H]) works, deeds, doing (ergon[G], asiym[H]) in order to serve (latreuō[G], la’avod[H]) the living God (zaō Theos[G], et Elohiym chayiym[H])? 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]), 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.”]
 
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?
 
“How much more” is a kal vachomer (lenient and strict/lesser and greater) rabbinical form of teaching common to Talmudic literature and practiced for many centuries prior to the codification of the Talmud. This type of argument is similar but not the same as fortiori (a Latin word meaning “from the stronger”). Essentially the writer is saying, “if the temporary blood of the copy is able to ritually cleanse the body, how much more so the eternal blood of the Creator in Whom the original exists and from Whom the temporary signpost pointing to the original was gifted”.
 
“without blemish” Sacrificial animals were required to be without blemish. In the case of Messiah this refers to His sinless life (Heb. 4:15).
 
“the blood of the Messiah” As previously stated, Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect.
 
Therefore, He alone is able to purge us of “necrotic works/deeds”. We note the stark contrast between the delusional life of necrotic deeds and the authentic eternal life in Messiah. The wording is poignant. To live according to the sinful nature is like a man living with necrotizing fasciitis, a form of bacteria resistant to human medicine. Yeshua comes to that same man and offers to cleanse his entire being inside and out, and as a result the cause and the symptoms of the infection are removed entirely. What the human doctors (a poor replica of healing) cannot do, the Creator of humanity has already done.
 
Copyright 2021 Yaakov Brown

Introduction:
 
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement.
 
The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua.
 
Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry.
 
Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11).
 
“So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV
 
“For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP)
 
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
 
Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.”
 
The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest.
 
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 7 being:
 
27 Who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever.
 
BOOK TO THE HEBREWS Chapter 8 (Author’s translation)
 
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed.
 
HEBREWS 8 (line upon line)
 
1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]). 
 
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens,
 
“Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4).
 
“we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”.
 
The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning.
 
2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 
 
“a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement).
 
“in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6).
 
Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah.
 
“For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV
 
“which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]),"
 
The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them.
 
While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him).
 
“7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation)
 
3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]); 
 
3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer.
 
Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”.
 
As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself).
 
4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah;
 
“Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…”
 
Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work.
 
As I explained in my commentary on Hebrews chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek.
 
Also, as stated in my commentary on Hebrews 7:
 
The writer of the Book to the Hebrews is not at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place).
 
Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising.
 
We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood:
 
“And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV
 
5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40]
 
5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40]
 
“who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua.
 
6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]). 
 
6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises.
 
The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former.
 
As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that).
 
We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13).
 
Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction.
 
Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2).
 
As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13).
 
Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions:
 
1.How are you keeping the mitzvot concerning the sacrificial system?
2.Are you bringing animals for blood atonement concerning your every sinful thought?
3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts?
 
If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah).
 
7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 
 
This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse.
 
In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest).
 
With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest.
 
For further study regarding HaMakom (the place) please see my commentary on Genesis 28:
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28
 
8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31]
 
8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31]
 
This begins the writers exposition of Jeremiah 31:31-34
 
Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba).
 
“For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant.
 
“When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal?
 
“With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people).
 
9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32]
 
9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32]
 
The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.”
 
The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits.
 
10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33]
 
10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33]
 
“This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood.
 
The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not.
 
“Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation)
 
To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement.
 
Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage.
 
Torah can mean:
a. Books of Moses
b. A specific instruction or set of instructions within the Books of Moses
c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on.
 
“the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2]
 
In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God.
 
Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4).
 
11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a]
 
11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a]
 
This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua.
 
It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah).
 
This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!”
 
On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being.
 
12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]).
 
12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]
 
Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship.
 
13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, pass away, be destroyed.
 
Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”.
 
As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself:
 
“18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV
 
The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches).
 
Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it.
 
Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that…
 
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
 
In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God.
 
For further study and deeper understanding please read my book Do Less, Be More:
 
https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1
 
Copyright 2021 Yaakov Brown

Introduction:
 
Before continuing to study the writer’s exposition of Psalms 110, and the comparative teaching concerning the priesthood of Melkiy Tzedek as it reflects the type of priesthood ordered by the Messiah, which is over all peoples regardless of ethnicity, we first need to understand that many of the Jewish Messiah followers of the latter first century still found the idea that Gentiles could be collectively saved or atoned for before the God of Israel, untenable. While they held that the righteous among the nations could be part of the Olam Haba (world to come), they did not necessarily believe that the redemptive purposes of God for the nations were equivalent to His purposes for Israel, and in part they were correct, but only in part. The writer of the Book to the Hebrews knows that many of those who would receive his Holy Spirit inspired words still considered Messiah Yeshua relevant predominantly and or only to Jews (descendants of Jacob).
 
Therefore, he is writing (inspired by the Holy Spirit) in such a way as to shake them loose from their spiritual bigotry. He is most certainly not writing in order to rob them of their unique ethno-religious identity as Jews chosen by God. Nor is he at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place).
 
Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising.
 
Additionally, Messiah’s Priesthood, which is like Melkiy Tzedek’s priesthood, is not Melkiy Tzedek’s priesthood. It is Yeshua’s priesthood. It is of fundamental importance that this is understood. The writer makes this clear but the interpretation of numerous theologians through the centuries has muddied the waters for many.
 
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 6 being:
 
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 (Temple), 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.
 
BOOK TO THE HEBREWS Chapter 7 (Author’s translation)
 
1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings and blessed [spoke blessing over] him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace. 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually. 4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap. 5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins Avraham[H]. 6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises. 7 And beyond all dispute the lesser is blessed by the greater. 8 In this case mortal men  receive tithes, but there he of whom it is recorded that he lives. 9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him. 11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type, style of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type, style of Aharon[H]? 12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also. 13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood. 15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest  forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”; 22 by the same extent Yeshua[H] also has become the guarantee of a better covenant. 23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood. 25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them. 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher  than the heavens; 27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever.
 
HEBREWS 7 (line upon line)
 
1For this Melkiy Tzedek[H] (My king of Righteousness), king of Shalem[H] (Peace, wholeness, well-being), priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces (kopē[G]) of the kings, (basileus[G], hamelakhiym[H]) and blessed [spoke blessing over] (eulogeō[G], yivar’cheihu[H]) him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth (dekatē[G]) of all, was first (prōton[G]) of all, by interpretation (hermēneuō[G]), king of righteousness (basileus dikaiosunē[G]), and then also king of Shalem[H], which is king of peace (basileus eirēnē[G], melekh hashalom[H]).
 
1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings, and blessed [spoke blessing over] him, [Gen. 14:18-20] 
 
This is a paraphrase of the historical narrative recorded in Genesis 14. The writer of the Book to the Hebrews touches on the elements of the story that best convey his drash (comparative teaching). He is by no means expounding the finer details of the historical narrative. This is a drash on, and not a literal interpretation of Genesis 14.
 
We note that Melkiy Tzedek was both a king and a priest, roles that were distinct and separate in Israelite history, and that he did not know God as YHVH but as El Elyon (God above all Gods, Supreme God). Additionally Melkiy Tzedek approached Avraham, and not the other way around. All of this is a picture or foreshadow, a prefigure of Messiah and His ministry, but does not mean Melkiy Tzedek the mortal king-priest was Yeshua. To the contrary, it means that he was not.
 
Shalem (Jerusalem), from which Melkiy Tzedek had come was most likely named for the Canaanite deity Shalim. Shalim (evening star deity) and Shahar (morning star deity) were Canaanite mountain gods of dusk and dawn. This is one of the reasons it is important that Melkiy Tzedek is clearly identified as worshipping El Elyon (God most high), Whom the Canaanites would have understood as the Supreme God of their pantheon. Once again, with these things in mind, it is blasphemous to say that Melkiy Tzedek and Yeshua are one in the same. The nature of Melkiy Tzedek’s religious environment make the idea abhorrent. Melkiy Tzedek is a mortal type, used as a foreshadow, nothing more.
 
NB: Regarding the Genesis 14 account, it’s worth noting for the purpose of context, that the plunder of the five defeated kings and the plunder of the four previously defeated kings made up a total spoil gleaned from nine kings, Avraham being the tenth king/ruler. We note that Avraham (then Avram) returned the captive people of Sodom and took nothing of the spoils of Sodom except that which was rightfully owed to his men for the work they had performed on behalf of the defeated king of Sodom. Avraham, as the tenth king (king of fullness) then offered a tithe (10) of fullness to the then priestly representative of El Elyon (God most high). A tenth of his personal wealth.
 
2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace.
 
The writer explains the interpretation of the Hebrew name of the ancient kingly priest Melkiy Tzedek as part of the midrashic process and not in order to explain the Hebrew language to the believing Jewish recipients or because he is addressing non-Jews who lack Hebrew understanding. Given that the recipients of the work are believing Jews, we should understand the pretext to these words as being “You know this story, you know Melkiy Tzedek’s name means ‘King of Righteousness’ and that Shalem is an old name for Jerusalem the city where peace is outpoured”.
 
The writer is using the meaning of Melkiy Tzedek’s name to teach a remez (hint) at an allegory/comparison. This was common rabbinical practice from prior to the first century C.E. and beyond, Yeshua Himself employed this type of teaching method, known as PaRDeS (p’shat [plain], remez [hint], drash [comparative], sod [mystery]). Knowing this (alongside numerous other textual and historical indicators) puts death to the foolish idea that the writer of the Book to the Hebrews is saying that Melkiy Tzedek and Yeshua are one in the same. They are not. It saddens me greatly that this has to be emphasised so emphatically due to the proliferation of false interpretation at the present time.
 
An explanation of Yeshua’s use of the teaching method PaRDeS:
 
Is there any implicit support for the rabbinical method PaRDeS within the texts of the Bible?
 
The P’shat or plain meaning is self-explanatory. There is no need to explain to a reader that the book means what it says. Therefore, there is no need to show evidence from the Bible that God intends for us to take it at face value relative to context: linguistic, cultural, historical, geographical, figurative, poetic and metaphorical.
 
The first mention of the practice of examining the Scriptures in an exegetical way is in the book of Ezra the scribe.
 
“For Ezra had set his heart to l’drosh inquire of the Torah of Adonai, to observe and to teach its statues and ordinances in Israel.” –Ezra 7:10
 
The root “darash (drash)” is used specifically in relation to the Torah and therefore describes a practice of interpretation and an intention to walk according to that interpretation and teach it to others. This is the perfect example of what it means to make a drash, or comparative teaching.
 
As Jews who follow Yeshua, we should look to Him and His disciples for evidence of the use of rabbinical interpretive method. If He doesn’t teach using the PaRDeS method, then why would we?
 
Let’s take a look at just a few of the many Brit HaChadashah (New Testament) examples of PaRDeS found in the book of Matthew.
 
As stated earlier, every part of Scripture has a plain meaning, therefore P’shat (the plain interpretation) is the basis for the subsequent methods of interpretation.
 
Remez (Hint)
Matthew 2:15 - "Out of Egypt I called my son." This is a quote from Hosea 11:1 and is being applied to Yeshua by Matthew. If we read it to refer to the p’shat (plain meaning) of Hosea 11:1, we must interpret it to refer to Israel (collectively). However, Matthew, the disciple of Yeshua, divinely inspired by God, interprets it as a remez (hint) which is alluding to the Messiah King as God’s Son. This is just one of many examples of Matthew’s use of remez.
 
D'rash (Inquire)
Matthew 18:18 - "... Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This verse taken literally and out of context is often used by Christians to demand that spiritual powers submit to them. However, within the context of Matthew 18:14-18 the p’shat (plain meaning) refers to the practical application of principals concerning those who are sinning within the body of believers. Thus the plain meaning indicates a d'rash (comparative teaching) concerning the binding and loosing of our own actions according to Halakhah the way we walk (Yet another rabbinical method of teaching practice that Yeshua and His disciples applied to daily life).
 
Sod (Mystery)
Matthew 26:28 - "Then He took the cup, gave thanks and offered it to them saying, ‘Drink from it all of you, This is my blood’ ..." If the figurative language here were taken literally it would not only violate the Torah commandment against consuming blood, but along with other verses concerning the eating of Yeshua's flesh (John 6:51-56), could be understood as teaching cannibalism. Yeshua explains to His disciples that it is the Spirit that produces the deeper understanding (John 6:63), and that His words are spirit and life. This is evidence of a sod (mystery) that cannot be gleaned from the p’shat (plain meaning) of the text. A concept that is illuminated through spiritual revelation alone and by no other means. This particular sod (Mystery) would be fully revealed following His death and resurrection.
 
So what can we conclude?
 
a.     There is no explicit schematic for Bible interpretation within Scripture.
b.     PaRDeS is implicit in Scripture. Both Messiah and His disciples employ it.
c.     It is arrogant and even misleading to use Greco-Roman techniques and post enlightenment textual criticism as tools for Scriptural interpretation while excluding the rabbinical interpretive tradition based on the hypocritical assumption that it is not divinely appointed.
 
Therefore, with regard to Hebrews 7, the point of the writer’s drash is not to show how mystical and awesome Melkiy Tzedek is but how Superior and all existing Yeshua is. Focussing on Melkiy Tzedek (the mortal) misses the point entirely and worse, becomes soil for a seed of idolatry.
 
3 Without father (apator[G], belo-av[H]), without mother (ametor[G], belo-eim[H]), without genealogy, having neither beginning (archē[G]) of days nor end (telos[G]) of life (zoe[G], hachayiym[H]), but was a copy, a model passed off as, a facsimile, a foreshadow (aphomoioō[G]) of the Son of God (uihos Theos[G], Le-ven ha-Elohiym[H]), he remains (menō[G]) a priest perpetually (diēnekes[G], kohen leolam[H]). 4 Now observe how great this man was to whom Avraham[H] (Father of many peoples), the patriarch, founder of the tribe, progenitor, head of the fathers (patriarchēs[G], rosh ha’avot[H]) gave (didōmi[G], natan[H]) a tenth (dekatē[G]) of the spoils, off the top of the heap (akrothinion[G]).
 
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually.
 
“Without father…” His father is not recorded in the genealogies because the genealogies concern the descendants of Abraham, Isaac and Jacob, the focus of the Torah being to point to God’s redemptive work through the choosing of a certain people set apart unto Himself (the descendants of Jacob/Israel, the Jews). Melkiy Tzedek had a human father, his father is simply not recorded. Jews of the first century understood this to be a fact. At no time were they confused over the identity of Melkiy Tzedek. Nor did they believe that Melkiy Tzedek was in any way an eternal being. This is affirmed by the qualifying phrase “without genealogy” which is understood by those who received this work as “his genealogy is not recorded” and not to mean “he had no genealogy”. We know this because verse 6 of this same chapter says “But he whose genealogy, family is not counted from them...” Meaning, he had a genealogy but it’s neither counted according to Leviy nor recorded in the Torah.
 
The Syriac version of the New Testament Book to the Hebrews reads "whose father and mother are not written in the genealogies".
 
“he remains a priest perpetually” In the mind of the reader of the Torah, the man Melkiy Tzedek remains a priest because his genealogy is not recorded, nor is his appointment or any record of succession to his priesthood. This does not mean he wasn’t appointed or that there was not another priest of El Elyon who succeeded Melkiy Tzedek as priest in the then predominantly pagan city of Shalem, rather it simply means that the Torah was not concerned with keeping genealogical records of Gentiles.
 
NB: Jewish tradition teaches that Melkiy Tzedek and Shem the son of Noach (Noah) are one in the same [Nedarim 32b]. However, this is not tenable given the generational gap between Abraham and Shem, and that Abraham himself is a descendant of Shem and of Ur of Chaldee, which bears no geographical correlation to Salem (Jerusalem).
 
“Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High” (Gen. 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.” -Nedarim 32b
 
In later rabbinic literature Melkiy Tzedek bestows the priesthood on Avraham, who then becomes priest forever (Talmud Bavliy Ned. 32b; Lev. Rab. 25:6). This seems most likely to be a polemic written against the teaching of the Book to the Hebrews.
 
The point being that both pre and post Messianic rabbinic thought understood Melkiy Tzedek to be a mortal king and not a transcendent being.
 
The apocryphal book (mythos) 2 Chanoch (Enoch) 71-72 (71.29, 32), which claims that Melkiy Tzedek was miraculously born of his dead mother Nir, the wife of Noah’s brother and was kept safe through the flood (contrary to what the Torah teaches), in order to be a priest in the post flood generation, may well be one of many reasons for the increasing misteaching among pseudo learned Christians, that he is Yeshua preincarnate. It is sickening to think that non-inspired books full of occult ideology and syncretised Hellenistic mythos such as the books of Enoch, are being used as source material for the spread of pseudo Christian lies throughout the modern Christian community. Rav Shaul warns against Jewish mythos and vain genealogical arguments. We do well to heed his warning:
 
“3 As I urged you, when I was leaving for Macedonia, stay in Ephesus to direct certain people not to pass on different instruction, 4 or to pay attention to myths and endless genealogies. These give rise to useless speculations rather than God’s training which is in faithfulness. 5 Now the goal of this command is love from of a pure heart and a clear conscience and a genuine faith. 6 Some, having missed the mark, have turned away to fruitless discussion— 7 wanting to be teachers of Torah, even though they do not understand what they keep saying or what they so dogmatically assert. 8 But we know that the Torah is good if one uses it legitimately, 9 knowing that the Torah is not given for a tzaddik but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, 10 the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— 11 in keeping with what was entrusted to me, the glorious Good News of the blessed God.” -1 Timothy 1:3-11 TLV
 
4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap.
 
The writer is using Melkiy Tzedek’s greatness as an example of the Superiority of Yeshua’s priesthood over that of Aaron (Levitical). The Superiority of Yeshua being one of the primary themes of the Book to the Hebrews.
 
Hebrews 7:4-11 allude to five ways that Melkiy Tzedek is great:
 
1.     He received a tithe of the plunder of battle from Avraham, even though Avraham was the Progenitor, father of all the Jews and what’s more, is the father of faith to all who believe. Nor did Melkiy Tzedek have a family connection to Avraham (despite the false assertions of certain Jewish traditions), and therefore, did not have the right that the Levitical priests had to receive tithes from their own brothers. In fact Melkiy Tzedek is not recorded by the Torah as being entitled to receive tithes from anyone, whereas the Levitical priests are commanded recieve a tenth of the income of the people of Israel (Heb. 7:4-6).
 
2.     Melkiy Tzedek blessed Avraham, implying that Melkiy Tzedek was greater than Avraham (Heb. 7:6-7).
 
3.     The Levitical priests receive tithes even though they die, whereas Melkiy Tzedek is recorded without genealogy and from a Midrashic view considered to be living, because the Tanakh doesn’t record his death (Heb. 7:8).
 
4.     In order of greatness Melkiy Tzedek is placed above Avraham from whom he received a tenth and Avraham above Leviy, his progeny, who received a tenth from the people of Israel through the Levitical priesthood. This order seen as being subject to the fact that Avraham presented his tenth to Melkiy Tzedek while Leviy was still in his seed as a great grandson (Heb. 7:9-10).
 
5.     The Jewish people were given the Torah in which contained a sacrificial system that required mediation via the priesthood of Leviy. But this system was temporary and could not facilitate eternal atonement. This indicates the need for another, different kind of priest, who is compared with Melkiy Tzedek, a priest, who according to the writer’s drash (comparative teaching) is superior to the greatest of the Levitical high priests, Aharon.
 
The Tenth, Tithe, and Godly Giving (A Supplementary Teaching)
 
Many within the community of faith see the giving of a tenth of their income as an obligation. Or worse, are encouraged to give money they don’t have to fund building projects and programmes that have little eternal value. This is an unfortunate consequence of a theological view point that seeks to utilize the financial elements of Israel’s priesthood to generate income for extra-biblical projects, while ignoring the far greater obligations of Israel’s commonwealth and her Temple centric worship system.
 
It seems ludicrous that a community which so fervently professes the faith of Avraham through Messiah Yeshua (Jesus) [that is the Body of Believers, Church, Ecclesia of Messiah], should completely neglect the actions of Avraham in the matter of tithing/giving.
 
The first person to present a tenth to HaShem is Avram that is Avraham before he became Avraham. This tenth is of great figurative significance to us as Jews. It is not merely an obligation, it is a symbol of all that is complete in us. To separate our financial wealth from our spirituality is as alien a concept to the observant Jew as the idea of separating soul and spirit. We cannot separate the inseparable. We are not spirits in a material world, we are souls (Nefesh), physical, mental, spiritual, emotional: we are complex and unified beings. We are Souls living in God. It is Hashem in Whom we dwell, He Who has made us echad (one).
 
Therefore, if we are obligated to give a tenth we are also obligated to practise all of the instructions of the priesthood. However, if we are free to give, we have a High Priest Yeshua, Who, devoid of sin, is able to complete and perfect in us the fullness of all that His priesthood requires. Even ten (fullness) by ten (fullness) by ten (fullness) l’olam va’ed (for worlds eternal).
 
Gen. 14:18 And Melkiy Tzedek (My King of righteousness) king of Shalem (Peace, wholeness, well-being) brought forth bread (lechem) and wine (yayin); and he was priest of El-Elyon (God the most high). Gen. 14:19 And He blessed him (Avram), and said: “Blessed be Avram (Father of a people) of El-Elyon (God the most high), Maker of heaven and earth; Gen. 14:20 and blessed be El-Elyon (God the most high), Who has delivered your enemies into your hand.” And he (Avram) gave him (Melkiy Tzedek) a tenth of all (Hebrews 7:4). –Berieshit (Genesis) 14:18-20
 
Figuratively speaking, the King of righteousness, Who is also the King of peace and the Great High Priest on behalf of all peoples brought bread and wine to the father of trust, which is faith. As High Priest of the Highest God, He spoke the blessing of God over the father of trust saying, “All blessing has come to you from God, father of a nation: the God above all gods has delivered your enemies and their wealth into your hands.” After the King had spoken these words the father of a nation responded to the King of righteousness, the King of Peace and Wholeness, the Great High Priest, by giving to him a tenth of all that he possessed, both that which had always been his and that which he had plundered from the nations. This tenth symbolized everything that the father of a nation was, and everything that belonged to him. Ten is a symbol of wholeness and completion, of a promise fulfilled and sustained.
 
Therefore, Avram, father of a great people, prior to becoming Avraham, the father of many peoples, offered a symbol of all that he was and was to become, all that he possessed and was to possess. He offered this from the riches of his own household and from the households of the nations he had plundered. Therefore, it is a practice that can be entered into by both Israel and the nations. He offered the tenth freely to a Priest Who held position before the priesthood of Aaron, and Who was a type, a facsimile, a foreshadow for the Messiah, Who is the Kohen Ha-Gadol Rabah (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron.
 
All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus, the Kohen Gadol (High Priest) becomes the symbolic head of that priesthood. These tithes and offerings are intended to feed and clothe the priests of God and provide for the service of worship which is to be perpetuated generationally.
 
Messiah did not cancel out the less effective priesthood of Aaron, rather He perfected it, translated it (as the Greek text of Hebrews renders) because He was before it. The Great High Priest Yeshua is now the mediator of the tithes and offerings of HaShem, only rather than making them an obligation He has turned them into an opportunity to respond to the freedom He has purchased on our behalf. This is why Melkiy Tzedek brings bread and wine to Avram. They’re symbols of both provision and redemption. Redemption through the sacrificial blood of Messiah’s death and provision through the life giving blood of His resurrection. Therefore, our tithing and giving are to be offered as a response to this freedom, in the same way that Avram offered his tenth in order to acknowledge the freedom and provision of God. The giving of our tenth, like Avram’s tenth, is a symbolic gesture which acknowledges that everything we are and all that we have belongs to God through Messiah Yeshua.
 
Mark 12:41 He (Yeshua) sat down opposite the treasury and began watching how the people were putting money into the offering box. Many rich people were putting in a lot. Mark 12:42 Then a poor widow came and put in two small copper coins, worth less than a 50 cents. Mark 12:43 Calling His disciples over, He said to them, “Amen, it is certain, I tell you, this poor widow has put in more than all those contributing to the box! Mark 12:44  For they all put in from their surplus; but she, out of her poverty, put in everything she had, her whole living.” –Mark 12:41-44
 
In this historical account, Yeshua observes a poor widow and illuminates her actions as being the actions of someone who has decided to offer all to God in the practice of worshipping Him.
 
Avram’s tenth was also a foreshadowing of the widow’s offering. He did not give it to cover a debt or as an obligatory tithe but as a symbolic gesture which said, “All that I have and am belong to you HaShem”.
 
This teaches us that the value of that which we give is measured by the intention of the heart of the giver. A believer may never tithe to an organized community of faith, instead, he may open his home to strangers, spending more than a tenth on providing for them and caring for their wellbeing. He may be in the practice of giving to fellow believers when they’re in need or lending his possessions to be used by others in the community. By doing this he shows that all that he has belongs to HaShem. Thus, he gives to God in all circumstances, surpassing the requirement of the Torah.
 
The number ten is a symbol of all that we are and all that we have.
 
“The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully.” -2 Corinthians 9:6  
 
When we look at tithing and giving as loosing, or sacrificing something we are missing the point. A wise farmer keeps aside a portion of the grain in order to seed the soil for the next season’s crop. He doesn’t consider this to be a loss or a sacrifice, rather he considers it a necessary part of the process of sowing and reaping. If he fails to plant enough seed he will also fail to reap a good crop. However, when he practices effective sowing he also reaps the benefit. The giving Rav Shaul is describing in 2 Corinthians is one or reciprocity. God owns all, therefore, He supplies us with all things and allows us to manage that supply. Additionally, rather than keeping the harvest for Himself and hoarding its benefits like a human land owner would do, God gives the fruit of the harvest back to the grower and leaves the grower to decide what he will offer as a token of his gratefulness to God.
 
Today, there are those who misuse the principal of sowing and reaping to illicit funds from people who have nothing more to give. They encourage believers to mortgage houses and take out loans in order to, “reap” a greater reward. In doing so they bring poverty to the community of believers while they build worthless icons in memory of their so called ministries. This is a grievous sin against the body of Messiah that should not be tolerated. God does not ask us to give from what we don’t have but from what we have.
 
The Scripture says, “My God shall supply all my needs according to His riches and glory” not, “I shall supply God’s needs according to my loans and lack of finances.” Those wolves among us, who steal from the poor in order to prosper themselves, may well have turned to the widow whom Yeshua spoke of and said, “If you’ve got a house you should mortgage it, two little coins will not reap the harvest God desires for your life, if you keep sowing so sparingly you’ll become even more accursed by God.” These liars, despicable leeches, false teachers, are condemned men.
 
“2 Co. 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2 Co. 9:8 And God is able to make all grace overflow to you, so that by always having enough of everything, you may overflow in every good work. 2 Co. 9:9  As it is written, “He scattered widely, He gave to the poor; His righteousness endures forever.” 2Co 9:10  Now the One who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.” -2 Corinthians 9:7-10
 
Rav Shaul (Paul) explains that it is the heart (leiv) intention (the intention of the core being, not the intention of the emotion) that determines the value of the gift. Remember, it already belongs to God. He is a debtor to no one. If we give grudgingly it is as if we hadn’t given at all. Of course, due to the nature of sowing and reaping, we will also fail to benefit from an abundant crop. This is not a punitive action on God’s part, rather it is the natural result of our own actions.
 
“2 Co. 9:11  You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2 Co. 9:12  For this service of giving is not only supplying the needs of the kedoshiym (holy, set apart ones), but is also overflowing with many thanksgivings to God.” -2 Corinthians 9:11-12
 
When we give from an understanding of God’s goodness toward us we see God’s provision in all things and are grateful. This in turn inspires us to give to others from the overflow of our own spiritual and physical wealth. Rav Shaul calls this act a “service”, meaning an act of temple worship, a service of the priesthood of all believers. Thus, in Messiah, the Great High Priest, we act as priests under His authority. The result is not only blessing and thanks giving among the holy ones (believers), but also an overflow to those around us. This overflow draws people to Messiah, Who reconciles them to God. Thus giving is one of the ways that the Gospel is perpetuated.
 
“Because of the evidence of this service, they praise God for the obedience of your affirmation of the Good News of Messiah and for the generosity of your contribution to them and to everyone.” -2 Corinthians 9:13 
 
As a result of our giving other believers praise God and give Him the glory due His Name. Our giving affirms our certain hope in the Gospel of the Messiah.
 
“2 Co. 9:14  And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2 Co. 9:15  Thanks be to God for His indescribable gift!” -2 Corinthians 9:14-15 TLV
 
Our giving is the fruit of the surpassing chesed (practical love) of God which is upon us. It is an act of worship that gives voice to the eternal truth that God’s greatest gift, the gift of His Son, has produced a great harvest of souls. Thus, we praise Him and give thanks to Him.
 
Conclusion:
 
1.     The number ten (Tithe) reminds us that all that we are and all that we have, belong to God in Messiah Yeshua.
2.     The free-will tithe of Avram holds authority over the obligatory tithe of the temple service and the priesthood of Aaron.
3.     God asks us to give of what we have, not from what we don’t have. Anyone who suggests that the widow in the story of the widow’s offering should mortgage her home because she didn’t give enough in order to reap abundantly, is misunderstanding the principal of sowing and reaping and worse, is committing a grievous sin against the body of Yeshua
4.     We are not obligated to give, nor are we free not to give. Like trust and action (faith and works) freedom and giving go hand in hand, they are intrinsically linked, a complex unity
5.     The purpose of our giving is to facilitate the perpetuation of the worship of God in our generation and to seed the Gospel work of God's people, so that others will be redeemed into His kingdom and enjoy the prosperity of God, which is both within and beyond the material world
6.     Godly giving transforms the seed of temporary wealth into the fruit of eternal peace.
 
5 And indeed (amein[H]) those of the sons (uihos[G], b’naiy[H]) of Leviy[H] (joined to) who receive (lambanō[G]) the office of priest (hierateia[G], hakehunah[H]) have a commandment, precept (entolē[G]) to collect a tenth (apodekatoō[G], ma’aseir[H]) from the people according to the Torah[H] (Instruction), that is, from their brothers/people (adelphos[G], ha’am[H]), although they come from the loins (osphus[G]) of Avraham[H]. 6 But he whose genealogy, family (genealogeō[G], lemishpechotam[H]) is not counted from them, collected a tenth (apodekatoō[G], ma’aseir[H]) from Avraham[H] and spoke a blessing (eulogeō[G], beirakh[H]) over him who has been given (echō[G], netunah[H]) the promises (ho epaggelia[G], hahavtachah[H]).
 
5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins of Avraham[H]. 
 
“The office of priest” refers specifically to the office of High Priest. Although all Levites are considered priests, different subgroups played different roles. There was one priesthood but many facets.
 
“But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:” -Ezekiel 44:15 KJV
 
“have a commandment, precept to collect a tenth from the people according to the Torah…”
 
“20 The Lord said to Aaron, “You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. 21 “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting… 26 “Speak to the Levites and say to them: ‘When you receive from the Israelites the tithe I give you as your inheritance, you must present a tenth of that tithe as the Lord’s offering.” -Numbers 18:20-21, 26 NIV
 
6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises.
 
“He whose genealogy is not counted from them collected the tenth” Shows clearly that the one being spoken of has a genealogy, albeit unrecorded in the Torah.
 
Avraham is the one who has been given the promises, and Melkiy Tzedek spoke a blessing over Avraham. All blessing having its origin in God.
 
7 And beyond all dispute (antilogia[G], vedavar yadua[H]) the lesser (katan[H]) is blessed (eulogeō[G], yevorakh[H]) by the greater (hagadol[H]). 8 In this case mortal men (anthrōpos[G], anashiym b’naiy temutah[H]) receive tithes (dekatē[G], ma’aseir[H]), but there (ekei[G]) he of whom it is recorded (martureō[G]) that he lives (zaō[G]). 9 And, so I could say (hos epos epos[G]), through Avraham[H] even Leviy[H], who received tithes (dekatē[G], ma’aseir[H]), has paid tithes (dekatē[G], ma’aseir[H]), 10 for he was still in the loins (osphus[G]) of his forefather (patēr[G], aviyo[H]) when Melkiy Tzedek[H] met him.
 
7 And beyond all dispute the lesser is blessed by the greater. 
 
It’s not true as some Jewish commentators suggest, that the greater does not always bless the lesser. Their reasoning is that Melkiy Tzedek blessed God, but at the same time, those who make this claim understand that all blessing comes from God and that as Jews when we say “Barukh Atah Adonay” We understand “All blessing is of You Adonay”. Therefore, Melkiy Tzedek “blessed God” (acknowledged that all blessing) comes from God. This is an example of God (the Greater) bestowing the ability to bless on Melkiy Tzedek (the lesser), and Melkiy Tzedek offering that blessing back to God so that it might be imparted to Avraham.
 
This is “beyond all dispute” because all blessing comes from God, Who is the Creator of all and in Whom all things exist and have their being. Therefore, the idea that any created thing could bless anyone without that blessing being first supplied by God is ludicrous.
 
8 In this case mortal men receive tithes, but there he of whom it is recorded that he lives.
 
The priests of Leviy all die, but through the remez hinted at in the historical record of Melkiy Tzedek we see that the Greatest High Priest Yeshua continues forever (Psalms 110:4; Heb. 7:24).
 
9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him.
 
“So I could say” follows the style of Midrashic rabbinical rhetoric. It indicates an allegorical or comparative use of the plain meaning of the text but does not seek to make a claim that the comparison is the literal meaning. Therefore, the fact that Melkiy Tzedek’s genealogy is not recorded is used as a figure foreshadowing a living priesthood that doesn’t die, is not mortal. The writer is not saying that Melkiy Tzedek is immortal. This teaching is based on a historical figure but is literary, not literal.
 
11 If therefore, perfecting, completing, fulfilling (teleiōsis[G]) was through the Levitical (Leuitikos[G], bikunat b’naiy leviy[H]) priesthood (hierōsunē[G]), [for on (epi[G]) the basis of it the people received the Torah[H] (nomotheteō[G])], what further (eti[G]) need was there for another priest (hiereus[G], kohen[H]) to arise according to the order, arrangement, type (taxis[G]) of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type (taxis[G]) of Aharon[H]? 12 For when the priesthood (hierōsunē[G], hakehunah[H]) is translated (metatithēmi[G]), it is necessary that there takes place a translation (metatithēmi[G]) of Torah[H] also.
 
11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type of Aharon[H]?
 
“If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]]…” The priesthood which the Torah instructs as mediator of temporal sacrificial symbols offered in the blood of animals, could not perfect sin affected people because the indictment of Torah served to point out humanity’s inability to keep its instruction. Therefore, neither the Torah nor the Levitical priesthood it commanded could bring humanity into a perfect relationship with our Creator, Whom we have sinned against. Our sin separating us from Him.
 
“But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear.” -Isaiah 59:2 NKJV
 
“what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek?” This indicates that Yeshua is not Melkiy Tzedek, rather He is “another priest to arise according to the type of Melkiy Tzedek”.
 
Where the Torah was made weak in application by our sinfulness, Messiah Yeshua overcame in sinless perfection, arising as the perfector and finisher of faith. The Superior High Priest.
 
12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also.
 
“When the priesthood is translated, it is necessary that there takes place a translation of the Torah also.” The immutable aspects of Torah never change, while the aspects of Torah governing indictment against sin will pass away in the Olam Haba (world to come) where there will be no sin and therefore, no need for indictment. Thus, the priesthood of Messiah Yeshua which is like the priesthood of Melkiy Tzedek, translates the Torah into the language of eternity, making an end to temporal things and imparting everlasting things.
 
As I explained in my commentary on chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek.
 
We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood:
 
“And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV
 
This is why we must understand “change” metatithēmi[G] in the sense of translation from one form to another rather than an end to the one by the other.
 
13 For the one about whom these things are said belongs (metechō[G]) to another tribe (phulē[G]), from which no one has officiated at the altar (thusiastērion[G], hamizbeakh[H]). 14 For it is evident that our Lord (kurios[G], Adoneiynu[H]) is descended from Yehudah[H] (praise), a tribe with reference to which Moshe[H] (drawn our one) said nothing concerning priesthood (hierōsunē[G], hakehunah[H]).
 
13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood.
 
“The one about whom these things are said” refers to Yeshua, Who is the One that the writer’s drash (comparative teaching) is pointing to. The nearest subject in relation to perpetual priesthood is “another priest to arise” (v.11), a reference to Yeshua.
 
“Belongs to another tribe” Is not a Levite. Yeshua is descended of Judah, of David (Gen. 49:10). There is nothing explicitly commanded by Moses concerning anyone from Judah serving as a priest. However, as explained in my commentary on Hebrews 5, Yochanan the Immerser does confer the priesthood of Aaron upon Yeshua at His immersion (baptism).
 
15 And this is clearer still (katadēlos[G]), if another priest (hiereus[G] kohen[H]) arises according to the likeness (homoiotēs[G]) of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law (nomos[G]) of physical (ethnic) requirement (sarkikos[G]), but according to the miraculous power (dunamis[G]) of an indestructible, endless, insoluble life (akatalutos zoe[G], lechayeiy eiyn sof[H]). 17 For it is attested of Him, “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)]
 
15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest  forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)]
 
The subject is Yeshua, Who is “another priest” (like but not Melkiy Tzedek). Yeshua has become priest not on the basis of the Torah requirement of Levitical lineage but based on the fact that He is all existing, of God, affirmed by oath (and His miraculous indestructible life as the Father with us). Thus, “a Priest forever”.
 
18 For, on the one hand, there is putting away (athetēsis[G]) of a former commandment (entolē[G]) because of its weakness (asthenēs[G]) and unprofitableness (anōpheles[G]) 19 (for the Torah[H] [namusa[A]: instruction] made nothing perfect [teleioō[G]]); but the introducing of a better (kreittōn[G]) hope, Good news (elpis[G], tikvah[H], sebar[A]), through which we draw near (eggizō[G]) to God. (Theos[G], HaElohiym[H]) 20 And accordingly not without an oath
 
18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath
 
“there is putting away of a former commandment because of its weakness…” The commandment concerning the mortal priesthood and its symbolic sacrificial system is made weak by the evil inclination of humanity. In short, our inability to perfect it makes it weak. The commandment itself serves its purpose by exposing our sinful weakness.
 
“for the Torah[H] made nothing perfect” Because the purpose of Torah is to point to the perfector Yeshua the King Messiah. The Torah indicts against sin, Messiah delivers from sin. The Torah continues to serve its purpose until the end of the age, and Messiah continues to purpose salvation unto everlasting life. The Torah is not eternal, how could it be? There will be no need for an indictment against sin in the sinless Olam Haba (world to come). Only the knowledge of good will remain, we will therefore, have no need of instruction against evil. If there is an eternal Torah, it is devoid of the confines of mitzvot (commands). Freedom has no need of fences. One who knows only to do good need not be told to do it, everything he does is good.
 
“For what the Torah was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh,” -Romans 8:3
 
It’s important to affirm the goodness and holiness of Torah. The Brit HaChadashah (New Testament) writers honour the place of Torah as that which is (not was) holy and good and points to the King Messiah, its goal.
 
“So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV
 
“For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP)
 
Ultimately, it is a mistake to focus on Torah observance. Torah is a sign pointing to Messiah, Who authored it, and is the goal of it [Rom. 10:4]. If Messiah lives in you, then His work is manifest in your actions by the power of God's Spirit. One who lives by the Spirit need not debate the keeping of Torah, because “the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2]
 
21 for they indeed became priests (hiereus[G], lekoheniym[H]) without an oath (horkōmosia[G]), but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest (Kohen[H]) forever (leolam[H])’”; 22 by the same extent Yeshua[H] also has become the guarantee (egguos[G]) of a better covenant (diathēkē[G], labrit hatovah[H]), . 23 The former priests (hiereus[G], koheniym[H]), on the one hand, existed in greater numbers because they were prevented by death (thanatos[G], hamavet[H]) from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains (menō[G]) forever, has an immutable, unchanging (aparabatos[G]) priesthood (hierōsunē[G], kehunato[H]).
 
21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”);
 
The priesthood of Aaron was instructed whereas the priesthood of Yeshua is bound by an everlasting oath which God made by His Own Soul.
 
“Will not change His mind” translates as “will not turn His mind” in another direction.
 
This must be understood in accordance with the best commentary that can be made on Biblical text, that being Biblical text:
 
“15 Brothers and sisters, I speak after the manner of human beings; Though it be but a man's covenant, yet if it be confirmed, no man voids it, or adds to it. 16 Now to Abraham and his seed the promises were made. He does not say, And to seeds, as of many; but as of one, And to thy seed, which is Messiah. 17 And this I say, that the covenant, that was confirmed before of God in Messiah, was four hundred and thirty years after the Torah, which cannot void it, that it should make the promise of none effect. 18 For if the inheritance be of the Torah, it is no more of promise: but God gave it to Abraham by promise.” -Galatians 3:15-18
 
“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 6:13-20 (Author’s translation)
 
22 by the same extent Yeshua[H] also has become the guarantee of a better covenant.
 
“better covenant” The Brit HaChadashah, New Covenant in Yeshua is better because it atones forever, saving unto eternal life those who enter into it, unlike the temporary blood of animals which cannot fully purge sin from the human soul.
 
We note that the better covenant is made with the house of Israel and the house of Judah, the ethnic religious descendants of Jacob and is accessible to the nations through the Jew Yeshua Who is also God with us. Failing to understand the Brit HaChadashah, New Covenant in these terms leads to the satanic teaching of Replacement Theologies which the modern Christian Church continues to proliferate under various pseudonyms such as “Supersessionism, Continuationism, Successionism” etc.
 
“‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah.’” -Jeremiah 31:31 NIV
 
This covenant promised by God through Jeremiah does not do away with the former covenant but fully fills it. Just as it is wrong to say Torah observance is obligatory for the Messiah follower, it is also wrong to say that Torah is now obsolete. Torah remains to indict against sin until the end of the age.
 
23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood.
 
Notice that this all concerns Yeshua’s priesthood which has always existed in God. And that His priesthood, while likened to that of the mortal Melkiy Tzedek, is nonetheless distinguished from it as being superior to it. Immutable, unchanging.
 
25 Therefore, He is also able (dunamai[G]) to save to the full end, perfectly, forever (pantelēs[G], lehushiya teshuat[H]) those who come to God (Theos[G], Elohiym[H]) through Him, since He always lives (zao[G], chay[H]) to make intercession (entugchanō[G]) for them. 26 For it was fitting for us to have such a high priest (archiereus[G], Kohen Gadol[H]), holy (hosios[G], kadosh[H]), innocent (akakos[G]), undefiled (amiantos[G]), separated (chōrizō[G]) from sinners (hamartōlos[G]), and made (ginomai[G]) higher (hupsēlos[G]) than the heavens (Ouranos[G], hashamayim[H]);
 
25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them.
 
“Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He has poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12
 
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens;
 
“He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.” -Ephesians 4:10 NIV
 
“For what the Torah could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” -Romans 8:3
 
27 who does not need to offer sacrifices daily (kata hēmera[G], yom yom[H]), like those high priests (archiereus[G], koheniym gedoliym[H]), first for His own sins [missing the mark set by God’s holiness] (hamartia[G]) and then for the sins of the people (laos[G], ha’am[H]), because He did this once for all (ephapax[G]) when He offered up (anapherō[G]) His soul (nafsho[H]). 28 For the Torah[H] appoints men as high priests (archiereus[G], koheniym gedoliym[H]) who are infirm, weak (astheneia[G]), but the word, essence, substance (logos[G], devar[H]) of the oath (horkōmosia[G]), which came after the Torah[H], appoints a Son (uihos[G], haben[H]), who has been made consecrated (teleioō[G], na’aleh[H]) forever (eis aion[G], bishleimot netzakh[H]).
 
27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 
 
“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].” -Hebrews 4:15 (Author’s translation)
 
28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever.
 
The oath in Psalms 110:4 was spoken by David in the Holy Spirit centuries after the giving of the Torah at Sinay, and appoints a Son who has been consecrated as an everlasting Priest.
 
The Word (logos[G]/Davar[H]) of the oath and the Son appointed are one and the same. The Word Who came after the Torah in chronology (time and space) is also the Author of the Torah. He is all existing.
 
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

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.
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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

​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

​Introduction:
 
Chapter 4 continues the exposition of Psalm 95:7-11, and makes a drash (comparative teaching) using the term “rest” as a simile for “Shabbat”, with the purpose of revealing the present, ongoing, and coming eternal rest (Shabbat) of God, which has been established from the beginning of creation. That rest being present in the Kingdom of God manifest within time and space unto the goal and the convergence of the Olam Haba [world to come] (what many Christians often refer to as Heaven: a misnomer given Rev. 21:1-3).
 
The Shabbat in question is that Shabbat which is both established in the seventh day of the creation week and proceeds the cosmic week that follows the week of creation. The weekly Shabbat observed by the people of Israel (descendants of Jacob) is a shadow of the eternal Shabbat, in the same way that the earthly Temple is a shadow of heavenly things (Heb. 8:4-5).
 
Shabbat, from the Hebrew root sheva (7, blessing, rest, sit), and related to the Hebrew word shevet (sit, dwell, settle) reflects the fullness of the attributes of God’s nature, His rest and blessing (Isaiah 6:1-5). Therefore, In God through Messiah the eternal Shabbat (rest) has existed from the foundation of the world and thus, from our view within time and space, the temporal rest of the promised land which Joshua lead Israel into (Joshua 1:13) is preceded and superseded by the eternal rest of God through Yeshua. This is consistent with the theme of Messiah’s superiority, His all-existing nature. Yeshua is Lord of the Shabbat (not just the temporal weekly Shabbat but also of the transcendent Shabbat reflected in it.
 
This teaching does not do away with the observance of the weekly Shabbat by the Jewish believer (ethnic descendant of Jacob), rather it illuminates the weekly Shabbat as a reminder of the rest experienced by creation in the beginning, and acts as a foretaste of the eternal Shabbat which already exists and will swallow up the present sin affected creation with fire (judgement) and renewal (2 Peter 3:10).
 
It’s important at this point to remind the reader that the audience of this work are late first century Jewish followers of Yeshua the King Messiah, and that their understanding sees all that is being taught in relationship to God’s continued redemptive purposes and His immutable promises to Israel, the blood descendants of Jacob. They are faced with properly understanding the nature of the passing earthly shadows of the heavens (the role of Torah, priesthood, sacrificial system, priestly practice, and Shabbat). Note that the earthly shadows are passing, neither obligatory nor permanent.
 
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 3 being:
 
18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief.
 
Which rest did the disobedient among the generation leaving Egypt not enter?
 
““Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV
 
The rest being used as an example is the rest obtained by God’s gift of the promised land Eretz Yisrael.
 
If we fail to keep this in mind we will fail to understand the remainder of the teaching.
 
BOOK TO THE HEBREWS Chapter 4 (Author’s translation)
 
1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to have] come short, fallen behind. 
2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith  heard, listened, received, understood.
3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 
4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 
5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 
6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy,
7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8]
8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that.
9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. 
10 For the one who has entered His rest has himself also rested, restrained from his works, as the God did from His. 
11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy.
12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core).
13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account.
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.
 
HEBREWS 3 (line upon line)
 
1 Fear (phobeō[G]) therefore (oun[G]), lest while a promise (epaggelia[G], ha’havtacha[H]) remains [is to come] (lavo[H]) of entering (eiserchomai[G]) into (eis[G]) His (autos[G]) rest (katapausis[G], menuchato[H]), any one of you [souls](lenafsheinu[H]) may seem [be thought] (dokeō[G]) to have come short, fallen behind (hustereō[G]). 2 For (kai[G]), indeed (gar[G]) we have had good news preached (euaggelizō[G], vesra tovah[H]) to us, just as they also did; but the word, essence (logos[G], hadavar[H]) they heard (sham’u hem[H]) did not benefit (ōpheleō[G]) them, because they were not united, mixed, tempered together (sugkerannumi[G]) with those who in faith (pistis[G], be’emunat[H]) heard, listened, received, understood (akouō[G]). 
 
1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to] have come short, fallen behind. 
 
“Fear therefore” The Jewish believers of the first century are admonished to have holy fear of God because the generation of their ancestors who disobeyed God in the desert “were not able to enter because of unbelief.” In short, “fear God and avoid unbelief”.
 
“lest while a promise remains of entering into His rest, any one of you [souls] may seem to have come short, fallen behind.” While the promise of entering His (God’s) rest remains, continues to be accessible to the Jewish believers (meaning unto the goal of time and space), we must be careful not to fall short of it through unbelief.
 
While the original temporal rest of the promised land offered by God through Joshua (Joshua 1:13) had been entered into by some (Joshua, Caleb and their families along with the subsequent generation born of the disobedient), even some of those who received this Book to the Hebrews (Jewish believers still living in the land of Israel prior to 70 C.E), it was nonetheless always to be a temporal shadow of the eternal land promised to Israel (part of the world to come), entry to which continues to be offered to the descendants of Jacob through the final Joshua, Yeshua the King Messiah.
 
The writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (eretz Yisrael) [ref. Joshua 1:13], now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the temporal rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space. Not that Israel will fail to possess the land promised to her by God as an everlasting possession (Gen. 15), but that she will possess that land renewed, recreated, everlasting, in the Olam Haba (world to come).
 
“Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV
 
Therefore, the temporary, earthly rest gained under the leadership of Joshua at God’s instruction was pointing to the transcendent and eternal, metaphysical, spiritual, rest of God established in creation and fully filled in the renewed creation.
 
2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith  heard, listened, received, understood.
 
“For, indeed we have had good news preached to us, just as they also did;” The good news/Gospel (euaggelizō[G], vesra tovah[H]) the generation escaping Egypt had received was in historical context, the news of the promised rest of God in the promised land of Israel (Joshua 1:13). However, it was also the transcendent good news of Messiah, Who, resurrected and unbound by time and space has made salvation available to all, regardless of their position within the limitations of chronology. That Good News made evident in the delivering of the snake bitten through gazing upon the defeated snake held up on a bronse stake by Moses the drawn out one (Num. 21).
 
Therefore, “we have had good news preached to us, just as they also did;” makes the Good News/Gospel of Yeshua the King Messiah available to every generation. Anything else denies God’s justice and impugns His character, for in a certain place Messiah has said “No one comes to the Father (God) except through Me” (John 14:6). From the first man Adam until the last human to be born prior to the goal (end) of the present created order, all are offered an opportunity of redemption and eternal life by the just God of creation through the Last Adam (Yeshua) [1 Cor. 15:45].
 
“The word they heard did not benefit them because they were not united, together with those who in faith heard, listened” Not because they were entirely devoid of faith of any kind, but because they were not united in faith with those who truly listened to the voice of God (specifically Joshua & Caleb: Num. 13:30-14:10). In short, faith alone is not enough, faith grows in relationship and is proved in action (Yaakov [James] 2:14-25). The emphasis is on the need for each believer to be strengthened by the community of faith. This is pretext to the explicit allusion to the same idea recorded later in the Book to the Hebrews.
 
“And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” -Hebrews 10:24-25 NIV
 
3 For we who have believed, trusted, committed (pisteuō[G], hama’amiyniym[H]) enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), just as He has said, “As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] although His works (ergon[G]) were finished from the foundation (katabolē[G], behivaseid[H]) of the world, earth and heavens (kosmos[G], eretz veshamayim[H]). 4 For He has said (ereō[G]) somewhere about (peri[G]) the seventh day (hebdomos[G], al yom hashviyiy[H]): “And God (Theos[G], Elohiym[H]) rested, sat down (katapauō[G], vayishbot[H]) on the seventh day (bayom hashviyiy[H]) from all (mekol[H]) His works (ergon[G], melachto[H])” [Gen. 2:2]; 
 
3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 
 
Psalms 95, requoted here, was sung during the weekly Shabbat services in the Temple and remains part of the weekly Shabbat liturgy in the synagogue to this day. The writer’s Jewish audience understand the intrinsic connection between this Psalm and the weekly Shabbat.
 
In the same way that entering into the physical rest of the land of Canaan demanded faith in God’s promise, so too entry into the eternal rest through salvation in Messiah demands faith as an ongoing commitment to walking with Yeshua in God.
 
“we who have believed, trusted, committed, enter His rest…” Those of us who believe and are committed to Yeshua in God have begun and are continuing to “enter His rest”. The text is in the present continuous sense, meaning that it is an ongoing process.
 
It’s important to remember that belief (faith, trust) births action and action is the reciprocating child of belief. One who believes that action is incumbent upon him is in bondage to himself, but the one whose actions are born of his belief is free. Nothing free ever comes from obligation.
 
“His works were finished from the foundation of the world, earth and heavens.” The eternal Shabbat established in God has been present and offered to humanity from the foundation of creation. His rest is already a reality for those willing to receive it. “His rest” means that the rest in question belongs to and is in God. It is made available to humanity (always first for the Jew and also always for the Gentile ref. Rom. 1:16) through Yeshua the King Messiah. The rest God calls us to is not “our rest” but “His rest”.
 
The rest in question is present in the receipt of salvation, discipleship, future Messianic age and the Olam Haba (world to come) as a complex unity. It is all these and no single separated part of the sum.
 
Rav Kattina teaches that the six millennia of world history will be followed by a millennium of Shabbat, the Messianic age (Sanhedrin 97a). In Biblical Hebrew thought 1000 is symbolic of eternity or perpetuity. Therefore, Jewish tradition affirms the eternal nature of the Shabbat rest of the Olam Haba (world to come).
 
4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 
 
Once again the writer does not quote chapter and verse. Rather he alludes to a text that is well known and presumes the audience will be familiar with it. The Hebrew text of Genesis 2:2 literally says that God “sat down on the seventh day”. In very simple and profound terms, to receive the good news of Yeshua is to sit in immutable rest and security with God (the YHVH Merciful Elohiym Judge).
 
5 and again in this place (uvamakom hazeh[H]), “‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalms 95:11] 6 Because (epei[G]) therefore (oun[G]), it remains (apoleipō[G]) for some to enter (eiserchomai[G]) it, and those who before (proteron[G]) had good news preached (euaggelizō[G], vesra tovah[H]) to them failed to enter (eiserchomai[G]) because of disobedience, apathy, (apeitheia[G]) 
 
5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy,
 
“Those who before” Are those of the generation that came out of Egypt. Therefore, the generation that escaped Egypt also were given the euaggelizo Good News (as previously explained) but with the exception of Joshua and Caleb and their families, that generation rejected the Good News through disobedience and apathy. The generation escaping Egypt was given the Torah at Sinai and with it the weekly Shabbat sign of distinction commanded to ethnic Israelites (Exodus 31:16-17). Following this, while numerous acts of disobedience contributed, nonetheless one single act of disobedience prevented the disbelieving of that generation from entering the rest of the promised land (Joshua 1:13). It was their refusal of the euaggelizo Good News/Gospel spoken by Joshua (& Caleb) concerning the promised land. Joshua being a type in both name and action for the future King Messiah Who would lead Israel into the eternal promised land (Olam Haba). Note that the disobedient who failed to enter the rest were weekly Shabbat keepers.
 
Once again, the writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (Eretz Yisrael), now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space, albeit in the eternal land (Israel [chosen, ethnic] will have the promised land Ertez Yisrael in the world to come, but it will be renewed/recreated undefiled).
 
“Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV
 
Therefore, the temporary, earthly rest gained under the leadership of Joshua son of Nun, at God’s instruction, was pointing to the transcendent and eternal, metaphysical, spiritual rest of God established in creation. This is evidenced by the continuing invitation of Psalms 95:7-8.
 
7 He again (palin[G]) determined (horizo[G]) a certain (tis[G]) day (hemera[G]), “Today,” (sēmeron[G], hayom[H]) saying (lego[G]) through David[H] (Beloved) after (meta[G]) so long (tosoutos[G]) a time (chronos[G]) just as has been said before, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), Do not (me[G]) harden (sklērunō[G]) your hearts.” [Psalms 95:7-8] 8 For if Yeshua/Yehoshua[H] (Iesous[G] Joshua: YHVH Saves) had given them rest (katapauō[G]), he would not have spoken of another (allos[G]) day (hemera[G]) after that. 
 
7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8]
 
“Today” Meaning both David’s time and the time of the writing of the Book to the Hebrews.
 
King David lived centuries after Joshua. Therefore, the settlement of Canaan by Joshua, Caleb and the generation following those who were disobedient, did not fully fill the promise of rest. That promise being one of eternal rest in the recreated promised land within the Olam Haba (world to come).
 
The everlasting nature of the Shabbat rest of God is further illuminated by Yeshua the King Messiah:
 
“And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” -Matthew 22:31-32 ESV
 
“if you hear His voice” Does not mean “if the message is spoken to you” but “if, once the message has been spoken to you, you choose to hear, listen, receive, understand…”
 
“Do not harden your hearts” These words are spoken to soft hearts as a warning against hardening.
 
“Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).” -Talmud Bavliy Sanhedrin 98a 17
 
8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. 
 
The Greek Iesous meaning Yeshua is used here to refer to Joshua son of Nun and not to Yeshua the Messiah. Yehoshua or its shortened form Yeshua was a common name among Jews of every period, being that Joshua is a hero of Biblical Jewish faith whose name means YHVH is salvation. Because the writer of Hebrews was writing to first century Jewish believers he need not clarify which Yeshua he is speaking of. Those who received this work understood the context of the Scripture which the writer was expounding. Where the King Messiah is meant a qualifying title or description is included, as is the case later in this chapter, where He is called Yeshua the Son of God (v.14).
 
If those of the generation of Joshua had entered the rest being spoken of, David would not have had to speak of another day called “today”.
 
9 Consequently, there remains (apoleipō[G]) a Shabbat[H] [rest, sitting, blessing] (sabbatismos[G]) for the people (laos[G], le’am[H]) of God (Theos[G], Elohiym[H]). 10 For the one who has entered (eiserchomai[G]) His rest (katapausis[G], menuchato[H]) has himself also rested, restrained (katapauō[G]) from his own (autos[G]) works (ergon[G]), as the God (ho Theos[G], Elohiym[H]) did from His. 11 Therefore let’s be diligently labouring (spoudazō[G]) to enter (eiserchomai[G]) that rest (katapausis[G]), so that no one will fall (piptō[G]) according to the same example, pattern (hupodeigma[G]) of disobedience, apathy, (apeitheia[G]). 
 
9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God.
 
“there remains a Shabbat” First, this verse speaks of “a Shabbat” and not “the Shabbat (weekly)”. Shabbat can refer to the weekly Shabbat, or to any of the high days of the Biblical festivals. Thus, Israel has many Shabbatot (sabbaths). What’s more, Shabbat literally means “rest” (those foolish Messianics who claim the word “rest” is not present in the text of Heb. 4:9, clearly don’t understand the Hebrew language, Biblical or otherwise).
 
Had the writer intended to convey the weekly Shabbat as being the Shabbat that remains he would have used the definite article and called it “the Shabbat”. The Shabbat that remains cannot be the weekly Shabbat observed in the sin affected creation. That weekly Shabbat will not remain, because eternity is a perpetual Shabbat and not a temporary break in the sin affected weekly rhythm of the present order. Further still, the disobedient generation who did not enter the rest that remains, were weekly Shabbat keepers (as per Sinai and the giving of Torah). Therefore, to claim that the Shabbat being spoken of here is the weekly Shabbat is to diminish the promise and make it worthless.
 
The idea that the Shabbat rest of God that remains is everlasting is consistent with ancient Jewish writings. Qumran’s 4QShirShabba describes the heavenly host celebrating the transcendent heavenly Shabbat. Likewise Mishnah Tamid 7:4 describes the Messianic age as an eternal Shabbat. Neither of which are the weekly Shabbat, which is not more than a shadow of the heavenly Shabbat. Weekly Shabbat keeping is of benefit only if it is observed in freedom out of love and acknowledged as a “sign” between God and the ethnic descendants of Jacob.
 
If you keep the Shabbat out of obligation you have failed to obey the commandment. Obligation is hard work, there is no rest in obligation (Shemot [Exodus] 31:16-17, Galatians 5:1).
 
“for the people of God” In the context of the Book to the Hebrews “the people of God” are the Jewish people, in particular the Messiah following Jews of the first century C.E. (the recipients of this work). The Hebrew descriptor “People of God” alludes to the ethnic descendants of Jacob (Judges 40:2; 2 Samuel 14:13). The Greek “laos” used here in the Book to the Hebrews is used throughout the Septuagint LXX to refer to ethnic Israel, the descendants of Jacob (Exodus 33:13, 16; Deut. 7:6; Hosea 4:6, 8, 12). The most common Biblical application of the phrase “People of God” is to ethnic Israel, the descendants of Jacob.
 
While it’s true that elsewhere in the Brit Chadashah (NT) Gentile followers of Yeshua are grafted into the wider meaning of the descriptor “People of God” (Acts 15:14; 18:10; Romans 9:25; 11; 1 Peter 2:10), it is nonetheless not the case in the present passage.
 
This does not negate an application by extension to all Messiah followers, but it does establish context so as to avoid the zealous overreach of the law keeping rhetoric of certain Messianic Jews and far too many Messianic Gentiles (so called). Those who insist that these verses support the idea that all followers of God must keep the weekly Shabbat, have not read them in context, nor have they properly considered the wider Scriptural imperative regarding the weekly Shabbat.
 
Additionally, being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree.
 
As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree?
 
With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour).
 
Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua.
 
The Shabbat in question (Heb. 4:9) has clearly not been entered into by the ancient generation of disobedient Israelites (escaping Egypt) who nonetheless had kept the weekly Shabbat since receiving the command at Sinai, and died subsequently after complaining against God. Therefore, the weekly Shabbat cannot possibly be the Shabbat being spoken of here.
 
We are again reminded that added to this is the fact that the audience of the Book to the Hebrews are first century Jewish believers who are already keeping the weekly Shabbat, but are nonetheless being admonished to work to enter Shabbat (v.10-11), why? If they’re already keeping the weekly Shabbat, why would they need to work at entering, unless the Shabbat being spoken of is not the weekly Shabbat. The weekly Shabbat (which the believing Jews were already keeping) is instead used as an example of the transcendent Shabbat of God accessed by those who receive His Son Yeshua in faith and action.
 
10 For the one who has entered His rest has himself also rested, restrained from his own works, as the God did from His. 
 
“the one who has entered His rest” Means that the believing Jew who has already entered God’s rest and will continue to. “The one who has entered” is the believing Jew. The rest being spoken of, called “His rest”, is the transcendent Shabbat of God (the nearest subject) established before the foundation of the world. Therefore, the one who has entered the transcendent Shabbat rest of God in Yeshua may well understand that rest, based on the observance of the weekly Shabbat, however, the weekly Shabbat is not the focus of this passage, rather the eternal Shabbat is.
 
We note that the one who has entered God’s rest has also, that is already through faith, chosen to “rest from his own works” as God rested from His work. In the case of God, His work was “very good” but in the case of the human being his work is sin affected and motivated by the evil inclination (Gen. 6:5). Therefore, the Jew who has entered the eternal Shabbat rest of God through Yeshua has learned to rest from the vanity of his own works. In short, there is no such thing as works based salvation (rest). Salvation unto rest is through Messiah in God alone and not by works, lest anyone should boast (commit idolatry)[Ephesians 2:8-9].
 
“For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human should boast.” - Ephesians 2:8-9
 
It is to the great shame of many in the Messianic movement and those numerous Gentile Messianic zealots and pseudo Christian cults who do the same, that we have often taught law keeping lies based on the decontextualised teaching of Scripture portions like Hebrews 4:9-10.
 
These verses are not teaching that all believers must keep the weekly Shabbat, but that Jewish believers who keep the weekly Shabbat possess it as a reminder of their position within the eternal Shabbat rest of God. Meaning that the weekly Shabbat commanded to “the children of Israel”[Exodus 31:16-17] (not to all believers but to the ethnic descendants of Jacob) is a shadow cast by the heavenly Shabbat. This is consistent with the wider teaching of the Book to the Hebrews (Heb. 8:4-5).
 
The writer could not be more clear in pointing out that weekly Shabbat observance does not give the observer access to the eternal Shabbat of God. If it did, all those Shabbat keeping Israelites of the disobedient generation (who received and practiced the commandment for some time prior to refusing the message of God sent via Moses and through Joshua and Caleb) would have entered. What’s more, as the Scripture teaches, the weekly Shabbat is first and foremost a “sign” (ot, miraculous banner) between God and the descendants of Jacob alone (Exodus 31:16-17). An ethno-religious, very specific sign pointing to the eternal Shabbat purchased by the ethno-religious Jewish Messiah Yeshua. It is not a sign on the Gentiles (believers or not), nor is it incumbent upon them.
 
The Scriptures refute the false teaching that says the weekly Shabbat is incumbent on Gentile Christians. Rabbinical Judaism agrees and requires that Gentile God fearers need only keep the moral Law of Torah, sometimes referred to as the Noachide laws. Those moral laws predating the giving of the Torah and the ethno-religious sign of Shabbat. In fact, many of the moral laws which predate Torah are evidenced in other ancient moral codes such as the Hammurabi Codex 1755 B.C.E (which predates the Torah 1312 B.C.E by some 400 years) The early Jewish Church fathers also agree, and by the direction of the Holy Spirit gave the Gentile believers a concise form of the Noachide laws to guide them (Acts 15:1-35), laws which excluded the weekly Shabbat commandment.
 
Further still, in response to those who reject Scripture and claim the entire Torah to be incumbent on Gentiles, we ask “Where is it recorded that Adam, Noah, Abraham or even Jacob and his sons observed the weekly Shabbat?”
 
For further clarification please read the following exert from my previous article on the subject:
 
The Weekly Shabbat is Not Incumbent on Gentile Christians
 
“Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV)
 
Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep the weekly Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews):
 
“So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV)
 
We note that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations.
 
When Yeshua said:
 
“the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28)
 
The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17).
 
To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general.
 
If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the temporal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text.
 
In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women).
 
All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when:
 
“‘it will come to pass,
that from one New Moon to another,
and from one Shabbat to another,
all flesh will come to bow down before Me,’
says ADONAI.” -Isaiah 66:23 (TLV)
 
The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the weekly Shabbat in the present age.
 
This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians in the present.
 
When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28.
 
I remind the reader that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations.
 
“So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV)
 
Those who teach that Gentile Christians must keep the weekly Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians”, so called “Messianic Gentiles” and sadly far too many Messianic Jews, are literally teaching the practice of “Replacement Theology” (Successionism, Supersessionism, Continuationism etc.), which many of them claim to detest. Thus, they have become the worst kind of hypocrites.
 
I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them.
 
This is not to say that Gentile Christians can’t choose to keep the weekly Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians.
 
As a Jew and a follower of Yeshua set free for freedom, I don’t keep the weekly Shabbat out of a sense of obligation, but because I have come to understand that in Yeshua every day is Shabbat.
 
11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy.
 
Once again those Jews who receive Yeshua are admonished to walk diligently in Him. Within time and space we are entering His rest so as not to remain in apathetic disobedience.
 
As explained by the text itself and its context, “that rest” is the eternal Shabbat of God established in creation and not the weekly Shabbat.
 
The Shabbat rest spoken of is God’s, as is the labour of entering. So what is the “work/labour of God”?
 
“Yeshua answered, ‘The work of God is this: to believe, trust, be committed in the One He has sent.” - John 6:29
 
We recall that the writer of the Book to the Hebrews has called Yeshua Ha Shaliach (The Sent One) the Apostle (Heb. 3:1).
 
Discipleship begins and continues in Yeshua. It is true that in Yeshua we have been saved. It is further important to realise that we are being saved. A date on a calendar is not proof of redemption, but the fruit of righteousness is evidence of it.
 
“For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV
 
12 For living (zaō[G], chay[H]) and effective (energēs[G]), is the word, essence (ho logos[G], ha’davar[H]) of God (Theos[G], Elohiym[H]) and sharper (tomōteros[G]) above (huper[G]) any two-edged (distomos[G]) short sword (machaira[G]), even piercing (diikneomai[G]) so as to divide (merismos[G]) soul life (psuchē[G], nefesh[H])) and spirit (pneuma[G], ruach[H]), of both joints (harmos[G]) and marrow (muelos[G]), and able to discern (kritikos[G]) the thoughts (enthumēsis[G]) and intentions (ennoia[G]) of the heart [inner being, core] (kardia[G], leiv[H]). 
 
12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). 
 
“living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow,” The couplets of Jewish poetry are present here in order to firmly establish the action of God’s living word essence in the person of Messiah. Soul to joint, spirit to marrow, seemingly indiscernible elements that show God’s intimate work through His living word (davar[H]).
 
The Greek “logos” equivalent to the Hebrew “davar” conveys more than written word (ketvi[H]). The Word (John 1) is present and active participating in the redemption of creation, dividing soul and spirit, joint and marrow, getting to the heart (inner being, core) of the human condition and bringing salvation and rest.
 
“The heart (inner being, core) is deceitful above all things, And desperately wicked; Who can know it?” -Jeremiah 17:9
 
“short sword” The Greek macharia describes an extremely sharp short sword or long dagger (Heb. 11:34, 37) often used by ancient Greeks and Romans as a stabbing weapon in close combat. An intimate weapon used up close. The same word is used to describe the “sword of the Spirit” as the word of God (Eph. 6:17). A surgical precision is inferred.
 
“able to discern the thoughts and intentions of the heart.” A non-Jewish writer, in keeping with the Greco-Roman worldview, might have written “discern the thoughts of the mind and intentions of the heart”. But the Jewish writer shows that he understands the heart in terms of Jewish consciousness, as the convergent centre of being (core). He does not convey God as dividing heart and mind but as the One Who discerns the thoughts and intentions of the inner person (heart, core).
 
13 Neither is there any creature, building, ordinance (ktisis[G]), hidden (aphanēs[G]) from His sight, presence, face (enōpion[G]), but all things (hakol[H]) individually and collectively (pas[G]) are naked (gumnos[G]) and opened (trachēlizō[G]) before the eyes of Him to Whom we must give an account (hemin logos[G]) [alt. diyn lepeneyv[H] to be judged before His face]. 14 Therefore, since we have a great (megas[G]) high priest (archiereus[G], kohen gadol[H]) Who has passed (dierchomai[G]) through the heavens (Ouranos[G], hashamayim[H]), Yeshua[H] (Iesous[G]) the Son (ho uihos[G], ha ben[H]) of the God (ho Theos[G], ha Elohiym[H]), let’s hold fast (krateō[G]) to our profession (homologia[G]). 
 
13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account.
 
Nothing and no one is hidden from The Word of God (Yeshua), Who is the subject of the previous verse. God has committed all judgment to Yeshua (John 5:22; Acts 17:31; Romans 2:16). No one can Hide from God (Psalms 139:7-12).
 
The early Jewish believers are reminded of Yeshua’s intimate presence and their right standing before Hashem in the Messiah. The believer stands as though naked before God in Messiah, thus, we must constantly seek to be aware of Him and the right use of our parts (every element of our soul existence) in Him.
 
“For we must all appear before the judgment seat of Messiah, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.” - 2 Corinthians 5:10
 
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. 
 
Yeshua was introduced as Kohen HaGadol at 2:17. The writer now begins 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 Aaron. Being that it existed before creation and makes atonement possible for all who believe (1 Peter 1:19-20; Rev. 13:8).
 
Having reminded the Jewish believers of the reality of the present and coming Judgement of God. The writer of Hebrews now reminds them of the present and continued mediation provided by Messiah Yeshua the Son of God and Kohen Gadol “Great High Priest”.
 
Yeshua will one day be our Judge, and is now and unto that day our intercessor and advocate (Heb. 7:25; 1 John 2:1). What’s more, our names are written in His book of life (Rev. 21:27).
 
“Who has passed through” Means that through His death and resurrection, being without sin, Yeshua passed through all realms and offered atonement in the heavenly holy of holies, and is therefore subject to none, but God has made all subject to Him.
 
Because Yeshua has passed through the heavens to atone for us just as the Levitical high priest of Israel made atonement in the holy place (Lev. 16:15, 17) [a shadow of the heavenly things ref. Heb. 8:5; 10:1], we must hold fast together to the profession, testimony, witness of our faith. Not simply a confession, which is an admission of belief, but a profession, and active proclamation of that belief.
 
15 For we do not have a high priest (archiereus[G], kohen gadol[H]) Who is unable to sympathize, have compassion (sumpatheō[G]) with our weaknesses (astheneia[G]), but One who has been tempted, tried, examined, proved (peirazō[G]) in all things just as we are, yet without (chōris[G]) sin [missing the mark set by God’s holiness] (hamartia[G]). 16 Therefore let us come freely (meta[G]) with boldness, confidence (parrhēsia[G]) to the throne (thronos[G]) of grace, unmerited favour, practical love (charis[G], harachamiym[H]), so that we may receive (lambanō[G]) mercy (eleos[G], chaniynah[H]) and find (heuriskō[G]) grace (charis[G], chesed[H]) for help (boētheia[G], la’azar[H]) at the time of our need (eukairos[G]).
 
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].
 
Hebrews 2:5-18 explains that Yeshua had a human nature like ours but remained sinless. Therefore, He is able to sympathize with us rather than empathize, because being tempted and tried in every way that it is possible for a human being to be challenged, He nonetheless remained sinless. He understands the pressures of the sin affected world (sympathy) but has not acted on them, or experienced sin (empathy).
 
The three primary forms of human sin are reflected in 1 John 2:15-17:
 
“15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” -1 John 2:15-17 KJV
 
1. Lust of the flesh
2. Lust of the eyes
3. Pride of life
 
It was to these three that Adam and Eve succumbed in the Garden of Eden (Gen. 3:1-6).
 
Yeshua on the other hand resisted all three (Matt. 4:1-11).
 
“For God has done what the Torah, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” -Romans 8:3
 
That is not to say that the Torah is weak but that our weak flesh is unable to meet the standard it sets. Thus, Yeshua came in the weakness of our flesh in order to overcome that weakness and offer us freedom from it.
 
16 Therefore, let us come freely with boldness, confidence 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.
 
We can come freely and with confidence before the throne of God’s grace in Messiah because Messiah approaches with us and in us. He is both Judge and Mediator of the faithful.
 
“Throne of grace” is an unusual title, the more common designation being “throne of glory” (Jer. 14:21; Matt. 19:28). Because the context denotes Yeshua’s judgement seat, it seems likely that the “Throne of grace” refers to Yeshua’s throne. However, this does not negate the unity of God’s throne with Yeshua’s throne. As we have read previously, Yeshua is seated in the right hand of God. Locational earthly distinctions become redundant when seeking to understand the metaphysical realities of the Godhead. The Throne of God is described in 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9.
 
Jewish tradition identifies multiple thrones, including a throne of God’s judgement and a throne of God’s mercy/grace (Targum in Psalms 29. 10. Talmud Bavliy Avoda Zara, fol. 3. 2. Zohar in Genesis fol. 38. 3. & in Numbers fol. 91. 2. & 93. 2. Megillat Esther, fol. 95. 1. Raziel, fol. 32. 1.)
 
"let my prayer come before Your throne of glory, and let my cry come before Your throne of thy mercy". -Raziel fol. 3. 1.
 
This is consistent with the present text.
 
By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief.
 
In our time of greatest need we have need of none other than the King Messiah.
 
Copyright 2021 Yaakov Brown

​Introduction:
 
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself.
 
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 2 being:
 
17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted.
 
BOOK TO THE HEBREWS Chapter 3 (Author’s translation)
 
1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief.
 
HEBREWS 3 (line upon line)
 
1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 
 
1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves);
 
“Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua.
 
“Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”.
 
Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being.
 
Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38).
 
It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest.
 
The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation.
 
It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One):
 
"Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5.
 
“High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture.
 
2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9].
 
2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household).
 
Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7).
 
The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16).
 
The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did.
“6 he said, “Listen to my words:
“When there is a prophet among you,
    I, the Lord, reveal myself to them in visions,
    I speak to them in dreams.
7 But this is not true of my servant Moses;
    he is faithful in all my house.
8 With him I speak face to face,
    clearly and not in riddles;
    he sees the form of the Lord.
Why then were you not afraid
    to speak against my servant Moses?”
9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV
“just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation.
 
3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]).
 
3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God.
 
The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.)
 
The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses).
 
The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition:
 
" 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4)
 
"At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6)
 
Compare John 1:1-18; 8:58-59; Colossians 1:15-17.
 
5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]).
 
5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal.
 
Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]).
 
“as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua.
 
“the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7).
 
“whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy.
 
“provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX.
 
7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]).
 
7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10]
 
“Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him.
 
This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase:
 
“for He is our God
    and we are the people of his pasture,
    the flock under his care.” Psalms 95:7 NIV
 
The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come).
 
By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites:
 
1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E)
2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E)
3.The Jews of the first century C.E. (Approx. 60 C.E.)
 
The Hebrew text of the Psalm:
 
7“For He is our God,
and we are the people of His pasture,
the flock of His hand.
Today, if you hear His voice:
8 “Do not harden your heart as at Meribah,
as in the day of Massah in the wilderness,
9 when your fathers tested Me,
they challenged Me, even though they had seen My work.
10 For forty years I loathed that generation.
So I said: ‘It is a people whose heart goes astray,
who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV
 
“Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8])
 
A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word):
 
"Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary
 
Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.)
 
This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ).
 
“8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuigant text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience.

10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX]
 
10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’”
 
The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as:
 
10 For forty years I loathed that generation.
So I said: ‘It is a people whose heart goes astray,
who do not know My ways.’
11 Therefore I swore in My anger,
    ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV
 
The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture.
 
“And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6).
 
‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat).
 
One Jewish commentator writes:
 
“"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1.
 
12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]).
 
12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God.
 
Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God.
 
Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians:
 
“Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV
 
“that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house.
 
To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8).
 
13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness].
 
The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11).
 
“Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come).
 
"Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a)
 
14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H])  if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.”
 
14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.”
 
We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present.
 
“Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV
 
16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])?
 
16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness?
 
The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8).
 
Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God.
 
18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]).
 
18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief.
 
The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion.
 
Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62).
 
“And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come.
 
Copyright 2021 Yaakov Brown