If a hand chooses to leave the body it will no longer be governed by the brain through the nervous system and will fail to receive blood from the heart to maintain its muscles, sinews, and operation. In a short time it will become a rotting piece of dead and decaying flesh. Sadly, this is what becomes of “believers” who refuse to gather regularly with other believers. What’s more the body is now short of a hand. The believer that wilfully refuses to meet regularly with other believers robs both himself and the body of Messiah. Introduction:
The second half of chapter 10 uses the former establishment of eternal atonement and the eternal security of those who receive Yeshua as a foundation for confidence in relationship to God. Yeshua has not only made all believers, regardless of tribe or ethnicity, priests (1 Peter 2:9), He has also given every believer access to the Holiest place (the heavenly holy of holies) in the eternal present, not locationally in the same sense that Yeshua is seated at the right hand of God, but spiritually, in the sense that God dwells in and with us through Yeshua and by His Spirit. To understand this locationally is error, it leads to many heretical teachings, whereas to understand it transcendently (trans-locationally) is righteousness, a faith that accepts the future descent of the heavenly glory and the manifest dwelling of God on the new earth. We do not bring heaven down, God does. We do not affect the second coming, God does. To say otherwise if abhorrent blasphemy, idolatry of the worst kind. Because we are secure in God through Messiah we are to hold on to and proliferate the profession of our faith, and intentionally look for ways that we can inspire and spur one another on to good works. We are not to cease meeting together in the flesh, but are instead admonished to continue to encourage one another in our faith as the day of judgement approaches. We are to turn from willful sin relying on Messiah’s strength in us because there is no further sacrifice, His sacrifice is it. We are admonished to remember our free obligation to be faithful to Yeshua and not become guilty of perpetual lawlessness, given that the rejection of the perfect Messiah and His covenant is far worse than the failure to keep the Torah of Moses. The writer then reminds his fellow Jewish brothers and sisters in Messiah of the former days (prior to 60 C.E.) when they first came to faith in Yeshua and were persecuted alongside others who professed faith in the King Messiah. The early Jewish believers are encouraged to continue to endure with joy (transcendent), just as they did in the beginning, and to disregard earthly possessions and temporary accomplishments, instead keeping their eyes on the eternal possession, their inheritance, that which Yeshua has purchased for them. Their confidence in Messiah comes with a great reward. Finally, the writer quotes Isaiah 26:20 and Hab. 2:3 as both a warning and an encouragement. The latter clause concerning “drawing back” (turning away from God) is redeemed by the words, “But we do not belong to those who shrink back to destruction, but are of those who have faith and are saved.” Previous verses (Heb. 10:16-18): 16 “This is the covenant which I will make with them After those days, declares the Lord: I will put My laws upon their hearts, And write them on their mind,” He then says, 17 “And their sins and their lawless deeds I will no longer remember.” 18 Now where there is forgiveness of these things, an offering for sin is no longer required. BOOK TO THE HEBREWS Chapter 10:19-39 (Author’s translation) 19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua 20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, 21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water. 23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope without wavering, for He who promised is faithful; 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near. 26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins, 27 but a terrifying expectation, a constant phobia of judgment and “the fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. 28 Anyone who has despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses. 29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love? 30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, 33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. 35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised. 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 10:19-39 (line upon line) 19 Therefore, fellow Jewish brothers and sisters (adelphos[G], echay/achiym[H]), since we have free, plain, confidence, boldness, security (parrhesia[G], bihyot[H]) to enter into the holiest place (ho hagion[G], haKodesh[H]) by the blood (aima[G], bedam[H]) of the Messiah Yeshua[H] (Ho Christos[G], Ha-Mashiach[H], Iesous[G], YHVH [Mercy] Saves) 20 by a new, recently slaughtered, freshly killed (prosphatos[G], chadash[H]) and living (zao[G], chay[H]) way (hodos[G], derekh[H]) which He inaugurated, renewed, consecrated, dedicated (egkainizo[G], chideish[H]) for us through the veil (ho katapetasma[G], baparochet[H]), that is, through His (hautou[G]) flesh, body (sarx[G], vesaro[H]), 19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua[H] “Therefore, fellow Jewish brothers and sisters,” With few exceptions, when a Jewish New Covenant writer uses the Greek “adelphos” (brother, or the pl. brothers, by implication brothers and sisters), equivalent to the Hebrew “echay” or “achiym”, the writer intends it to be understood to refer to his ethnic Jewish brothers and sisters. While the teaching (spiritual principles) pursuant to the familial noun can be received and applied by all believers, this is nonetheless a secondary application. “since we have free, confidence, security to enter into the holiest place by the blood of the Messiah Yeshua” Our confidence, security, freedom as believers is in Messiah through His eternal blood atonement. Therefore, we have been given continuing access to enter into the holiest place of intimacy with God. The holy of holies of the earthly hamishkan (Tent of meeting) and hamikdash (temple) are a sign that point to the holiest place in the heavens where Messiah is now seated in the right hand of the Father, while we remain on earth. However, Messiah in us as the Holy Spirit of the Father and the Son, has brought the yet future manifestation of the holiest place (re. residing in the new Jerusalem that descends Rev. 21:22-23) to us according to His transcendent nature as resurrected King. He is both locationally seated in the right hand of God and trans-locationally present in us. The resurrected Messiah is not bound by matter, time, space or location. We do not ascend to the heavens in order to access the holiest place, to the contrary, the message of Scripture is that God’s manifest presence and person descend to dwell with and in us. Those who seek to ascend have failed to understand the access that believers have been given in Messiah to a holiest place that is unbound by the locational limitations set by the human mind as it perceives this sin affected temporal world. Neither matter, nor time, nor space, nor any other created thing can impede the access of the believer to the holiest place through the blood of Messiah. This is why Yeshua said, “But the hour comes and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeks such to worship Him.” -Yochanan (John) 4:23 Therefore, locational worship, while significant as a sign pointing to the holiest place of intimacy with God, is nonetheless preceded and succeeded, or proceeded from, in the trans-locational worship found in God through Messiah Yeshua. Put simply, we don’t need to ascend to the “holiest place” because our great High Priest Yeshua Who resides there also resides in us by the Holy Spirit (Spirit of the Father and the Son). It is foolish then, to claim (as some do) that we can ascend into the heavenly holy of holies through certain practices, prayers, invocations and processes. This is the modus operandi of witchcraft. To the contrary, in Messiah the trans-locational manifest presence of God is eternally present with us. We await the fullness of that manifestation at the return of the King Messiah and following the judgement (haDin-the Day of Judgement), when the new Jerusalem will descend from the heavens and God will dwell with humanity, the city being devoid of a temple because God Himself and the Lamb Yeshua will be its temple and its perpetual light (Rev. 21:22-23). Those who practice locational faith (a companion to emotional faith) will find to their detriment that there are locations that offer no inspiration. Whereas those who practice transcendent faith in Messiah Yeshua will find that their faith is trans-locational. ***FOR ADDITIONAL STUDY*** or skip to next verse… For further study the following commentary on Hebrews 9:27 refutes the false teaching that believers can travel trans-dimensionally into the heavens (an occult teaching akin to astral travel) that misunderstands the words of Rav Shaul (Paul) recorded in 2 Corinthians 12:1-5: “And just as it is appointed for people to die once, and after this, the judgment,” -Hebrews 9:27 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. 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. HEBREWS 10 COMMENTARY CONTINUES HERE: 20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, “recently slaughtered” For the first century Jewish recipients of this scroll the death and resurrection of Yeshua had occurred less than 30 years prior to the writing of this work. Yeshua’s recent sacrifice is being called to mind in order to inspire those who have already become weary in the faith. The writer reminds his believing Jewish brothers and sisters that they have been witness to the sacrificial death of Yeshua that has inaugurated a new way of living strengthened by the Spirit of God, purchased by the body of Messiah. “through the veil, that is, through His flesh, body” The torn body of Messiah Yeshua is here compared to the torn parochet veil which guarded access to the holy of holies of the temple (tent of meeting). Just as the physical veil was torn allowing the priests to see past it into the holy of holies and by extension giving them access to that place, so the body of Messiah was torn in order to give access to the holiest place of intimacy with God to the priesthood of believers over whom He is the Great High Priest. 21 also (kai[G]) a great high (megas[G]) priest (hiereus[G], Kohen Gadol[H]) over, on, in, among (epi[G], al[H]) the house (ho oikos[G], habeiyt[H]) of God (Theos[G], Elohiym[H]), 22 let’s approach (proserchomai[G]) with/in a true, whole, well-constructed (alethinos[G], shaleim[H]) heart, inner person, centre of being (kardia[G], beleivav[H]) in full assurance (plerophoris[G]) of faith, trust, belief that is innocent (pistis[G], uve’emunah temiymah[H]) having our hearts, inner persons, centre of our being (kardia[G], levaveinu[H]) sprinkled, washed, purified (rhantizo[G], urechutzeiy[H]) from a wicked, delusional, spiritually evil (poneros[G], metohariym behazayat levaveinu meiruach ra’ah[H]) conscience, consciousness, moral perception (suneidesis[G]) and our bodies (soma[G], habasar[H]) washed (louo[G]) with pure (katharos[G]) water (hudor[G], bemayim tehoriym[H]). 21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water. “among the house of God” Both ha-beiyt (the house) and har-beiyt (mountain house) are euphemistic Hebrew names for the Temple in Jerusalem. The idea is being used here to point to the house of God that is built of living stones (1 Peter 2:5). “let’s approach with/in a true, whole, well-constructed heart, inner person” As the phrasing explains, we approach in a true, transformed, well-constructed centre of being. This is a spiritual approach which is symbolised by the physical signs of the temple and its processes. We are not physically ascending into the holiest place in the heavens. “in full assurance of faith” We need not concern ourselves with personal doubts and failures because it is the faith imparted by God that indwells us. In a very real sense we have faith because He first gave us faith. Therefore, having received Him, our faith is reliant on Him and is not subject to our doubts, without which faith cannot exist. “purified from a wicked, delusional, spiritually evil conscience” Note that the conscience of a fallen human being is by nature “poneros” (wicked), in and of itself unable to discern properly between right and wrong because its inclination is to call right that which is wrong. “our bodies washed with pure water.” With regard to ritual washing, tevilah bamikveh (immersion in the waters): mayim chayim (living waters) from a fresh living source are used (underground spring, mountain water, pool etc.). However, with regard to the purification through which the believer enters the holiest place in Yeshua, the living waters of the sin affected creation cannot cleanse the inner person. This is why the writer uses the Greek “katharos hudor” (pure water) and why the Hebrew translation reads “bemayim tehoriym” (waters that purify). The water spoken of here is not the physical waters of immersion but the transcendent water of the Holy Spirit, the same prophetic outpouring of water Israel eagerly anticipated each Sukkot in the kinetic prayer of the water libation right (Isaiah 12:3-5). Note: In approximately 32 C.E. (A.D.) Israel celebrated Sukkot the feast of Shelters. For seven days they watched the High Priest pour out water upon the altar inside the Temple grounds. They prayed for rain and that God will send the promised Messiah to deliver them from Roman oppression. On the final day of the feast called Hoshanah Rabbah – ‘The Great Salvation’, a Rabbi stands up among them and yells out at the top of His voice… “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” –Yochanan (John) 7:37 The water that had just been poured on the altar had been taken from the pool of Shiloach (Sent), where Yeshua had healed a blind man only days before. (John 5) The priests of Israel were required to wash themselves completely before entering the temple (Exodus 30:19-21; Leviticus 8:6; Mishnah Yoma c. 3. sect. 3.). This too was a sign pointing to the need for those who become priests in Messiah to be purified with a better purification, one that is of everlasting effect. “Then will I sprinkle pure water upon you, and you shall be clean: from all your filthiness, and from all your idols, I will cleanse you.” -Ezekiel 36:25 23 Let’s hold firmly, keep, possess (katecho[G], nachaziykah[H]) the profession [projected testimony], in the knowledge (homologia[G], behoda’at[H]) of our faith, hope (elpis[G], Hatikvah[H]) without wavering (aklines[G]), for He who promised (epaggello[G]) is faithful (pistos[G], ne’eman hamavtiyach[H]); 24 and let’s consider (katanoeo[G]) how to provoke, incite, irritate, rouse (paroxsusmos[G], leoreir[H]) one another, brothers and sisters (allelon[G], iysh al-achiyn[H]) in all-encompassing love (agape[G], ahavah[H]) and good deeds (kalos ergon[G], ulma’asiym toviym[H]), 25 not abandoning, forsaking (egkataleipo[G], al-na’azov[H]) assembling ourselves together (episunagoge heautou[G], et-keneisyateinu[H]) as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention (ethos[G], kederekh[H]) of some people, but comforting, encouraging, exhorting, desiring (parakaleo[G]) one another; and all the more as you see (blepo[G], birotechem[H]) the day (ho hemera[G], hayom[H]) drawing near (eggizo[G]). 23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope, without wavering, for He who promised is faithful; Both the first century Jewish believers and all subsequent believers are admonished to hold firmly to profession (continued pronouncement) of the Good News of Yeshua based on the faith we have due to His immutable faithfulness. In practical terms believers are being warned not to allow their grip on the foundational doctrines of faith to be loosened through weariness, disillusionment, or by the secular and false religious worldviews that surround all human beings. We are to guard the projected testimony of the Gospel of Yeshua in us, individually and corporately. As we have previously discussed the first century Jewish believers living in approximately 60 C.E. were under tremendous pressure from their families and the wider body of ethnic-religious Jews, many of whom had come to despise the Jewish sect HaDerekh (the Way). Therefore, the writer of Hebrews is tasked with prodding them and waking them from the slumber of disillusionment, reminding them that the One Who called them is faithful. 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, Notice the depth of meaning in the text of the original languages. Our provocation of one another toward good deeds is to be multifaceted. Notice that the word “encourage” is not employed yet, certainly not in the modern sense of the word. Rather at times inspiring good deeds in fellow believers will require us to incite, provoke, even irritate other believers in all-encompassing love, both through our good deeds and in order to prompt good deeds in them. This is not the trite “encouragement” of the secular world or of modern emotionalism born of a pervasive victim mentality, rather it is the raw provocation of a loving God. We are to provoke others through and unto good deeds in the same way the prophets of old did. If you choose to walk in this, as Messiah did, expect to upset people. This is not an instruction for the faint hearted. Thank God He is the strength of our hearts. 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near. The Greek text literally reads “not neglecting to synagogue (assemble in a specified place) ourselves together.” The great rabbi Hillel says: “Do not separate yourself from the community.” -Avot 2:4 “assembling ourselves together” While it is true that meeting online via various media platforms and interactive computer software is in some way beneficial, it is not what is meant here. Not in context, not in principle. “assembling ourselves together” means in physical proximity, engaged in all aspects of godly relationship. Online meetings alone are not a sufficient example of obedience to this instruction. We may submit to governing bodies in this regard for a time, however, if the meeting together of believers were to become illegal as a general and ongoing point of secular law, the writer of the Scroll to the Hebrews, inspired by the Holy Spirit, affords us the mandate to refuse that law. Any secular law that contradicts the Law of God is by nature a law of rebellion and should be refused. Re. covid-19 protocols. While the separation of infectious members of the community is mandated by Scripture (Torah) for a period of time, in order to protect the wider community, there is no Scriptural mandate for “locking down” or imprisoning the entire community in their separate households or otherwise, for any length of time. In short, Scripture teaches a reasoned approach to combating infectious illness that does not shut down the necessary interactions of societal life. The current overreach of world governments in an attempt to control the covid-9 outbreak is in direct opposition to the instruction of Hebrews 10:25. A godly response to a health crisis like the one we are currently faced with is to act discerningly, holistically, intentionally but not through fear mongering and the suppression of Biblically moral human rights. We are admonished to meet together in person. And so at some point in the near future we will. “The day” refers to Yom HaDin (the day of judgement) [Isaiah 2:12; Joel 1:15, 3:14; Zechariah 14:1; Thessalonians 5:4; 2 Peter 3:12; Rev 16:14]. “not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people,” It has become fashionable among many believers today to criticise those leaders and members of our communities who speak rebuke to those who are failing to meet the godly standards set for the believing community. If a community leader dares to decry the actions of those who are disobeying God’s Word, that leader immediately receives criticism from self-righteous Christians, who, having been convicted by the word spoken, choose to respond by challenging the “negative” attitude of the speaker. And yet, here in this verse we have a father of the faith rebuking those who have ceased meeting with other believers, and who have made it their habit not to meet with other believers. Jewish tradition states that among those that go down to Gehenna and perish, and have no part in the world to come, are those "who separate from the ways of the congregation (community of faith)" -Talmud Bavliy Rosh Hashanah, 17. 1. Why? Because outside of the faith community, individuals lose sight of sound doctrine, being without fellow believers to correct their errors (something every human being needs), they descend into disbelief. The Proverb “Bad company corrupts good character” applies both corporately and individually. If I am outside of the community of faith I have already disobeyed the command of God to remain in the community. I myself have therefore become the bad company that corrupts my character. I am weary of hearing believers say “I’m a Messiah follower but I don’t like the Church”, and “I’m a Christian but modern Churches are all off the rails, so I don’t go”. There are two errors in this thinking: first, ecclesia (body of believers, Church) is the gathering “assembling together” of believers, therefore, a person cannot go to Church, so saying “I don’t” or “I won’t go to Church” is redundant, we are Church; second, in order to remain a healthy member of the body of Messiah one must gather, assemble together with other believers. If a hand chooses to leave the body it will no longer be governed by the brain through the nervous system and will fail to receive blood from the heart to maintain its muscles, sinews, and operation. In a short time it will become a rotting piece of dead and decaying flesh. Sadly, this is what becomes of “believers” who refuse to gather regularly with other believers. What’s more the body is now short of a hand. The believer that wilfully refuses to meet regularly with other believers robs both himself and the body of Messiah. Additionally, the context of Hebrews 10:25 denotes a local, even specific kehilah (community). It is an admonishment to remain committed in an ongoing way to a specific community and is therefore also a rebuke against those who go from community to community to serve their own spiritual needs rather than committing to and serving a specific community. In this context failing to meet together with other believers on a regular basis is synonymous with failing to commit to a specific kehilah (congregation). “Living stones” (1 Peter 2:5) are not put in place so as to remove themselves whenever they feel like it and seek out another building. This is an act of sabotage. The removal of even one stone can weaken and eventually topple a building. Refusing to meet with other believers not only robs the community, it also robs those unbelievers outside the community of faith of the opportunity to witness the Gospel through the love we have for one another: “A new commandment I give to you all collectively and individually, that you love one another; as I have loved you, that you all collectively and individually also love one another. By this all people will know, come to understand that you all collectively and individually are my disciples, if you have love one to another.” -Yeshua recorded in Yochanan (John) 13:34-35 Scripture for further study: 1 John 3:10-11, 14, 18; 4:7-8 Some may have genuinely experienced harm in the community of faith and have deep hurts, but the answer is not to shun the family of Messiah. If and uncle molests a child unbeknownst to the family, does that make the entire wider family guilty? Of course not. But healing and restoration is needed, something that cannot take place outside the family. The answer is in the following clause. “but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near.” We are to comfort one another. In hurts, in conflict, in loss, in repentance, in holiness, love justice, reconciliation. And this we must do more and more, because with every breath the day of judgement draws nearer. We are admonished with love and awe to remember God’s holiness and work out our faith in fear and trembling. If we do so we will see the death of the false teachings of hyper-grace and hyper-law, and will be participants in a community of faith that goes from strength to strength in Messiah Yeshua. 26 For if we continue to sin, [sin perpetually] (hamartano[G], im-necheta[H]) wilfully, in malice (hekousios[G], vezadon[H]) after receiving (lambano[G]) the knowledge (ho epignosis[G], yediyat[H]) of the truth (ho aletheia[G], haemet[H]), there remains no further (ouketi[G], lo-yisaeir od[H]) blood sacrifice (thusia[G], zevach[H]) upon sins (hamartano[G], al-hachataiym[H]), 27 but a terrifying expectation, a constant phobia (tis phoberos echdoche[G]) of judgment (krisis[G], hadiyn[H]) and “the fiery (puros[G], eish[H]) zealous indignation (zelos[G], kinah[H]) which will consume (esthio[G], tochul[H])” the adversaries/oppressors (hupenantios[G], et hatzorariym[H]) [Num. 16:35 LXX “kai puros zelos”]. 26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins, “For if we continue to sin wilfully* after receiving the knowledge of the truth” This refers to a lifestyle of intentional sin lived according to the evil inclination or fallen nature. It does not refer to individual sins that believers commit from time to time as they continue to undergo sanctification in this world. It should be understood as “For if we continue to intentionally live a lifestyle of sin…” *The Torah distinguishes between wilful and unwitting sins (Leviticus 4:1-5:13; Numbers 15:22-31 “there remains no further blood sacrifice upon sins” In short, the sacrifice of Yeshua is the only means of redemption from sin and salvation from eternal punishment. There is “no further sacrifice” other than the sacrifice of Messiah. The text does not say “there is no sacrifice” but, “there is no further sacrifice”. This text is not saying that those who receive Messiah and then turn their back on Him cannot be saved, rather it is saying that Messiah’s sacrifice is their only means of salvation. Nor does it teach that those who genuinely receive Yeshua can lose their salvation. Fools and heretics teach this verse as proof that a believer can lose salvation, and that a believer who continues to sin is doomed to damnation. We should ask, “Is there any believer who does not sin?” The answer is of course “No!” But we are being sanctified. If it is true that a person can lose salvation then Messiah’s ability to save is weak and our receipt of it relies on our efforts to perpetuate it and not His. This is blasphemous idolatry, it is anti-Christ, anti-Biblical, anti-Gospel, anti-metanarrative of Scripture. Without fail and consistently Scripture teaches that there is always an opportunity for salvation up until death and judgement. What’s more, Yeshua teaches that those who genuinely receive Him have already passed from death into life everlasting (John 5:24; 1 John 3:14), and that our salvation is entirely reliant on Yeshua, our role in it being to receive Him, and His work in us being to sanctify us unto the judgement and the world to come. “For through one sacrifice He (Yeshua) has made perfect forever (not temporally) those who are being sanctified (made holy within time and space)…” -Hebrews 10:14 Author’s translation and explanation “Therefore there is now no condemnation to them who are in Messiah Yeshua, who walk not after the flesh (sinful nature), but after the Spirit (of God). For the Torah of the Spirit of life in Messiah Yeshua has constructed me free from the Torah of sin and death (indictment).” -Romans 8:1-2 Author’s translation and explanation 27 but a terrifying expectation, a constant phobia of judgment and “the fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. “The fiery zealous indignation” (kai puros zelos) The writer is quoting the Septuagint version of Numbers 16:35. The adversaries in the account of Numbers 16 are Korah and his rebellious retinue, who had questioned both Moses and the Lord regarding the appointment of Moses and Aaron as spiritual leaders of Israel. The writer of Hebrews is warning the Jewish recipients of his work that rebellion against Yeshua, God’s ultimate anointed One (appointed leader over all Israel and the nations) will be met with a fiery wrath like (but not the same as) the punishment that consumed those who rebelled against God’s appointed leaders following the escape from Egypt. The escape from Egypt symbolic of escape from bondage to sin and therefore a poignant reminder concerning the redemptive work of Yeshua in God. Thus, aside from Yeshua’s sacrifice “there is no further sacrifice”. Those who rebel against Yeshua must repent before Yeshua in order to return to right relationship with God. 28 Anyone who despised, rejected, violated (atheteo[G], yafeir[H]) the Torah[H] (nomos[G]) of Moshe[H] (Moses, drawn out, resurrected) died (apothnesko[G], mot[H]) without mercy (oiktirmos[G], yamut beliy chemlah[H]) on the testimony of two or three witnesses (martus[G], eidiym[H]). 29 How much more severe (cherion[G]) a punishment (timoria[G], haonesh[H]) do you think that one will deserve who has trampled underfoot (katapateo[G], sheromeis beragelo[H]) the Son (Ho Uihos[G], et-Ben[H]) of God (Theos[G], Ha-Elohiym[H]), and has regarded, makes (hegeomai[G], veoseh[H]) as unclean, unholy, common (koinos[G]) the blood (ho aima[G], et-dam[H]) of the covenant (ho diatheke[G], ha-briyt[H]) by which that one was sanctified (hagiazo[G], mekudash[H]), and has insulted the Spirit (Pneuma[G], Ruach[H]) of grace, kindness, charity, practical love (charis[G], ha-chesed[H])? 28 Anyone who despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses. Nomos[G] & Torah[H] here refer specifically to the five books of Moses. “Rejected the Torah” This does not mean “refused it once or twice” but is in reference to wilful and ongoing law breaking. In short, an intentional and perpetual lifestyle of sin. Hence, “without mercy” because mercy is offered to all alongside forgiveness, but only the repentant receive it. This corresponds to the reference to “wilful sin” in verse 26. “died without mercy” In the case of the rebellion of Korah this concerns a corporeal death. This is a physical sign pointing to the second death of those who reject the King Messiah Yeshua (Rev. 20:14). It is interesting by way of prophetic symbolism, to note that given the meaning of Moses name (Moshe - drawn out/resurrected one), we could read, “Anyone who rejected the instruction of the drawn out/resurrected one, died on the testimony of two or three witnesses.” This too is a prophetic sign pointing to Yeshua. “two or three witnesses” Devarim (Deuteronomy) 17:6, 19:15. 29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love? “How much more” is the second clause of a rabbinical form of argument called “kal v’chomer” (lit. easy and substantial). Some call this method “light and heavy”, and it is close in practice to fortiori, a Latin phrase which literally means "from the stronger (argument)", a technique employed in legal arguments. We know that the Torah of Moses and its sacrificial system cannot atone for sin: “For whosoever shall keep the whole Torah, and yet breaks it in one point, that one is guilty of breaking it all.” -Yaakov (James) 2:10 If then one who despised the Torah that could not atone eternally was put to death (corporeal), how much more will the one who despises the eternally effective sacrificial blood of Messiah Yeshua, suffer a death that is incorporeal, eternal. The blood of Yeshua atones eternally, and the refusal of it denotes eternal condemnation for the refuser. “who has trampled underfoot the Son of God” This is the stronger descriptor (portion) that completes a kal v’chomer argument begun in Hebrews 6:4-6, where we read: “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. Rejection of Messiah Yeshua’s sacrificial blood shed during His death on the cross is worse than crucifying Him again (metaphorically speaking) [Heb.6:4-6], because it denies even the effectiveness of the crucifixion. “the blood of the covenant” refers specifically to the blood of the new (better) covenant in Messiah Yeshua’s blood (ref. Heb. 9:20, 13:20; Ex. 24:8;Matt. 26:28; Mk. 14:24). 30 For we see, perceive, understand, know (eido[G], yada’enu[H]) Him who said (ha-omeir[H]), “Vengeance is Mine (Liy nakam[H]), I will repay (ashaleim[H]).” [Deut. 32:35] And again, “The Lord (YHVH) will judge (yadiyn[H]) His people (amo[H]).” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful (phoberos[G], mah-nora[H]) thing [a constant phobia] to fall into the hands (cheir[G], beyad[H]) of the living God (zao Theos[G], Elohiym chayiym[H]). 32 But remember (anamimnesko[G], zichru na[H]) the former, first (proteron[G], harishoniym[H]) days (hemera[G], et hayamiym[H]), when, after being enlightened (photizo[G], oru[H]), you endured, your eyes have seen (hupomeno[G], eiyneiychem[H]) a great (polus[G], rabiym[H]) fight, struggle, contest (athlesis[G], neshatem[H]) of sufferings, tortures (pathema[G], inuyim[H]), 30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, “It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God.” For the faithful follower of Yeshua, having become a child of God it is an awesome and secure thing to fall into the hands of the Father, but for the one who rejects God’s loving sacrificial offer of redemption, reconciliation and life in relationship with Him (v.29), it is a constant phobia, a terrifying reality, to fall into the hands of the Judge of the universe without blood atonement to speak in his defence. “remember the former, first days” Both the writer and many of his recipients are first century Levites, priests, many of whom came to faith very early in the development of the body of Messiah. “And the Word of God increased; and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith.” -Acts 6:7 KJV “you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures,” Sadly the persecution and suffering being referred to here was that of their own Jewish brothers and sisters. The early persecutions suffered by Messiah following Jews were perpetrated by the illegitimate religious leaders of the first century C.E. and are highlighted in the early accounts of Shaul’s (Paul the apostle’s) actions against his fellow Jewish brothers and sisters who were Messiah believing and therefore considered apostate by many of the first century C.E. Jewish religious ruling class. We know that Jewish persecution of Messianic Jews is being addressed here because the scroll was written no later than 70 C.E. and while the persecution of both Jewish and Gentile Messiah followers did begin to increase at that time, empire-wide persecution of all Messiah followers regardless of ethnic or religious associations did not occur on mass until 250-51 C.E. (A.D.) 33 partly (pa’am[H]) by your being made a public spectacle (theatrizo[G]) through insults and distress, and partly by becoming companions, fellow participants (koinonos[G]) with those who were so treated. 34 For you showed sympathy (sumpatheo[G], hitzta’aretem[H]) to me in my bonds (desmon[G]) [alt. to the prisoners] and accepted joyfully (meta chara[G], besimchah[H]) the seizure, spoiling, extorting (harpage[G]) of your possessions (huparchonta[G]), knowing, having learned (ginosko[G], midatechem[H]) in your souls (benafshechem[H]) that you have for yourselves [alt. have in heaven] a better (kreitton[G], kinyan tov[H]) and lasting (meno[G], vekayam[H]), substance (huparxis[G]). 33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. “you showed sympathy to me in my bonds [alt. to the prisoners]” In the case of the singular reading the writer (probably Barnabas, almost certainly a Levite) was imprisoned because of his faith. In the case of the plural reading it refers to numerous Jewish believers imprisoned for their faith in the early days of the growth of the body of Messiah. “accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance.” All believers have a better substance an eternal possession that transcends the temporal possessions of this world (11:10, 13-16, 26, 35; 13:14; Matt. 5:11-12; 6:19-21; Rom. 8:18). “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” -Romans 8:18 NIV “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.” -Matthew 6:19-21 NIV 35 Therefore, do not throw away your free, plain, bold, confidence (parrhesia[G]), which has a great (megas[G]) reward (misthapodosia[G], sachar rav[H]). 36 For you have need of patient endurance (hupomone[G], lesavlanut[H]), so that when you have done the will, desire (thelema[G], retzon[H]) of God (Theos[G], Elohiym[H]), you may receive (kolumbao[G]) what was promised (epaggelia[G], et-hahavtachah[H]). 35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised. The first century Jewish believers are admonished not to give up on their faith in Yeshua the King Messiah, but to instead endure by keeping their eyes on Him and remembering the promise given to them by God, that of an everlasting inheritance. “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” -Matthew 5:11-12 NIV “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” 2 Corinthians 4:18 NIV 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: Kiy od chazon lamoeid veyafeiach lakeitz velo yechazeiv im-yitmahemah chakeih-lo kiy-bo yavo lo yeachar “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: Hineih upelah lo-yasherah nafsho bo vetzadiyk be’emunato yichyah “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] The sense of the Hebrew texts of both Habakkuk and Isaiah is that of an urgent coming. The language is conveying the eternally present, now and yet fully aspect of the redemptive work of God (“coming it has come”). Messiah and judgement will speedily come upon all. Therefore, to become focussed on this temporary existence to the degree that we lose sight of the urgent expectancy of Yeshua’s return and the coming judgement and world to come, is one of the greatest threats to the spiritual condition of a believer in any generation. We often hear of people desperate to predict the second coming, the judgement etc. They ask, “Do you believe the day is near? When do you believe He will return?” For all intents and purposes the response of the Scripture to every believer in every generation is “He will return now, He will return in a thousand years, do not ask when He will come but rather, ask ‘When He comes, will He find me faithful’?” 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] “See, the enemy (Babylonians, spec. the king of Babylon) is puffed up; his desires are not upright-- but the righteous person will live by his faith, trust.” -Habakkuk 2:4 The writer reminds the Jewish recipients of his work that their ancestors were once faced with a seemingly insurmountable enemy, the Babylonian Empire of ancient times, yet God eventually reduced that empire to nothing as punishment for its pride and idolatry. He further reminds them that throughout the oppression of Israel by the Babylonians there were a righteous remnant of Jews who lived by faith in God and were kept set apart for deliverance. Thus, the difficulties faced by the early Messiah following Jewish recipients of the Scroll to the Hebrews (approx. 60 C.E.) are being likened to Israel’s past sufferings in order to encourage the first century Messiah followers toward the certain promise of the glory (deliverance from their enemies) to come. “Be patient therefore, Jewish brothers and sisters, regarding the coming of the Lord. Behold, the vine dresser waits for the precious fruit of the earth, and has longsuffering patience for it, until He receives the early and latter rain. So also you be patient; establish, brace your hearts, inner being, centre: for the coming of the Lord draws near.” -Yaakov (James) 5:7-8 “And if he shrinks back, My soul has no pleasure in him.” This is a paraphrase based on the Septuagint. However, it is also a summation that pretexts the woes to the wicked recorded in Habakkuk 2:5-20. This phrasing is not included in the Hebrew text of Habakkuk 2:4 and should be understood as an added warning against “Shrinking back”, which means “denying the faith”(v.39). 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] (hupostole[G], min-hansogiym[H]) to destruction, damnation (apoleia[G]), but of those who have faith, trust, belief (pistis[G], hama’amiyniym[H]) for obtaining the preservation, salvation (peripoiesis[G], lehatziyl[H]) of our souls (psuche[G], nafsheinu[H]). 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. “Draw back and be destroyed” is the counterpoint to “Repent (turn toward), Believe and be saved”. The writer is aware that he is by and large addressing true followers of Messiah who need to be encouraged through the use of both warnings and affirmations. To paraphrase: “We are not among those who turn their backs on God and suffer the torment they have chosen over relationship with Him, but we are those who trust, believe, have faith in His holy and pure character, and in Messiah obtain the salvation of our entire being, the preservation and perpetuation of life everlasting.” Copyright 2021 Yaakov Brown Belief, faith, trust, is a journey begun that does not end. If your faith ends it proves itself to be counterfeit. I’m not speaking of doubt, doubt does not negate faith, to the contrary it qualifies faith. 1After these things, words, events (ha-devariym[H]) there was a recurring festival (heorte[G], chag[H]) of the (ho[G], ha[H]) Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), and Yeshua[H] [A] (Iesous[G] YHVH Saves) went up to Jerusalem (Yerushalayim[H], Flood/Downpour of Peace, wholeness, wellbeing).
1After these things, words, events, there was a recurring festival of the Judeans, religious Jews, and Yeshua went up to Jerusalem. We note that these events follow the healing of the child of the officer of the king in Cana, Capernaum, and the Galilee region, 151 km, approximately 32 hours walk from Jerusalem. Both the Hebrew and Greek texts refer to a singular festival, “a festival of the religious Jews/Judeans”. While some suggest that this festival is one of the Regaliym (Aliyot or pilgrimage festivals), this is untenable given the chronology of John’s Gospel. Based on Yeshua’s reference to the approaching harvest in the previous chapter and the fact that it has almost been a year since His ascent to Jerusalem for the Passover (Pesach) the festival in the present verse is most likely the post-Torah festival of Purim which celebrates the deliverance of Israel from the evil Haman during the Persian exile (recorded in the Scroll of Esther). In fact this is the only option given that the Passover is just over a month away at this point in the chronology. Nor can the present festival be Passover because John’s Gospel uses the definite article “The” when referring to Passover, whereas the festival in question is simply called “Festival”. The fact that Yeshua venerated this festival (Purim) shows that He was not opposed to honouring God’s continued work in Israel’s history and the spiritual history of humanity. An educated estimate of this festival’s occurrence in the first century CE places this particular Purim celebration on March 17th 29 CE, a weekly Shabbat day. As I have stated, it’s the only remaining festival that occurs prior to Pesach (6:4), and is therefore the only plausible choice here with regard to the chronology of the book of John. Yeshua also venerated the extra-Biblical festival of Chanukah (Dedication) [John 10:22-23] which celebrates the deliverance of Israel from Greek (Syro-Phoenician) oppression, and the rededication of the Temple in Jerusalem on December (Kislev) 25, 165 BCE (1 Maccabees 4:36-40). The fact that Yeshua made Aliyah (going up) to go and celebrate an extra Biblical festival (something the Torah does not require of Jewish males) shows His veneration of those things which continued to memorialize the ongoing delivering work of God. Those foolish Messianic Gentiles who now rebuke Christians for celebrating Christmas (another extra Biblical festival) because it occurs on a pagan date, should take careful note of the date of the rededication of the Temple by the Maccabees. Unlike many modern Messianic believers, Yeshua did not miss an opportunity to reveal God’s redemptive work to humanity. Thus, in our present text it is during Purim that He shows a suffering man the path, not only to healing, but to wholeness and a life lived free from condemnation. “Went up” is a topographical phrase. Yeshua travelled south to Jerusalem going up to Mt Moriah (Temple Mount). 2 Now there is in (Yerushalayim[H], Flood/Downpour of Peace, wholeness, wellbeing) by the sheep gate (probatikos[G], sha’ar-hatzon[H]) a pool, which is called in Ivriyt[H] (Hebraisti[G], Hebrew) Beit chasda[H, A] (House of Kindness/Practical love, from the Hebrew root chesed), having five (chamishah[H]) porticoes, covered walkways lined with columns (stoa[G], ulamiym[H]). 2 Now there is in by the sheep gate a pool, which is called in Hebrew Beit chasda, having five covered walkways lined with columns. The Greek text simply says “probatikos” sheep, and not “Sheep Gate”. However, historical context, archaeological evidence and common scholarship all point toward this being a reference to the north-eastern gate of the wall surrounding 1st century Jerusalem. Notice, “Now there is in Jerusalem”. This means that contrary to popular Christian scholarly myth, the writer of John’s Gospel could not have written His original manuscript after 70 CE (the year of the destruction of Jerusalem by the Romans). The evidence continues to mount in support of the likelihood that the writer of John’s Gospel initially wrote his Gospel for a first century Jewish, Samaritan, Israeli audience, and only secondarily intended it to be distributed to the wider body of Jewish and Gentile believers throughout the known world. The Gate “the sheep gate (sha’ar-hatzon[H])” This gate was probably named in connection to the main animal market where sacrificial sheep were bought and sold (some scholars dispute the existance of such a market in the 1st century), which was located directly outside this gate in the Second Temple era, and probably owed its location to the gate of Nehemiah’s time. “Then Eliashib the high priest arose with his brothers the priests and built the Sheep Gate; they consecrated it and hung its doors. They consecrated the wall to the Tower of the Hundred and the Tower of Hananel.” -Nehemiah 3:1 (NASB) Scholars suggest that the Mishnah reference to “Sha’ar Tadiy” (Tadi Gate) [Mishnah. Middot 1:3] is a mis-spelling given that there is no known translation for the Mishnaic Hebrew word “Tadiy”. Therefore, they suggest that this gate is in fact “Sha’ar Taliy”, Gate of a Lamb, or, the Lamb’s Gate. Some suggest that this is the original Hebrew name for the gate mentioned in John 5:2. Very near the site of the ancient Sheep’s Gate is the modern city gate dating to the 16th century. This modern gate is known as the “Lions’ Gate.” (ref. Rev.5:5-6; Isaiah 11:6) The Lions’ gate is situated in the northeast corner of the Old City of Jerusalem, and provides access to the Temple Mount from the Kidron Valley. During the Byzantine period (6th Century CE) this gate was referred to as the “St Stephen’s Gate”, because it was believed that it was outside this gate Stephen, the first Messianic Jewish martyr was murdered (Acts 7:58). Over the centuries, those who built up Jerusalem have had to reuse the ancient location of the gate due to the fact that Jerusalem gives way to the Kidron Valley on its north eastern side, thus it has always been the site of the north-eastern gate, which has been renamed multiple times over the centuries. The Pool “Beit chasda[H, A] (House of Kindness/Practical love, from the Hebrew root chesed)” This pool is probably named for the healing and mercy shown by God to those who sought Him there. The pool was excavated in the 19th century, and is located directly north of the Temple Mount. It is possible that prior to the second Temple era this pool was used to wash the sacrificial sheep before bringing them into the Temple. Though this seems unlikely given that no such requirement is commanded in the Torah. It is also highly unlikely, even tenuous, to suggest as some do, that this pool was being used by the Greco-Roman cult of Asclepius at the time of Yeshua (1st century CE). According to archaeological record the use of this pool for Roman rites dates back only as far as the second century CE (Encyclopaedia of Judaica 9: 1539), when it was used as a healing sanctuary of sorts, possibly related to neo pagan syncritism. Given the volatile Religious-Political climate of the first century CE, the use of this pool by the Asclepius Cult seems implausible at best. Further still we see that the movement of the pool’s waters is attributed to an Angel of God, and not to a foreign deity (v.4). Those who claim that verse 4 is unreliable because it appears in fewer ancient manuscripts are, like so many revisionist scholars of our time, convinced that they have greater integrity than that of the scribes of Messianic (Greek) Scripture. Suffice to say, this is the height of hubris and a sad reflection on our post enlightenment propensity for self-delusion. It is thought by some that this pool may be synonymous with the “Upper pool” mentioned in 2 Kings 18:17 and Isaiah 7:13, and by others that it is the pool known as “The Great Pool”. "between Hebron and Jerusalem, is the fountain Etham, from whence the waters come by way of pipes, unto the great pool, which is in Jerusalem.'' - Cippi Hebraici, p. 10. Therefore, the pool of Beit Chasda has a connection to the sacrificial Lamb of God Yeshua and the gate close by connects us figuratively to the attributes of His Messiahship, being both the humble self-sacrificing Lamb of God and the mighty returning Lion of Judah, King of the Jews and Ruler of the nations. 3 In these (the porticoes) lay a multitude (plethos[G]) of the sick, feeble, weak (astheneo[G]), blind (tuphlos[G]), lame, limping (cholos[G]), dry, withered, paralysed (xeros[G]) waiting for the moving (kinesis[G]) of the waters (hudor[G]); 4 for an angel, messenger (angelos[G], malakh[H]) of the Lord (YHVH[H]) went down during a certain season, on a certain occasion (Kairos[G]) into the pool and stirred up, agitated, disturbed (tarasso[G]) the water (hudor[G]); whoever then entered first into the water, after the stirring up was made sound, healthy, pure, whole (hugies[G]) from whatever at the time (depote[G]) was the disease, trouble, sickness (nosema[G]) which had tight hold of, arrested, possessed, restrained, held back, detained (katecho[G]) him, or held him down. 3 In these porticoes lay a multitude of the sick, feeble, weak, blind, lame, limping, dry, withered, and paralysed, waiting for the moving of the waters; 4 for an angel, messenger of the Lord went down during a certain season, on a certain occasion into the pool and stirred up, agitated, disturbed the water; whoever then entered first into the water, after the stirring up was made sound, healthy, pure, whole from whatever at the time was the disease, trouble, sickness which had tight hold of, arrested, possessed, restrained, held back, detained him, or held him down. Based on archaeological excavation (beginning early 19th Century), it is thought that the water of the pool became agitated when the pipes to the upper pool were opened and the flow of water into the lower pool caused a small whirlpool-like effect. This practical solution does not negate angelic intervention, nor does it suggest that healings associated with this pool were psychosomatic. Yeshua did not discount the paralysed man’s testimony regarding the potential healing he might have received in the pool, rather, Yeshua showed that He needed no mechanism in order to heal, and that He was offering not just physical healing but everlasting wholeness. While modern scholars claim that the manuscripts containing verse 4 are “inferior”. It is none the less a valid explanation of the miraculous healings that were clearly taking place at the pool, and one, that unlike the pagan rite theory, is far more plausible. If the paralysed man had been seeking healing from a Greco-Roman deity Yeshua would have rebuked him specifically for it. Therefore, as I have previously mentioned I see no reason to discount verse 4 or to accept the theory of pagan influence regarding the use of the pool of Beit Chasda in the first century CE. 5 And a certain (tis[G]) man (anthropos[G], iysh[H]) was there who had been infirm, ill, weak, suffering (astheneia[G]) for thirty-eight years. 6 Yeshua[H] [A] (Iesous[G] YHVH Saves) having seen (vayare[H]) him lying there, and having known (ginosko[G], vayeida[H]) that he had already been there a long time (chronos[G]), He *said to him, “Do you wish, desire, are you willing, do you intend (thelo[G]) to become, be born (ginomai[G]) sound, healthy, pure, whole (hugies[G])?” 5 And a certain man was there who had been infirm, ill, weak, suffering for thirty-eight years. 6 Yeshua having seen him lying there, and having known that he had already been there a long time, He *said to him, “Do you wish, desire, are you willing, do you intend to become, be born sound, healthy, pure, whole?” Note the past tense “having seen” and “having known”. Yeshua had foreknowledge of this man’s condition and the length of time that the man had suffered. “Are you willing to be born whole?” This is an interesting question that denotes something more than what is seen on the surface. Of course the man is willing to be physically cured but Yeshua is not only asking him if he is willing to be cured. Yeshua does not work miraculous signs except for the purpose of directing a person or persons to salvation in Himself through the redemptive work of God. Therefore, Yeshua is asking the man if he is willing to repent of his sinful condition and be born into everlasting wholeness, purity, health. This is affirmed by the latter verse and its warning against a worse fate (5:14). 7 The sick, weak (astheneo[G]) man answered Him, “Adoniy[H] (Lord, Sir, kurios[G]), I have no one to put, carry, gently throw (ballo[G]) me into the pool when the water (ha-mayim[H]) has been stirred (tarasso[G]) up, and while I am coming, another steps down before me.” 8 Yeshua[H] [A] (Iesous[G] YHVH Saves) *said to him, “Get up, arise, awaken (egeiro[G], kum[H]), take up (airo[G]) your mat, bedding (krabattos[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H]).” 7 The sick, weak man answered Him, “Adoniy I have no one to put, carry, gently throw me into the pool when the water has been stirred up, and while I am coming, another steps down before me.” 8 Yeshua said to him, “Get up, arise, awaken, take up your mat, bedding and walk, conduct your life, live.” Both the Greek peripateo and the Hebrew h’leikh (from halakhah “The way of walking”) infer walking in moral uprightness. In other words, “Awaken (from your sinful state), take up the bedding (that supported your complacent slumber), and walk rightly (before God and man)”. Therefore, the physical healing was a figure that was to point the man toward salvation (Himself) and not an end in and of itself. 9 And Immediately (eutheos[G]) the man became, was born (ginomai[G]) sound, healthy, pure, whole (hugies[G]), and picked up his mat, bedding (krabattos[G]) and began to walk, conduct his life, live (peripateo[G], vehit’hleikh[H]). Now it was a Shabbat[H] (sabbath, sabbaton[G]) on that day. 10 So the (ho[G], ha[H]) Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were saying to the man who was cared for, healed (therapeuo[G]), “It is the Shabbat[H] (sabbath, sabbaton[G]) and it is not permissible for you to carry your mat, bedding (krabattos[G]).” 9 And Immediately the man became, was born sound, healthy, pure, whole, and picked up his mat, bedding and began to walk, conduct his life, live. Now it was a Shabbat on that day. 10 So the Judeans, religious Jews were saying to the man who was cared for, healed, “It is the Shabbat and it is not permissible for you to carry your mat, bedding.” After thirty eight years of suffering this man took Yeshua at His word and acted on his belief in Yeshua by beginning to stand. In doing so the man entered the convergent power of God and was immediately and fully healed. This was a life transforming moment that meant all other considerations were put aside. In picking up his mat the man disregarded the extra-Biblical pre-rabbinic law of the first century CE. It is clear from the man’s response to Yeshua and the miraculous experience of his healing, that he saw Yeshua as a man of God and His word as a binding halakhic practise. Though he had not yet had a chance to properly acquaint himself with Yeshua because Yeshua had quickly slipped away in the crowd (v.13). The objection made by the Religious Jewish residents of Judea and Jerusalem was one that misinterpreted Jeremiah 17:21-22 to refer to all burdens rather than to those burdens pertaining to work resulting in profit. It is clear from the writing of the prophet Nehemiah 13:19 that the prohibition against carrying a burden on Shabbat was specifically regarding trade and did not apply to bedding or any other aid to rest, which was the very reason Shabbat was instituted in the first place. The Talmud affirms the right understanding: "he that rolls up a bed of the brasiers or tinkers (i.e. on the sabbath day) is bound to a sin offering.'' -Talmud. Bavel. Shabbat, fol. 47. 1. & 138. 1. The Mishna (oral law) prohibits carrying a burden in a public area on Shabbat (Mishna. Sabbat, c. 10. sect. 3). But in a walled city like Jerusalem an “eruv” (Jewish religious law injunction) allows for carrying a burden on Shabbat. According to late rabbinic law healing of a life threatening illness was permitted on Shabbat but healing a chronic illness was not (Babylonian Talmud. Yoma 84b). Regardless, neither the Mishna nor the writings of our rabbis are binding. The body of extra-Biblical tradition that forms rabbinic halakhah (practise) does not meet the standard of inspired Scripture and is therefore inadequate in its assessment of this healed man’s actions. More importantly, those complaining about the carrying of a mat on the Shabbat had entirely missed the sign that was standing before them, a man miraculously healed by God, a miracle that was intended to point them (religious Judeans) to the Messiah and redemption. It is important to note that Yeshua did not break a single command of the Torah during His lifetime. All instances where He is accused of violating Torah are in fact lawful exceptions and or valid applications of Torah Law. After all, He is the Davar (Word, Essence) of God, the Author and Goal of the Torah (Rom.10:4). In order to be the perfect, sinless sacrifice for the redemption of humanity, Yeshua was required to live a sinless life in a frail human body. If He had broken Torah Law as some falsely claim, He would not have been qualified to be the spotless sacrificial Lamb of God. We note that this particular Sabbath was both the weekly Sabbath and the Sabbath of the first day of Purim (14 Adar). In addition to the weekly Sabbath Jewish festival days are also referred to as Sabbaths and in the year 29 CE Purim fell on a weekly Sabbath. However, Purim is also celebrated on the 15th of Adar (Shushan Purim) in walled cities like Jerusalem. Therefore, this man was probably physically healed on the weekly Sabbath of Purim 14 Adar 29 CE during the two days of Purim celebrated in Jerusalem. The Greek therapeuo means to be “treated, cared for, attended to” by a physician, and only means healing by inference. We note that it is not the same as the word Yeshua used, which is hugies, and means to be made “sound, healthy, pure, whole”. Therefore, the Religious Jews of Jerusalem perceived of a physical healing but did not see the wholeness and spiritual healing that Yeshua was offering to this man. 11 But he answered them, “He Who made (poieo[G]) me sound, healthy, pure, whole (hugies[G]) was the one Who said to me, ‘take up (airo[G]) your mat, bedding (krabattos[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H])’” 12 They asked him, “Who is the man Who said to you, ‘take up (airo[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H])?” But he answered them, “He Who made me sound, healthy, pure, whole was the one Who said to me, ‘take up your mat, bedding and walk, conduct your life, live’” 12 They asked him, “Who is the man Who said to you, ‘take up and walk, conduct your life, live?” Notice that the man uses the Greek word hugies, meaning “sound, healthy, pure, whole”. Perhaps he has begun to understand the greater significance of Yeshua’s ministry to him. He had taken up his mat at the instruction of Yeshua and was innocent of any wrong doing relating to the Shabbat. In fact, his obedience proved him more righteous than his accusers. It seems that the religious Jews of Jerusalem in question were eager to find the one they perceived to be a false teacher and have him answer before a religious court for teaching actions that they believed were contrary to Jewish religious law. 13 But the man who was healed (iaomai[G]) did not properly behold, consider (eido[G]) Who it was, for Yeshua[H] [A] (Iesous[G] YHVH Saves) had slipped away while there was a crowd in that place. But the man who was healed did not properly behold, consider Who it was, for Yeshua had slipped away while there was a crowd in that place. It seems that Yeshua had not remained to receive any credit for the miracle and that the pool of Beit Chasda had been crowded with people, so that the healed man had not had time to properly identify his healer. 14 After these things Yeshua[H] [A] (Iesous[G] YHVH Saves) found (heurisko[G]) him in the temple (beveiyt-haMikdash[H], ho-hieron[G]) and said to him, “Behold, pay attention, now (hineih[H], horao[G]), you have become, been born (ginomai[G]) sound, healthy, pure, whole (hugies[G]); do not sin, miss the mark of God’s holiness (hamartane[G]) anymore, so that nothing worse, more severe (cheiron[G]) happens to you.” After these things Yeshua found him in the temple and said to him, “Behold, pay attention, now, you have become, been born sound, healthy, pure, whole; do not sin, miss the mark of God’s holiness anymore, so that nothing worse, more severe happens to you.” “Yeshua found him in the temple” We note that the man was in the Temple and was very likely there to give thanks to God for his physical healing. Iaomai is now the third Greek word used to describe the man’s healing. Iaomai is most often used to describe physical healing. Thus, the author makes it clear that the man has been physically healed, while leaving room for the spiritual lesson afforded by the earlier uses of the Greek hugies, meaning “sound, healthy, pure, whole”, and applicable figuratively, spiritually etc. “do not sin anymore, so that nothing worse happens to you.” While it is true that certain sin leads to physical illness (ref. Ex. 4:11; Lev. 26:16; Num. 12:9-10; Deut. 32:39; 2 Chr. 7:13; 21:14-15), Yeshua is not threatening a worse physical illness, rather He is completing the remez (hint), the sod (mystery) of the teaching He began when he asked the man “Are you willing to become pure?” In other words, “If I work a miraculous physical healing in you, are you willing to repent and receive the everlasting spiritual wholeness that I am offering you?” Therefore, “something worse” refers to eternal torment (the lake of fire [Rev. 19:20; 20:10, 14, 15]). “beveiyt-haMikdash[H], ho-hieron[G]” means inside the temple area itself, and does not refer to the outer court of the gentiles which is not considered part of the temple proper from a Jewish perspective. 15 The man went away, and told the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) that it was Yeshua[H] [A] (Iesous[G] YHVH Saves) Who had made him sound, healthy, pure, whole (hugies[G]). The man went away, and told the Judeans, religious Jews that it was Yeshua Who had made him sound, healthy, pure, whole. There’s no reason to presume that the man was a tell-tale who was trying to get Yeshua into trouble. To the contrary, given his healing and obvious faith in Yeshua He was more likely hoping that the Judean religious Jews would see that Yeshua was a tzaddik (righteous one), and would become His followers. 16 For this reason the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were persecuting Yeshua[H] [A] (Iesous[G] YHVH Saves), because He was doing these things on the Shabbat[H] (Sabbaton[G], Sabbath). For this reason the Judeans, religious Jews were persecuting Yeshua, because He was doing these things on the Shabbat. The religious Jews of Jerusalem were clearly intent on tearing Yeshua down. This based on what they saw as a violation of the Shabbat. It is also possible that these same Judeans were present when Yeshua had performed miraculous signs during the Passover and were jealous and suspicious concerning Yeshua’s rise to fame among the Am Ha-aretz (common people, lit. people of the land). 17 But Yeshua[H] [A] (Iesous[G] YHVH Saves) answered them, “My Father (Pater[G], Aviy[H]) is working, labouring (ergazomai[G], poeil[H]) until now, at this moment (arti[G], ad-atah[H]), and I Myself am working, labouring (ergazomai[G], poeil[H]).” But Yeshua answered them, “My Father is working, labouring until now, at this moment, and I Myself am working, labouring.” In order to understand what Yeshua is saying we must have an understanding of the Shabbat within the meta-narrative of Scripture. The Father created all things in six days and took pause on the seventh, the Shabbat. This day is commanded to Israel as a constant reminder of the creation, God’s choosing of Israel as His people, and an opportunity to rest and refuel for the work ahead. This rhythm of rest and symbol of Jewish identity remains extremely important. However, The last we hear of God “resting” in Scripture is at the beginning of Genesis. Based on this the Talmud recognizes a dividing of history into six one thousand year days, making up a kind of historical week that will end with the seventh and eternal Shabbat day, the Messianic Millennium (Talmud Bavli Sanhedrin 97b). This is consistent with the teaching of Brit Ha-Chadashah (NT) [Hebrews 4:9-11], which explains the Olam Haba (World to come) as an everlasting Shabbat. Therefore, when Yeshua says “My Father is working, labouring until now, at this moment, and I Myself am working, labouring.” He is testifying to the fact that God has been actively participating in creation from the Shabbat of the beginning until the present time, and Yeshua has been and continues to participate with the Father in His redemptive work, even on the weekly Shabbat which remains in time and space until the end of all things when the everlasting Shabbat is made manifest to the renewed and restored creation. Yeshua, Who was establishing a superior priesthood (Hebrews 4), was more than justified in His actions on the Shabbat. “Or have you not read in the Law, that on the Sabbath the priests in the temple [a]break the Sabbath and are innocent?” -Matthew 12:5 (NASB) “7 You shall put pure frankincense on each row that it may be a memorial portion for the bread, even an offering by fire to the Lord. 8 Every sabbath day he shall set it in order before the Lord continually; it is an everlasting covenant [a]for the sons of Israel. 9 It shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the Lord’s offerings by fire, his portion forever.” ” -Leviticus 24:7-9 (NASB) 18 Because of this therefore the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking all the more to kill (apokteino[G]) Him, because He not only was breaking the Shabbat[H] (Sabbaton[G], Sabbath), but also was calling the God (ho-Theos [G], ha-Elohim[H]) His own (idios[G]) Father (Pater[G]), making Himself equal (isos[G]) with the God (ho-Theos [G], lei-Elohim[H]). Because of this therefore the Judeans, religious Jews were seeking all the more to kill Him, because He not only was breaking the Shabbat, but also was calling the God His own Father, making Himself equal with the God. It is clear from the text that Yeshua’s first century Judean audience understood that Yeshua was making Himself equal with God and that what He had said was blasphemy. By claiming to have an intrinsic filial relationship with God Yeshua was revealing the fact that He is the promised Servant King Messiah, Imanu-El (God with us). This revelation is consistent with the meta-narrative and theme of John’s Gospel, which from the beginning makes the deity of the Messiah an unavoidable issue (John 1). The fact that the Judeans were seeking to kill Yeshua is further evidence that they believed He was claiming to be one with God and was therefore guilty of the greatest of blasphemies in their eyes. If Yeshua had broken the Shabbat and if He was not God with us as He claimed, then the Judean religious Jews had every right to stone Him to death according to the Torah (Ex. 31:14; Lev. 24:16). However, Yeshua is God with us and He has never broken the Shabbat. After all, He is the Lord of the Shabbat (Matt. 12:8). 19 Therefore Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and was saying to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, the Son (ho-huios[G], ha-ben[H]) can do (poieo[G], la’asot[H]) nothing (oudeis[G]), lo-yuchal[H]) of Himself, unless it is something, a word (davar[H]) from His soul (minafsho[H]) He sees, discerns, perceives (blepo[G], yireh[H]) the Father (ho-Pater[G], et-Aviyv[H]) doing; for whatever the Father (He) does (oseh[H]), these things (houtos[G]) the Son (ho-huios[G], ha-ben[H]) also (gam[H]) does, has done (poieo[G], ya’aseh[H]) likewise (homoios[G], kamohu[H]). Therefore Yeshua answered and was saying to them, “Amen, Amen, I say to you, the Son can do nothing of Himself, unless it is something, a word from His soul He sees, discerns, perceives the Father doing; for whatever the Father does, these things the Son also does, has done likewise. Yeshua the Son can do nothing separately from God the Father because God is echad (a complex unity). The Father and Son are One, of one mind. Yeshua is God with us, He has submitted Himself to the Father because by entering time and space and taking on the frailty of human existence He is subject to the freewill of man and must therefore submit His will to that of the Father. This does not make Him less or unequal but shows the depth of love of God, Who, manifest in the Son, has entered His creation in order to personally redeem it. Were Yeshua to do that which is not God’s will He would be inferior to God, but to submit Himself completely to do God’s will in the Ruach Ha-Kodesh (Holy Spirit) is to show that He is one with God, not inferior but demonstrating the very nature of God manifest in human form. This is consistent with the appearances of the Malakh HaShem (Angel/Messenger of YHVH) of the Tanakh, Who in a number of places is clearly the resurrected and transcendent Messiah. Authority does not negate equality. Authority denotes position whereas equality expresses nature. The value of like things does not change based on the roles they have. 20 For the Father (Pater[G], ha-Av[H]) loves, cherishes, has an intimate friendship with (phileo[G], oheiv[H]) the Son (ho-huios[G], ha-ben[H]), and shows, points out, teaches, demonstrates, makes known to (deiknumi[G], umoreh[H]) Him all things (pas[G], kol[H]) that He (The Father) Himself is (has been) doing, making, constructing (poieo[G], ya’aseh[H]); and will show Him (Yeshua) greater (megas[G], gedoliym[H]) works, deeds, actions (ergon[G], ma’asiym[H]) than these, so that you will marvel, wonder, admire, be amazed (thaumazo[G], titamahu[H]). For the Father loves, cherishes, has an intimate friendship with the Son, and shows, points out, teaches, demonstrates, makes known to Him all things that He (The Father) Himself is (has been) doing, making, constructing; and will show Him (Yeshua) greater works, deeds, actions than these, so that you will marvel, wonder, admire, be amazed. The “greater works” are about to be made manifest in the life of Yeshua unto the salvation of all who will believe. Up to this point in time Israel has witnessed the miraculous works of God and is privileged to carry His written word: now, the Living Word is manifest in her presence to fill the redemptive purposes of God in her midst and cause her to marvel at the goodness born of God’s Holiness through the vicarious work of Yeshua. The purpose of the works that the Father manifests through the Son is to cause the Judean religious Jews to marvel and admire the Son and the Father. Of course this will be extended to include all Jews and later Gentiles also. However, Yeshua is speaking these words directly to His opponents the Judean religious Jews. God’s plan for them is their salvation through Yeshua, Whom the presently despise but will later admire and believe in (John 11:45; 12:41; Acts 2). 21 For just as the Father (ho-Pater[G], ha-Av[H]) raises, wakens, arouses (egeiro[G], yaiyr[H]) the dead (ho-nekros[G], et-ha’meitiym[H]) and gives (has given) them life, quickens living (zoopoieo[G], veychayeh[H]), even so the Son (ho-huios[G], ha-ben[H]) also gives life, quickens living (zoopoieo[G], yechayeh[H]) to whomever He wills, intends, designs (thelo[G], yechpatz[H]). For just as the Father raises, wakens, arouses the dead and gives them life, quickens living, even so the Son also gives life, quickens living to whomever He wills, intends, designs. Ezekiel 37:5 attributes the act of resurrection to God Himself. Once again, this statement denotes the unity of God the Father and God the Son. Only God gives life, therefore, if the Son also gives life He is God with us. “18 No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.” -John 10:18 (NASB) 22 For not even the Father (ho-Pater[G], ha-Av[H]) judges (krino[G], yadiyn[H]) anyone, men, human beings (iysh[H]), but all, every kind of (pas[G], kulo[H]) judgment, sentence, decision (krisis[G], ha-mishpat[H]) has been given (didomi[G], natan[H]) into the hand (beyad[H]) of the Son (ho-huios[G], ha-ben[H]), For not even the Father judges anyone, men, human beings, but all, every kind of judgment, sentence, decision has been given into the hand of the Son, With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 (NASB) 23 so that all (pas[G], chulam[H]) will honour, pay homage to (timao[G], yechabdu[H]) the Son (ho-huios[G], ha-ben[H]) even as they honour, pay homage to (timao[G], yechabdu[H]) the Father (ho-Pater[G], ha-Av[H]). He who does not honour, pay homage to (timao[G], lo-yechabeid[H]) the Son (ho-huios[G], ha-ben[H]) also does not honour, pay homage to (timao[G], mechaveid[H]) the Father (ho-Pater[G], ha-Av[H]) who sent Him (pempo[G], shelachu[H]). so that all will honour, pay homage to the Son even as they honour, pay homage to the Father. He who does not honour, pay homage to the Son also does not honour, pay homage to the Father who sent Him. Yeshua is describing His role as King over Israel in the line of David. He is the King Messiah and has therefore been given authority by God and has submitted Himself back to God. To deny that a son is born of a father is to call the father impotent. Therefore, to deny Yeshua’s Sonship is to deny God’s potency and is an act of dishonour toward God. These words are a warning to the Judeans. They will be afforded the opportunity to honour Yeshua in the future, however, if they choose to dishonour Him they will prove that they have not known nor truly ever honoured the Father, El Elhohay Yisrael. It is interesting to note that the Judeans had an officer of the Sanhedrin named “Av Beit Din”. Father of the House of Judgement, responsible for trying cases of religious law. "and the father of the house of judgment", who judges thy judgments, or determines thy causes, is mighty over thy people, &c.'' -Targum on Song of Songs 7:4 Within early Jewish post Biblical literature a clearer figurative example of the role of the King Messiah in judging Israel would be hard to find. 24 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, he who hears, listens to, comprehends (akouo[G], ha’shomeia[H]) My word (logos[G], davariy[H]), and continues to believe, trust in, have faith in (pisteuo[G], uma’amiyn[H]) Him who sent (pempo[G], le’sholchiy[H]) Me, has (echo[G]) everlasting life, perpetual living, a living world (zoe-aionios[G], chay-olam[H]), and does not come (ve’lo yavo[H]) into judgment, sentencing (krisis[G], ba’mishpat[H]), but has passed (metabaino[G]) out of (ek[G]) the death [both physical and spiritual] (ho-thanatos[G], mimavet[H]) into life, living (zoe[G], la’chayiym[H]). “Amen, Amen, I say to you, he who hears, listens to, comprehends My word, and continues to believe, trust in, have faith in Him who sent Me, has everlasting life, perpetual living, a living world, and does not come into judgment, sentencing, but has passed out of the death [both physical and spiritual] into life, living.” “Shomeia” from “Shema” is the call of God to Israel from the very beginning (Deut. 6:4). “continues to believe” The Greek is a present and continuous tense. Belief, faith, trust, is a journey begun that does not end. If your faith ends it proves itself to be counterfeit. I’m not speaking of doubt, doubt does not negate faith, to the contrary it qualifies faith. “has everlasting life” Not will have, but already has, in Messiah Yeshua by trusting the Father we have already begun to live eternally. “And does not come into sentencing” Although all will be judged at the end of the age (2 Cor. 5:10), we who believe have nothing to fear regarding the Judgement because Yeshua’s sacrifice has afforded us freedom from sentencing and condemnation. Yeshua promises us that we will not come into sentencing because by His work we have already “passed out of death (the second death) into life”. In other words the just judgement that was upon us because of our sin has been mediated by Yeshua, He has taken our rightful punishment and has therefore removed all possibility of us suffering the second death. Thus, “has passed out of the death [both physical and spiritual] into life, living.” “14 Therefore, since the children share in [a]flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives.” -Hebrews 2:14-25 (NASB) “18 There is no fear in love; but perfect love casts out fear, because fear [a]involves punishment, and the one who fears is not perfected in love.” -1 John 4:18 (NASB) Copyright 2020 Yaakov Brown Yaakov will soon learn that relationship with God is not entered into in one’s own strength but at the end of one’s strength. Introduction:
For a long time Yaakov has endeavoured to understand the Elohiym of his father Yitzchak, the Mercy (YHVH) of his grandfather Avraham. He has recognized HaShem as his Judge, Provider, Protector and Fear of Yitzchak, and has sought to obey His instructions. Now, having been freed from the enemy behind him (Laban), he walks forward into the arms of an old enemy, his brother Esau. Yaakov enters into a season of great distress. The unknowable future and the threat of his brother’s wrath bring great emotional turmoil. In his struggle Yaakov cries out to God, recalling the wonders of God and His promises. It is in this season that Yaakov’s knowledge of God (Ha-Elohiym: The Judge) turns into his being known by HaShem (YHVH: Mercy). The Hebrew Paniym, meaning face/faces, is used seven times in this sidra (section), thus conveying an intimate and complete sense of personal relationship within the passage. Yaakov will soon learn that relationship with God is not entered into in one’s own strength but at the end of one’s strength. 32:1 Rising early in the morning Laban (White) kissed his grandchildren and daughters and blessed them. Then Laban left and returned to his place. Rising early is an allusion to firm resolve. The fact that Laban omits kissing Yaakov stands in stark contrast to their first encounter (Gen. 29:13). A father’s blessing, even the blessing of an unrighteous father, releases his children. Whether Laban knew it or not, by giving his daughters his blessing he was releasing them from curse. They were leaving Laban’s accursed idolatrous community and entering into the promised blessings of God. 2 And Yaakov ha-lach walked forth in l’dar’co his way, and encountered mal’acheiy (Messengers, Angels) of Elohiym (God: The Judge). The book of Daniel (Dan. 10:10-15) reveals that the messengers/angels of God are charged with areas of governance and are constantly at work in the service of HaShem. Darashot Ha-Ran 5:35 notes that the Shekhinah (Manifest Glory) was present in Yaakov’s revelation at Beit-El and that when Yaakov left Laban to return to the land of Israel the Shekhinah revealed to him that the land possessed great eminence over other lands. It goes on to say that the phrase, “met him” implies that the angels always walk in that land and therefore are met by one who enters it. It is for this reason that Jacob called that place Machanayim [camps]. For there are three levels of habitation: the habitation of the celestial encampment, the heavens; the habitation of the terrestrial encampment, the entire earth—with the exception of the land of Israel; and the land of Israel itself, which is both the habitation of the terrestrial encampment (human beings dwelling there) and the habitation of the celestial encampment (“for I have met there a camp of angels”). 3 Then Yaakov said when he saw them, “Machaneih Elohiym, This is the camp of God”, and he named that place Macha’nayim (Camps). Later in the text the term machanot is used to describe two camps. It is therefore noteworthy that the term machanayim is used in verse 3. Radak notes that Yaakov’s reaction to these angels was similar to that of Avraham, his grandfather, in Genesis 18, 20, when the latter is described as running to welcome them as soon as he saw them (Radak on Genesis 32:3:1). Yaakov’s naming of this place reflects his realization that God is in the place. “This is the camp of God” recalls Yaakov’s words at Beit-El, “This is none other than the House of God!” [Gen. 28:10-22] Parashat Vayishlach (And he went forth) This Parashat begins the journey of Yaakov’s return to Eretz Yisrael (The Land of Israel). In one sense his life of exile and returning, like the lives of Avraham and Yitzchak, acts as a type for the cyclical rhythm of Israel’s being exiled and returned. 4 Then Yaakov sent malachiym messengers l’panayn before his face to his brother Esau (Hairy), to the land of Seiyr (Hairy), the field of Edom (Red). Having met with the messengers of God, Yaakov now sends his own messengers. The Hebrew malakh is the root for both angel and messenger. Thus the messengers of God share their title with the messengers of Yaakov. Based on the common noun “malakh” Rashi concludes that Yaakov sent angelic messengers to meet Esau. The name Seiyr and Edom allude to the fact that Esau has become an established presence in the land. Seiyr is the mountainous region from Yam ha-melach (the Sea of Salt) south to the Gulf of Aqaba. 5 And commanded them saying, “This is what you should say to adoniy my lord, to Esau: ‘This is what your servant (av’deicha) Yaakov said: I’ve been lodging (gar’ti) with Laban, and have lingered until now. 6 Now I’ve come to possess oxen and donkeys, flocks, male servants and female servants. I sent word to tell my lord, in order to find favour in your eyes.’” In explaining his current status to Esau, Yaakov uses the term “Gar’ti” from the root “Geir” meaning stranger or alien. He does this in order to humble himself before Esau as one who has no princely status, having remained nothing more than an alien. Additionally Yaakov uses the term adoni (My lord) to address Esau and the term av’deicha (Your servant) to refer to himself. 7 The messengers (ha-malakhiym) returned to Yaakov saying, “We went to your brother, to Esau, and he’s also coming out to meet you—and 400 men with him.” If Esau’s intention at this juncture was to forgive Yaakov he would have had no need of 400 men. The fact that he had mustered such a large contingent is evidence that he intended to overcome Yaakov by force and take what he believed rightfully belonged to him. He is ready for war and is aware that Yaakov is vulnerable having only family and servants in his camp. Rashi paraphrases, “We came to the person whom you regard as your brother, but he behaves toward you as a wicked Esau—he still harbours hatred”. 8 So Yaakov became extremely afraid and distressed. He divided the people with him, along with the flocks and herds and camels, into two camps machanot, 9 for he thought, “If Esau comes to the one camp ha-machaneh ha-achat and strikes it, the camp ha-machaneh that’s left will escape.” Yaakov, the patriarch, blessed of HaShem and chosen for prosperity among the nations, having been fiercely certain of his position only days before when challenging Laban, is now terrified, distressed and afraid. This vulnerability only serves to show his great need for HaShem, his realization that in his own strength he cannot overcome the army of Esau. Up to this point Yaakov has shown great integrity and has worked hard to gain wives and wealth. At this juncture he has come to the end of himself, and so he calls upon God. 10 Then Yaakov said, “Eloheiy God of my father Avraham, v’Eloheiy and God of my father Yitzchak, HaShem (YHVH: Mercy) Adonai, Who said to me, ‘Shuv Return to your land and to your relatives and I will do good with you.’ Yaakov calls on God the Judge as God of his father Avraham and as God the Judge of his father Yitzchak, and finally, he calls on HaShem (YHVH) God as Mercy, crying out in desperation to a personal God, Whose Name he doesn’t know (Exodus 6:3). In his fear of the unknowable future Yaakov turns back to the promises God has already pronounced. He speaks back to HaShem the words that HaShem has spoken over him, not in order to remind God of His promise but in order to remind himself of God’s faithfulness. 11 I am small in respect to all ha-chasadiym the mercies, graces, kindnesses and all ha-emet the truth, faithfulness that You have shown to your servant. For with only my staff I crossed over the Yarden (descender), and now I’ve become two camps (Machanot). Instead of whining Yaakov acknowledges his smallness before God and the prosperity he has experienced due to God’s blessing upon him. 12 Deliver me, please, from the hand of my brother, from Esau’s hand, for I’m afraid of him that he’ll come and strike me--and the mothers with the children. 13 You Yourself said, ‘I will most certainly do good with you, and will make your seed like the sand of the sea that cannot be counted because of its abundance.’” Yaakov’s pattern of prayer begins with calling on God by Name. He then acknowledges his need to return according to the instruction of God. Following this he admits his own smallness and vulnerability before God and recounts God’s grace and goodness toward him. Finally he asks God to deliver him and his household and reminds himself of God’s promise of abundant seed.
14 So he stayed there overnight. Then from all that had come into his possession he took a tribute for Esau his brother: 15 200 female goats, 20 billy goats, 200 ewes, 20 rams, 16 30 milking camels with their young, 40 cows, 10 bulls, 20 female donkeys and 10 male donkeys. Yaakov sent his tribute in numbers divisible by ten, thus indicating his desire to effect fullness of reconciliation with his brother Esau. Yaakov ensured that there would be a proportionate number of males so as to provide the best conditions for good breeding and the enlargement of the herds. This was a gift that Yaakov intended would keep on giving to his brother Esau. 17 He put them in the hands of his servants, each herd by itself, and he said to his servants, “Iv’ru Pass over before my face (L’panay), and put a gap between each of the herds.” 18 Then he commanded the first one saying, “When my brother Esau meets you and asks you saying, ‘To whom do you belong, and where are you going, and to whom do all these before you belong?’ 19 then you are to say, ‘To your servant, to Yaakov—it’s a tribute sent to my lord, to Esau. And look, he’s also behind us.’” 20 And he also commanded the second one, the third one, and all those who were going behind the flocks, saying, “Say the same exact thing to Esau when you find him. 21 Then you are to say, ‘Look, your servant Yaakov is also behind us.’” For he thought, “Let me appease him with the tribute that goes ahead of me, and afterward see his face, perhaps he’ll lift up my face.” 22 So the tribute passed over ahead of him, while he spent that night in the camp. 23 Then he got up that night and took his two wives, his two female servants, and his eleven sons, v’ya’avor and passed over the ford of the Yabok (emptying). 24 He took them and sent them across the stream, and he sent across all that he had. Yaakov’s generous tribute seeks to sooth Esau’s anger and pave the way for reconciliation. He has also sent the tribute with his servants ahead of his family to act as a tactical buffer should fighting break out. This section ends with Yaakov taking his wives and children across the Yabok, and his return to dwell in silence before the Lord. He knows that Esau is still several days off and is seeking solitude in order to gather his thoughts and find peace in the knowledge that God has directed his path. As we will soon read in the following chapter, he has not left his wives vulnerable, to the contrary, this separation is temporary and he will go out before them to meet Esau when he draws near. The Hebrew Yabok, meaning tributary, literally means, “Emptying”. This is a poignant symbol of Yaakov’s having been emptied of all his self-reliance so that he might become utterly and completely reliant on God. Jacob Wrestles With God 25 So Yaakov remained there alone. Then a man (Ish) wrestled with him until the dawn ascended (alot). “He took his brother by the heel in the womb, And in his strength he struggled with Elohiym (God). Yes, he struggled with the malakh (Angel) and overcame; He wept, and sought favour from Him. He found Him in Beit-el, And there He spoke to us-- That is, HaShem (YHVH: Mercy) Elohiym (God: Judge) Ha-tzvaot (of hosts). HaShem (YHVH: Mercy) is His memorable name.” –Hosea 12:3-5 Whatever Yaakov’s reasons for remaining alone, one thing is certain, he had previously been met by God in similar solitude. We note that it is a Man that meets Yaakov. In fact the term malakh (angel: messenger) is not used for the duration of this encounter. While it’s not uncommon for God to appear His servants in human form as a messenger (Gen. 18:2, 19:1 Exodus 4:24-26; Josh. 5:13-15; Judges 13:6, 10; Daniel 10:8-14). It is unusual for the qualifying common noun malakh to be missing from an account. The reason the Man is not called by the title Malakh Ha-Elohiym is to ensure that there is no confusion as to His identity. Our Sages have tried to misdirect us by proposing ludicrous theories concerning who this Man is. Some have said that the Man is Esau’s guardian angel, an impossible conclusion given the Hosea text and the fact that Yaakov identifies the Man as representing the face of God. Others mistakenly conclude that the Man is simply the Angel of the Name YHVH, the Archangel of extra-Biblical Jewish writings, known as Metatron. However, this is precisely the reason the term malakh is not used here. “A Man wrestled with him”. Yaakov is physically wrestling with the Man, he is also wrestling with the unknown, with God, with life in a fallen world. Thus he wrestles through the night (a time of darkness) and is released into freedom at the rising of dawn (A symbol of resurrection and renewal). 26 When He (The Man) saw that He could not overcome him (Yaakov), He struck the socket of his hip, so He dislocated the socket of Yaakov’s hip when He wrestled with him. We know from verse 31 that the Man is God (with us). Therefore, we learn a great deal from the fact that this Man (Who is God with us) has come in a form of equal strength to Yaakov, and yet shows that with a simple touch He is able to immobilize him. The Man could have disabled Yaakov at the beginning of their wrestling, however, He was ministering to Yaakov in his struggle. HaShem had been with Yaakov all along and had never left his side. The Man is showing Yaakov that He will walk in the strength of men, redeeming them with through the realization of weakness. 27 Then He (The Man) said, “Let Me go, for the dawn has gone up (alah).” It’s time for you to stop struggling in the darkness of self-determination and let go of your need to have control over the outcome of your life. Now is the dawn of a new beginning in your life. But he (Yaakov) said, “I won’t let You go unless You bless me.” Yaakov answers the request of the Man with his usual tenacity and the realization that the only one Who can truly set him free and provide him with the blessing he needs is the One Whom he is wrestling with, that is, God Himself. So he now ceases to wrestle and simply cleaves tight to the Man, relying entirely on the Man for his redemption. 28 Then He (The Man) said to him, “What is your name?” “Yaakov,” he said. 29 Then He (The Man) said, “Your name will no longer be Yaakov, but rather Yisrael, for you have sariyta persevered, struggled with Elohiym God and with men, and you have overcome.” God has brought Yaakov to the end of himself and the realization that he is unable to deliver himself. Now that Yaakov has let go of his attempts to control his relationship with God, God gives him the name of his redemption. Once he was Yaakov, follower at the heel, now he is Yisrael, Yisra (Overcome) El (God), “He who overcomes in God”. 30 Then Yaakov asked and said, “hagidah tell me Your name.” “ I appeared to Avraham, to Yitzchak, and to Yaakov, as El Shaddai (God Almighty), but by My name HaShem (YHVH: Mercy) I was not known to them.” –Exodus 6:3 The Holy Name YHVH is present retrospectively within the stories of the Patriarchs because they understood the personal nature of God and the attribute of Mercy associated to the Holy Name though they did not know God by that Name. When Moshe recorded the Torah at Sinai He inserted the Holy Name in the appropriate places so as to convey the attribute of Mercy and the uniqueness of the God of Israel. But He (The Man) said, “Why ask this—My name?” Then He (The Man) blessed him there. The Name of the Man is beyond Yaakov’s comprehension (Exodus 4:24-26). Alternatively, “Why ask My Name, when you already know Who I AM?” “And the Malakh HaShem (YHVH) Angel of the Lord said to him, ‘Why do you ask My name, seeing it is incomprehensible, wonderful?’” –Judges 13:18 And the Man blessed Yaakov according to his request. 31 So Yaakov named the place Peni-el (My face-God), “for I’ve seen Elohiym God face/s (Paniym) to face/s (Paniym), and my soul life has been delivered.” Based on Yaakov’s realization, there can be no doubt that the Man in the text is God manifest in human form. This verse allows for no other interpretation. “My face has seen God and He has delivered my soul”. The only person Who qualifies as the Man who wrestled with Yaakov is the Messiah, Immanuel (God with us), Yeshua (Jesus) our King and Deliverer. “Therefore HaShem (YHVH: Mercy) Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel (God with us)” –Yishaiyahu/Isaiah 7:14 Peniel is on the north side of the Yabok (the wadi Zerka) 32 Now the sun rose upon him just as he passed over by Peni-el—limping because of his hip. 33 That is why the children of Yisrael do not eat the tendon of the hip socket, to this very day, because He (The Man) struck the socket of Yaakov’s thigh on the tendon of the hip. To this day the tendon on the outside of the hip is not kosher to eat. Kashrut (Rabbinical kosher law) prohibits the consumption of this part of the animal (Shulchan Aruch, Yoreh De’ah 65). This serves as a living reminder of this account, which is one of the most vivid figurative examples of the Gospel message within the Torah. © 2017 Yaakov Brown “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-1 Introduction:
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what HaShem had done and remained in the land of the P’lishtim (Immigrants) worshiping and giving glory to HaShem (YHVH) El (God) of the Olam (Universe). Now Avraham will face his final trial (Tenth). All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the fulfilment of it will mean that it does not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than loose his son, Avraham receives him back and a substitute takes his place. This trial also differs in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac). It is interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list Ha-Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham. The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of Ha-Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac). The Pesikta Rabbati teaches that the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah. Before we begin to study the text we should take time to reflect on the nature of trial (nasah). In the context of this passage the English term, “tempt” is entirely inappropriate. God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because He dwells outside of time and space. “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-15 Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love. The fact that this portion of the Torah is as central to Jewish theology as the Shema, shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that Ha-Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of God as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world. This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God. Gen 22:1 And it came to pass after ha-d’varim (the words) these things, that Ha-Elohim (the God, Judge) did nesah (prove) Avraham (Father of many nations), and said to him, “Avraham”: and he said, “Hineini (I’m here, ready, prepared, willing), here I am.” These events take place following the words (D’varim), “And Avraham planted a grove in Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34) The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the determiner, “the”. The Midrash renders the word nesah as, “elevated” like a banner (neis). Thus we could read, “The God elevated Avraham”. Following the events of the Akeidah God doesn’t again speak directly to Avraham. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram. Avraham’s response to God affirms the true character of the father of trust. The Hebrew Hineini has no English equivalent. It denotes humility, readiness, willingness, obedience etc. Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and lech lecha (walk, go forth) into the land of Moriyah (seen by YHVH: ra’ah & Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of. We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiyach and Only Son of HaShem, Who was sacrificed before the creation of the world (Revelation 13:8). The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God will speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Mattitiyahu 3:17). The unique identity of the Son Yeshua is further clarified in Yochanan 1:14: “And Ha-D’var (the Word became flesh) and dwelt among us. We looked upon His k’vod (glory), the glory of the one and only Son from the Father, full of chesed (grace) and emet (truth).” The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice. Moriyah (seen by YHVH: ra’ah & Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service”. It is thought that he takes Moriyah to be derived from mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone, which tradition identifies as the stone on which Isaac was laid. Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of his n’arayn (young men) with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken. Again, the phrase, “rose up early” indicates Avraham’s immediate obedience to God’s instruction. The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood. It is important to understand that the Hebrew n’arayn refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text. The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical story. There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy S’dom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in S’dom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of S’dom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemption, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience. Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off. The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus). The phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer). Gen 22:5 And Avraham said to his n’arayn (young men), “Stay here with the donkey; and I and ha-na’ar (the young man) will go yonder and bow down, and then we will return to you. We should take special note of the term, “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This term can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew term. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent. “And then we will return” is in the plural rather than the singular, “and then I will return”. This shows the trust that Avraham had in the promise of God (Gen. 21:12). The Jewish writer of the book of Hebrews affirms Avraham’s core belief: “In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son-- the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.” – Hebrews 11:17-19 Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the eish (fire, holy fire, altar fire) in his hand, and a knife; and they walked on together. The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion: “It is like a person who carries his cross on his own shoulder” –Gen. Rab. 56:3 There is an undeniable link to the Messiah Yeshua: “Then they took Yeshua. He went out, carrying His own crossbar, to the Place of a Skull…” –Yochanan (John) 19:17 TLV The phrase, “And they walked on together” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice. The following portion of Yishaiyahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee. “He was oppressed and He was afflicted yet He did not open His mouth. Like a lamb led to the slaughter, like a sheep before its shearers is silent, so He did not open His mouth… 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 53:7, 10 TLV Gen 22:7 And Yitzchak said, “Avraham my father”, and continued saying, “My father”: and he (Avraham) responded, “Hineini Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?” Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey. Gen 22:8 And Avraham said, “Elohim (God) yireh (Root: Ra’ah - sees, will provide himself) a lamb for a burnt offering: so they walked on together. Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together” conveys a unity of purpose. The phrase, “Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (yi-reh). Thus we can also read, “Elohim sees the lamb for the burnt offering”. Gen 22:9 And they came to the place which Ha-Elohim (the God) had told him of; and Avraham built an altar (ha-mizbeach: Root, zabach – slaughter, kill) there, and laid the wood in order, v’ya’akod (and bound) Yitzchak his son, and laid him on the altar upon the wood. It is from this verse that the Hebrew title for this passage, “Ha-Akeidah” (The Binding) is derived. The altar, ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place. At the age of 137, Avraham could not have bound Isaac (37) without his consent. “Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.” –Midrash The prophet Yishaiyahu (Isaiah) speaks of Yeshua saying: “He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.” –Isaiah 53:7 Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son. The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s. The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them. Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes. In this moving account there is an intimate, almost intrinsic grief which is shared by The Father God, the Angel of Hashem, Avraham and Isaac. Gen 22:11 And the Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineini (I’m here, ready, prepared, willing), here I am.” The Hebrew text can be read literally as, “And calling toward (Avraham), messenger HaShem”. This should be understood to mean that the messenger (angel) is a manifest representation of HaShem Himself. If the Angel of Hashem is the manifestation of the pre-incarnate Messiah Yeshua, then He is witnessing here the living symbolism of His own future sacrificial death. Gen 22:12 And He (Malakh HaShem) said, “Don’t lay your hand upon ha-na’ar (the young man), neither do anything to him: for atah (until this time) yada’ti (I have known), that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from me. Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith. The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.” I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7; 1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel. Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat (instead, for the sake, as a substitute) of his son. Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. A ram caught in a thicket may be without technical signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua. The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male. Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh). The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Malkitzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonai Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem). Gen 22:15 And the Malakh (Messenger, angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-d’var (this thing, according to the word), and have not withheld your son, your only son:” The Angel of Hashem speaks a second time only once the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah. “For people swear by someone greater; and the oath, as confirmation, is an end to all their disputing. In the same way God, determining to point out more clearly to the heirs of the promise the unchanging nature of His purpose, guaranteed it with an oath. So by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to take hold of the hope set before us.” –Hebrews 6:16-18 TLV Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy; The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem. Notice that the seed is singular, he will possess the gate (singular) of his enemy What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy”. It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gates of humanitys’ greatest enemy, death. Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard (Shamata) my voice (b’kol). It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed. Avraham, “Shamata” listened, received, understood, comprehended and invited the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption. Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva. All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise. Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting); The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac. The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the Godly bloodline. It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel. Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Koom – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed). Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel). © Yaakov Brown 2016 “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” -Targum of Yonatan Introduction:
Soon after the promise of the heir had been reaffirmed, S’dom was destroyed and Sarah abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivering of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant. The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, finally secured by Avraham through a sevenfold covenant of rest. The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim is seen throughout. Ultimately God’s will is done and the promised heir is made secure in the bosom of the father of faith, protected from the mocking laughter of his future enemies through the prophetic voice of his mother, the great matriarch and princess of Israel. Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moed) of which God had spoken to him. Tradition holds that Sarah conceived on the first day of Rosh Hashanah (b. Rosh Hashana. 11a.), as a result, the present narrative is the Torah reading for that day. “God did a wonder or wonders for Sarah.” –Yerushalayim & Yonatan Targums It is God as Mercy Who begins this important account. He cares for Sarah and fulfills His promise to her. “In trust also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised to be trustworthy.” –Hebrews 11:11 The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted HaShem’s angel now gives birth with great joy. While Miriyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world. Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to ensure the reader that despite his age it was his fertile seed that impregnated Sarah and not the wicked king Avimelech. Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him. The name Yitzchak is the first of many uses of the Hebrew root tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound. Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him. The birth of Isaac took place 25 years after Avraham departed from Haran (Genesis 12:4). Gen 21:6 And Sarah said, “Tzichak (laughter) has been made for me by Elohim (God: Judge), so that all that hear will Tzichak (laugh).” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.” This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfillment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy. Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the Messiah and His resurrection. The neighbors of Elisheva (Elizabeth), the mother of the prophet Yochanan rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6. Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned. The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning. Rashi (Tanchuma) claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, Who enters the world from beyond, and My Father the King of worlds. Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzree (Egyptian: double distress), which she had born to Avraham, m’tzacheik (laughing, mocking). The Hebrew, “m’tzacheik” is a play on Isaac’s name, “Yitzchak”. The text can be read, “And Sarah saw the son Hagar the Egyptian, who she had born to Avraham, playing (m’tzacheik laughing, mocking).” We could say that Ishmael was Isaacing, or playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother’s prompting, seeking to usurp Isaac’s position as heir. This is of course confirmed by 21:10. Ishmael is now a young man (17-27) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honoring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom he will rule as heir. This is not the innocent mocking of a child rather it is the intentional sin of a young man. This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection. “Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more. For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes;” –Psalm 83:1-6 Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).” “Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.” –Galatians 4:28-31 As the matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection. Gen 21:11 And the thing was very grievous in Avraham's sight because of his son. Avraham was grieved both by his son Ishmael’s behavior and due to the resulting need for expelling him from the camp. Pirke Eliezer calls this the most difficult of Avraham’s trials (Pirke Eliezer, c 30 ). Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).” The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” The Talmud refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a). The Hebrew, “Shema”, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (Shema’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be light to the nations, a calling that was fulfilled by the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity. God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel. Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed. By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great (subservient) nation. Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder with the child (young man), and sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).” The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience. The Hebrew v’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house. Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in time. Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south. Gen 21:15 And the water ran out, so she cast (threw off) the child (young man) under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the child (young man).” And as she sat there she lifted up her voice, and wept. Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4]. The term, “Child” here could be misunderstood to mean, “Young child”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. Infact we know from both the chronology of Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time. The great irony of Hagar’s lack of water, is that her blindness has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael. Rabbi Hirsch wisely observes that, “Hagar’s behavior is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the boy;” Gen 21:17 And God heard the voice of the boy (young man); and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God) has heard the voice of the boy (young man) where he is.” God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens rather than meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents. Gen 21:18 Arise, lift up the boy (young man), and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the boy a drink. Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household. The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the evening of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30) It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind. Yeshua said, “Whoever drinks the water I give will never thirst again.” This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word, Hagar receives life for both herself and her son. Gen 21:20 And Elohim (God) was with the boy (young man); and he grew, and dwelt in the wilderness, and became an archer. Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare). “And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.” –Genesis 16:12 Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Abraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14) Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress). The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead seat) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region. One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was Aishah, and the other Phatimah (Pirke Eliezer, ut supra. c. 30). “And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adisha, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:'' –Yerushalayim & Yonatan Targums Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.” These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust. It is worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.” It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time (Sotah 10a). Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away. If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace. Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.” Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah). Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them karat (cut) a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered (chafar) this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus they karat (cut) a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants). The seven (Shiv’ah) female lambs correspond to the oath (Sh’vuah) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”. Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal security. Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants) many days. The account ends with the planting of an orchard representing shade and respite for weary desert travelers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim). The planting of trees, possibly tamarisk (an evergreen tree that common to the Middle East, it can reach heights of 15.2 meters) is an act of remembrance. Infact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided and heir, life-giving water and shelter in the wilderness for Avraham. Avraham is said to have sojourned in the land of the Philistines for twenty-six years (Yarchi & Bereshit Rabba, sect. 54. fol. 48. 4) Rashi says that it is important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh. © 2016 Yaakov Brown The refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. Introduction:
In Rashi’s view the events of Chapter 18 follow directly on from the previous chapter, taking place three days after Avraham’s circumcision. I see no reason for disputing this. Even if understood as a tradition rather than an inspiration, Rashi’s idea adds to our understanding rather than detracting from it. If Rashi is correct, Avraham is now at the most painful stage of the healing process and is sitting, not only due to the heat of the day but also due to his need for rest and recovery. As in the case of the previous events, this Divine encounter (theophany) and its outcome teach us a number of spiritual principles and further illuminate the character of G-d and the nature of humanity. The Holy Name of G-d YHVH, which denotes mercy, is used eleven times in this account (12 if the rabbinical interpretation of Adonai in verse 3 is accepted). This seems unusual given that the latter emphasis of the account is on the coming judgement against S’dom and Amorrah. However, it seems that G-d appears to Avraham as Mercy Himself for the purpose of conveying the idea that mercy triumphs over judgement. Avraham in turn, trusting the heart of G-d, becomes a type for the Messiah, pleading for justice seasoned with mercy, something that G-d intended all along. With regard to Avraham and Sarah, a stark contrast is drawn between trust and disbelief. We are challenged by both Avraham’s eager hospitality and loving kindness, and by Sarah’s disbelief and denial. When compared to chapter 19, this noon encounter stands in stark contrast to the night scene in Sodom. In the full light of midday G-d comes to Avraham for an intimate meeting of promise, sustenance, common unity and intercession. This is both a beginning and a counterpoint to the events of chapter 19, where in the darkness of night, an already condemned city establishes its wickedness by seeking to soil G-d’s messengers with acts of moral decay born of a depraved worldview, thus refusing intercession. The resulting destruction answers the loveless squalor of the citizens of S’dom and Amorrah, who have rejected G-d’s mercy outright. There is a correlation to Yeshua’s (Jesus) Revelation to Yochanan (John) here. Verses 1-5 add nothing to the promises of 17:15. What differentiates the accounts is the intimate setting and the challenge to Sarah’s faith or lack thereof. The final result will be Sarah’s decision to trust G-d for the child, in response to His disciplining of her by way of a gentle challenge: “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 Gen 18:1 And HaShem (YHVH: Mercy) appeared to him (Avraham) at the trees of Mamrei (strength): and he (Avraham) sat in the tent door in the heat of the day; What is clear from the outset is that HaShem Himself is appearing to Avraham. Regardless of how we interpret what follows, we must not lose sight of this fact. Accepting Rashi’s assertion, I see this scene set with the recovering Avraham seated at midday in the shade of his tent, still in a great deal of pain from having been obedient to G-d’s instruction to circumcise both himself and all the males of his household. Whether we interpret, “the trees” or, “the plain” of Mamrei (strength), the result is the same. Having been obedient to G-d Avraham finds that in his weakness G-d is his strength. “By trusting they conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness…” –Hebrews 11:33-34a Gen 18:2 And he lifted up his eyes and looked, and, behold, three men stood by him: and when he saw them, he ran to meet them from the tent door, and prostrated himself on the ground, “Lifted up his eyes” suggests that Avraham was either at rest or in prayerful meditation prior to this theophany (Divine visitation). Avraham’s response to the appearance of the three men, whom he obviously sees as being representatives of The L-rd, is both courageous and reverential. Imagine getting up to run in the 45 degree (Celsius) plus heat of midday only three days after a painful operation on your private parts and then prostrating yourself before your guests, coming to rest on those very same parts in the hot sand. It’s safe to say, Avraham was extremely excited to see The L-rd and His messengers. This action shows the wonderful tension between friendship and awe in his relating to the Holy G-d. Avraham runs toward G-d and His messengers like a giddy school girl and then prostrates himself, an awe inspired servant. It has been popular in Christian circles to try and affix the doctrine of the trinity to this meeting. However, it is clear from the remainder of this account (v.22) and the subsequent arrival of the two messengers at Sodom in 19:1, that at least two of the three men are not G-d. Or HaChaim (Light of Life) suggests that G-d’s visit to Avraham in this instance was intended to demonstrate that Avraham had become a, “Chariot of the Divine Presence” (Bereshit Rabbah 82:6), meaning that Avraham’s physical being became a resting place for the Divine Presence of G-d (John 14:16-18; Romans 8:10, 15; James 4:5). “I will ask the Father, and He will give you another Helper so He may be with you forever-- the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. I will not abandon you as orphans; I will come to you.” –Yochanan (John) 14:16-18 “Or do you think that in vain the Scripture says, ‘He yearns jealously over the Spirit which He made to dwell in us’”? –Yaakov (James) 4:5 Traditional rabbinic Judaism considers each of G-d’s angels to serve a specific purpose. Thus each angel (Messenger) is named for his function. The Midrash says, “One angel does not perform two missions”. Gur Aryeh explains Rashi’s view of the three angels, by providing the following names and functions:
My personal view is that if we are to accept Rashi/Gur Aryeh’s view, we should swap the functions and order of the Malakhim (Angels) so as to match them to their well-documented Biblical roles and functions. Thus my list would read as follows:
Given that we know two of the men (angels) will depart for Sodom (19:1) leaving one angel to remain behind, and adding to this the fact that Avraham speaks to the remaining lord as if he were speaking directly to HaShem; it seems unlikely that the third angel was Raphael (an angel not mentioned directly in Scripture). However, the name Raphael, which is a composite of Rapha (Healing, wholeness, and rescue) and El (G-d), is certainly symbolic of the attribute of healing and wholeness in the G-d head. There is then a healing messenger of G-d Who comes to mind, being represented here as one of the three men, that is Yeshua our Messiah. It is important to note that the Hebrew anashim meaning men is being used here to describe angelic beings. This is an opportunity to remind ourselves that the Hebrew malakh (angel) means, messenger. Gen 18:3 And said, “My L-rd (Adonai: Master), if now I have found favour in Your eyes, please, don’t pass away from your servant: Most rabbinical interpretations of this verse claim that the Hebrew Adonai used here in its standard form refers to YHVH, which is usually pronounced Adonai in respect for the Holy Name HaShem. Based on this view, HaShem: YHVH:Mercy, is referred to directly 12 times in total during this account. Notice that Avraham rushes out to the three men but addresses only one of them, using the singular, “Adonai” (My lord). If he had intended to address all three as lord he would have said “Adonim”. Gen 18:4 Please let a little water be fetched, and wash your feet, and rest yourselves under the tree: The washing of the feet of weary travellers is a common Middle Eastern custom that has been practised by Jews and Arabs alike for thousands of years. It refreshes the entire body and in ancient times was usually performed by the lowliest servant in the household, however, it seems that Avraham’s intention was to wash the feet of the travellers himself, an act reminiscent of the Mashiyach (John 13:3-17). Gen 18:5 And I’ll fetch a morsel of bread, and comfort your hearts; after that go on your way: for it is for this purpose that you’ve come to your servant”. And they said, “So do, as you have said”. “I’ll fetch a morsel of bread” is a hospitable understatement given the feast that Avraham organizes for the three men. This is part of a rhythm of nomadic custom that is still practised today among Arab Bedouin and Mizrahi Jews. The Hebrew idiom, “comfort your hearts” uses lev in the traditional Hebrew sense to convey the centre of the being where all parts of the being converge. Thus the inference is that they might be refreshed in their entire being based on the complete performance of hospitable practice. Notice that, “they” respond. This kind of interchangeable tense is familiar to theophany, as is the case in Jacob’s wrestling with the Angel of Hashem (Gen. 32) and the meeting the Angel of HaShem has with the parents of Samson (Judges 13). We must not lose sight of the fact that we have significant clues within the text (v.22, 19:1) that allow us to deduct which of the three is being called lord and who the remaining two are. Michael (Who is like G-d) is known in Scripture as the arch angel who guards Israel and is representative of G-d’s might. He is a warrior messenger (Daniel 10:13, 21; 12:1, Jude 1:9, Rev. 12:7). It seems that he plays a similar role here (Chapter. 19) in protecting Lot, while Gavriel (Mighty one of G-d), who is known in Scripture as a herald of G-d (Daniel 8:16; 9:21, Luke 1:19, 26) is seen here proclaiming blessing for Avraham and then enforcing G-d’s judgement against the people of S’dom and Amorrah. Notice that in the book of Daniel both angels are associated with G-d’s proclamation of blessing for Israel and His judgement against His enemies. Gen 18:6 And Avraham (Father of a Multitude) hastened into the tent to Sarah (Princess, Noble woman), and said, “Make ready quickly three measures of fine meal, knead it, and make round bread upon the hearth (convex metal surface)”. The first thing we observe is the speed with which Avraham operates in order to care for his guests. Second, we see that Avraham does not instruct Sarah to add yeast to the bread, therefore, this is maztot (unleavened bread). It is from this verse and the subsequent reference in 19:3 that the rabbis’ determine that this was the season of Pesach (Passover) and that Avraham was prophetically observing the future deliverance of his progeny. This text was written down by Moses at Sinai following Israel’s first Pesach. Thus the attention to detail with regard to the type of bread being prepared in this story is intended by the author to draw the reader’s attention to this particular season in the Jewish religious year. The three men, three measures of fine meal and the three days since Avraham’s circumcision all point to an established promise of G-d. The son that is to come has been firmly established and as has the judgement that is to come against the wickedness of S’dom and Amorrah. While the complex unity of G-d is not present in the plain meaning of the text, it is revealed in the remez (hint) of symbolic Biblical numerology. The number three reminding us of the Father (Av), Son (Ben) and Holy Spirit (Ruach Ha-Kodesh). Gen 18:7 And Avraham ran to the herd, and fetched a calf tender and good, and gave it to a young man; and he rushed to prepare it. Avraham is close to 100 years old and still recovering from circumcision, and yet he personally runs to select a calf for his guests. He had any number of servants he could have called upon to perform this act, however, these three men were extremely important to him. In particular, one of the men is G-d with us, the manifest humanoid form of that person of the One G-d we know to be, the Angel of HaShem, The Healer, the Son. “Do not neglect to show hospitality to strangers—for in doing so, some have entertained angels (Messengers) without knowing it.” –Hebrews 13:2 “For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;” –Mattitiyahu (Matthew) 25:35 (TLV) Gen 18:8 And he took butter, and milk, and the calf which he had prepared, and set it before them; and he stood by them under the trees, and they ate. The custom of standing by while guests eat their fill is still practiced today in many Middle Eastern homes and among the Arab Bedouin and Mizrahi Jews. They were eating beneath the trees of Mamrei (strength). The strength of G-d had formed a canopy over Avraham in his weakness and his longing for an heir. In his weakness Avraham placed his trust in G-d’s strength. Gen 18:9 And they said to him, “Where is Sarah your wife?” And he said, “Behold, in the tent.” Here, “they” speak, asking after Sarah. However, in the following verse, “He” speaks the promise. G-d knows where Sarah is, He need not ask. He asks, all be it through His Angel, in order to show Avraham His desire for relationship with the entire household, beginning with Sarah. Gen 18:10 And He said, “I will certainly return to you according to the time of life (season); and, behold, Sarah your wife shall have a son.” And Sarah heard from inside the tent door, which was behind him. The, “He” here is clearly not Avraham because the words are being spoken as a promise to Avraham concerning his wife Sarah and the birth of Isaac. Nor is it, “they” speaking together. So who is left? HaShem appeared to Avraham at the beginning of the encounter and has not left. So too the three men arrived and have not left. Therefore the speaker here is one of the three men and is also a manifestation of the person of G-d (18:14). Only one individual in all of Biblical history fits this description, Yeshua the Messiah, Emmanuel (G-d with us). Sarah, being modest, had stayed within the tent according to protocol, but was listening intently to the conversation of the men outside. The man speaking to Avraham has His back to Sarah. Gen 18:11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women (She had already experienced menopause). Gen 18:12 Therefore Sarah laughed within herself, saying, “After I am waxed old shall I have fine skin (a return of fertility), my lord (husband) being old also?” What is clear from Sarah’s response is that either Avraham hadn’t told her of the promise of the child or he had told her and she had maintained disbelief. Either way she responds here in a way that emphasizes her doubt, laughing out of a place of mistrust. Where Avraham laughed in joyous awe asking, “How will this occur?” thus inviting the probability, Sarah laughs in disbelief asking, “Shall it occur?” thus denying the possibility. Notice that Sarah laughs within, her words are thoughts contained in her inner being, no one could have known how she responded unless they could see into her core being. Only G-d is truly capable of this. Picture then the awesome scene that follows when the man responds to Sarah’s inner musings. According to both Radak and Sforno, Sarah believed that such a radical rejuvenation was as impossible a miracle as the raising of the dead. This is interesting given the fact that Isaac, who is later to be offered by Avraham in sacrifice and then saved by the Ram (A type for Messiah: Genesis 22), is spoken of in the book of Hebrews in relationship to trust in the Messiah Yeshua, Who was raised from the dead for our redemption. “He (Avraham) reasoned that God was able to raise him (Isaac) up even from the dead—and in a sense, he did receive him back from the dead.” –Hebrews 11:19 Gen 18:13 And HaShem (YHVH: Mercy) said to Avraham, “Why did Sarah laugh, saying, ‘Shall I be certain that I’ll bear a child, when I’m old’?” Gen 18:14 Is anything too hard for HaShem (YHVH: Mercy)? At the time appointed I will return unto you, according to the time of life (season), and Sarah shall have a son. Avraham is perhaps thinking, “What laughter? I didn’t hear her laugh or say anything?” In turn Sarah is probably thinking, “How is it possible that this man knows my inner thoughts?” We note here that it is HaShem who has heard Sarah and that it is He Who will return in a year’s time at this season (Pesach) to witness the birth of the son. With the words, “Is anything too hard for HaShem” G-d challenges Sarah’s unbelief (mistrust). Gen 18:15 Then Sarah denied it, saying, “I didn’t laugh”; for she was afraid. And He said, “Not so; you did laugh.” Sarah, now caught in her disbelief and being fearful of G-d, choses to lie rather than confess. However, G-d, Who is present in mercy (YHVH), disciplines Sarah as a beloved child, refuting her lie with the simple statement, “Not so; you did laugh”. Here, “laugh” is synonymous with, “doubt”. Therefore, we can read, “Not so; you did doubt”. Remember that up to this point the man (G-d with us) has had His back turned to Sarah, now He turns to look her in the eye and gently challenge her unbelief. We know that Sarah took HaShem’s challenge to heart because she eventually found trust in HaShem, and considering Him trustworthy, believed she would give birth to the promised child. “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 It is also worth noting here the similarities between the birth of Isaac and the later birth of the Messiah. The Ram which delivers Isaac in Genesis 22 is a type for the Messiah and his sacrificial death and His resurrection. Thus, when we see the proclamation to Sarah, we also hear the proclamation to Miriyam (Mary). When we hear of the miraculous birth that is to take place, we’re also reminded of the miraculous birth of our Messiah. When we see the two angels that accompany G-d with us (Emmanuel: the third man), we also think of the angel that visited Miriyam (Mary) and the angel who brought a legion of angels to announce the Messiah’s birth to the shepherds of Israel’s sacrificial flocks. Gen 18:16 And the men rose up from there, and turned their faces toward S’dom (burning): and Avraham walked with them on the way. We know that two of the three men arrived in S’dom, named as messengers (malakhim: angels) 19:1. It seems that Avraham, went with the men for part of their journey as they began to head toward S’dom. Gen 18:17 And HaShem (YHVH: Mercy) said, “Shall I hide from Avraham the thing which I am doing; Gen 18:18 seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? Gen 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of HaShem (YHVH: Mercy), to do justice and judgment; that HaShem (YHVH: Mercy) may bring upon Avraham that which He has spoken of him.” This conversation seems to be taking place between HaShem and the men (angels). Given our former deduction regarding Who the third man is, we can suggest that G-d with us (Yeshua), the third man, is conversing with Michael and Gavriel. These two angels already know what G-d has instructed them to do in S’dom, thus, for the reader’s sake the text alludes to a sort of legal tribunal being conducted in line with the attributes of mercy, justice and judgement, which are the attributes G-d is trusting Avraham to pass on to his offspring. This therefore is the reason for the consultation and the subsequent opportunity for Avraham to offer a righteous argument for the consolation of justice and mercy. Not because G-d is unjust or unmerciful but because G-d has imparted His attributes to Avraham a heart of mercy and justice which will be a light to the nations. “Shall I hide” infers a friendship between G-d and Avraham (Isaiah 41:8). Yeshua illuminates the relationship between G-d and His servants when He says: “I am no longer calling you servants, for the servant does not know what his master is doing. Now I have called you friends, because everything I have heard from My Father I have made known to you.” –Yochanan (John) 15:15 (TLV) This friendship is further emphasized by the phrase, “I know him” the Hebrew, “yada” denoting intimate knowledge of a person. In this case it is a knowledge that transcends time and space, an observation of the present eternity spoken into time and space in this conversation between G-d and the angels. In other words, G-d has already seen Avraham’s future righteousness and is speaking it into time and space. Gen 18:20 And HaShem (YHVH: Mercy) said, “Because the cry of S’dom (Burning) and Amorrah (Submersion) is great, and because their sin is very grievous; Ibn Ezra notes that the, “Outcry” is either the outcry of the rebellion of the Sodomites or the outcry of those who had suffered as a result of the evil conduct of the Sodomites. Rambam claims that it is the cry of the oppressed looking for liberation. The opinion of the Jewish sages is that the cruelty of S’dom stemmed from the maxim, “What is mine is mine and what is yours is yours” (Avot 5:10). A similar modern idiom says, “Neither a borrower or a lender be”. Both colloquialisms offer the pretence inherent in worldly wisdom but directly oppose the charitable mission of G-d’s people. Gen 18:21 I will descend, and inspect what they have done according to the outcry, which is come unto me; and if not, I will know (I will be known).” “I will descend” is for the sake of the human audience. G-d uses kinetic terms to convey a sense of His present action within time and space, however, He remains invisible and immutable, existing outside of all things, the eternal G-d. G-d, within Whom all things exist and have their being, need not descend. Additionally, G-d with us (Emmanuel), the angel, will descend. The inspection of S’dom is intended to emphasize the judicial nature of this judgement. S’dom is being given a just and fair trial, her destruction will not be without merit. The phrase, “And if not, I will know (yada)” may mean, “If they repent, I will know (yada) them” or, “I will be known by them”. Gen 18:22 And the men turned their faces from there, and went toward S’dom: but Avraham remained standing before HaShem (YHVH: Mercy). The present reading of verse 22 is according to the Masoretic scribal correction of the text. Possibly intended to avoid conjecture over the position of Avraham in relation to G-d. However, there is a good case for reading the original Hebrew as, “but HaShem remained standing before Avraham”. This reading qualifies the former correlation between the manifestation of G-d in humanoid form and the third man (angel). Regardless, only two men (angels) arrive at S’dom (19:1), leaving the third to remain. Thus it is the L-rd with us (Emmanuel) as the man (angel) Who remains standing before Avraham, or if you like, before Whom Avraham stands. Gen 18:23 And Avraham drew near (nagash: an intimate closeness), and said, “Will You also destroy the righteous with the wicked?” Avraham now draws near, an intimate positioning of himself close to the third man, face to face. This is the intense relational context of the conversation that follows. In the previous chapter Avraham had received his new name and had become the Father of the nations. He takes this role seriously by drawing near to G-d as an intermediary on behalf of the people of S’dom and the surrounding cities who will be destroyed by the ensuing destruction brought about by G-d’s righteous judgement. G-d has placed in him the desire to see justice tempered with mercy. Thus the G-d of mercy is seen at work within the heart of His servant. Avraham had intervened on S’dom’s behalf in the past (Genesis 14:14) for the sake of his nephew Lot. His continued concern and deep connection to his nephew can be heard in his pleading for mercy. Gen 18:24 “What if there were fifty righteous within the midst of the terror (the city): will You also destroy and not spare the place for the fifty righteous that are there? “So it was, as God destroyed the cities of the surrounding area, that God remembered Abraham, and sent Lot out of the midst of the upheaval, when He demolished the cities where Lot had dwelt.” –Bereishit (Genesis) 19:29 (TLV) Based on Genesis 19:29 Rashi suggests that all five of the cities mentioned in Genesis 14:2 are to be condemned in the judgement against S’dom. Thus the plea for the holding back of judgement on account of 50 righteous ones is in fact a plea for 10 (a quorum for worship/prayer—minion) from each of the five condemned cities. This infers that the number of righteous is related to the potential for their faithful worship of G-d, to have a redemptive effect upon those around them and thus cause the cities to repent and turn away from evil. This is consistent with the continual use of the Holy Name YHVH: mercy, throughout the chapter. Gen 18:25 That be far from You to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from You: Shall not the Judge of all the earth do right?” Simply put Avraham is saying, “It is not in Your Character to punish the righteous with the wicked”. In other words, “that be far from You” means, “It’s not Who You are”. Additionally, “Shall not the Judge of all the earth do right?” is rhetorical and best understood to mean, “I know that the Judge of the earth will do what is right”. Gen 18:26 And HaShem (YHVH: Mercy) said, “If I find in S’dom fifty righteous within the city, then I will spare all the place for their sakes.” The key phrase here is, “within the city” which means inside the walls, in the midst of the evil behaviour. Gen 18:27 And Avraham answered and said, “Behold now, I have taken it upon myself to speak unto HaShem (YHVH: Mercy), although I am but dust and ashes: Gen 18:28 If there are five less than fifty righteous: will You destroy all the city for lack of five? And He said, “If I find there forty five, I will not destroy it.” Notice the humility and respect Avraham pays to G-d as he continues to petition Him for mercy. Given the inference in the Holy Name we could read, “I have taken it upon myself to speak unto Mercy”. Rashi notes according to the Midrash that even with five subtracted from the number of the righteous each city would still have nine and G-d would become the tenth member of the quorum for worship and prayer. Gen 18:29 And he spoke to Him yet again, and said, “ If there are forty found there?” And He said, “I will not do it for forty's sake.” Gen 18:30 And he said unto him, “Oh let not my Lord (Adonai) be angry, and I will speak: if there are thirty found there?” And He said, “I will not do it, if I find thirty there.” Gen 18:31 And he said, “Behold now, I have taken upon me to speak unto my Lord (Adonai): If there were twenty found there?” And He said, “I will not destroy it for twenty's sake.” Gen 18:32 And he said, “Oh let not my Lord (Adonai) be angry, and I will speak but once more: if ten are found there?” And He said, “I will not destroy it for ten's sake. We might be tempted to see this dialogue as some sort of haggling over the judgement of the people of S’dom, however, that is not what’s happening. This dialogue between Avraham the advocate and G-d the Merciful Judge is intended to express G-d’s desire to see all come to a saving knowledge of Him (1 Timothy 2:3-5). Avraham is acting as a type for the then future coming of the Messiah, the greatest advocate of all time. One of the key evidences for this being a conversation of friendship, or of Teacher and disciple, is the fact that G-d does not respond with a counter to Avraham’s requests, He simply concedes to each of Avraham’s demands until at last Avraham learns that G-d has shown great mercy already and that the refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. The petitioning for mercy ends at the number 10, the number for a single complete quorum of worship and prayer or alternatively, 2 people in each of the five condemned cities grouped together with S’dom and Amorrah. It is interesting to note that Yeshua seems to have used the traditional rabbinical requirement for a quorum of ten as a platform for conveying the reality that G-d is present and active even when two are gathered in His Name (Matthew 18:20). Gen 18:33 And HaShem (YHVH: Mercy) went His way (departed), as soon as he had finished communing with Avraham: and Avraham returned unto his place. G-d didn’t leave until Avraham had finished petitioning Him. This, in and of itself is a clear representation of G-d’s merciful character. Because G-d is everywhere in the sense that all things are in Him, He cannot leave or depart from Himself. However, as explained previously, in order for human beings to read relational interaction in this encounter, kinetic language must be used to convey the tangible sense of relationship that Avraham experienced with G-d. Additionally, the third man still had to depart and did not arrive at S’dom in 19:1, therefore G-d with us (Yeshua), the man (angel), departed. Avraham returned to his place because he had previously left with the three men toward S’dom and then stopped at a point on the way where he continued to speak with G-d while the two angels (Michael and Gavriel) went to S’dom. He now returned to his tents at the trees of Mamrei. My daughter’s teachers ask them to put what they term a, “hook” in their essay writing. A repeated phrase, an idea that reconciles each element of the essay. If there is a hook in this theophany, it is this, “Mercy triumphs over judgement”. “So speak and act as those who will be judged according to a Torah that gives freedom. For judgment is merciless to the one who does not show mercy. Mercy triumphs over judgment.” –Yaakov (James) 2:12-13 (TLV) © Yaakov brown 2016 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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