“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. Yaakov 3:1-18 (Line upon line) 1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council. Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling. It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures. Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying. Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger. We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff. 3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]). 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed. The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation. “You love all devouring words, you deceitful tongue.” -Psalm 52:4 “Where there is no wood, the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20 We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good. The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew. This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification. Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech. 5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers). It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser). We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses. In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.” Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8). Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah. It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting). “And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity. The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not. Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves? We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree". God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua. 7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose. 9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara). 11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him. With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc. We note that good or godly conversation is considered right action. Yaakov affirms pure core faith that bears the fruit of our humble Messiah. 14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]). 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks. Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive. It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3). 16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]). 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. “You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire. God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony. The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being). Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word. “Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace. © 2022 Yaakov Brown Great faith is repentant faith. Introduction:
The remainder of this chapter gives us examples of faith in action and affords us an opportunity to apply the principles practiced by our faithful forebears. We see that those who came before were not perfect but were faithful in their imperfection, trusting God for their righteousness and acting in repentant belief through the promise of the King Messiah. In certain cases, their faith proved through trial became a prefigure of the saving work of Yeshua and the redemptive purposes of God for humanity. Previous verses: 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:21-40 (Author’s translation) 21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. 22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones. 23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. 24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, 26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages. 27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned. 30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days. 31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace. 32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets, 33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. HEBREWS 11:21-40 (line upon line) 21 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yaakov[H] (Jacob – follower) as he was dying, blessed, spoke well over (eulogeō[G], beirakh[H]) both the sons of Yoseph[H] (Joseph – YHVH adds), and worshiped (proskuneō[G]), on the top of his staff (rhabdos[G]). 22 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment (entellomai[G]) concerning his bones. 21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. Ref. Genesis 48 The reference to Yaakov worshipping God while leaning on the top of his staff either reflects the Greek Septuagint reading of Genesis 47:31 (the Masoretic text marks the vowels [nikudot] as MiTaH “bed”, but the Hebrew text of the Torah scroll has no such markings and may also be read MaTeH “staff”), or refers to an unrecorded act that followed the blessings portion of the account of Genesis 48. In either case Yaakov/Yisrael is worshipping God while leaning on the head of his staff, the staff denoting authority, support and the head of the staff being a metaphor for the chief authority given Yaakov (over Israel the people). Therefore, Yaakov submits all of Israel to God in worship. The account of Yaakov blessing Yoseph’s sons has many similarities with that of Isaac’s blessing Yaakov and Esav. Yaakov is said to have been blind at this point, just as Isaac had been poor sighted when blessing Yaakov and Esav. Yaakov also crosses his hands in order to bless the younger son over the elder. The text of the Book to the Hebrews illuminates the fact that Yaakov trusted God in faith to fulfil the prophetic blessing he pronounced over the sons of Yoseph. Yaakov believed that those descended from Yoseph’s sons would see the promised land, even though at the time Israel was in the land of Egypt. This begins a progression of faithful ones from Yaakov through Yoseph to Moshe, who among themselves saw the provision of God from the time Israel entered Egypt until the time that the nation was delivered from slavery and brought to the promised land (which the writer of the book to the Hebrews has previously used as a metaphor describing the transcendent location of the land in the Olam Haba [world to come] ref. Heb. 3 - 4). 22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones. Prior to this Yaakov had requested that Yoseph inter his remains in the cave Avraham had purchased by the field of Machpelah opposite Mamre in Canaan (the land of Israel)[Gen. 50:1:21]. Yoseph, though he lived several hundred years prior to the exodus, firmly believed God would bring Israel out of Egypt into the land of promise. He believed this based on faith passed down from Avraham and was so certain of its taking place that he gave instructions for his mummified remains/bones to be carried with Israel during their exodus and to be brought into the promised land and there be interred [Gen. 50:22-26]. The bones of Yoseph were carried out of Egypt some 400 years after his death: “And Moses took the bones of Joseph with him: for he had directly charged the children of Israel, saying, ‘God will surely visit you; and you shall carry up my bones away hence with you.’” -Shemot (Exodus) 13:19 Upon arriving in the land of promise the children of Israel interred the bones of Yoseph in Shechem on a parcel of land purchased by Yaakov, and so Ephraim and Manasseh inherited that plot of land according to the will of Yaakov their progenitor. “And the bones of Joseph, which the children of Israel brought up out of Egypt, they interred in Shechem, in a parcel of ground which Jacob had purchased off of the sons of Hamor the father of Shechem for a hundred pieces of silver: and it became the inheritance of the children of Joseph.” -Yehoshua (Joshua) 24:32 23 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H] (drawn out one, resurrected one), when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid (phobeō[G]) of the Pharoah’s (basileus[G], king’s) edict. 24 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, 23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. The faith spoken of here is that of Moses’ parents. The Masoretic text records Moses’ mother Yocheved hiding him, while the Septuagint records both parents (Amram & Yocheved Ex. 6:20) hiding him. This is not a contradiction but an illumination. A mother has a special connection to her child that a father does not share in kind, therefore, it was Moses’ mother who led in the decision to hide him in agreement with his father, both loving him equally and uniquely. The phrase “saw that he was beautiful” is first a way of saying, that as is the case with all good parents, Moses was precious in their sight and that they were willing to sacrifice everything in order to protect Moses from death at the hands of an idolatrous Pharoah. Second, it is an indication of Moses’ unique role as deliverer. The text tells us that Moses’ parents were not afraid of Pharoah’s edict (Ex. 1:16, 22) because of their devout faith in God and by inference, His promised Messiah, prefigured in their son Moses. Moses, the drawn out or resurrected one, was placed in a basket in the Nile river where other children had been tossed as sacrifices to the crocodile deity Sebek a.k.a Sobek. Metaphorically Moses was given over to death. However, seeing his basket the daughter of Pharoah drew him out of the water and raised him as her own, a living parable of resurrection. Thus, Moses’ very name (character, history) is prophetic of the death and resurrection of the King Messiah Yeshua. 24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, When Moses reached the age of understanding (13yrs according to the modern Jewish rite of Bar Mitzvah), he was aware of his lineage and refused to be known as the son of Pharoah’s daughter, not out of disrespect for her but in deference to his own people and his own God. We note that to some degree deity was attached to the royals of Egypt and that part of the need for Moses to make his affiliation to Israel clear was related to severing ties to some of the idolatrous practices of the Pharaohs. On a practical level his conviction of faith saw him leave the palace with its comforts and prestige, temporal sinful pleasures and so on, and instead live among his brothers and sisters, the oppressed Israelite slaves in relative poverty. 25 choosing rather to endure ill-treatment, undergo suffering and affliction (sugkakoucheō[G]) with the people (ho laos[G], am[H]), of the God (ho Theos[G], Elohiym[H]) than to enjoy the pleasures (echō apolausis[G]) of sin for a season, temporarily (proskairos[G]), 26 considering the reproach, abusive disapproval (oneidismos[G]) levelled at Messiah (Christos[G], Mashiach[H]) greater (meizōn[G]) riches than the treasures of Mitzrayim[H] (Egypt – double distress); for he was looking to the reward, wages (misthapodosia[G]). 25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, The context denotes that “the people of the God” is a phrase synonymous with “Israel” (ethnic), the descendants of Jacob. “The pleasures of sin” can refer to sin acts of any kind, and could include the oppression of the Israelites. Moses firmly rejected a lifestyle of sin in favour of a godly calling unto suffering and trial. Moses could have worked behind the scenes provoking political intrigue and positioning himself to direct the ruling class of Egypt toward changing their view of the Israelites. He could have done all this and continued to enjoy the comforts of royal life, but he did not. His faith in God and in the ultimate Deliverer Yeshua meant that compromise was not an option. He both counted and paid the cost of clinging to his God, his people and his calling. He saw the pleasures of this world as temporary and instead chose the unseen and eternal joy of the Olam Haba (world to come), trusting that God Who is faithful, would manifest His promises to Israel at the appointed time. The first century C.E. Jewish recipients of this work were in part faced with a similar choice between living comfortably under the apostate priesthood which was for a time politically aligned with Rome and therefore the Emperor (Pharoah of the day), or being rejected by family and friends and left struggling to make ends meet along with their fellow Messiah following Jewish brothers and sisters. In short, they could relate to Moses and the struggles he faced and could take comfort in the fact that they shared in his faith. We too can take comfort in this knowledge, that we have many faithful examples in the lives of those who have gone before us. Regardless of when a believer lives within the chronology of history, we are all united in the same saving faith in Yeshua our King Messiah. 26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages. Ref. Exodus 2:11-15 To say as so many commentators do, that “Moses’ understanding of the Messiah was very limited”, is utter nonsense born of presumption. If the resurrected Messiah is transcendent and unbound by time and space then He is also trans-locational and able to reveal Himself at any point in the chronology of Israel’s history. First, Moses must have seen Messiah in faith in order for him to consider “the suffering of Messiah of greater riches than the temporal riches of Egypt,” and second, the suffering of Messiah is here connected to the suffering of the Israelites under bondage in Egypt. Moses being a type for the Messiah, the “prophet” like Moses Whom God would send in the future. Moses knew enough to say that “the Word (ha-Davar[H]/logos[G]) is very near you, even in your mouth, and in your heart” (Deut. 30:14), and “The Lord your God will raise up for you a prophet like me…” (Deut. 18:15-22). Yeshua said “For had you believed Moses, you would have believed Me: for he wrote of Me.” (John 5:46). One might say that Moses’ understanding of the King Messiah was markedly greater than that of many modern Christians. So was his understanding limited? Perhaps. But not as limited as the understanding of many of our modern theological scholars. “He was looking to the reward” based on his faith in God through Messiah. It is the reward that is unseen. The Olam Haba (world to come). 27 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he left Mitzrayim[H] (Egypt – double distress), not fearing the wrath of the Pharoah (basileus[G], king); for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he kept the Pesach[H] (Passover) and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. Ref. Exodus 2, & 5 through 13 “he left Mitzrayim[H], not fearing the wrath of the Pharoah” can refer to both his fleeing to Midian aged 40 years (Ex. 2) and to his subsequent exodus with Israel following the plagues (Ex. 13). There is no need to debate over the application of this phrase. Moses did not fear the powerful wrath of Pharaoh because he feared the One true God of all creation, El Elohay Yisrael (God the God of Israel). The fear of God is an end to fear. “As though seeing Him who is unseen” is a reference to God the Father, Who is unseen. And makes sense because Moses spoke to the person of Messiah (the Son) face to face. “So the Lord used to speak to Moses face to face, just as a man speaks to his friend. When [a]Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.” -Exodus 33:11 (NASB) We know that “the Lord” in this verse is YHVH manifest as the Son Yeshua (resurrected, transcendent, not preincarnate), because in all cases in the Tanakh where a human being sees God it is an encounter with either the Malakh HaShem (Samson's parents) or a the Man [Angel] (Jacob wrestled) that they see and not the unseen Father (albeit He is revealed in the Son). They do not see the unseen Father because: “He further said, “You cannot see My face, for mankind shall not see Me and live!” -Exodus 33:20 (NASB) 28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. Ref. Exodus 12 Moses kept the Passover according to God’s instruction understanding the great cost being paid in order to save the lives of Israel’s first born. Moses’s own firstborn son had come close to being killed by the Destroyer (Angel of the Lord) when he was returning to Egypt with Zipporah following his exile in Midian. God does not abide hypocrisy, if the uncircumcised sons of Egypt were to suffer death as a result of Egypt’s guilt, how much more an uncircumcised son of Israel. Moses had not circumcised his son Gershom in covenant to HaShem according to the covenant of the fathers and was therefore putting his son at risk. An uncircumcised male was not considered a son of Israel. Zipporah Moses’ Midianite wife rushed to circumcise their son, and as a result of her faith in the God of Israel Moses’ son was spared from the Destroyer, Angel of the Lord, the Lord Himself. Zipporah threw the bloody foreskin at the child’s feet signifying that the boy was to walk according to the faith of Israel, and thus his life was spared in a prefigurative prophetic action relating to the final plague that was to come against the firstborn of Egypt. Alternatively, the bloody foreskin was thrown at Moses feet to symbolize the sanctifying and sparing of Moses household wherever they walked. Either way, all of this prefigures the substitutionary death of the only begotten Son of God Yeshua the King Messiah. Finally Zipporah cried out “You’re a Husband of blood to me”. Moses may be the subject of the pronouncement, but given he is likely not the subject of any of the other events pertaining to this exchange, the most likely subject of Zipporah’s pronouncement is the Angel of the Lord (Yeshua, manifest, resurrected, transcendent, not preincarnate). For further study please read my commentary on Exodus 4:24-26 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/zipporahs-flint-knife-a-concise-interpretation-of-shemotexodus-424-26 I believe Moses further understood the symbolic significance of the blood of the Pesach lamb and its prefiguring of the suffering of the Messiah, which he has already been said to have considered of “greater worth than the temporal pleasures of Pharaoh’s palace.” “Purge out therefore the old yeast, that you may be a new lump, for you are unleavened. For it is certain that Messiah our Pesach (lamb) is sacrificed for us:” -1 Corinthians 5:7 29 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) they passed through the Red Sea as though on dry land; and the Mitzrayim[H] (Egyptians – people of double distress), when they attempted it, were swallowed up, devoured, drowned (katapinō[G]). 30 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the walls of Yeriychoh[H] (his moon, Jericho) fell down after the Israelites had marched around them for seven days. 29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned. Ref. Exodus 14-15 It is worth noting that “he” (Moses) is said to have kept the Passover, whereas “they” (all Israel) passed through the Red Sea (Sea of Suph, Sea of Reeds). This can be understood as a remez (hint) that points to Messiah. “He” being the Pesach Lamb, the ultimate keeper of Passover, and “They” being those who follow Him through death (Red Sea) into life everlasting (Promised land). The plain meaning of the text denotes both individual and corporate saving faith. We accept Messiah in faith as individuals and our faith is connected to the community of believers. This concludes the references to Moses, the writer having alluded to each 40 year section of Moses’ life. His exile and return from Midian, His leadership of the Israelites under the oppression of Pharoah, and finally, following the journey through the Red Sea, his 40 years of leading Israel in the wilderness toward the promised land. Moses died aged 120 in Moab (Deut. 34:1-7). 30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days. Ref. Joshua 6:1-20 The writer now alludes to the corporate faith of Israel under the leadership of Yehoshua (Yeshua, Joshua, Jesus: YHVH is Salvation). Moses led Israel to the promised land and Joshua led Israel into the promised land, crossing the Jordan as they had crossed the Red Sea on dry ground. Once again, the crossing of the waters was a metaphor for death and the entering into the land a metaphor for everlasting life in the promised land of the Olam Haba (world to come). Joshua sharing his name with the future Messiah Yeshua Who would lead us through death and into life, make resurrection unto eternal life possible. This is now the second time that corporate faith is mentioned. The faith of all those among the ancient Israelites who truly trusted in God. The lesson for the first century Jewish believers is that of seeing their personal faith as part of a corporate faith that unites them. Several ancient Jewish commentators: Targum Yonatan, Yarchi, and Kimkhi re. Joshua. vi. 5. Describe the walls of Jericho sinking right down into the ground, and being completely swallowed up. The Septuagint says that the walls fell round about and the Masoretic text describes the walls falling flat (Joshua 6:20). Each of these accounts affirms and illuminates the other. Yarchi and Kimkhi claim that the walls of Jericho fell on the Shabbat, and there is a strong likelihood of this given that the march around the walls is likely to have begun at Havdalah (distinction: the end of Shabbat at sundown) the seven days of the march concluding the following Shabbat when the walls fell. 31 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the prostitute, fornicator, idolatress (pornē[G]) Rachav[H] (wide, broad, Rahab) did not perish along with those who were disobedient, after she had welcomed the spies in peace (beshalom[H]). 32 And what more shall I say? For time will fail me if I tell of Gid’on[H] (feller, cutter, hewer, warrior), Barak[H] (lightening flash) Shimshon[H] (like the sun), Yiphtach[H] (he opens), of David[H] (beloved) and Shemuel[H] (hears God, named for God) and the prophets, (nevi’im[H]) 31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace. Ref. Joshua 2:1-21; 6:21-25; Matt. 1:5-6 “the prostitute Rachav” is a description of the lifestyle of Rachav prior to her entering the faith of Israel. Rachav did not perish because she was repentant and acknowledged the God of Israel as the One true God and deliverer of those who receive righteousness in Him. We know this because she was not among “those who were disobedient…” and instead “welcomed the spies” of Israel in peace. The suggestion by many ancient Jewish scholars and some Christian theologians that Rachav was not a harlot but merely an innkeeper contradicts the Holy Spirit inspired writings of the Book to the Hebrews and the Book of Yaakov (James). The Hebrew “zonah” is from the root “zanah” which describes the act of fornication, adultery, prostitution and leaves no doubt that Rachav was a woman of the night. The use of the word “zonah” is so intrenched in the Hebrew psyche, that it remains a part of modern colloquial Hebrew vernacular, “Ben zonah” meaning, “Son of a whore”, equivalent to the English slang “Son of a bitch”. Regardless of disagreements over Rachav’s occupation, both Jewish and Christian commentators agree that Rachav is a heroine of the faith (Sifre Numbers 78; Talmud Bavliy tractate Megillah 14b; Numbers Rabbah 8.b; Matt. 1:5; Jas. 2:25). Part of Rachav’s journey toward salvation and faith was her decision to welcome and protect the spies of Israel the chosen people of HaShem. To despise God’s chosen people Israel is evidence that a person does not know the saving faith of Yeshua. Many today who claim to be Messiah followers, hate and actively speak out against the Jewish people and the modern state of Israel, proving by the fruit of their mouths to be without true faith. The faith of Rachav is as important as the faith of Avraham. As I have stated previously, great faith is repentant faith. Rachav, a foreigner and an idolater, being repentant, was not only welcomed into the family of Israel and the faith in God, she also become a forebear of the King Messiah Yeshua (Matt. 1:1-16). In teaching that faith is evidenced by action Yaakov (James) writes: “In the same way, is it not true that Rachav the prostitute was considered righteous given what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without right action proves to be dead.” -Yaakov (James) 2:25-26 (Author’s translation) 32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets, This verse gives a concise account of the generational faith that stretches from the judges of Israel to the kings and prophets, in order to show that faith in God through Messiah is a common thread that runs through the leadership of the Jewish people, both political and religious. Faith among the Judges (intermediary rulers) Gideon (Judges 6-8) Samson (Judges 13-16) Jephthah (Judges 11-12) General of Israel’s army (sub ruler, commander) Barak (Judges 4-5) The Faith of Kingship (rule of the king) David The faith of Prophets (spiritual rule) Samuel (judge – prophets) Prophets (all other prophets of God, not inclusive of false prophets who were faithless) While this list of judges of Israel leaves out Ehud (Judges 3) and Deborah (Judges 4-5) among others (1 Sam. 12:11), those judges absent from the list are nonetheless implicitly included according to their equivalent faith they expressed in through belief in action. a. Gideon (Judges 6-8) Gideon was not perfect, he doubted God at times and at times demanded signs rather than trusting God’s clear direction. However he is perhaps best known for his trusting the Lord by sending away members of his fighting force reducing their number from 32,000 to 300 and then going to battle against a Midianite force of 50,000. b. Samson (Judges 13-16) Samson is known for many acts of strength in the defeat of Israel’s enemies, and for his ungodly lifestyle and lack of relational understanding of God and the role God had given him. However, he is listed here based on his repentant cry to God asking that he might use the last of his strength to tear down the pagan temple of the false god Dagon. c. Barak (Judges 4-5) The mention of Barak is in fact also a reference to the faith of Deborah and Yael. If not for the faith of Deborah, Barak would not have gone out to battle (Judges 4:8-9). And if not for the faith and courage of Yael the Kenite (not Israeli), Sisera the head of the enemy army would not have been captured and killed (Judges 4:16-23). This of course was ordered by God due to the initial doubting of Barak. However, Barak’s faith in the God of Deborah led to his entering saving faith and a personal relationship to God. Therefore, his faith is alluded to here as yet another example of repentant faith. d. Jephthah (Judges 11-12) Jephthah acted in sin by making a foolish vow, and then compounded his sin by acting on the sinful vow he had made. However, his faith in God enabled him and Israel’s armed forces to defeat the Ammonites. He is listed here to show the danger of allowing faithful vision to become clouded following victory. His faith is valid, but his lack of discernment in the aftermath of victory shows that at least for a time he took his eyes off of God and as a result he became responsible for the murder of his daughter. e. David’s life and faith are well documented and what stands out most is his consistent desire to be in intimate relationship with the Lord. Yes, David sinned and there were times when he distanced himself from God relationally by hardening his heart, but he was ever repentant, ever concerned with right relationship in God. David means “Beloved”, and He was one who loved God because God had first loved him. His truly repentant and all-consuming love for God is a wonderful example of true faith. f. Samuel’s life and actions are also well documented and his impeccable integrity unmatched. His faith actions included the slaying of Agag the king of the Amalekites (1 Samuel 15:32-33) in order to honour the instruction of God which Saul had failed to obey. Samuel was grieved according to the heart of God when Israel asked for a king, though they already had the King YHVH. However, even Samuel, one of the greatest of Israel’s prophets failed to raise his sons in righteousness. In fact, the cry of Israel for a king was in part due to the wickedness of Samuel’s sons (1 Sam. 8). Therefore, Samuel, like all those listed here (in one way or another), is listed as both an example and a warning. Those listed here are listed as both an example of true faith and as a warning against becoming distracted in faith. Further, they are listed as an example of the grace and mercy of God Who received these ones through Messiah in their repentance, and has given them access to everlasting life in Him. The warning is “Don’t allow yourself to become distracted in your faith, keep your eyes on Messiah Yeshua unto God, and if you do become distracted, return in faith and receive God’s mercy. 33 who in faith, trust, assurance, belief (pistis[G], ba-emunah[H]) conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. These verses affirm the fact that the writer is talking in general terms about the ancient and common faith of both individuals and the collective of Israel and those foreigners who joined with Israel through faith in the God of Israel. The deeds and accomplishments of both those already mentioned and others, who have not been mentioned by name are alluded to here in an effort to point to the One in Whom they have placed their trust, faith, certain belief. They have acted based on their faith, their right actions having come forth from God and being performed as acts of worship. “conquered kingdoms” Moses conquered the kingdoms of Sihon, king of the Amorites, and Og, king of Bashan (Num. 21:21-25). David conquered the kingdoms of Syria, Moab, Ammon, Amalek, Edom, and the Philistines (2 Sam. 8-12). “performed acts of righteousness, obtained promises” All mentioned qualify. “shut the mouths of lions” In response to Daniel’s faith God sent His angel to shut the mouths of the lions (Daniel 6:1-29). “quenched the power of fire” In response to the faith of Shadrach, Meshach and Abednego God quenched the power of fire (Daniel 3:1-30). “escaped the edge of the sword” Among others Elijah and Elisha escaped the edge of the sword (1 Kings 17:8-24; 2 Kings 6:31). “from weakness were made strong” This speaks of recovery from diseases and infirmity, such as was experienced by Hezekiah. It may also refer to the supernatural strength imparted to Samson. “became mighty in war,” Barak, Gideon, David, and many others. “put foreign armies to flight” Numerous pagan nations were put to flight by Joshua, the Judges, David, and others. We note that these victories and miraculous deliverances are followed in the next verses by the suffering, trials and deaths of others who were faithful. 35 Women received back their dead by resurrection (anastasis[G]); and others were tortured, not accepting their release, so that they might obtain a better resurrection (anastasis[G]); 36 and others experienced mocking and flogging, and further, chains and imprisonment. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment. “Women received back their dead by resurrection” The widow of Zarephath and the woman of Shunem received back their dead resurrected by God through the faith of Elijah and Elisha (1 Kings 17:8-24; 2 Kings 4:8-37). Yeshua raised the son of the widow of Nain (Luke 7:11-17), the daughter of Jairus, a synagogue leader (Matthew 9:18-26; Mark 5:21-43), and Lazarus, the brother to Miriyam and Marta (John 11:1-44). “others were tortured, not accepting their release, so that they might obtain a better resurrection;” During the oppression of Israel by Antiochus Epiphanes the principle scribe Eleazer refused to compromise his faith and was executed believing he would obtain a better resurrection (2 Maccabees 6:18-31). The Mother and her seven sons all of whom died for their faith at the hand of the wicked Antiochus Epiphanes, hoped to attain a better resurrection (2 Maccabees 7). “Now when this man was dead also, they tormented and mangled the fourth in like manner. So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life.” -2 Maccabees 7:13-14 (KJV) “others experienced mocking and flogging, and further, chains and imprisonment.” Many of the aforementioned were also flogged and chained, imprisoned and the like. Joseph was imprisoned (Gen. 39:20). Samson was chained, Micaiah the prophet was stuck (1 Kings 22:24) and Jeremiah imprisoned (Jeremiah 20:2-7; 37:15). John the immerser was imprisoned and died for his faith (Matthew 11:2–7, 14:6–12; Mark 1:14, 6:17–29; Luke 3:19–20, 7:18–25, 9:9; John 3:24; Jewish Antiquities 18. 5. 2.), and Yeshua himself also suffered all these things (John 19:1-3; Mark 15:1-9). 37 They were stoned, they were sawn in two, they were tempted, examined, proved (peirazō[G]), they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. “They were stoned” The righteous man Naboth was stoned to death by order of Ahab (1 Kings 21:13). By the command of Joash, Zechariah was stoned to death in the Temple court between the porch and the altar (2 Chron. 24:20-22; Matt. 23:35). Stephen the first Messianic Jewish martyr was stoned to death and died believing he would receive a better resurrection (Acts 7:59-60). “they were sawn in two” Outside of extra-Biblical Jewish tradition there is no record of servants of God being sawn in two. However, the words of Yeshua recorded in the New Testament infer that the punishment of sawing in two was familiar to the first century Jewish community (Matt. 24:50-51). Jewish tradition asserts that Isaiah the prophet was sawn in two at the command of Manasseh king of Judah: “The teachings of Rabbi Eliezer ben Ya’akov measure only a kav but are clean and accurate, and so the halakha is decided in accordance with his opinions. And it was written in it: Manasseh, king of Israel, killed Isaiah the prophet… Isaiah said to himself: I know him, i.e., Manasseh, that he will not accept whatever explanation that I will say to him to resolve my prophecies with the words of the Torah. And even if I say it to him, I will make him into an intentional transgressor since he will kill me anyway. Therefore, in order to escape, he uttered a divine name and was swallowed within a cedar tree. Manasseh’s servants brought the cedar tree and sawed through it in order to kill him. When the saw reached to where his mouth was, Isaiah died. He died specifically as this point due to that which he said: “In the midst of a people of unclean lips, I dwell” (Isaiah 6:5).” -Talmud Bavliy, Yevamot 49b .6 & .8 (The William Davidson Talmud) “they were tempted, examined, proved” All mentioned qualify. “they were put to death with the sword” Daniel 11:33 prophecies that righteous ones of understanding will die by the sword among other methods of executions. the priests at Nob died by the sword according to the order of king Saul (1 Sam. 22:18). The prophets of the Lord died by the sword at the order of Jezebel (Ahab) (1 Kings 18:22), and others suffered the same fate during the occupation of Israel by the forces of Antiochus Epiphanes. In the first century C.E. Yochanan (John) the Immerser (Baptist) was beheaded at the command of Herod the tetrarch (Matt. 14; Mark 6:14-29). “they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground.” This is an accurate observation of the life of Yochanan the Immerser (John the Baptist)[Matt. 3:4], and of the ancient prophets Elijah and Elisha (1 Kings 17:6, 18:4, 19:13; 2 Kings 2:14), and of the many Jews who fled the persecution of Antiochus Epiphanes (1 Maccabees 2:38). It can also be considered a description of Yeshua, Who had “nowhere to lay his head” (Luke 9:58). “And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.” -2 Maccabees 10:6 (KJV) 39 And all these, having gained a good report upon their faith (pistis[G], al-emunatam[H]), did not receive what was promised, messaged (epaggelia[G], hahavtachot[H]), 40 because the God (ho Theos[G], ha Elohiym[H]) had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated (teleioō[G]). 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, They each died not yet having come into the fullness of the promised eternal land, but seeing it from a distance in faith and being certain in hope of its future fulfilment. 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. The reason that the kingdom of God is revealed as now and yet to be fully manifest is that with regard to time and space God is allowing the fullness of chronology to reach its goal so that all who have, and all who will live and accept His loving offer of redemption, might share together in the completion, consecration and perfection of the body of Messiah. The “something better” referred to here is the entry into time and space of the King Messiah, Who by living perfectly, dying sacrificially and resurrecting victoriously, makes perfect in holiness all those who receive Him, past, present and future, so that together they become one people in right relationship with God and with one another. “so that apart from us they would not be made perfect” The righteousness of the tzadikim (saints) of the Tanakh (OT) is, like that of those of the time of the writing of this work, and like that of those of us who now receive it, purchased not by our works but by faith through grace, a gift of God made manifest through the saving work of Yeshua the King Messiah (Eph. 2:8-9). In short, no one is perfected except in Yeshua the King Messiah for the glory of God everlasting. Copyright 2021 Yaakov Brown Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. Introduction:
It is for good reason that this chapter of the Book to the Hebrews is known as the faith chapter. The word faith is used 24 times and the phrase “in faith” (ba-emunah[H]) 21 times. What is abundantly clear is that faith in God through the King Messiah was, is and until His return, will be the only assurance of the certain hope of everlasting life. Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. The writer of this work, inspired by the Ruach HaKodesh, gives numerous examples of the kind of faith he is speaking of, which is seen throughout Israel’s history and from before her inception in the lives of her God fearing forefathers. This is an encouragement to those suffering at the time of the writing of this work, and for we who are presently going through trials as followers of Yeshua, because it is evidence of faith maintained through trials, difficult circumstances, exile, wandering and loss. The first century Jewish followers of Yeshua, and we who are presently receiving Him, are instructed by this work to remember their forebears and hold on to their faith, trusting in God for the promised Olam Haba (world to come) in spite of their ability to see that inheritance with corporeal human sight. Last verses of Hebrews 10: 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 11:1-20 (Author’s translation) 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. 2 For in it the elders, ancestors, fathers of old gained a good testimony. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. 14 For those who say such things make it clear that they are seeking a native land. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:1-20 (line upon line) 1Now the faith, trust, assurance, belief (pistis[G], ha-emunah[H]) is hope (elpizo[G]) established in the certainty (hupostasis[G]) of, that which stands under things (pragma[G], devariym[H]) that are evidence (elegchos[G]) of what can’t be looked at with corporeal eyes (blepo[G], niriym[H]). 2 For in it the elders, ancestors, fathers of old (presbuteros[G], ha’avot[H]) gained a good testimony (martureō[G], shehuadah[H]). 3 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) we understand (noieo[G], naviyn[H]) that the worlds (aion[G], haolamot[H]) have been made, joined, perfected, framed (katartizō[G], na’asu[H]) in the spoken Word, essence (rhema[G], bidvar[H]) of God (Theos[G], ha-Elohiym[H]) so that what is seen with corporeal eyes (blepo[G], hanireh[H]), has not been made out of things that are visible (phainō[G], min-hanelam[H]). 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. The Greek pistis is equivalent to the Hebrew emunah and conveys more than mental assent or belief in an idea. The faith being spoken of here is a committed, ongoing, assurance of belief and trust in God through Yeshua the King Messiah. Faith in Yeshua does not fear doubt but consumes it turning it into fuel for the fire of certainty. Because faith is given to the believer by God it is returned to God in relationship. No one can come to the Father except through Yeshua and no one can receive Yeshua except by the revelation of the Ruach HaKodesh (Holy Spirit) Who is the Spirit of the Father and the Son. We love Him because He first loved us (with an everlasting love), we have faith in Him because He created in us the possibility of faith. Faith, as the text says, is “hope established in certainty”! Certainty is possible only because God exists and has subjugated chaos, a symptom of rebellion, made possible by the need for freewill in order for love to be manifest and reciprocated. Our hope in Messiah is established in the foundation of those things unseen, eternal, of the Creator, things preceding and succeeding or proceeding after the sin affected created order. Faith in God through Yeshua is itself the evidence of the promised inheritance of eternal life in God. This sets the stage for the remainder of this chapter and a good portion of the following chapter. This faith gives the believer the ability to see in spirit what cannot be seen with corporeal human sight. Just as wind is evidence of the existence of unseen air, so faith is evidence of the life giving Spirit of God. Faith is the wind of the new creation, evidence of a form of air so pure that it cannot be polluted. Put simply: Faith, trust, committed belief, is being certain of what we hope for and convinced of what we cannot presently see with corporeal human sight. As proof the writer of the Book to the Hebrews goes on to give examples of this same faith made manifest in the God fearing forefathers of Israel. Showing that the faith in question transcends the boundaries of time and space because the God in Whom this faith is placed is unbound by the sin affected created order. 2 For in it the elders, ancestors, fathers of old gained a good testimony. The faith of the God fearing forefathers of Israel is a good testimony offered to encourage the recipients of this work. The faith of the forefathers, like the saving faith in Messiah Yeshua, is a faith that endures hardship, persecution, even disappointment of not seeing a certain thing come to pass in this temporal life. It is a transcendent faith that will yet see its reward. The faith in question is faith in God through the King Messiah Yeshua. Therefore, when the text says, “For in it (faith) the fathers of old gained good report”, it means that the fathers of Israel had faith in the King Messiah prior to His entry into time and space as the virgin born Son of God. Just one of many instances where systematic dispensationalism falls apart at the seams. The example of the forefathers affirms the teaching of the Book to the Hebrews, which makes a connection between faith and salvation (Heb. 11:7), and between faith and pleasing God (Heb. 11:5-6). It is unwise to say as some do that “faith is the sole base for human merit”. This borders on blasphemy. Human merit results from Messiah’s merit and is made possible through faith, but not by it. We are saved “by grace through faith” (Eph. 2:8-9) and according to that faith we are accredited the righteousness of Messiah, and not our own righteousness. When the Scripture says, “And he (Avraham) believed, trusted in the LORD and he (The Lord) counted it (faith in Messiah) to him for righteousness.” (Gen. 15:6; Rom. 4:3) It is saying that Avraham received God’s redemptive offer in Messiah before Messiah was born and that Avraham therefore received the righteousness of Messiah as a result of that faith. Faith was the vehicle, Messiah’s blood was the means. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. “1In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. 2 The same was in the beginning with the God.” -John 1:1-2 (Author’s translation) Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the all existing, uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishing the existence of the Word prior to all of the created order. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” - Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1, and points us to Yeshua. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria a.k.a Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 B.C.E (B.C) to 50 C.E (A.D) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century C.E (A.D) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not all existing/uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 C.E/A.D) in his commentary on Genesis 28:20: "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word[RA]): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). For further study see my article on the Gospel according to John Chapter 1: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yochanan-the-good-news-according-to-john-introduction-chapter-1 so that what is seen with corporeal eyes, has not been made out of things that are visible. God has neither beginning nor end, He is eternal, all existing, not created. Yeshua likewise is all existing, not created. God is one. The things created within the created order have a beginning and must be made from something, matter, substance, something. But God created the natural order from nothing, the Latin ex nihilo describing well the meaning of the action described in Genesis 1:1 “Berieshit bara Elohiym” The writer of the Book to the Hebrews explains that this cannot be understood by any other means than faith in God through Messiah. In other words, science can’t comprehend it, intellectual acumen can’t comprehend it, philosophy can’t comprehend it. Only the faith described here can comprehend the creation. We see the truth of this in the inability of scientists, even first cause scientists, to explain how something can be created out of nothing. They cannot, they will not. God has explained it already. It is an understanding of faith, something that all the intellectual prowess in the world put together could never conceive of. 4 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Hevel[H] [Abel] (vapour) brought (prospherō[G]) to the God (ho Theos[G], leiElohiym[H]) a better sacrifice (thusia[G], zevach tov[H]) than Kayin[H] (Cain) (spear), through which he gained a good testimony (martureō[G], l’eidot[H]) that he was (einai[G]) a righteous, just one (dikaios[G], tzadiyk[H]), God (Theos[G], Elohiym[H]) testifying (martureō[G], behaiyd[H]) about his gifts (dōron[G], al-minchotayv[H]), and through faith (it), though he is dead (apothnēskō[G], moto[H]), he still speaks (laleō[G], achareiy[H]). 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. Genesis 4:1-16 gives the account of Cain and Abel. The writer begins his list of faithful servants of God with Abel because he is the first example in Torah, following the fall of humanity, of one who acts in faith according to the redemptive purposes of God. “In faith, trust, assurance, belief Abel brought to the God a better sacrifice than Cain” Abel’s sacrifice was of a first born of his flock and the fat (best) portions, a blood sacrifice for the atonement of sin, meaning that he understood that without the shedding of blood there could be no atonement. Therefore, his sacrifice was better than that of Cain, who brought vegetables, and by implication, not the best of his harvest. Some protest the treatment of Cain, saying, “If all he had to give was fruit, why did the Lord not accept Cain’s offering?” (Gen. 4:4-5)The answer is not in the impugning of God’s character but in the evidence provided in the text concerning the fruit (pun intended) of the faith of Cain verses the fruit of the faith of Abel. The text of the Torah explains that while Cain brought an offering “from the fruit of the ground”, Abel brought an offering “from the firstborn of his flock and from their fat portions.” By implication Cain did not bring the best of his produce whereas not only did Abel bring the best but he also understood by faith that blood atonement was needed. The later instructions of Torah given at Sinai concerning offerings performed by the Levitical priesthood affirm the fact that with the exception of grain offerings, fruit and vegetables are not offered on the altar. The spiritual knowledge Abel possessed could only have come from intimate relationship with God through faith, whereas the actions of Cain show him to be in rebellion against God. Nonetheless, God affords Cain and opportunity for repentance (Gen. 4:6-7), and Cain goes directly out after hearing the instruction from God to act rightly and instead murders his brother Abel (Gen. 4:8). “10 By this the children of God and the children of the devil are obvious: [d]anyone who does not practice righteousness is not of God, nor the one who does not love his brother and sister. 11 For this is the message which you have heard from the beginning, that we are to love one another; 12 not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.” -1 John 3:10-12 (NASB) “God testifying about his gifts” (Gen. 4:4-5) God accepted Abel and his offering but did not accept the offering of unfaithful Cain. “though he is dead, he still speaks.” His faithful actions still speak to us. Additionally, and metaphorically, the blood of Abel still cries out from the ground along with the blood of all those who have suffered death at the hands of the unjust (Gen. 4:10; Matt. 23:35; ). The focus here is on the faith of Abel, and the unspoken counterpoint is that of the faithlessness of Cain. Abel’s faith, trust and belief brought the kind of sacrifice that pointed to the coming of the Messiah and His eternally effective sacrifice. Therefore the good testimony and acceptance Abel received from God was not because of the sacrifice Abel offered, nor his faith but because he received God’s redemptive offer in Messiah before Messiah was born. Abel therefore, received the righteousness of Messiah as a result of his faith. Faith and sacrifice were the response of Abel to the redemptive offer of God, Messiah’s blood was the means of Abel’s reconciliation. Faith in God is reliant on God, whereas faith in and of itself is incapable of producing a reliable result. 5 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Chanok[H] [Enoch] (dedicated, inaugurated) was translated, transferred (metatithēmi[G]) so that he would not see, know (eido[G], reoto[H]) death (Thanatos[G], hamavet[H]); and he was not found because God translated, transferred, took away (metatithēmi[G], lakach[H]) him [Gen.5:24]; for before his translation, transference (metathesis[G]), he had this testimony (martureō[G], vehuad[H]) that he pleased, was well with (euaresteō[G]) the God (ho Theos[G], haElohiym[H]). 6 And without faith, trust, assurance, belief (pistis[G], emunah[H]) it is impossible to please, be well with (euaresteō[G]) God, for the one who comes near (proserchomai[G]) to the God (ho Theos[G], haElohiym[H]) must believe, trust (pisteuō[G], sheya’amiyn[H]) that He exists, and that He proves to be a rewarder of those who diligently seek, search for (ekzēteō[G]) Him. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. “And walked Chanok with the Elohiym and he was not, for Elohiym took him away” -Bereishit (Genesis) 5:24 The list of faithful ones began with Abel who offered a blood sacrifice acknowledging the need for atonement, and continues with an example of one who based on that atonement is translated so that death is overcome. This is the very essence of the Gospel played out in the historical account of individuals of true faith. Through His blood Messiah has swallowed up death with victory. Chanok, whose name means “dedicated”, was both dedicated to God in relationship (the true definition of love) and is a sign for future believers of God’s dedication to them and His dedicating of a people redeemed through the blood of His son, prefigured in the sacrifice offered by Abel. Many pause here to argue the finer details of Chanok’s translation in order to work out how they too might translate. That is a mistake. Becoming enamoured by the ability to transfer or translate is idolatry. Chanok was not concerned with translating but with God. The supernatural and miraculous signs that God performs upon, within and around the righteous are not the result of the practices of the righteous but of the relationship God has with those righteous ones, who have received righteousness in Messiah and not of their own works. Those who seek to emulate miracles rather than focus on God in Messiah, will eventually, if unrepentant, become like those spoken of by Yeshua: “22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’” -Matthew 7:22-23 (NASB) Motivation is key because it is the fruit of the heart (core being). A good tree cannot bear bad fruit. With regard to lawlessness, the only thing worse than practicing witchcraft, is using the Scripture as a tool for practice witchcraft and then calling is Christianity. Note that Chanok “was well with God”. This regards his relationship in God. God’s testimony of Chanok has to do with right relationship, not deeds. The Jerusalem Targum (2nd Century Aramaic text) agrees that Chanok was translated by the Word (Yeshua) of God. "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' -Targum Yerushalayim As an aside, it is important to note that Chanok is not said to ascend but to have been “taken away”. Those who claim that he ascended are misreading the Biblical texts. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. “without faith, trust, assurance, belief it is impossible to please, be well with God,” The English word “please” and the phrase “be well with” are synonymous ways of translating the Greek euaresteō. In short, where the writer of this text uses the Greek euaresteō he is denoting right relationship in God rather than a form of pleasing that results from winning approval. In Messiah we are approved and as a result we act in a pleasing way. The reverse is not true. “for the one who comes near to the God must believe, trust that He exists” This is both simple and profound. The child comprehends it but the self-convinced atheist does not. To call Atheism rational is delusional. It is entirely irrational to disregard even the smallest possibility of deity. Few things are as intellectually dishonest as the philosophy of Atheism. Even those who believe in a God or gods have their doubts. Without doubt faith is impossible. On the other hand Atheism claims no doubt, but is absolutely certain that what is possible (God) is impossible. The agnostic may be slightly more honest but is nonetheless equally deluded. To be indefinitely undecided is as intellectually dishonest as being firmly convinced of a lie. We note that belief in the One true God of Israel is being addressed here, and not belief in any other form of deity or first cause or science or philosophy. “and that He proves to be a rewarder of those who diligently seek, search for Him.” Our faith in God through Messiah is never asked of us blindly. We have proof that He rewards those who diligently seek Him. Throughout the history of the Jewish people we have seen God’s faithful acts of love and provision born of His holiness. “He proves to be a rewarder of those who diligently seek Him”. And what is diligence? The practice of those who are committed to love relationship with Him through Messiah. “28 Therefore they said to Him, “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” 29 Yeshua answered and said to them, “This is the work, task, deed of the God, that you continue to believe, trust, have faith in Him Whom He has sent.” -Habesorah Al Piy Yochanan 6:28-29 (YBY translation) “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.) “And you will seek Me and find Me when you search for Me with all your heart.” -Jeremiah 29:13 (NASB) 7 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Noach[H] (rest), being warned (chrēmatizō[G]) by God about things (devariym[H]) not yet seen with corporeal eyes (blepo[G], niriym[H]), in fear (eulabeomai[G], nizhar[H]) prepared an ark, box (kibōtos[G]) for the salvation (sōtēria[G], l’hatziyl[H]) of his household (oikos[G], beiyto[H]), by which he condemned the wickedness of (katakrinō[G], vayarsha[H]) the world (kosmos[G], haolam[H]), and became an heir of the righteousness (hatz’dakah[H]) which is according to the faith, trust, assurance, belief (pistis[G], ha-emunah[H]). 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. God’s warning is evidence of His faithfulness. Noah’s obedience is evidence of his relational faith in God. Noah, living in a landlocked region, nonetheless obeyed God in spite of how foolish his actions may have seemed, even to his own family. Like Noah the faith of the first century Jewish Messiah followers must grapple with the reality that they cannot see with human eyes what the future holds. This is also true of all believers today. We need not hear God’s audible voice or see some vision in order to determine what He is saying. His Word both written and living continues to speak to us. Are we listening and acting? We note that Noah understood the building of the ark as a vehicle for the salvation of his household and that by building it in obedience to God his right action sealed the fate of the wicked. Likewise, those who receive Messiah, by doing so affirm the fate of those who reject Messiah. This is why those who reject Messiah have such great hatred for the believer. Being aware of the emptiness of their own false deities and philosophies, they despise those who live lives of certain hope in Messiah. “The believer in Him is not separated, condemned, put asunder: but the disbeliever, one who has chosen disbelief is separated, condemned, put asunder already, because he has not believed, trusted in, become convinced of the name, identity of the One and only begotten the Son of the God.” -John 3:18 (Author’s translation) Righteous behaviour is an indictment against sin: “Therefore if your enemy hungers, feed him; if he thirsts, give him drink: for by doing so you will heap coals of fire on his head (judgement). Be not overcome with evil, but overcome evil with good.” -Romans 12:20-21 (Author’s translation) It is interesting to note that Jewish tradition records that Noah preached repentance to his generation (Mekhilta Shirah 5; Sifre Num. 23; Talmud Bavliy Sanhedrin 108a - b; Pirke R. El. 22.) Noah is the first person that the Torah calls “righteous” (Gen. 6:9). Like Enoch, Noah “walked with God”, a phrase denoting right relationship. We note that in one sense the ark or box built by Noah reflects a coffin and that Noah and his family passed through the waters (a symbol of the domain of the departed – Sheol) and into life. The history of Noah and the flood is one of the many immersions (baptisms) throughout Scripture that allude to death and resurrection, and point to the redemptive work of Yeshua the King Messiah. 8 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was called (kaleō[G], nikra[H]), to go to the land (ha’aretz[H]) which he was to receive for an inheritance, obeyed (hupakouō[G]); and he left, not knowing where he was going. 9 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he sojourned, lived as a foreigner (paroikeō[G]) in the land (be’eretz[H]) of the promise, message (epaggelia[G], hahavtachah[H]), as if in a foreign land (allotrios[G]), dwelling (katoikeō[G], vayishev[H]) in tents (skēnē[G], beohaliym[H]) with Yitzchak[H] [Isaac] (he laughs) and Yaakov[H] [Jacob] (follower), fellow heirs of the same promise, message (epaggelia[G], hahavtachah[H]); 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. The prophet Nehemiah (Neh. 9:7-8) extols the faith of Avraham and shows that God’s promise of land as an inheritance is connected to that faith. In the context of the present text that inheritance is an everlasting land, the Ha Aretz of the new creation and the Olam Haba (world to come). Avraham stepped out in faith, having already experienced the faithfulness of God, to go somewhere he wasn’t even sure existed, but trusted God for its existence. Therefore, our faith in God through Yeshua concerning the world to come is no different. Avraham’s faithful obedience: “Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.” -Genesis 12:1-4 Avraham, father of faith (Romans 4; Galatians 3) 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; Avraham is used as the ultimate example of true faith in the Jewish tradition (Sirach 44:19-21; 1 Macc. 2:52; Genesis Rabah 43; Mekhilta Mishpatim 18). When Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. At the judgement, all the liberal Christian whining concerning the modern state of Israel will be silenced by this transcendent reality, when they discover that God invented Zionism (in the truest sense), and intends to perpetuate it in the world to come. The text of Hebrews emphasises the future orientation of Avraham’s faith in God by highlighting his response to God’s call for Avraham to walk toward the unseen. Just as the Shabbat and the land of Israel are earlier used as metaphors for the world to come (Heb. 3 - 4), so too here Avraham’s faith journey is used as a metaphor for all believers, first the Jew and also the nations. Avraham lived as a guest in the land that was to belong to his descendants, as did Isaac and Jacob, fellow heirs to that same promise. This text affirms the passing on of the covenant made with Avraham to Isaac and Jacob and therefore, Israel. It also emphasises the fact that the fullness of the promise is yet to be realised. Therefore, like Avraham the first century Jewish followers of Messiah are living as guests in the land of Israel which will one day be theirs forever. Likewise, all believers are living as guests in a sin affected world that will one day be translated, a new creation, in which all believers will dwell forever in God through Messiah Yeshua. Many are forcefully displaced, but Avraham, in faith chose to be displaced according to God’s promise of a better place. “Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child.” -Acts 7:5 (ESV) How can God fulfil His promise to Avraham if Avraham is dead? “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.” -Matthew 22:31-32 10 for he was looking, expecting, waiting (ekdechomai[G], chikah[H]) for the city (polis [G], laiyr[H]) which has foundations (themelios[G], yesudatah[H]), whose architect (technitēs[G]) and builder (dēmiourgos[G]) is the God (ho Theos[G], haElohiym[H]). 11 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) even Sarah[H] (princess, noble woman, woman ruler) herself received strength, ability, miraculous power (dunamis[G], koach[H]) to conceive, make the foundation of a child (katabolē[G]) being seeded (sperma[G], lehazriya[H]) brought forth (tiktō[G], vateiled[H]) when she was past age, because she considered (hēgeomai[G]) Him faithful (pistos[G], lene’eman[H]) Who had promised, messaged (epaggellō[G], hamavtiyach[H]). 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. The writer of the Book to the Hebrews inspired by the Ruach HaKodesh is thinking here as a Jew. He is acknowledging the p’shat (plain meaning) both as Avraham understood the promise to apply to the physical land and as the text explains that same promise. But he also sees a remez (hint) at a sod (mystery) that he believes Avraham also saw. That is, the promised transcendent city of God (the New Jerusalem [Heb. 12:22; 13:14; Rev. 21]) and the land it would inhabit in the Olam Haba (world to come). Therefore, Avraham’s faith in God and His promise meant that Avraham saw the future physical fulfilment as well as the future and eternal metaphysical fulfilment. And, in order for this to be true Avraham must also have seen and received the King Messiah Yeshua through Whom the future fulfilment is made possible. Yeshua Himself confirms that this is so: “Your father Avraham was overjoyed that he would see My day, and he saw it and rejoiced.” So the Judean (leaders) said to Him, “You are not yet fifty years old, and You have seen Avraham?” Yeshua said to them, “B’emet, b’emet, amein, amein, it is certainly true, I say to you, before Avraham was born, I AM.” -John 8:56-58 (Author’s translation) 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. Ref. Genesis 18:9-15; 21:1-8 Although Sarah’s first response to the promised child was one of doubt, the Genesis account implies repentance on her part, a turning toward God in faith following her initial doubt. When challenged concerning her disbelief Sarah responded with integrity and chose faith. In many ways she is as great an example of faith as Avraham, for no one can be reconciled to God except in repentance. Great faith is repentant faith. Here the faith of Sarah is attested to as being of the nature of Avraham’s faith. In faith Sarah received the ability to conceive. “she considered Him (God) faithful Who had promised…” Avraham physically seeded the egg in Sarah’s womb, but it was God Who made the pregnancy possible (though she had already gone through menopause) and Sarah accepted the possibility because she trusted God. If not for Sarah’s faith in God Avraham’s faith in God would not have seen it’s hope made certain. “received strength” In Hebrew Scripture “strength” can be a euphemism for “seed/sperm” (ex. Prov. 31:3). Therefore, Sarah received the seed (sperm) of Avraham because she believed, trusted, had faith in God to do the miraculous. Notice then that it is the combined faith of Avraham and Sarah that God seeds the promised progeny (child). The birth of Isaac is evidence of the promise yet to be fulfilled. It is foolish to argue as some do in favour of the present verse referring to Avraham’s faith (based on the vulgate and oriental translations – neither of which are original Scripture texts) because the authoritative text specifically says,“she considered Him (God) faithful Who had promised…”. It’s the worst kind of misogynistic foolishness to seek to rob Sarah of honour concerning her faith in HaShem. The promises of God are manifest in Adam and Eve, Avraham and Sarah, Joseph and Miriyam. Man is humanity, “So God created man in His own image, in the image of God He created him; male and female He created them.” -Genesis 1:27 (NASB) Those who promote man over woman misrepresent God’s image and fail to properly understand the order and glory of creation. 12 Therefore even from one man (mei’echad[H]), and one who was as good as dead (nekroō[G], lamavet[H]), there were birthed (gennaō[G]) descendants who were as the stars of heavens (ouranos[G], hashamayim[H]) in multitudes (plēthos[G]), and as the sand (ammos[G]) by the seashore (al sefat hayam[H]), uncountable (anarithmētos[G]). 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. This verse implies that Avraham (as good as dead being a euphemism for low sperm count, impotence) was delivering sperm that could not seed an egg. But God miraculously strengthened Avraham’s sperm in order for Sarah to conceive. From the union of an impotent man and a barren woman God birthed the father of a nation that still exists to this day (Rom. 4:19). This example is used as evidence that God has, does and will do the impossible, just as the early Jewish believers had seen and heard with regard to the miracles of Yeshua. 13 All these died (apothnēskō[G], meitu[H]) in faith, trust, assurance, belief (pistis[G], ba-emunah[H]), without receiving the promises (epaggelia[G], hahavtachot[H]), but having seen, known, understood (eidō[G]) from a distance, and were persuaded, had confidence, trusted (peithō[G]), and embraced, welcomed, greeted (aspazomai[G]) them, having professed (homologeō[G]) that they were strangers (xenos[G]) and exiles, resident foreigners (parepidēmos[G]) in the land (ho gē[G], ba’aretz[H]). 14 For those who say such things make it clear that they are seeking a native land (patris[G], eretz[H]). 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. “And Jacob said to Pharaoh, “The days of the years of my dwelling and working as a foreigner are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their dwelling and working as a foreigners.” -Genesis 47:9 (Author’s translation) All those mentioned and those yet to be mentioned died being assured in their faith in God that the promises they had not yet seen fulfilled would be fulfilled. This and the fact that it is appointed to all human beings to die once and then the judgement (Heb. 9:27), means that Enoch will one day die, as will Elijah (Rev. 11:7-14). Therefore, they died believing in the resurrection and the world to come (Olam Haba). They understood, that having received God’s promised salvation from sin and everlasting death through the King Messiah Yeshua Who was yet to be born into time and space, that they would live eternally in God through Messiah in a world devoid of sin. Therefore, being in a sin affected world they were by nature of their relationship in God no longer sons and daughters of sin affected creation but had become sons and daughters of the Creator whose new creation is promised to all who believe. They were strangers on this land, this earth because they had turned away from the nature of this place and had been translated through Messiah, thus changing their nature. In Messiah we have already passed from death into life (John 5:24). We are foreigners on this land, this earth. We are inheritors of the world everlasting. 14 For those who say such things make it clear that they are seeking a native land. This is in reference to their belief in the fulfilment of the giving of the promised land of Israel to the Jewish people and in its metaphysical fulfilment in the Olam Haba. Remember, that when Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. 15 And certainly if they had been remembering (mnēmoneuō[G]) the land (ha’aretz[H]) which they left, they would have had a season, opportunity, an affinity (kairos[G]) for returning (anakamptō[G], lashuv[H]). 16 But now (nuni[G]), they desire a better (tovah[H]) land, that is, a heavenly one (epouranios[G], vishmeiy[H]). Therefore the God (ho Theos[G], ha-Elohiym[H]) is not ashamed to be called their God (Theos[G], Eloheiyhem[H]); for He has prepared a city (polis[G], iyr shamah[H]) for them. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. If they had kept thinking on and focusing their attention on where they had come from (out of lands of idolatry, slavery, paganism), they might have returned to that place and failed to receive the promise. In this is a lesson for all believers. We are not to pine away for the past life of sin or focus on those things that we have left behind, rather we are to maintain our commitment to God in Messiah and keep our eyes on Him in Whom we will receive our everlasting inheritance. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. In Messiah God the Father (Creator) has adopted children of God from among the children of creation. Land and heavens are seen as convergent concepts here. This indicates a future convergence of heaven and earth, a new heavens and a new earth which are recreated when the sin affected creation is consumed by the purifying fire of God and made new having been ignited by that same fire. The fire of God will purge all evil and purify the redeemed (Rev. 8:8; 9:18; 14:10, 18; 16:8; 17:16; 18:8; 19:20; 20:9-15; 21). The promised land and city that await the faithful in the heavenlies are promised to descend (Rev. 21:2). Throughout, the writer makes “city” and “land” or “country” interchangeable terms in order to convey a holistic Hebraic understanding of convergent things. These things are distinct and one (echad). “He has prepared a city for them” Note “has” before they existed “prepared a city for them”. The New Jerusalem, like the world to come, was prepared in Messiah Yeshua before the foundation of the world. God’s mercy precedes His judgement and is the result of it. 17 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was examined, proved (peirazō[G]), brought up (prospherō[G]) Yitzchak[H] [Isaac] (he laughs), and the one who had received the promises (epaggelia[G], hahavtachot[H]) was offering up (prospherō[G]) his only son (monogenēs[G]); 18 it was he to whom it was said, “Through Yitzchak[H] (Isaac) your seed (sperma[G], zara[H]) shall be called.” [Gen. 21:12] 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] First, God does not test in order to discover, He is all knowing. Rather He proves, examines, in order that we might discover who we are in Him. Please consider reading my commentary on Genesis 22 concerning Ha-Akeidah (the Binding) to gain a greater understanding of the present text. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/november-11th-2016 The actions of Avraham regarding the offering up of his son Isaac are the ultimate prefigure of God’s offering up of His only begotten Son Yeshua. We note that in both cases the sons are willing participants in the offering, both being adult men at the time of their calling to sacrifice, and both allowing themselves to be bound and offered. Pirqe Rabbi Eliezer draws a connection between the Akeidah and resurrection which is also found in the High Holy Days liturgy of rabbinical Judaism. 19 He considered that the God (ho Theos[G], ha-Elohiym[H]) is able to raise people even from the dead (ho nekros[G], hamavet[H]), from which he also received him back as a type, figure, parable (parabolē[G], lemofeit[H], alt. mashal[H]). 20 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yitzchak[H] [Isaac] (he laughs) blessed Yaakov[H] [Jacob] (follower) and Esav[H] [Esau] (hairy, rough), even regarding things to come. 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. Both Avraham and Isaac believed that God could raise the dead. This is clear, based on the fact that both Avraham and Isaac were aware of God’s promise to Avraham’s descendants and His assurance that those descendants would come through Isaac, who had been miraculously conceived. God had shown through physical blessing the reality of His miraculous power to fulfil His promises. Therefore, an adult Isaac (37 years old, Sarah being 90 at his birth and on hearing the news that Avraham was taking Isaac to sacrifice him [re. rabbinic trad.] she died soon after aged 127), willingly allowed Avraham to bind him and offer him because Isaac believed God could raise the dead. And, Avraham bound and offered Isaac, his only true heir, because he believed that God could raise the dead. "when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, ‘as if he was at the point of giving up the ghost’.'' - Pirke Rabbi Eliezer, c. 31. This entire historical account being a prophetic prefigure of what was to come in Yeshua the King Messiah. Therefore, as the text says, “from which he (Avraham) received him (Isaac) back as a parable (teaching story)”. This is a parable that is also an historical event. Avraham received Isaac back because a Ram of God took Isaac’s place, and thus Jacob (Israel) who was at the time still in Isaac’s loins, was also delivered from death by the Ram of God that took his place. In the same way Yeshua took the place of all who would receive Him, He being both the Ram and the Lamb of God slain before the foundation of the world (1 Peter 1:19-20; Rev. 13:8). 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. Ref. Gen 27:1-40 Isaac continued to have faith in God for the promises yet to be fulfilled even in his old age with his vision waning. He blessed his sons though he could not see who he was blessing, and trusted God to bless according to His will rather than according to the will of Isaac’s flesh. As a result Jacob received the blessing and God conferred that blessing onto the 12 sons of Jacob the people of Israel through whom the King Messiah Yeshua was born into time and space in order to redeem human beings from the just punishment of sin, continually first for the Jews and also continually for the nations. Copyright 2021 Yaakov Brown By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. Introduction:
Chapter 4 continues the exposition of Psalm 95:7-11, and makes a drash (comparative teaching) using the term “rest” as a simile for “Shabbat”, with the purpose of revealing the present, ongoing, and coming eternal rest (Shabbat) of God, which has been established from the beginning of creation. That rest being present in the Kingdom of God manifest within time and space unto the goal and the convergence of the Olam Haba [world to come] (what many Christians often refer to as Heaven: a misnomer given Rev. 21:1-3). The Shabbat in question is that Shabbat which is both established in the seventh day of the creation week and proceeds the cosmic week that follows the week of creation. The weekly Shabbat observed by the people of Israel (descendants of Jacob) is a shadow of the eternal Shabbat, in the same way that the earthly Temple is a shadow of heavenly things (Heb. 8:4-5). Shabbat, from the Hebrew root sheva (7, blessing, rest, sit), and related to the Hebrew word shevet (sit, dwell, settle) reflects the fullness of the attributes of God’s nature, His rest and blessing (Isaiah 6:1-5). Therefore, In God through Messiah the eternal Shabbat (rest) has existed from the foundation of the world and thus, from our view within time and space, the temporal rest of the promised land which Joshua lead Israel into (Joshua 1:13) is preceded and superseded by the eternal rest of God through Yeshua. This is consistent with the theme of Messiah’s superiority, His all-existing nature. Yeshua is Lord of the Shabbat (not just the temporal weekly Shabbat but also of the transcendent Shabbat reflected in it. This teaching does not do away with the observance of the weekly Shabbat by the Jewish believer (ethnic descendant of Jacob), rather it illuminates the weekly Shabbat as a reminder of the rest experienced by creation in the beginning, and acts as a foretaste of the eternal Shabbat which already exists and will swallow up the present sin affected creation with fire (judgement) and renewal (2 Peter 3:10). It’s important at this point to remind the reader that the audience of this work are late first century Jewish followers of Yeshua the King Messiah, and that their understanding sees all that is being taught in relationship to God’s continued redemptive purposes and His immutable promises to Israel, the blood descendants of Jacob. They are faced with properly understanding the nature of the passing earthly shadows of the heavens (the role of Torah, priesthood, sacrificial system, priestly practice, and Shabbat). Note that the earthly shadows are passing, neither obligatory nor permanent. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 3 being: 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. Which rest did the disobedient among the generation leaving Egypt not enter? ““Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV The rest being used as an example is the rest obtained by God’s gift of the promised land Eretz Yisrael. If we fail to keep this in mind we will fail to understand the remainder of the teaching. BOOK TO THE HEBREWS Chapter 4 (Author’s translation) 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to have] come short, fallen behind. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. 10 For the one who has entered His rest has himself also rested, restrained from his works, as the God did from His. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. HEBREWS 4 (line upon line) 1 Fear (phobeō[G]) therefore (oun[G]), lest while a promise (epaggelia[G], ha’havtacha[H]) remains [is to come] (lavo[H]) of entering (eiserchomai[G]) into (eis[G]) His (autos[G]) rest (katapausis[G], menuchato[H]), any one of you [souls](lenafsheinu[H]) may seem [be thought] (dokeō[G]) to have come short, fallen behind (hustereō[G]). 2 For (kai[G]), indeed (gar[G]) we have had good news preached (euaggelizō[G], vesra tovah[H]) to us, just as they also did; but the word, essence (logos[G], hadavar[H]) they heard (sham’u hem[H]) did not benefit (ōpheleō[G]) them, because they were not united, mixed, tempered together (sugkerannumi[G]) with those who in faith (pistis[G], be’emunat[H]) heard, listened, received, understood (akouō[G]). 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to] have come short, fallen behind. “Fear therefore” The Jewish believers of the first century are admonished to have holy fear of God because the generation of their ancestors who disobeyed God in the desert “were not able to enter because of unbelief.” In short, “fear God and avoid unbelief”. “lest while a promise remains of entering into His rest, any one of you [souls] may seem to have come short, fallen behind.” While the promise of entering His (God’s) rest remains, continues to be accessible to the Jewish believers (meaning unto the goal of time and space), we must be careful not to fall short of it through unbelief. While the original temporal rest of the promised land offered by God through Joshua (Joshua 1:13) had been entered into by some (Joshua, Caleb and their families along with the subsequent generation born of the disobedient), even some of those who received this Book to the Hebrews (Jewish believers still living in the land of Israel prior to 70 C.E), it was nonetheless always to be a temporal shadow of the eternal land promised to Israel (part of the world to come), entry to which continues to be offered to the descendants of Jacob through the final Joshua, Yeshua the King Messiah. The writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (eretz Yisrael) [ref. Joshua 1:13], now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the temporal rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space. Not that Israel will fail to possess the land promised to her by God as an everlasting possession (Gen. 15), but that she will possess that land renewed, recreated, everlasting, in the Olam Haba (world to come). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua at God’s instruction was pointing to the transcendent and eternal, metaphysical, spiritual, rest of God established in creation and fully filled in the renewed creation. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. “For, indeed we have had good news preached to us, just as they also did;” The good news/Gospel (euaggelizō[G], vesra tovah[H]) the generation escaping Egypt had received was in historical context, the news of the promised rest of God in the promised land of Israel (Joshua 1:13). However, it was also the transcendent good news of Messiah, Who, resurrected and unbound by time and space has made salvation available to all, regardless of their position within the limitations of chronology. That Good News made evident in the delivering of the snake bitten through gazing upon the defeated snake held up on a bronse stake by Moses the drawn out one (Num. 21). Therefore, “we have had good news preached to us, just as they also did;” makes the Good News/Gospel of Yeshua the King Messiah available to every generation. Anything else denies God’s justice and impugns His character, for in a certain place Messiah has said “No one comes to the Father (God) except through Me” (John 14:6). From the first man Adam until the last human to be born prior to the goal (end) of the present created order, all are offered an opportunity of redemption and eternal life by the just God of creation through the Last Adam (Yeshua) [1 Cor. 15:45]. “The word they heard did not benefit them because they were not united, together with those who in faith heard, listened” Not because they were entirely devoid of faith of any kind, but because they were not united in faith with those who truly listened to the voice of God (specifically Joshua & Caleb: Num. 13:30-14:10). In short, faith alone is not enough, faith grows in relationship and is proved in action (Yaakov [James] 2:14-25). The emphasis is on the need for each believer to be strengthened by the community of faith. This is pretext to the explicit allusion to the same idea recorded later in the Book to the Hebrews. “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” -Hebrews 10:24-25 NIV 3 For we who have believed, trusted, committed (pisteuō[G], hama’amiyniym[H]) enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), just as He has said, “As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] although His works (ergon[G]) were finished from the foundation (katabolē[G], behivaseid[H]) of the world, earth and heavens (kosmos[G], eretz veshamayim[H]). 4 For He has said (ereō[G]) somewhere about (peri[G]) the seventh day (hebdomos[G], al yom hashviyiy[H]): “And God (Theos[G], Elohiym[H]) rested, sat down (katapauō[G], vayishbot[H]) on the seventh day (bayom hashviyiy[H]) from all (mekol[H]) His works (ergon[G], melachto[H])” [Gen. 2:2]; 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. Psalms 95, requoted here, was sung during the weekly Shabbat services in the Temple and remains part of the weekly Shabbat liturgy in the synagogue to this day. The writer’s Jewish audience understand the intrinsic connection between this Psalm and the weekly Shabbat. In the same way that entering into the physical rest of the land of Canaan demanded faith in God’s promise, so too entry into the eternal rest through salvation in Messiah demands faith as an ongoing commitment to walking with Yeshua in God. “we who have believed, trusted, committed, enter His rest…” Those of us who believe and are committed to Yeshua in God have begun and are continuing to “enter His rest”. The text is in the present continuous sense, meaning that it is an ongoing process. It’s important to remember that belief (faith, trust) births action and action is the reciprocating child of belief. One who believes that action is incumbent upon him is in bondage to himself, but the one whose actions are born of his belief is free. Nothing free ever comes from obligation. “His works were finished from the foundation of the world, earth and heavens.” The eternal Shabbat established in God has been present and offered to humanity from the foundation of creation. His rest is already a reality for those willing to receive it. “His rest” means that the rest in question belongs to and is in God. It is made available to humanity (always first for the Jew and also always for the Gentile ref. Rom. 1:16) through Yeshua the King Messiah. The rest God calls us to is not “our rest” but “His rest”. The rest in question is present in the receipt of salvation, discipleship, future Messianic age and the Olam Haba (world to come) as a complex unity. It is all these and no single separated part of the sum. Rav Kattina teaches that the six millennia of world history will be followed by a millennium of Shabbat, the Messianic age (Sanhedrin 97a). In Biblical Hebrew thought 1000 is symbolic of eternity or perpetuity. Therefore, Jewish tradition affirms the eternal nature of the Shabbat rest of the Olam Haba (world to come). 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; Once again the writer does not quote chapter and verse. Rather he alludes to a text that is well known and presumes the audience will be familiar with it. The Hebrew text of Genesis 2:2 literally says that God “sat down on the seventh day”. In very simple and profound terms, to receive the good news of Yeshua is to sit in immutable rest and security with God (the YHVH Merciful Elohiym Judge). 5 and again in this place (uvamakom hazeh[H]), “‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalms 95:11] 6 Because (epei[G]) therefore (oun[G]), it remains (apoleipō[G]) for some to enter (eiserchomai[G]) it, and those who before (proteron[G]) had good news preached (euaggelizō[G], vesra tovah[H]) to them failed to enter (eiserchomai[G]) because of disobedience, apathy, (apeitheia[G]) 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, “Those who before” Are those of the generation that came out of Egypt. Therefore, the generation that escaped Egypt also were given the euaggelizo Good News (as previously explained) but with the exception of Joshua and Caleb and their families, that generation rejected the Good News through disobedience and apathy. The generation escaping Egypt was given the Torah at Sinai and with it the weekly Shabbat sign of distinction commanded to ethnic Israelites (Exodus 31:16-17). Following this, while numerous acts of disobedience contributed, nonetheless one single act of disobedience prevented the disbelieving of that generation from entering the rest of the promised land (Joshua 1:13). It was their refusal of the euaggelizo Good News/Gospel spoken by Joshua (& Caleb) concerning the promised land. Joshua being a type in both name and action for the future King Messiah Who would lead Israel into the eternal promised land (Olam Haba). Note that the disobedient who failed to enter the rest were weekly Shabbat keepers. Once again, the writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (Eretz Yisrael), now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space, albeit in the eternal land (Israel [chosen, ethnic] will have the promised land Ertez Yisrael in the world to come, but it will be renewed/recreated undefiled). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua son of Nun, at God’s instruction, was pointing to the transcendent and eternal, metaphysical, spiritual rest of God established in creation. This is evidenced by the continuing invitation of Psalms 95:7-8. 7 He again (palin[G]) determined (horizo[G]) a certain (tis[G]) day (hemera[G]), “Today,” (sēmeron[G], hayom[H]) saying (lego[G]) through David[H] (Beloved) after (meta[G]) so long (tosoutos[G]) a time (chronos[G]) just as has been said before, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), Do not (me[G]) harden (sklērunō[G]) your hearts.” [Psalms 95:7-8] 8 For if Yeshua/Yehoshua[H] (Iesous[G] Joshua: YHVH Saves) had given them rest (katapauō[G]), he would not have spoken of another (allos[G]) day (hemera[G]) after that. 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] “Today” Meaning both David’s time and the time of the writing of the Book to the Hebrews. King David lived centuries after Joshua. Therefore, the settlement of Canaan by Joshua, Caleb and the generation following those who were disobedient, did not fully fill the promise of rest. That promise being one of eternal rest in the recreated promised land within the Olam Haba (world to come). The everlasting nature of the Shabbat rest of God is further illuminated by Yeshua the King Messiah: “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” -Matthew 22:31-32 ESV “if you hear His voice” Does not mean “if the message is spoken to you” but “if, once the message has been spoken to you, you choose to hear, listen, receive, understand…” “Do not harden your hearts” These words are spoken to soft hearts as a warning against hardening. “Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).” -Talmud Bavliy Sanhedrin 98a 17 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. The Greek Iesous meaning Yeshua is used here to refer to Joshua son of Nun and not to Yeshua the Messiah. Yehoshua or its shortened form Yeshua was a common name among Jews of every period, being that Joshua is a hero of Biblical Jewish faith whose name means YHVH is salvation. Because the writer of Hebrews was writing to first century Jewish believers he need not clarify which Yeshua he is speaking of. Those who received this work understood the context of the Scripture which the writer was expounding. Where the King Messiah is meant a qualifying title or description is included, as is the case later in this chapter, where He is called Yeshua the Son of God (v.14). If those of the generation of Joshua had entered the rest being spoken of, David would not have had to speak of another day called “today”. 9 Consequently, there remains (apoleipō[G]) a Shabbat[H] [rest, sitting, blessing] (sabbatismos[G]) for the people (laos[G], le’am[H]) of God (Theos[G], Elohiym[H]). 10 For the one who has entered (eiserchomai[G]) His rest (katapausis[G], menuchato[H]) has himself also rested, restrained (katapauō[G]) from his own (autos[G]) works (ergon[G]), as the God (ho Theos[G], Elohiym[H]) did from His. 11 Therefore let’s be diligently labouring (spoudazō[G]) to enter (eiserchomai[G]) that rest (katapausis[G]), so that no one will fall (piptō[G]) according to the same example, pattern (hupodeigma[G]) of disobedience, apathy, (apeitheia[G]). 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. “there remains a Shabbat” First, this verse speaks of “a Shabbat” and not “the Shabbat (weekly)”. Shabbat can refer to the weekly Shabbat, or to any of the high days of the Biblical festivals. Thus, Israel has many Shabbatot (sabbaths). What’s more, Shabbat literally means “rest” (those foolish Messianics who claim the word “rest” is not present in the text of Heb. 4:9, clearly don’t understand the Hebrew language, Biblical or otherwise). Had the writer intended to convey the weekly Shabbat as being the Shabbat that remains he would have used the definite article and called it “the Shabbat”. The Shabbat that remains cannot be the weekly Shabbat observed in the sin affected creation. That weekly Shabbat will not remain, because eternity is a perpetual Shabbat and not a temporary break in the sin affected weekly rhythm of the present order. Further still, the disobedient generation who did not enter the rest that remains, were weekly Shabbat keepers (as per Sinai and the giving of Torah). Therefore, to claim that the Shabbat being spoken of here is the weekly Shabbat is to diminish the promise and make it worthless. The idea that the Shabbat rest of God that remains is everlasting is consistent with ancient Jewish writings. Qumran’s 4QShirShabba describes the heavenly host celebrating the transcendent heavenly Shabbat. Likewise Mishnah Tamid 7:4 describes the Messianic age as an eternal Shabbat. Neither of which are the weekly Shabbat, which is not more than a shadow of the heavenly Shabbat. Weekly Shabbat keeping is of benefit only if it is observed in freedom out of love and acknowledged as a “sign” between God and the ethnic descendants of Jacob. If you keep the Shabbat out of obligation you have failed to obey the commandment. Obligation is hard work, there is no rest in obligation (Shemot [Exodus] 31:16-17, Galatians 5:1). “for the people of God” In the context of the Book to the Hebrews “the people of God” are the Jewish people, in particular the Messiah following Jews of the first century C.E. (the recipients of this work). The Hebrew descriptor “People of God” alludes to the ethnic descendants of Jacob (Judges 40:2; 2 Samuel 14:13). The Greek “laos” used here in the Book to the Hebrews is used throughout the Septuagint LXX to refer to ethnic Israel, the descendants of Jacob (Exodus 33:13, 16; Deut. 7:6; Hosea 4:6, 8, 12). The most common Biblical application of the phrase “People of God” is to ethnic Israel, the descendants of Jacob. While it’s true that elsewhere in the Brit Chadashah (NT) Gentile followers of Yeshua are grafted into the wider meaning of the descriptor “People of God” (Acts 15:14; 18:10; Romans 9:25; 11; 1 Peter 2:10), it is nonetheless not the case in the present passage. This does not negate an application by extension to all Messiah followers, but it does establish context so as to avoid the zealous overreach of the law keeping rhetoric of certain Messianic Jews and far too many Messianic Gentiles (so called). Those who insist that these verses support the idea that all followers of God must keep the weekly Shabbat, have not read them in context, nor have they properly considered the wider Scriptural imperative regarding the weekly Shabbat. Additionally, being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree. As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree? With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour). Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua. The Shabbat in question (Heb. 4:9) has clearly not been entered into by the ancient generation of disobedient Israelites (escaping Egypt) who nonetheless had kept the weekly Shabbat since receiving the command at Sinai, and died subsequently after complaining against God. Therefore, the weekly Shabbat cannot possibly be the Shabbat being spoken of here. We are again reminded that added to this is the fact that the audience of the Book to the Hebrews are first century Jewish believers who are already keeping the weekly Shabbat, but are nonetheless being admonished to work to enter Shabbat (v.10-11), why? If they’re already keeping the weekly Shabbat, why would they need to work at entering, unless the Shabbat being spoken of is not the weekly Shabbat. The weekly Shabbat (which the believing Jews were already keeping) is instead used as an example of the transcendent Shabbat of God accessed by those who receive His Son Yeshua in faith and action. 10 For the one who has entered His rest has himself also rested, restrained from his own works, as the God did from His. “the one who has entered His rest” Means that the believing Jew who has already entered God’s rest and will continue to. “The one who has entered” is the believing Jew. The rest being spoken of, called “His rest”, is the transcendent Shabbat of God (the nearest subject) established before the foundation of the world. Therefore, the one who has entered the transcendent Shabbat rest of God in Yeshua may well understand that rest, based on the observance of the weekly Shabbat, however, the weekly Shabbat is not the focus of this passage, rather the eternal Shabbat is. We note that the one who has entered God’s rest has also, that is already through faith, chosen to “rest from his own works” as God rested from His work. In the case of God, His work was “very good” but in the case of the human being his work is sin affected and motivated by the evil inclination (Gen. 6:5). Therefore, the Jew who has entered the eternal Shabbat rest of God through Yeshua has learned to rest from the vanity of his own works. In short, there is no such thing as works based salvation (rest). Salvation unto rest is through Messiah in God alone and not by works, lest anyone should boast (commit idolatry)[Ephesians 2:8-9]. “For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human should boast.” - Ephesians 2:8-9 It is to the great shame of many in the Messianic movement and those numerous Gentile Messianic zealots and pseudo Christian cults who do the same, that we have often taught law keeping lies based on the decontextualised teaching of Scripture portions like Hebrews 4:9-10. These verses are not teaching that all believers must keep the weekly Shabbat, but that Jewish believers who keep the weekly Shabbat possess it as a reminder of their position within the eternal Shabbat rest of God. Meaning that the weekly Shabbat commanded to “the children of Israel”[Exodus 31:16-17] (not to all believers but to the ethnic descendants of Jacob) is a shadow cast by the heavenly Shabbat. This is consistent with the wider teaching of the Book to the Hebrews (Heb. 8:4-5). The writer could not be more clear in pointing out that weekly Shabbat observance does not give the observer access to the eternal Shabbat of God. If it did, all those Shabbat keeping Israelites of the disobedient generation (who received and practiced the commandment for some time prior to refusing the message of God sent via Moses and through Joshua and Caleb) would have entered. What’s more, as the Scripture teaches, the weekly Shabbat is first and foremost a “sign” (ot, miraculous banner) between God and the descendants of Jacob alone (Exodus 31:16-17). An ethno-religious, very specific sign pointing to the eternal Shabbat purchased by the ethno-religious Jewish Messiah Yeshua. It is not a sign on the Gentiles (believers or not), nor is it incumbent upon them. The Scriptures refute the false teaching that says the weekly Shabbat is incumbent on Gentile Christians. Rabbinical Judaism agrees and requires that Gentile God fearers need only keep the moral Law of Torah, sometimes referred to as the Noachide laws. Those moral laws predating the giving of the Torah and the ethno-religious sign of Shabbat. In fact, many of the moral laws which predate Torah are evidenced in other ancient moral codes such as the Hammurabi Codex 1755 B.C.E (which predates the Torah 1312 B.C.E by some 400 years) The early Jewish Church fathers also agree, and by the direction of the Holy Spirit gave the Gentile believers a concise form of the Noachide laws to guide them (Acts 15:1-35), laws which excluded the weekly Shabbat commandment. Further still, in response to those who reject Scripture and claim the entire Torah to be incumbent on Gentiles, we ask “Where is it recorded that Adam, Noah, Abraham or even Jacob and his sons observed the weekly Shabbat?” For further clarification please read the following exert from my previous article on the subject: The Weekly Shabbat is Not Incumbent on Gentile Christians “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep the weekly Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said: “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the temporal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says ADONAI.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the weekly Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians in the present. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. I remind the reader that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) Those who teach that Gentile Christians must keep the weekly Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians”, so called “Messianic Gentiles” and sadly far too many Messianic Jews, are literally teaching the practice of “Replacement Theology” (Successionism, Supersessionism, Continuationism etc.), which many of them claim to detest. Thus, they have become the worst kind of hypocrites. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. This is not to say that Gentile Christians can’t choose to keep the weekly Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians. As a Jew and a follower of Yeshua set free for freedom, I don’t keep the weekly Shabbat out of a sense of obligation, but because I have come to understand that in Yeshua every day is Shabbat. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. Once again those Jews who receive Yeshua are admonished to walk diligently in Him. Within time and space we are entering His rest so as not to remain in apathetic disobedience. As explained by the text itself and its context, “that rest” is the eternal Shabbat of God established in creation and not the weekly Shabbat. The Shabbat rest spoken of is God’s, as is the labour of entering. So what is the “work/labour of God”? “Yeshua answered, ‘The work of God is this: to believe, trust, be committed in the One He has sent.” - John 6:29 We recall that the writer of the Book to the Hebrews has called Yeshua Ha Shaliach (The Sent One) the Apostle (Heb. 3:1). Discipleship begins and continues in Yeshua. It is true that in Yeshua we have been saved. It is further important to realise that we are being saved. A date on a calendar is not proof of redemption, but the fruit of righteousness is evidence of it. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV 12 For living (zaō[G], chay[H]) and effective (energēs[G]), is the word, essence (ho logos[G], ha’davar[H]) of God (Theos[G], Elohiym[H]) and sharper (tomōteros[G]) above (huper[G]) any two-edged (distomos[G]) short sword (machaira[G]), even piercing (diikneomai[G]) so as to divide (merismos[G]) soul life (psuchē[G], nefesh[H])) and spirit (pneuma[G], ruach[H]), of both joints (harmos[G]) and marrow (muelos[G]), and able to discern (kritikos[G]) the thoughts (enthumēsis[G]) and intentions (ennoia[G]) of the heart [inner being, core] (kardia[G], leiv[H]). 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). “living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow,” The couplets of Jewish poetry are present here in order to firmly establish the action of God’s living word essence in the person of Messiah. Soul to joint, spirit to marrow, seemingly indiscernible elements that show God’s intimate work through His living word (davar[H]). The Greek “logos” equivalent to the Hebrew “davar” conveys more than written word (ketvi[H]). The Word (John 1) is present and active participating in the redemption of creation, dividing soul and spirit, joint and marrow, getting to the heart (inner being, core) of the human condition and bringing salvation and rest. “The heart (inner being, core) is deceitful above all things, And desperately wicked; Who can know it?” -Jeremiah 17:9 “short sword” The Greek macharia describes an extremely sharp short sword or long dagger (Heb. 11:34, 37) often used by ancient Greeks and Romans as a stabbing weapon in close combat. An intimate weapon used up close. The same word is used to describe the “sword of the Spirit” as the word of God (Eph. 6:17). A surgical precision is inferred. “able to discern the thoughts and intentions of the heart.” A non-Jewish writer, in keeping with the Greco-Roman worldview, might have written “discern the thoughts of the mind and intentions of the heart”. But the Jewish writer shows that he understands the heart in terms of Jewish consciousness, as the convergent centre of being (core). He does not convey God as dividing heart and mind but as the One Who discerns the thoughts and intentions of the inner person (heart, core). 13 Neither is there any creature, building, ordinance (ktisis[G]), hidden (aphanēs[G]) from His sight, presence, face (enōpion[G]), but all things (hakol[H]) individually and collectively (pas[G]) are naked (gumnos[G]) and opened (trachēlizō[G]) before the eyes of Him to Whom we must give an account (hemin logos[G]) [alt. diyn lepeneyv[H] to be judged before His face]. 14 Therefore, since we have a great (megas[G]) high priest (archiereus[G], kohen gadol[H]) Who has passed (dierchomai[G]) through the heavens (Ouranos[G], hashamayim[H]), Yeshua[H] (Iesous[G]) the Son (ho uihos[G], ha ben[H]) of the God (ho Theos[G], ha Elohiym[H]), let’s hold fast (krateō[G]) to our profession (homologia[G]). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. Nothing and no one is hidden from The Word of God (Yeshua), Who is the subject of the previous verse. God has committed all judgment to Yeshua (John 5:22; Acts 17:31; Romans 2:16). No one can Hide from God (Psalms 139:7-12). The early Jewish believers are reminded of Yeshua’s intimate presence and their right standing before Hashem in the Messiah. The believer stands as though naked before God in Messiah, thus, we must constantly seek to be aware of Him and the right use of our parts (every element of our soul existence) in Him. “For we must all appear before the judgment seat of Messiah, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.” - 2 Corinthians 5:10 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. Yeshua was introduced as Kohen HaGadol at 2:17. The writer now begins an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of Aaron. Being that it existed before creation and makes atonement possible for all who believe (1 Peter 1:19-20; Rev. 13:8). Having reminded the Jewish believers of the reality of the present and coming Judgement of God. The writer of Hebrews now reminds them of the present and continued mediation provided by Messiah Yeshua the Son of God and Kohen Gadol “Great High Priest”. Yeshua will one day be our Judge, and is now and unto that day our intercessor and advocate (Heb. 7:25; 1 John 2:1). What’s more, our names are written in His book of life (Rev. 21:27). “Who has passed through” Means that through His death and resurrection, being without sin, Yeshua passed through all realms and offered atonement in the heavenly holy of holies, and is therefore subject to none, but God has made all subject to Him. Because Yeshua has passed through the heavens to atone for us just as the Levitical high priest of Israel made atonement in the holy place (Lev. 16:15, 17) [a shadow of the heavenly things ref. Heb. 8:5; 10:1], we must hold fast together to the profession, testimony, witness of our faith. Not simply a confession, which is an admission of belief, but a profession, and active proclamation of that belief. 15 For we do not have a high priest (archiereus[G], kohen gadol[H]) Who is unable to sympathize, have compassion (sumpatheō[G]) with our weaknesses (astheneia[G]), but One who has been tempted, tried, examined, proved (peirazō[G]) in all things just as we are, yet without (chōris[G]) sin [missing the mark set by God’s holiness] (hamartia[G]). 16 Therefore let us come freely (meta[G]) with boldness, confidence (parrhēsia[G]) to the throne (thronos[G]) of grace, unmerited favour, practical love (charis[G], harachamiym[H]), so that we may receive (lambanō[G]) mercy (eleos[G], chaniynah[H]) and find (heuriskō[G]) grace (charis[G], chesed[H]) for help (boētheia[G], la’azar[H]) at the time of our need (eukairos[G]). 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. Hebrews 2:5-18 explains that Yeshua had a human nature like ours but remained sinless. Therefore, He is able to sympathize with us rather than empathize, because being tempted and tried in every way that it is possible for a human being to be challenged, He nonetheless remained sinless. He understands the pressures of the sin affected world (sympathy) but has not acted on them, or experienced sin (empathy). The three primary forms of human sin are reflected in 1 John 2:15-17: “15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” -1 John 2:15-17 KJV 1. Lust of the flesh 2. Lust of the eyes 3. Pride of life It was to these three that Adam and Eve succumbed in the Garden of Eden (Gen. 3:1-6). Yeshua on the other hand resisted all three (Matt. 4:1-11). “For God has done what the Torah, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” -Romans 8:3 That is not to say that the Torah is weak but that our weak flesh is unable to meet the standard it sets. Thus, Yeshua came in the weakness of our flesh in order to overcome that weakness and offer us freedom from it. 16 Therefore, let us come freely with boldness, confidence to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. We can come freely and with confidence before the throne of God’s grace in Messiah because Messiah approaches with us and in us. He is both Judge and Mediator of the faithful. “Throne of grace” is an unusual title, the more common designation being “throne of glory” (Jer. 14:21; Matt. 19:28). Because the context denotes Yeshua’s judgement seat, it seems likely that the “Throne of grace” refers to Yeshua’s throne. However, this does not negate the unity of God’s throne with Yeshua’s throne. As we have read previously, Yeshua is seated in the right hand of God. Locational earthly distinctions become redundant when seeking to understand the metaphysical realities of the Godhead. The Throne of God is described in 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9. Jewish tradition identifies multiple thrones, including a throne of God’s judgement and a throne of God’s mercy/grace (Targum in Psalms 29. 10. Talmud Bavliy Avoda Zara, fol. 3. 2. Zohar in Genesis fol. 38. 3. & in Numbers fol. 91. 2. & 93. 2. Megillat Esther, fol. 95. 1. Raziel, fol. 32. 1.) "let my prayer come before Your throne of glory, and let my cry come before Your throne of thy mercy". -Raziel fol. 3. 1. This is consistent with the present text. By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. In our time of greatest need we have need of none other than the King Messiah. Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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