When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 27 At this point His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) came, and they were amazed, perplexed (thaumazo[G], yitmehu[H]) that He had been speaking with a woman (gune[G], ishah [wife]), yet no one said, “What do You seek, crave, [what are your intentions] (zeteo[G], tish’al[H])?” or, “Why do You speak with her?”
The disciples were perplexed by the fact that Yeshua was with a woman alone at the well. The Judaism of the first century CE (and indeed numerous Jewish sects to this day) frowned upon this type of male female interaction. This finds its origin in passages from the Torah appropriate courting protocol, marital conduct etc. However, rabbinical law added parameters outside of the Torah requirements in an attempt to guard further against impropriety. The rabbis of the Talmudic period wrote: "do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell.” -Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3. "let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.'' -Bemidbar Rabba, sect 10. fol. 200. 2. A religious leader, scholar, rabbi is not "to talk with a woman in the street" -T. Bab. Beracot, fol. 43. 2. And from a later period these words: "let him (religious leader, scholar, rabbi) not talk with a woman in the street, though she is his wife, or his sister, or his daughter.'' - Maimon. Hilch. Dayot, c. 5. sect. 7. The common theme is that of appropriate behaviour with regard to the opposite sex. In most cases the rule was intended to protect both individuals from being placed in a compromising or tempting position regarding sexuality. However, some of these laws were nothing more than an attempt at human Patriarchal domination rather than Biblical order. To some degree these became a practices of pretence and in that case were hypocritical and or unnecessarily over cautious, resulting in foolish conjecture and mindless gossip on the part of the religious community. Therefore, Yeshua is resisting social norms in an effort to make the truth of God’s redemptive purposes paramount. In addition to these Jewish cultural laws the disciples would have been surprised by the fact that Yeshua was talking with a woman of the despised Samaritan sect. The disciples were witnessing a new kind of ministry from a new kind of Rabbi, a ministry of reconciliation and qualified inclusion rather than the traditional ministry of exclusion and self-preservation practised by the majority of the religious leaders and rabbis of the first century CE, including the spiritual leaders of the Samaritan sect. 28 So the woman (gune[G], ishah[H] [wife]) left her water vessel (hudria[G], kadah[H]), and went into the city, township (polis[G], iyrah[H]) and said to the men (anthropos[G], ha-anashiym[H]) “So the woman left her water vessel” This detail is important because it is unusual. The water vessel was vital to existence in this climate and to leave it with a relative stranger would have been foolish unless one trusted that person. Therefore, the woman left the water vessel so that Yeshua could satiate His physical thirst according to His initial request. This is an act of kindness on the part of the woman and is evidence of a shift in her spirit toward repentance. It is also possible that she was so overawed by Yeshua’s testimony that she left in a hurry and forgot to take the water vessel. This seems less likely though, given that the text does not indicate a hurried exit. “went into the township and said to the men (anthropos[G], ha-anashiym[H])” The town is Sychar (modern Nablus), near Biblical Shechem, approximately 20 minutes’ walk from Jacob’s well. The key to understanding this verse in light of the woman’s social standing (a promiscuous adulterous), is the fact that both the Greek and Hebrew texts say “to the men”. While these plural forms can refer to men and women together, the context of this passage denotes the men or elders of the gate of the town. This view is further supported by the fact that when the writer of this Gospel speaks of men and women from Sychar together he uses the corporate ethno-religious plural noun Shomroniym (Samaritans). Therefore, the woman did not go to speak to all the villagers but specifically to the men (probably the leading men) of the gate. This is because it was the men who had allowed her to continue her lifestyle in the village. She could not go to the women because she had burned her bridges with them socially by living a promiscuous lifestyle. Those who argue that the woman couldn’t have been a social outcast because she told the whole village about Yeshua and they listened to her, are left with the contradictory nature of the text which shows clearly that she did not initially speak to the entire village but to the men alone, and those likely being the leading men of the city gate. Nothing was passed to the entire village in first century Israel unless it was first presented to the elders (leading men) at the city gate. This is exactly what is happening here. It is from these leading men that the wider community will eventually hear of the woman’s news and by extension will come to engage directly with Yeshua Himself. 29 “Come, see, perceive (eido[G], ureu[H]) a man (anthropos[G]) who told me (epo[G], higiyd[H]) all (hosos[G], kol[H]) the things that I have done, made (poieo[G], asiytiy[H] [made from that which already exists]); this is not the Messiah [Christ] (ho-Christos[G] [Anointed One], Ha-Mashiach[H]Taheb[A]), is it?” 30 They went out of the city (ho-polis[G]), and were coming to Him. The deciding factor that perked the interest of the leading men of Sychar seems to be the news that the stranger (Yeshua) had accurately described the woman’s lifestyle without having been familiar with the woman or her village, and that the woman had suggested the possibility that He was the promised Messiah, the Taheb (Restorer, Returner [Aramaic]). Therefore, they went out of the town and headed to Jacob’s well to meet this mysterious stranger Who might be the Taheb (Messiah) they had been waiting for (along with all Israel). The meaning of the Samaritan word for Messiah “Taheb” The Aramaic root word Taheb means to restore or return. In accordance with Samaritan theology and culture there are essentially two primary meanings to this word. First, the ‘Taheb’ is the return of the tribes back to Israel, and to religious devotion to God and what the Samaritans considered the true word of the Torah (That is, their version of the Torah Scroll). Second, ‘Taheb’ (as a noun) is a coming Restorer, a prophet like Moses (Deuteronomy 18:15, 18). This Restorer will carry the rod of Moses working signs as proof of his mission. He will not be a priest but a prophet. His name is not known but he will be of the tribe of Joseph, that is Ephraim (according to Samaritan theological thought). He will reunite Ephraim (a name the Samaritans make synonymous with Israel for the obvious reason that Ephraim and Manasseh were part of the remnant of the 10 tribes who mixed with the Assyrian/Babylonian immigrants in south Israel [722 BCE; 2 Kings 17:24-41], thus creating the ethnic Samaritan people, who became the ethno-religious Samaritan people) and Judah and return all Israel to what the Samaritans believe is the initial and ongoing place of worship on Mount Gerizim. He will restore all that was lost through the years from the Torah (again, a Samaritan belief). He will discover and erect the Tabernacle with its vessels that were buried in a cave beneath the mountain of Gerizim (buried 261 years after Moses’ death according to Samaritan teaching) along with the Omer of Mahn (portion of mana kept in the Holy Ark as a memorial). He will place the Ark of the Testimony in its proper place (The Samaritan place of worship). The Priests will again serve in the Tabernacle where the offerings will continue to be made. The High Priest will make atonement for himself and the congregation (on Mt Gerizim). The Taheb’s reign is compared to that of Joseph in Egypt and will be a time without suffering or toil (according to Samaritan teaching). This servant of our Creator will bring final and irrevocable salvation to the whole of ethnic religious Israel for all time. The following excerpt explains further the Samaritan perspective: “The people will repent and renew their part of the covenant to its proper status. The promise given to the ancient Hebrews will finally be kept forever. In accomplishing his designed task he will die and be buried among the ‘Pure-Ones’ at the foot of Mount Gerizim. It must also be noted that the word ‘taheb’ when not used as a proper name means, ‘repentant.’ This word “Taheb” in the proper name signifies the glory of “The return to God.” May we be prepared in the days to come! -From the Samaritan book, Marqah, Memar 4.7, 12: A Restorer [Taheb] will come in peace; he will rule the places of the perfect and reveal the Truth. Heed and hear! Stand in Truth! Clear your arguments! "For YHWH will judge his people" (Deut 32:36a): The "people" of YHWH is Jacob, the branches and the chief root, and the branches from fathers to sons; from Noah, the root, even to the Restorer, the branch... The word of Truth will penetrate and illumine the world, in which he will come to dwell. How great is the hour when one comes to hear the voice of God walking throughout the world; and all creatures shall be in order and bow their heads; their hearts will shiver and their eyes droop and their limbs shake from fear on the day of Judgment. And the mouth of Deity will speak: "Now see that I, I am he [ani ani hu]!" (Deut 32:39a) Those who rest and know this will then be saved. "See, I have taught you rules and judgments" (Deut 4:5). "Only be on your guard" (Deut 4:9)! I, I (am) he who stands above creation and above Mount Sinai! I, I (am) he who is and there is none beside me! I, I (am) he who is without time and without place! I, I (am) he who is the life of the world [chayyei 'olam]! I, I (am) he who suspended and split by my power! I, I (am) he who planted the Garden and uprooted Sodom! I, I (am) he who uprooted and stripped away! I, I (am) he to whom all belongs and to whom (all) return! I, I (am) he who puts all the living to death and makes all the dead live! I, I (am) he who encircles my foes with vengeance! And now it is good for us to rely on the Truth and to tremble because of his might! Perhaps we will find the way of prosperity!” -By Shomron http://members.tripod.com/~osher_2/html_articles/taheb1.htm Understanding the long held Samaritan view helps us understand why Yeshua said “You people worship what you do not know”. In fact, they were also awaiting a part (false) Messiah. The Samaritan Taheb, like the twin Messiah’s of post first century rabbinic Judaism (Mashiach Ben Yosef & Mashiach Ben David), was only a part Messiah and not the true whole person described in the Torah, Prophets and Writings of God’s word. Therefore, Yeshua, a Jew and not an Ephraimite of Joseph’s line as the Samaritans believed the Taheb would be, is seeking to shatter the delusion held by the Samaritans and offer them redemption through the true Messiah of all Israel (Yeshua Himself). 31 Meanwhile the disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were urging, pleading with (erotao[G], bikshu[H]) Him, saying, “Rabbi (Rhabi[G], Rabbi[H], Adoniy[H] [My great one]) eat (phago[G], ochel[H]).” 32 But He said to them, “I have (kingdom) food (brosin[G], yesh-liy ochel[H], makultha[A]) to eat (phagein[G], le’echol[H]) that you do not know about, have understanding of (oidate[G], yedatem[H]).” The harvest imagery that follows is directly related to Yeshua’s teaching and proclaiming of the Kingdom of Elohim (God) ref. Matt. 9:35-38; 21:28-32 etc. We note that although there are a number of different Aramaic words meaning “food”, the Aramaic text of verse 32 employs the word makultha (food). It seems the Aramaic text is implying a connection to malkutha (Kingdom) by way of wordplay. We notice that Yeshua says “I have (kingdom) food to eat that you do not know about…” Thus, like the Samaritans, the Jewish disciples are also observing Yeshua’s ministry without “knowing” or understanding what He is truly about. If the Samaritan woman had been speaking Aramaic, which is likely, and Yeshua continued to converse with His disciples using Aramaic, which is one of the possible languages He would have used, Hebrew being the primary language when speaking with other Jews, then His disciples could have perceived the wordplay between makultha (food) and malkutha (kingdom), however, based on their response it seems they were to focused on the things of this world at that time, and were therefore oblivious to Yeshua’s remez (hint). 33 Therefore, the disciples were saying to one another, “Did a man (iysh[H]) bring Him something to eat (le’echol[H])?” Notice, “Did a man bring Him something to eat?” This is an indication of the fact that they presumed Yeshua neither touched nor received sustenance from the woman they had seen Him with. This is consistent with the Jewish and Samaritan religious culture of the time regarding contact with the opposite sex. 34 The (ho[G]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “My kosher food (broma[G], ma’acholiy[H]) is to do, make, construct, act out, cause (poieso[G]), la’asot[H]) the will, desire (thelema[G], et-retzon[H]) of the One (tou[G]) Who sent Me (sholchiy[H] [the Sender of Me]) and to accomplish, make perfect, complete, consummate (teleioso[G], ulhashliym[H]) His (autou[G]) work, action, task (ho-ergon[G], et-pa’alo[H] [the tasks of Him]). The Greek broma from bibrosko denotes the ceremonially permitted food of Jewish law (according to Torah dietary law). Yeshua’s description of the spiritual food of the Father’s work and will is specific and related to the holy, clean, set apart, distinct food of the Jewish diet. This is important because it shows a clear distinction between the Holy and the mundane, between the Jewish people’s call to be a light to the nations and the idolatry of the unclean nations. We note that the food Yeshua speaks of is both supplied and engaged in by the Spirit of God at work through Yeshua’s own actions in order to “consummate” God’s relationship with a future redeemed humanity. This marriage bed inference is a remez (hint) linking the Jewish wedding chamber to the cosmic wedding between God and ethnic Israel and between God and all humanity through Yeshua the King Messiah, Who is the Groom of the collected body of believers. In the same way that the work God requires of the disciples is simply to “Believe in the One Whom He has sent” (John 6:28-29), the food of the Messiah is simply to enact the will of God. Thus, the testimony of His food at work feeds and strengthens those who follow Him. Quite literally, the reconciliatory conversation that Yeshua had with the Samaritan woman was food to Him. I understand this in my daily life when I am sharing the truth of Yeshua with per-Messianic Jewish brothers and sisters and sense the Spirit filling my spiritual belly with sustenance and energy. In these times I feel most alive, truly living in the transcendent world of God’s present and coming Kingdom. The spiritual food I receive overflows and provides spiritual calories to those who receive it. 35 Do you not say, ‘There are yet four months, and then comes the harvest, reaping, crop (therismos[G], ha-katziyr[H])’? Behold, look upon, experience, discern, beware (idou[G], Hineih[H]), I say to you, lift up your eyes (eiyneiychem[H]) and look, contemplate, see (theasasthe[G], ureu[H]) on the fields, region, country (choras[G], et hasadot[H]), because they are white, radiant, brilliant (leukai[G], levaniym[H]) for harvest, reaping (therismon[G]) now, already (ede[G]) [alt. Gr. “now after all this waiting”]. Heb. Alt. [heim uv’sheiliym lakatziyr: “they are ripe for harvesting”] “Behold” The Hebrew text rightly translates Hineih, the common revelatory word of the Tanakh (OT) meaning, be prepared, alert, pay attention, accept, contemplate, consider, this is important, stop, listen, pay attention! “There are yet four months until harvest” is a very specific phrase and is not intended to be read as a colloquial saying but as a measure of the time from the stating of it until the harvest comes. Therefore, given that the barley begins to ripen for harvest in the month of Nisan [March/April] (also the month when Pesach [Passover] occurs), and given that the grain harvest culminates at Shavuot (Pentecost) in the month of Sivan (June); in order to determine when these events were taking place we can use the Biblical Hebrew calendar and count back four months from the first harvest festival (Shavuot/Pentecost) to the Jewish month of 1 Adar (January) [there were 2 months of Adar in 29 CE because it was a lunar leap year in the Jewish calendar]. It is worth noting that this is a relatively cold time of year, though temperatures can fluctuate to reach the mid-teens Celsius. At the time of Yeshua saying these things the barley harvest was still at least four months away. This was confusing to the disciples, who, like Nakdimon and the Samaritan women, tended to take Yeshua’s words literally. However, in this case the absence of any possible harvest at the time would have been an effective clue pointing the disciples toward the spiritual lesson in Yeshua’s drash (comparative teaching). The counting of the omer begins on Yom ha-Bikuriym the day of first fruit following the Shabbat (High Shabbat or Weekly Shabbat, or both) of Passover when the barley crop begins to ripen. The omer counts toward Shavuot (seven sevens plus one [Pentecost]) the first of Israel’s harvest festivals at the beginning of the wheat harvest. This holds a spiritual lesson of its own in regard to the early or first harvest of souls and the latter or second harvest of souls at the end of the age (Sukkot/Shelters), symbolized by the fruit harvest. Therefore, the seemingly small detail of the “four months until harvest” sets up the chronology of chapters 5 and 6 of Yochanan’s Gospel, which deal specifically with events that happened during Purim and Pesach (Passover) in the second year of Yeshua’s public ministry (between 29 and 33 CE approx.). “because they are white, radiant, brilliant for harvest” This may refer specifically to the first harvest of the barley crop due to the fact that barely when ripe has a gleaming almost white reflective sheen in both sunlight and at night when illuminated by torch light. 36 (Ho[G]) The one reaping (therizon[G], ha-kotzeir[H]) is receiving, taking hold of (lambanei[G], mekabeil[H]) a reward, wages (misthon[G]) and is gathering, assembling, collecting, receiving (sunago[G]) fruit (karpos[G], pe’riy[H]) for, reaching, entering, into, toward life, living (zoen[G], lechayeiy[H]) into the unbroken age, eternity, the world eternal (aionion[G], olam[H]); In order that (kedeiy[H]) the one (ho[G]) who is sowing (speiron[G]) and the one (ho[G]) who is reaping (therizon[G]) may rejoice (chairo[G]), sheyismechu[H]) together, at the same place and time (homou[G], yachdayv[H]). “The one reaping is receiving, taking hold of a reward, wages and is gathering, assembling, collecting, receiving fruit for, reaching, entering, into, toward life, living into the unbroken age, eternity, the world eternal;” The language is in a present and continuing tense. The one reaping now is already receiving the wages that he will continue to receive unto everlasting living, into the Olam Haba (world to come). “gathering fruit for eternal living” is an allusion to the second of Israel’s harvest festivals Sukkot (Shelters), which occurs in autumn during the Hebrew month of Tishrei (September/October) after the barley and wheat harvest and at the end of the fruit harvest, in particular the harvest of grapes. This is prophetic of Yeshua’s gathering of His own people Israel (ethnic, religious, chosen, empirical) at the end of the age following the fullness of the Gentiles (Romans 11:24-27), and of that time when He will drink again of the fruit of the vine (grapes) with all who belong in Him. “In order that the one who is sowing and the one who is reaping may rejoice together, at the same place and time.” Yeshua is applying this to Himself and to all who will be born of His continuing ministry of redemption. These are the reapers who will rejoice with the sowers of the past. The sowers of the past are the prophets of Israel (ethnic, religious, empirical, chosen), of whom Yeshua is the greatest and the culmination of their word, which is His word seeded before creation. Therefore, He speaks of a harvest celebration when all of the faithful of Israel past, will join with the followers of Yeshua both Jew and Gentile at the end of the age, both groups rejoicing (transcendent joy) in the harvest of souls unto eternal living. 37 For in this (bazeh[H]) the saying, word (logos[G]), mitametet haimrah[H] [memra[A]] alt Heb. davar[H] ) exists, I am, is (eimi[G]) true (alethinos[G]), ‘One is sowing (speiron[G]), zeh zoreia[H]) and another is reaping (therizon[G], zeh kotzeir[H]).’ The truth of this saying is in “Ha-Davar” The Word (Yeshua). Notice the phrasing “For in this the Word (essence, mater) exists, I am, it is true, ‘One is sowing, and another is reaping.” Notice again the present and continuing tense. The sowing and reaping continues until the end of the age and the age to come it continues in its rejoicing over the harvest. Therefore, the Kingdom of God is the now and coming Kingdom made manifest in time and space through Yeshua the representation of God with us in the flesh, fully man, fully God. 38 I sent (apesteila[G], shalachtiy[H]) you to reap (therizein[G], liketzor[H]) that for which you have not toiled, laboured over (kekopiakate[G], amal’tem[H]); others (alloi[G]), acheiriym[H]) have toiled, laboured together (kekopiakasin[G], amlu[H]) and you have entered into (eiserchomai[G], higa’tem[H]) the fruit (el periy[H]) of their labour, trouble, fatigue, weariness (kopos autos[G], amalam[H]).” “I sent you (disciples) to continue reaping…” This refers specifically to the ministry of the disciples among the Jews (Israel, ethnic, religious, empirical, chosen, locational, first century). “5 These twelve Yeshua sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, proclaim, saying, ‘The kingdom of the heavens is at hand.’” -Matthew 10:5-7 “for which you have not toiled, laboured over; others have toiled, laboured together and you have entered into the fruit of their labour, trouble, fatigue, weariness.” The disciples had not seeded or toiled over the spiritual crop planted by God through Israel’s prophets and faithful devout ones from the time of righteous Abel up to the first century CE and the ministry of the King Messiah (Which in reality was begun before the creation of the world). Therefore, the disciples, through Yeshua, have entered into the harvest of the fruit of those who had gone before. We should also not overlook the fact that the disciples had entered into the fruit of the suffering, toil, fatigue and weariness of the souls of those who have give up their own lives for the sake of the Life Giver and everlasting reward. 39 From that city, town (polis[G]) many (rabiym[H]) of the Samaritans (Shomroniym[H] [guardians]) believed, had faith, trusted (pisteuo[G], he’emiynu[H]) in Him because of the word (logos[G], ha-davar[H]) of the woman (gune[G], ishah[H]) who testified (martureo[G]), “He told me all the things (pas[G], kol mah[H]) that I have done, constructed, enacted, made from what exists (poieo[G], sheasiytiy[H]).” Having temporarily left the story of the woman and the Samaritan men from Sychar going to meet Yeshua (in order to give an interlude concerning the conversation Yeshua had with His disciples), the author now returns to the meta-narrative and the account of the Samaritan villagers. As a result of Samaritan woman’s testimony to the leading men of Sychar word spread and many Samaritans, both men and women, trusted in Him, the woman’s testimony concerning Him being the catalyst for the dispersing and redeeming effect of Yeshua’s message. 40 So when the Samaritans (Shomroniym[H] [guardians]) came to Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), they were asking Him to stay with them; and He stayed there two days. 41 Many more believed (pisteuo[G], he’emiynu[H]) in the telling (bigelal) His word (logos autos[G], devaru[H]); Now, rather than say “Anashiym[H], Anthropos[G]” (men), the text says Shomroniym (Samaritans), meaning men and women together. Therefore, following the meeting between Yeshua and the leading men, a group of Samaritan men, women and children from the village, having heard the Good News, came out to ask the King Messiah, the true Taheb (Mashiach) of God, King of the Jews (Yehudiym), to stay with them in Sychar. Part of the redemptive process for the Samaritans was their admitting that they had a wrong understanding of the Taheb (Messiah) and needed to come into line with the greater nature of the King Messiah and His descent from the line of King David, a Son of Yehudah (Judah) and not of Ephraim (10 tribes). The same repentance is needed today in the case of the modern Samaritans. Likewise today, those Arab, Egyptian, Persian (Palestinian) Christians who understand Issa (Arabic form of Yeshua [Jesus]) as being a Palestinian, Pan Arabic, or Universal Messiah, rather than the Jewish Messiah prophesied by Scripture, need to repent of their sin and accept Him as the Messiah of Israel, a Jew, and Saviour to the world, lest they too perish along with all who have accepted a false idea of Messiah (sadly this includes many western Christians). Yeshua had compassion on these lost sons and daughters of Israel and stayed with them. In some ways this was a concession, in other ways it was part of His wider mandate “I was sent only for the lost sheep of the house of Israel (ethnic, religious, empirical, chosen, locational)” [Matt. 15:24]. 42 and they were saying to the woman (ho-gune[G], ha-ishah[H]), “It is no longer because of the telling (bigelal[H]) of your words (lalia[G], devareich[H]) that we believe (pisteuo[G], ma’amiyniym[H]), for we have heard, received, listened for ourselves (akouo[G], shama’nu[H]) and know, behold, consider (eido[G], veyodeiym[H]) that this One (shezehu[H]) is indeed, in truth (alethos[G], be’emet[H]) Messiah of the world (ho-soter ho kosmos[G], Mashiach haolam[H]) [Aramaic alt. mashiyacha machyaneh d’alma ‘Messiah the life-giver of the world’].” 43 After the two days He went forth (yatza[H]) from there into Galilee (ha-galiyl[H], ha-kinneret[H]). “It is no longer because of your testimony that we believe, for we have heard for ourselves and know that this One is, in truth, Messiah of the world.” We note that the initial belief of the Samaritan community of Sychar was a belief in the possibility that the man Whom the woman had spoken of was the promised Taheb (Messiah). Now they had come to a place of trust in the man Himself according to what they had heard directly from Him. This infers that Yeshua ministered to them corporately and that as a result of a personal encounter with Him each one came to faith in Him. This is consistent with the meta-narrative of Scripture and the wealth of teaching in the Brit Ha-Chadashah (NT). The Samaritans clearly understood the Taheb to be the Messiah not only of the Samaritans but also of all Israel collectively and those among the nations who would receive Him. Some have suggested that first century Jews only saw Messiah as Redeemer of Israel (The Jews, ethnic, religious, empirical chosen) alone. This is simply not true. The Scriptures of Israel (Jews) were understood to teach the redemption of Israel and the nations through the Servant King Messiah. First century Jews certainly placed an emphasis on Messiah delivering them from Roman oppression but this did not negate their belief that as a result of the Messianic Kingdom all the world would benefit. While the Jewish understanding differed from the Samaritan understanding, it was nonetheless a correct understanding according to the Messiah’s own words “We worship Who we know, for Salvation (Himself) comes from the Jews (plural).” [John 4:22] In Jewish tradition the Zohar calls Messiah (The Angel of the Lord/of the Presence/Metatron) “The Redeemer of the world” in commenting on Exodus 23:20 -Zohar in Gen. fol. 124. 4. Ultimately the Samaritans of Sychar had chosen to put aside their limited and even false understanding of the Taheb for a fuller understanding of Israel’s Messiah, and in repentance had come to accept Yeshua as the promised Messiah of Israel, born of Yehudah (Judah), Redeemer of Israel, the Samaritans and all who would believe. By accepting Yeshua the Jew of the tribe of Judah as the Messiah the Samaritans of Sychar were turning their backs on their previously held view that the Taheb would be from the lineage of Joseph via Ephraim. Their willingness to change a long held and sacred belief is evidence of the power of God present in the Person of the Son, and bears witness to their repentant hearts. This is a great example to us all. When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 44 Because Yeshua[H, A] Himself testified (martureo[G]) that a prophet (prophetes[G]) has no value, price, honour, glory (timen[G], kavod[H]) in his own father’s land, native land (patris[G]). This is referenced by the writer of John’s Gospel as the reason for Yeshua journeying to minister in the region of the Galilee rather than in His childhood home town (father’s native land) of Nazareth. The qualification for this is found in Matthew’s Gospel: “And they took offense at him. But Jesus said to them, “A prophet is not without honour except in his hometown and in his own household.” -Matthew 13:57 45 Therefore, when He came to Galilee (ha-galiyl[H], ha-kinneret[H]), the Galileans (Galilaios[G]) received, accepted Him (dechomai[G]), having seen, experienced (horao[G]) all the great (hosos[G]) things (pas[G]) that He did, made, created from that which exists (poieo[G], asah[H]) in Jerusalem (Yerushalayim[H]) in the days of (biymeiy[H]) the festival (ho-heorte[G], hechag[H] [Passover]); for they themselves also went to feast (lachog[H]) at the festival (ho-heorte[G] [Passover]). It was now over eight months after Yeshua had attended the Passover in Jerusalem where He had performed many miracles and many had believed (John 2:23). The following events occur at the end of Kislev (November-December) approaching Tevet (December-January). “Therefore, when He came to Galilee, the Galileans received, accepted Him” Therefore means because the people of His own hometown Nazareth had rejected Him, Yeshua came to Galilee, and unlike the people of His hometown, the Galileans accepted Him based on their witnessing His miracles during the Passover festival months before. Calling the festival of Passover (Pesach) “The Festival” in both Greek and Hebrew, the Gospel writer places paramount importance on this festival and indicates that the first century Jews considered Passover of greater import even than Yom Kippur (the festival which is perhaps most venerated today by orthodox Jews, although Passover still has great significance in modern observance). The importance of the festivals of Passover and Yom Kippur to modern Jews is similar to the importance placed on Christmas and Easter by modern Christians. Meaning, these are the two festivals when even the nominal turn up to Synagogue or Church respectively). Passover, the Festival of the Judeans, as it is called elsewhere, was obviously observed by Jews from throughout Israel and was not specific to the tribe of Judah but was linked to Judea due to the Torah requirement for the Passover Lamb to be sacrificed at the Temple in Jerusalem (The God ordained capital of Judah and all Israel). Therefore, in the case of Passover, “festival of the Judeans” means “festival in Judea observed by all Jews (Israel)”. "it was the custom, or usual practice with the Galileans, when they went to the holy city at the festivals, to go through the country of the Samaritans;'' -Josephus, Antiqu. Jud. l. 20. c. 5. 46 Therefore Yeshua[H, A] came again to Canah[H] (Kana[G]: reeds) of Galilee (ha-galiyl[H], ha-kinneret[H]) to the place (el-mekom[H]) where He had made (poieo[G]) the water (ho-hudor[G], ha-mayim[H]) wine (oinos[G], le’yiyn[H]). And there was a certain (tis[G]) officer (servant) of the king (basilikos[G], meiavdeiy ha-melekh[H]) whose son was sick at K’far Nachum (Kapernaoum[G], Capernaum: village of comfort). “Therefore Yeshua came again to Cana” Cana was the town in which Yeshua was based for His adult life and in particular His public ministry years. Hence, He “came again” (ref. John 2). “to the place where He had made the water wine” Those Jews and Samaritans living elsewhere in Israel would need reminding of the location of Yeshua’s first miraculous sign. Knowing his initial audience to be Jews and Samaritans of the land of Israel, the writer of John’s Gospel seeks to consolidate their understanding of the locational aspects of Yeshua’s public miracles. “there was a certain officer (servant) of the king” The king in question is Herod Antipas, tetrarch of Galilee 4 BCE -39 CE. (ref. Mark 6:14). The ethnicity and religion of this officer of king Herod Antipas is unknown, he may or may not have been Jewish. It is possible that he was either Chuza, Herod's steward (Luke 8:3), or Manaen, who had been brought up with Herod (Acts 13:1). He was either a resident of Capernaum or had a house there. Regardless, this man’s son was extremely ill and near the point of death, and was lying in the family home in the village of comfort (v.47). 47 When he heard that Yeshua[H, A] had come out of the region of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]), he went to Him and was beseeching (erotao[G]) Him to come down (katabaino[G]) and heal (iaomai[G], lerafei[H]) his son; for he was about to die (apothnesko[G], lamut[H]). The officer of the king had obviously heard of Yeshua’s miracles or had personally witnessed the signs Yeshua had performed in Jerusalem at the Passover months prior. If the latter is the case this may indicate that the officer of the king was a practicing Jew who had been in Jerusalem for the Passover festival. “beseeching Him to come down” Means that the officer of the king was pleading with Yeshua to come down (literally downhill) to Capernaum (about a day’s walk from Cana) to heal his infant/toddler who was on his death bed. 48 Therefore, Yeshua[H, A] said to him, “Unless you all (horao[G] PL) see signs, miracles, tokens (semeion[G], otot[H]) and wonders, portents, proof (teras[G], moftiym[H]), you will not believe, have faith, trust (pisteuo[G], ta’amiynu[H]).” 49 The officer of the king (basilikos[G]) said to Him, “My Lord, Master, Sir (kurios[G], Adoniy[H]), come down (katabaino[G]) before my little child, infant (paidion[G]) dies (apothnesko[G], yamut[H]).” The inference is that the officer of the king, and indeed the majority of the people required visible proof of Yeshua’s power to perform miraculous signs and therefore, prove Himself to be the promised Messiah. Yeshua uses the man’s request as an example to all present. Belief in Him must surpass personal circumstances and temporary healing. If one’s faith remains only so long as Yeshua heals the body, it is a worthless faith with no eternal value. Following Yeshua’s rebuke the officer of the king calls Him “Adoniy (My lord)”, perhaps by way of concession to Yeshua’s incredulity concerning the shallow belief of the people. His words become desperate “before the child dies” in an attempt to appeal to Yeshua’s mercy. 50 Yeshua[H, A] said to him, “Go, travel to him (poreuomai[G]); your son (huios[G], bincha[H]) lives (zao[G], chay[H]).” The man (ha-iysh[H]) believed, had faith in, trusted (pisteuo[G], he-emiyn[H]) the word (ho-logos[G], la’davar[H]) that Yeshua[H, A] spoke (deber[H]) to him and went on his way (poreuomai[G]). Yeshua essentially says “Go back to your son, he is already recovering.” Yeshua had already healed the boy, even as He sent the father back to him. Thus, the father could travel back with the knowledge that his son was safe. This shows great faith in Messiah on the part of the officer of the king, who had believed without seeing the sign immediately manifest before his eyes. Like the Roman ruler (Luke 7:1-10), the officer of the king took Yeshua at His word. The healing of young children is a sign connected to the prophets Elijah and Elisha (1 Kings 17:23 & 2 Kings 8:9). Many Jews of the first century believed that when the Messiah came He would perform miracles like those of the prophet Elijah. 51 Already then (ede de[G]) as he was now going down (katabaino[G]), his servants (doulos[G], avodayv[H]) met him, saying that his boy (pais[G], beno[H]) was living (zao[G], chay[H]). 52 Therefore, he inquired (punthanomai[G]) of them the hour when his health began to improve. Then they said to him, “Yesterday at the seventh hour the fever left him.” 53 Therefore, the father knew, realised (ginosko[G]) that it was at that hour in which Yeshua[H, A] said to him, “Your son (binecha[H]) lives (zao[G], chay[H])”; and he himself believed, had faith in, trusted (pisteuo[G]) and his whole (vechol[H]) household (oikia[G], beiyto[H]). Based on the timeline of events present in the text the officer of the king must have left Cana the day following Yeshua’s statement of healing over his son. The servants of the officer of the king must have set out to meet him the following morning and the two parties would have met at some point between the two locations. The importance of the seventh hour (1pm) is the significance it has to those who live bound by time and space. From Yeshua’s perspective the child was destined for healing but from the perspective of the child’s father and community time was a factor. Therefore, for the sake of the peoples’ potential faith, Yeshua showed them that He had been given authority over all things and that in the moment He commanded something it happened regardless of His location. The reality is that Yeshua is both the creating Word essence of God and the healing balm of the sin affected, suffering creation. We note that the officer of the king first believed in Yeshua’s ability to heal (v.50) and secondly came to believe in Yeshua as Messiah Himself based on the confirmation of the promised healing. If Chuza Herod’s steward is indeed the officer of the king, then this miracle is perhaps the catalyst that connected Joanna his wife to Yeshua’s ongoing ministry (ref. Luke 8:3). 54 This is sign, miracle, token (semeion[G], ha-ot[H]) the second (ha-sheiniy[H]) that Yeshua[H, A] performed when He had come out of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]). Specifically, this was the second major sign given in the town of Cana in the region of Galilee. After all, He had performed many miracles other than this since His first public sign in Cana. Therefore, this was the first miracle He performed after coming out of Judea into Galilee “again” (v.46), and was the second that He had performed in Cana of Galilee (John 2:11). Copyright 2020 Yaakov Brown Water into Wine (John 2:1-11):
Introduction: The wedding in Cana and the miraculous sign of the water being turned to wine appears at first glance to be a party trick, a fanciful form of entertainment, and for those who detest wine and prefer an unfermented faith, a miracle of water into grape juice, albeit a far less miraculous transformation. However, Yeshua is no magician, nor is He a performer or a people pleaser, and both the Greek and Hebrew words for wine mean fermented grape juice, that is, alcohol. So what is this miracle all about? After all, one would think that Yeshua’s first recorded miracle would carry some significance outside of “Wow, we haven’t seen that done before”. In fact, the miracle of water to wine has deep significance beyond the plain action described in the text of the Gospel of Yochanan. It links Yeshua to creation itself, to the miraculous work of Moses, and symbolically reveals Yeshua’s vicarious, sacrificial blood. All this, at a wedding banquet that prefigures that great wedding banquet at the end of the age, the wedding supper (Rev. 19:7, 9) of the “Lamb of God Who takes away the sin of the world” (John. 1:29). Joh 2:1 And in the day, the third (uvayom hashliyshiy[H]) there was a marriage festival (gamos[G]Chatunah[H]) beginning (ginomai[G], haytah[H]) in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake of the harp, [region]); and the mother (meter[G], eim[H]) of the (tos[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) was in that place (ekei[G]): NB: Cana is approximately 7.9 km north of Nazareth. This would have been approximately 1 ½ hours walk. Yeshua spent His middle years in Nazareth. “Cana of Galilee” Is a town assigned to the tribe of Asher (Joshua 19:28). Cana meaning reeds and Asher meaning Happiness. “In the third day” (uvayom hashliyshiy), could refer either to the third day following the day that the disciples of John (the Immerser) first meet Yeshua, or to the third day of a week, that being comparable to Tuesday in the modern western calendar. It is also a figurative prophetic reference to the resurrection of the King Messiah Yeshua. If it refers to the third day of the Hebrew week, there is a significant inference. The third day of the week is that day of the created order where “God saw that it was good” twice (Genesis 1:10, 12). As a result it is thought to be a day of twofold blessing. The Hebrew chatunah (Marriage) is interesting in that the Hebrew groom, chatan having been joined by the Hebrew bride kalah (arusah, betrothed), enters a binding commitment of love that is named by a feminine form of the masculine noun chatan (groom), that being chatunah. In other words, the bride joins with the groom and takes on his character. “The mother of” Yeshua’s mother Miriyam (Mary) is never mentioned by name in the Gospel of Yochanan (John). It seems that Yochanan shares his sense of intimate connection to Yeshua with his understanding of Yeshua’s special connection to His mother. It is to Miriyam that Yeshua says “Woman here is your son” and to Yochanan He says “Here is your mother”. “25 Near the execution tree of Yeshua stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Yeshua saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Precious Woman, here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.” -John 19:25-27 Thus, those whom the author sees in this way need not be mentioned by name because they are known to the intimate circle of his audience. This is still further evidence that this gospel was initially intended for a Jewish audience and only by extension to the gentiles being saved throughout the Roman empire of the latter first century CE (AD). “The Yeshua” It is interesting to note that while the more recent Hebrew text available does not have the definite article in conjunction with Yeshua’s name, both the Greek and Aramaic texts do. Meaning that the Jewish author, writing in Greek, clearly intended that this Yeshua be seen as exceptional. Thus, “And the mother of the Yeshua was in that place”. Keeping in mind that Joshua (Yeshua, Yehoshua) was an extremely common Jewish name in the first century CE (AD). Therefore, there may well have been several of the 1200 guests who were named Yeshua (Yehoshua, Joshua). Marriage in Judea and Galilee in the first century CE (AD): There were some differences between the Jewish marriage customs of Judea and the Galilee during the first century CE (AD). Religious laws were codified in order to establish correct practise for Jews living in the land at that time. "There are three countries (regions), for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;'' -Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2. Therefore, these three distinct tribal regions of Jews were obligated by Jewish religious law to marry among themselves. If a member of one group married a woman from outside of the group she was not obliged to leave her region and go with him. This is consistent with the Torah requirements regarding the passing on of land as an inheritance to the respective tribes. "They do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.'' -Bartenora in ib. "In Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.'' -Talmud. Bab. Cetubot, fol. 12. 1. Joh 2:2 And both Yeshua[H] and His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were called by name (kaleo[G]) to the marriage festival (gamos[G]Chatunah[H]). The Greek “kaleo” denotes the receipt of a person by name, and or the receiving of the person’s name and identity. A deep form of welcome that infers either familial relationship or close friendship. Therefore, it is likely that the families who were celebrating this wedding knew Yeshua and His disciples personally. They were either related to Miriyam (Mary) or Yosef (Joseph) [now deceased] or were close friends of the family. Certainly, at very least Yeshua was known to the family through His mother and thus His disciples would have been invited in connection to their newly found spiritual teacher and Rabbi. “Yeshua and His disciples” These being Andrew, and the John (other disciple, not John the Baptist), who followed Yeshua, Simon Peter, Philip, and Nathanael, all of whom were from the Galilee region. Therefore, five of Yeshua’s disciples were present along with His mother and brothers, Yaakov (James), Yosef (Joseph), Yehudah (Judah) and Shimon (Simon) [Mark 6:3; Matthew 13:55-56]. Including Yeshua this makes a total of ten free Jewish men present. Ten being a number of fullness and completion, wholeness and restoration, renewal and well-being. This is significant given that according to Jewish Law 10 free Jewish men (a minyan) were required to be present at the blessing of a bridegroom. “They do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.” -Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3. Aside from the plan circumstances in which Yeshua was a guest and not the bridegroom, we non the less note that figuratively speaking the bridegroom of the body of believers (Yeshua) was among their number. Joh 2:3 And when they were behind in the supply of (hustereo[G]) wine (oinos[G], yiyn[H]) the mother of the (tos[G]) Yeshua[H] [A] said to Him, “They have no wine.” The Greek “oinos” is yet another Hebrew/Aramaic transliteration into Greek. The Hebrew word is “yiyn” and is used to describe the fermented juice of grapes. Wine is a symbol of blessing in both ancient and modern Judaism, thus a lack of wine is symbolic of a lack of blessing or is otherwise seen as a sign that the blessing has run out. Whatever role Yeshua’s mother played at the wedding banquet, she is almost certainly serving as a direct aid to the banquet master, who was likely a close relative. There is a beautiful correlation here. Miriyam is servant both to the banquet master of this wedding and to her own Son Yeshua, the Son of the banquet Master of creation (YHVH). Just as she serves, so she offers Yeshua and opportunity to reveal His service. He is after all the Servant King Messiah (Isa. 53). In this ancient Jewish cultural setting it would have been seen as a disgrace to the families of both bride and groom had the wine run out before the festivities had been concluded. Therefore, the remedying of this situation was of great importance to Miriyam (Mary). Joh 2:4 The (Ho[G]) Yeshua[H] [A] said to her, “What have I to do with your doings (soi[G]) precious woman (gune[G])? [Alt. Hebrew reading: mah-liy valach ishah[H] What of Me and to/for you woman?] My hour, season, time (hora[G]) is not yet arrived (heko[G]) [Alt. Hebrew reading: itiy adayin lo-ba’ah[H] With Me what is yet to be is not come.” The Greek gune in this context refers specifically to a woman relative, wife, betrothed, mother etc. “Precious woman” is a phrase used throughout the Gospel of John as a precursor to a revelation to those women dear to the heart of the Messiah (4:21; 19:26; 20:13,15). “What have I to do with your doings precious woman?” This is a Hebrew idiom from the Tanakh which has been translated into Greek in order to convey a uniquely Hebrew perspective. It is clear that the author knew his primary readers (Jews) would understand it without explanation, and he intentionally fails to clarify its meaning for any later gentile readers. This is because some of the food of the gospel is first and foremost for the children of Israel (Jews, ethnic, religious, empirical, chosen) [Matt.15:26]. The phrase in question is used throughout the Tanakh in different contexts to mean, “What do we have in common?”, “Why are you involving me?”, “Don’t tell me what to do!”, “Why are you turning to me?”, “Your concern is not my concern.” In this case the idiom is employed as a gentle rebuke that seeks to illuminate for Miriyam the importance of Yeshua’s timely revelation of His manifest glory and ultimate goal. None the less, HaShem (YHVH) had always intended for this to be Yeshua’s first miraculous sign, and Yeshua knew this. He did not give in to His mother’s request as some foolishly suggest, rather He helped His mother understand the true significance of her request. Thus Yeshua obeys the will of His Father (YHVH) and proceeds to do what He had always intended to do. “With Me what is yet to be is not come.” Meaning, “The full revelation of my redeeming work and identity awaits its perfect timing.” Therefore, while Miriyam was hoping for Yeshua to be fully recognised for Who He truly was on the occasion of this wedding, He was making sure she understood that His actions at the wedding would be a mitigated revelation that would point to the perfect hour (time) of His vicarious death and resurrection unto glory, resulting in eternal life for all who would receive Him. Joh 2:5 His mother said to the servants, “Whatever He says to you, do it.” This is one line of motherly advice that every believer should take heed of. Miriyam was approximately 44 years old at the time of these events. Miriyam’s response to Yeshua’s gentle rebuke is one of submission, respect and honour. A carnal mother would have rebuked her son and said to him, “Do as I say” but Miriyam the mother of Yeshua is a devote worshipper and lover of God. Thus she turns to the servants and says, “Do whatever He says”. We note that Yeshua’s mother Miriyam (Mary), who had treasured in her heart that which she had understood of His identity, none the less, does not respond. Rather, like a Yiddish momma, she simply turns to the servants and directs them to obey her son. In doing so Miriyam shows that she understands that while Yeshua’s time of sacrificial death (Luke 2:19, 34-25, 51-52) has not yet come, His time to launch his miraculous ministry has. We must remember that when Yosef (Joseph) and Miriyam had brought the new-born Yeshua to the Temple for consecration, the righteous man Simeon had spoken directly to Miriyam about Yeshua’s destiny: “Then Shimeon blessed them and said to Miriyam, his mother: ‘This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.’” -Luke 2:34-35 Miriyam had listened to and watched Yeshua grow and treasured both Him and His role as redeemer of Israel (Luke 2:19, 51-52). Therefore, the account of her conversation at the wedding in Cana does not show that she misunderstands Yeshua’s appointed time, to the contrary, her response shows that she understands perfectly and in spite of what she knows will lead to her own great loss, she none the less makes it possible for the people of Israel to begin to understand the fullness of God’s purpose of redemption made manifest in Yeshua, her precious, beloved and treasured son. Joh 2:6 And there were set in that place (ekei[G]) six stone (lithinos[G]) water vessels (hudria[G], kadeiy-even[H]), according to the purification, cleansing, washing rituals, judgements, regulations (mishpat[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]) each capable of containing 75 to 115 litres. According to Jewish tradition stone jars can be cleansed if made impure but jars made of clay must be destroyed (Lev.6:28; 11:33). It is interesting to note that stone vessels of this kind have been found in a quarry near Nazareth which dates to the first century CE. Additionally, the Greek word tekton, which is translated carpenter in most English Bibles can refer to any kind of labourer, craftsman, or artisan, including a stone mason. Therefore, it is quite possible that both Yosef (Yeshua’s father) and Yeshua (initially as apprentice to His father) were in fact stone masons (Matt.13:55; Mark.6:3). Thus, Yeshua Himself may have made the stone vessels that were present at this wedding in Cana, at the quarry outside of Nazareth, where He spent the majority of His pre-ministry years. “Six stone water vessels” Stone (earth) and water, the elements present at the beginning of creation (Gen.1:1) are present in the six stone vessels, which are themselves representative of the six days of creation. Therefore, figuratively speaking Yeshua as the Creative Word (John 1:1) begins the ministry that will bring about a renewed creation with a sign that speaks of how the renewed creation will come about. That is, through the shed blood of the King Messiah. “According to the purification, rituals, of the Judeans” Refers to Judeans by religion as opposed to Judeans by location or ethnicity, although, for the most part those who were Judean by ethnicity were also at least under the religious instruction of the Judean religious authorities in Jerusalem. The Galileans, who were Jewish by ethnicity but did not necessarily keep all the same sectarian rituals as the Judeans, had none the less provided for the religious rites of their fellow Jews from Judea and may share some of those rites with their brothers and sisters. The ritual washing vessels in this case were most likely used for the washing before meals, a tradition that makes its way through history to the modern rabbinical practise of Netilat Yadaiym (The cleansing of the hands). This practise is likely very similar in form to that of the first century CE (AD) practise. What this tells us is that the wedding was attended by Jews from both Galilee and Judea and that the couple, contrary to extrabiblical Jewish legal custom, may have been a mixed Jewish couple, one Galilean (Of Asher – Cana) and one Judean (Of Judah). “Each capable of containing 75 to 115 litres” In total the six jars were capable of holding approximately 600 litres of water. If we estimate that each guest used the 300 – 500 millilitres of water necessary to perform Netilat Yadayim, we can safely say that there were a minimum of 1200 guests at the wedding. It is no wonder then that there was a wine shortage. Joh 2:7 The (O[G]) Yeshua[H] [A] said to them, “Fill entirely (gemizo[G]) the water jars (hudria[G]) with water (mayim[H]).” And they filled them entirely, up to the brim.” In order for something to be filled it must first be emptied. This means that those attending the wedding festival were devout Judean Jews and observant Jews from the Galilee and Nazareth, many of whom had performed ritual washing (Netilat Yadayim) using the water in the stone vessels before eating at the wedding feast. This filling is figurative of the fresh living water that Yeshua would fill creation with (John 4:14). We note that this sign is given following the account of John the Immerser (John 1:33) speaking of the Messiah bringing a tevilah (Immersion, baptism) in the Spirit that perfects the tevilah (Immersion) of water. Both the beginning of creation and the beginning of Yeshua’s miraculous signs allude to the mikveh (gathering of waters, immersion pool), and to tevilah (immersion). Joh 2:8 And He said to them, “Draw out now (nun[G]), and carry (phero[G]) it to the master, the great one (architriklinos[G], el-Rav[H]) of the feast.” And they carried it. “Draw out now” No sooner had the vessels been filled with fresh water, that they were straight away poured into wine jugs and transported to the master of the banquet. This miraculous sign happened instantaneously, in the same way that the Nile had been turned red by the command of Moses. We note that Yeshua made a presentation to the lord of the feast, of the fine wine that had resulted from His work. This is of course figurative of the presenting of His own blood before the Lord of All things (YHVH). “The great one of the feast” The Greek architriklinos (Master of Festivities) is a compound title made up of three words: arche meaning beginning, origin, tria meaning three, and klino meaning to recline, rest, the declining of the day. It is a description of a dinner bed, or three couches connected and used for feasting and thus becomes a noun describing the master of ceremonies at a banquet. However, it is also a figure for the unity of God, Who begins all things (arche), is three and One (tria), and Who offers rest and reclining at the declining of time, to all who receive His Son (klino). Interestingly, the Hebrew text calls the master of the feast “El-Rav” The Great One”, Rav being the root for Rabbi. Joh 2:9 When the master, the great one (architriklinos[G], el-Rav[H]) of the feast had tasted the water (hudatos[G], mayim[H]) it had become wine (oinos[G], yiyn[H]), and he had not seen the place it had come from: (but the servants who drew the water knew;) thus, the great one (architriklinos[G], el-Rav[H]) of the feast called the bridegroom (numphios[G], chatan[H]) It is impossible to think of a modern scientific explanation for this miraculous sign. Water does not become wine through any instantaneous process, nor is it feasible to suggest that this was simply diluted wine made from some deposit of wine in the base of the jars because the master of the banquet himself states that it is the best of wines, a fine, full bodied wine incomparable to the weaker wines served up to that point. We note that only Yeshua’s mother (who possibly told His brothers and relatives), the disciples with Him and the servants, knew what had taken place at this point. Metaphorically speaking there is a miracle (sign) that only the servants, followers, and relatives of Yeshua know, that being the salvation that comes through His vicarious death and miraculous resurrection. To others the wonderful transformation of those being saved is seen publicly as the “finest wine” which is saved for last. While still others are not even invited to the Wedding Banquet. “The great one of the feast called the bridegroom” The bridegroom would have been seated with the bride in a prominent place. Therefore, the calling out of the bridegroom would have been seen by all. Figuratively, Yeshua is called by the Father to be honoured before all creation. Joh 2:10 And said to him (bridegroom), “Every (individual) man (human being) first sets out the excellent, precious, surpassingly good (kalos[G], ha-tov[H]) wine (oinos[G], yiyn[H]); and when people have become drunk (methuo[G]), then that which is worse (elasson[G]): but you have taken care, attended to matters carefully, reserved, kept (tereo[G]) the excellent, precious, surpassingly good (kalos[G] ha-tov[H]) wine (oinos[G], yiyn[H]) until this moment (arti[G]).” Yeshua’s first sign prophetically prefigures the unsurpassable value of the last sign of His earthly ministry, that being His death and resurrection. We note that the bridegroom had no idea of what had taken place (at least, not at this point). “Every man first sets out the good wine; and when people have become drunk, then that which is worse” A drunk man cannot appreciate the fine qualities of superior wine. Therefore, common sense dictates that the good wine should be served first at a time in proceedings when it can be appreciated, and later, for those who have drunk too much, the cheap wine is served. “but you have taken care, reserving the good wine until this moment” Yeshua has produced the best wine last for a reason. The fact that the wine had run out indicates that many of the guests must have been over drinking, many, but not all. Those who had become drunk would now be given the fine wine produced by Yeshua but would be unable to appreciate it, while those who had been drinking responsibly would have been free to enjoy the superior wine to the fullest. Based on his assessment of the wine we know that the master of the banquet was one who had drunk responsibly. Likewise Yeshua’s mother and disciples. It is also possible that the servants who had not been drinking but serving, were later afforded the opportunity to drink of the fine wine, not having indulged in irresponsible drinking because of their commitment to service. Therefore, we conclude that the wine was appreciated by the sober but went unnoticed by the drunk. This is a figure for the Gospel, where the blood of Messiah is received as the sweet fragrance of salvation to those being saved and as the stench of death to those being lost (2 Corinthians 2:14-16). Joh 2:11 This beginning, origin, first (arche[G], reishiyt[H]) of (O[G]) the signs, wonders, miracles (semeion[G], ha-otot[H]) Yeshua[H] [A] did in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] [circuit], Yam Ha-Kineret[H] Lake of the harp, [region]), and manifested, made known, made visible (phaneroo[G]) His glory, splendour, brightness, opinion, judgement, view (doxa[G], kevodo[H]); and His disciples, religious students, followers (mathetes[G], talmidim[H]) believed, had faith, trusted, were persuaded, accepted the truth (pisteuo[G], ya’amiynu[H]) in/on Him. “This beginning, origin, first of the signs, wonders, miracles” The Greek “semeion” (miracle) equates to the Hebrew “ot” which is the same word used to describe the signs and wonders that God performed for Israel through Moses and the prophets. This was the first of seven miraculous signs that each showed how the created order submitted to the authority of Yeshua (2:1-11; 4:43-54; 5:1-9; 6:1-5; 9:1-41; 11:1-44), the seventh sign showing Yeshua’s authority over the grave. Additionally the turning of the water to wine at Cana is the first of a total of 37 public signs (miracles) which are recorded in the gospels. We add to these: 1. the miraculous birth of Yeshua, 2. the sign of His death on the tree, and 3. His miraculous resurrection and we come to the sum 40, a number symbolizing fullness and new beginning. A number closely associated with the prophet Moses. By turning the water into wine Yeshua emulated the first public sign (miracle, plague) performed by Moses via his proxy Aaron (Moses brother), that being the turning of the waters of the Nile to blood (Exodus 7:19-20). We note that this first public sign of Moses (Following the consuming of Pharaoh’s snakes) began the 10 plagues against Egypt (Double Distress) and was the beginning of Israel’s journey to freedom through the blood of the Passover Lamb. Thus, Yeshua showed Himself to be the One Who Moses had prophesied would come: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” The Lord said to me: “What they say is good. I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 (NIV) The first public sign of Moses was a plague, the first public sign of Yeshua was a symbol of redemption and healing from the greatest of plagues (sin and death). The Torah brought the indictment against sin, the vicarious sacrifice of the Author of the Torah (Yeshua) brings atonement and freedom from the indictment of the Torah (cf. John 1:17). Both the first sign of Moses and the first sign of Yeshua were the inauguration of a process that would lead to the death of the first born. In the case of Moses, to the death of the firstborn of Egypt (double distress), and in the case of Yeshua, the death of the First Born Son of God Himself. The former being the means of physical freedom, the latter being the means of eternal metaphysical freedom. If we are not to be judged we have no need of salvation. Therefore, judgement is necessary in order to qualify redemption. Where Moses’ miraculous sign brought judgement against the enemies of God, Yeshua’s sign prophesied the means by which the enemies of God might be redeemed. And, just as the Passover Lamb delivered Israel from physical slavery, so too the “Lamb of God” would deliver Israel from spiritual slavery. It is no coincidence therefore, that the following verses of John 2 (v.13) speak of the Passover, for that is exactly what this first miraculous sign of Yeshua was pointing toward. In summation, the miracle of the water turned to wine uses the symbolism of creation and the first public miracle (sign) of Moses to present to Israel the One (Yeshua) Who brings the redemptive means by which the sin affected creation can be cleansed and reborn as a new creation.
John’s gospel began by illuminating the creative Word of God Yeshua and continued through chapter one to allude to the Immerser Yochanan, whose immersion (ritual washing) is one of repentance. Now in the opening account of chapter two, in the miracle (sign) of the wedding at Cana we see the creative Word (Yeshua) of God present at a wedding festival. We see six stone jars, which, unlike clay kilned jars, are not of man-made material (Yeshua may well have literally made the stone vessels present at the wedding at Cana). We recall the stone (rock) which is cut out and will destroy the wicked kingdoms of humanity, establishing His rule over all things, as referenced to the prophetic dream of Nebuchadnezzar (Daniel 2:34, 44-45).The six jars are the six days of creation and the stone (rock, earth) and water are the base elements of the created order of our world (Genesis 1:1-2). Therefore, the Word (Creative voice of God, Yeshua), Who was in the beginning with God (John 1:1) commands that the stone jars be filled to the brim with water on the third day (v.1), and in stone and water He creates wine, just as God created the grape vines on the third day (Gen. 1:10-13) following the creation of the Cosmos, heavens, earth and water, and prior to the creation of humanity. The water from the jars for ritual cleansing had been used to purify the body but could never purify the soul, spirit, conscience, being. Yeshua fills the same jars with new water, His living water, and turns the notion of temporary purification (physical washing) into a symbol for the blood (wine) that will bring a cleansing which will rid the soul, spirit, conscience, being of impurity forever. That is, the blood of His own vicarious, sacrificial death, shed for many. This wine (blood) is presented before the Master (God the Father) of the wedding Banquet (Of the Lamb) and it is The Master (YHVH) Who says of this wine (blood), “you’ve saved the best for last”, in other words, the temporary blood (wine) of animal sacrifice and the temporary cleansing of water is now eclipsed by the all sufficient blood (wine) of the Messiah Yeshua, Who perpetually pours out the mayim Chayim living waters of His life into the lives of others. Yeshua Makes a Whip (John 2:12-25): Joh 2:12 After this He (Yeshua) went down to Kafar Nachum[H] (Village [atonement] of comfort Capernaum), He, and His mother (meter[G], eim[H]), and his brethren (adelphos[G], echayn [achim] [H]) and His disciples, religious students, followers (mathetes[G], talmidim[H]): and they continued there for only a few days. Capernaum is not south (down) of Cana, rather it is “down” in the sense of terrain. NB: Capernaum is 38 km north-east of Cana and is known as the town of both Peter and Yeshua. It would have been approximately 7 ½ hours walk from Capernaum to Cana. Yeshua was born in Bethlehem, brought up in Nazareth and He preached in Jerusalem but spent the majority of His time during His public ministry years in Capernaum. It is thought that when the Bible speaks of Yeshua’s “own city”, it is referring to Capernaum (Matt. 9:1). It is interesting to note that the Comforter (Yeshua) spent much of His public ministry living in the village of comfort (K’far Nachum). We note now for the second time that Yeshua’s earthly father (step father as it were) is not present with His mother and the family. It is highly unlikely that Joseph (being a righteous man) had divorced his wife (or we would hear of it elsewhere), therefore, it seems that between the age of 12 (Luke 2:41-52) and the beginning of Yeshua’s public ministry (age 30) His earthly father Joseph had passed away. Joh 2:13 And the Holy convocation of the Passover (Pascha[G], Chag ha-Pesach[H]) of (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans was at hand (eggus[G]), and Yeshua[H][A] went up upon, made aliyah (anabaino[G], vaya’al[H]) to Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness), NB: Jerusalem is 163 km south-west of Capernaum. This would have been approximately 35 hours walk, or a day and a half’s journey. “The Passover of the Judeans” means that it was the Passover sacrifice performed according to the Temple rites upon the Temple altar as commanded by God for when Israel entered the land of Israel (The Temple being in Jerusalem of Judah). Prior to Israel’s entry to the land the Passover sacrifice was made outside of Israel and the Temple mount. The Samaritans practiced the Passover sacrifice (in direct violation of Torah) on Mt Gerizim. An issue that Yeshua addressed directly with the Samaritan woman at the well (John 4:4-42). The Passover of the Judeans also infers a practice that had additional customs associated with the Biblical command, customs that the Judean religious leaders had added. Regardless, Yeshua came to share in the Passover observance in Jerusalem along with all those Jews from throughout the known world who regularly made Aliyah for the Regalim (three going up festivals: Pesach, Shavuot, Sukkot). Regalim is from the Hebrew root “rega” meaning to wait, thus these festivals were known as the three times when all Israel waited on the Lord together in His Holy City Jerusalem, where He had placed His Name. It is no coincidence that the miracle of the water to wine occurs directly prior to the sacrifice of the Passover, which is the very thing that the symbolism of the miracle reveals. Therefore, having been called the “Lamb of God Who takes away the offence of the world” and having shown how His blood would become the finest wine of redemption, Yeshua now goes up to Jerusalem to the Passover celebration that has prefigured His coming for millennia. Joh 2:14 And came upon, found, discovered (heurisko[G]) in (en[G]) the temple (hieron[G], vamikdash[H]) salesmen, barterers (poleo[G]) that sold oxen and sheep and doves (yonah[H]), and the money brokers (kermatistes[G], porteiy ha-kesef[H]) sitting in fixed abode (kathemai[G], yoshviym sham[H]): This same incident is recorded in Matthew 21:12-27, Mark 11:12-17, and Luke 19:45-20:8 where the emphasis differs slightly. In John’s account Yeshua emphasises the need for the temple to be purified so that His own Jewish people might worship God in purity. Thus the author quotes Psalm 69:9. This makes sense, given that the author of the Gospel According to John sees the Jews as his primary audience. Whereas, the focus of Mark’s Gospel for example, is on rebuking the false witness that these practices exhibit to the nations. Therefore, the author of Mark’s Gospel quotes a different verse from the Tanakh (OT), “My house will be called a house of prayer for all nations’ (Isaiah 56:7). But you have made it a den of robbers (Jeremiah 7:11).” While the accounts are very similar the overturning of the tables is recorded at the end of Yeshua’s ministry in the other gospels rather than at the beginning as in the present text. This means that Yochanan the author of the Gospel According to John, either changed the chronology to suit his narrative and theme, or, more likely, that Yeshua turned over the trading tables in the Temple a second time in the latter days of His ministry. This is consistent with the fact that the accounts of the synoptic Gospels are thematically different from that of John. Therefore, when He first turned over the tables Yeshua was showing Israel (ethnic, religious, empirical, chosen) the need for the purification of the temple, whereas, nearing the end of His ministry He placed the emphasis on how the apostate worship of Israel was causing the nations to stumble. It is interesting to note that the Mark 11:12-17 account has Yeshua cursing the fig tree prior to the events that took place in the temple courts. Later that fig tree had withered. We recall that Nathanael had been called from under the fig tree which represented the place of Torah study and the fruitfulness that should come from it, however, there were those who taught in the seat of authority who had made the fig tree (metaphorically) fruitless. Unlike Nathanael, who was “A true Israelite in whom there is no deceit”, many of the Torah scholars and teachers among the Judean religious leadership had made their fig trees fruitless through teaching “the rules of men”, and thus were cursed by Yeshua so that the tree of their false teaching might not bear fruit in the future. “In the Mikdash (temple)” means inside the temple area itself, and does not refer to the outer court of the gentiles which is not considered part of the temple proper (Yet further proof that this is a separate, earlier event of similar nature). The selling and bartering of religious goods is most likely to have occurred in the court of the men of Israel which is located just prior to the court of the priests where the sacrifices are offered on the altar. Based on the Greek text we can deduce that the sellers and money changers had fixed abodes there. Simply put, they weren’t coming and going, rather they had set up semi-permanent tables and booths from which they sold their merchandise, changed money for interest into the temple shekel, and generally profited from those who had come from afar to observe the regalim festivals. Pilgrims making Aliyah (going up) were obligated by the Torah to pay the Temple tax by way of the official half-shekel (Exodus 30:11-16). Joh 2:15 And when He had prepared, constructed, fashioned (poieo[G]) a scourge, whip (phragellion[G]) out of individual cords [bound together] (schoinion pas[G]), He drove, cast (ekballo[G]) them all (kulam[H]) out of the temple (hieron[G], ha-mikdash[H]), and the sheep, and the oxen; and poured out, sent flying, spilled abroad (ekchuno[G]) the changers' of small coins (kollubistes[G], Maot[H]), both the small coins (kerma[G]) and the tables (trapeza[G], ha-shulchaniym[H]) were overturned, destroyed (anatrepo[G], yahapokh[H]); “And when He had fashioned a scourge out of individual cords” This task would have taken a minimum of 30 minutes and probably up to an hour to complete. Yeshua maintained His Godly anger (Yaakov 1:20) over this period of time and focused on the creative task of making the whip out of numerous leather cords bound at the base and knotted at the ends, designed to draw blood. This was not the foolish instantaneous reaction of an angry man, rather it was the contained, premeditated, disciplinary action of the Spirit filled King Messiah. It is utterly foolish therefore, to claim that Yeshua was a pacifist (non-violent resistance). Just as the gospel is perpetually first for the Jews (Rom.1:16), so to the discipline of God is perpetually first for the Jews (Rom.2:9), and the coming glory of God’s Kingdom will be first for the Jews (Rom.2:10). He disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). The use of the Greek kollubistes (changers' of small coins) in place of kermatistes (Money brokers) which is used in the previous verse, is intentional. It refers to changers of even the smallest coins, meaning that every defiled item down to the least, was dispersed and driven out of the temple complex by the King Messiah Yeshua. The Greek anatrepo is more forceful than simply overturning (as in many English translations), it carries the sense of destruction. Yeshua did more than simply overturn the tables, He stomped them into pieces, such was His anger concerning the defiling of His Father’s House. The phrase “Gentle Jesus meek and mild”, while not entirely untrue, has none the less, become a lie of omission on the tongues of many believers. Therefore, we are reminded by the Gospel of Yochanan, that Yeshua has already come as a meek Lamb to the slaughter but He is now resurrected and will return as the warrior King Messiah, destroying the tables and wealth of God’s enemies and restoring righteousness and truth to the temple mount. Joh 2:16 And said to those that sold, bartered over (poleo[G]) doves (yonah[H]), “Take these things away; do not make My Father's (pater[G]) house a house of merchandise, trade, an emporium, a market place (emporion[G]).” Joh 2:17 And His disciples (talmidim[H]) remembered that it was written, “The zeal (zelos[G] kinat[H]) for Your, the (ho[G]) house (oikos[G] beiytecha[H]) has eaten me up, consumed me (katesthio[G achalateniy[H]).” “Kiy-kinat Because jealousy beiytecha for Your House achalateniy eats me, burns me up, vecherpot and the scorn, blaspheme, taunt, defying chorfeycha that has scorned, blasphemed, taunted, defyied You nafelu has fallen alay upon me.” -Psalm 69:9 We note that the so called “uneducated” am ha-aretz (people of the land, common people) disciples (talmidim) of Yeshua, were in fact very well versed in the Torah, Prophets and Writings of the Tanakh. The Scripture that they had recalled further illuminates the context of this incident at the temple. “I am a foreigner to my own family, a stranger to my own mother’s children; for zeal for your house consumes me, and the insults of those who insult you fall on me.” -Psalm 69:9-10 (NIV) Yeshua’s disciples understood that this scripture was being enacted in all its prophetic fullness, right before their eyes. This psalm of David was written at a time when he had been scorned by his own people and treated as a foreigner because of his zeal for God’s House (Temple), and all that entailed. Joh 2:18 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) answered and said to Him, “What sign (semeion[G], ot[H]) will you show, expose to our eyes (deiknuo[G]), seeing that you do these things?” It was believed (And rightly so), that according to the Tanakh, the Messiah when He came, would manifest signs and wonders like those of Moses and Elijah. The question of the religious leaders was not wrong in and of itself but the motivation behind their question sought to disprove Yeshua’s identity as the King Messiah. Thus, it is in large part because of their evil intent that Yeshua answers the way He does in the following verse. Joh 2:19 Yeshua answered and said to them, “Destroy, loose, unfasten, unbandage (luo[G]) this temple (naos[G], heiychal[H]) and in three days I will arouse, raise it up (egeiro[G]).” The word for temple here is the Greek naos rather than the formerly rendered hieron. Where hieron refers to the sum of the temple precinct courts, naos refers to the temple proper, the Holy place and the holy of holies. Likewise, the Hebrew text uses heiychal (sanctuary, holy place & holy of holies), rather than mikdash (temple precinct). We note that this chapter began “On the third day…” Joh 2:20 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) said, “This temple (naos[G], heiychal[H]) has been constructed over a period of forty six years, and wilt You arouse, raise it up (egeiro[G]) in three days?” It seems logical that men looking at literal earthly objects would conclude a physical meaning related to the temple itself in Jerusalem. The construction of Herod’s temple had begun in approximately 20-19 BCE (BC). The two years of preparation in construction is probably not included in the estimate of the religious leaders, which means that these events probably too place about 28 CE (AD). This confirms the view that the gospel writer is speaking of the first of two occasions where Yeshua turned over the tables of the money changers. In fact, the construction of the temple complex was not completed until 64 CE (AD) by Herod Agrippa, just six years before the Romans destroyed it. Joh 2:21 But He had spoken of the temple (naos[G], heiychal[H]) of His body (soma[G]). Joh 2:22 When therefore He was aroused, risen (egeiro[G]) from the dead (nekros[G]), His disciples, religious students (talmidim[H]) remembered that He had said this to them; and they believed, trusted, were confident in (pisteuo[G], yamiynu[H]) the Writing (graphe[G], katuv [ketvi] [H]) and the word (logos[G], davar[H]) which Yeshua had spoken. “The Temple of His body” being an intimate correlation to the temple of God. In both cases the Greek and Hebrew texts use the same word to describe the Holy place at the centre of the temple precinct “they believed in the Writing” Both the Greek graphe and the Hebrew katuv (ketvi) mean writing, written thing. Where others translate “scripture” it is more accurate to translate “Writings”, referring specifically to the third section of the Tanakh (OT) called the Ketuvim (Writings) which includes the poetry books [(Psalms, Proverbs, and Job), the Megillot, or Scrolls (Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther), and some of the books of prophecy (Daniel), and history (Ezra, Nehemiah, and I and II Chronicles).] Joh 2:23 Now when He was in Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness) at the Passover (Pascha[G], Chag ha-Pesach[H]), on the festival day (heorte[G], be’chag[H]), many believed, trusted, were confident (pisteuo[G], yamiynu[H]) in His Name (onoma[G], besh’mo[H]), when they saw the miracles (semeion[G], ha-otot[H]) which He did. “The festival day” refers to the day of the Passover sacrifice called the Chagigah (Festival offering). The miracles being referred to are those performed during this same period in Yeshua’s early ministry as recorded in the other gospels. “Many believed in His Name, when they saw the miracles which He did.” Many outside of Yeshua’s circle of family and disciples believed in Him based on the signs He was doing, signs like those of Moses and Elijah, which was what had been expected of the Messiah by the Jewish people. Like the three thousand at Shavuot (Pentecost) and the many thousands more among the Jews who believed both before and after His death and resurrection, it was this remnant of Israel (ethnic, religious, empirical, chosen) who were the first to receive Yeshua, and His gospel continues to be first for the Jews (Romans 1:16). Joh 2:24 But Yeshua did not commit, entrust (pisteuo[G], he’emiyn[H]), himself to them, upon which (al-asher[H]) he knew all (yada et-kulam[H]), Joh 2:25 And did not need the testimony (martureo[G], le’eidut[H]) of a man (iysh[H]) of humanity (anthropos[G], al-ha’adam[H]): for He knew (yada[H]) what was in, among (en[G], mah-bekerev[H]) humanity, the man (anthropos[G], ha-adam[H]). “But Yeshua did not entrust himself to them, upon which he knew” At this point in His ministry those who believed Yeshua was the promised Messiah would also have held tightly to the prophecies of His dominion over Israel and the nations. Therefore, they would have been eager to make Him King on the throne of David and see Him physically defeat the Roman empire and bring about the Messianic reign promised in the Tanakh (OT). Knowing this, Yeshua did not entrust Himself to the plans of human beings (cf. Matt.16:23; Mark 8:33). His time to rule and the Messianic age had not yet come, He must first suffer and die for all humanity. This reflects the gentle rebuke made to Miriyam earlier in the chapter (v.4). “Did not need the testimony of a man: for He knew what was in, among humanity” The second Adam Yeshua knew intimately the nature of the first Adam and his progeny (Humanity). It was not the approval or validation of human beings he sought but the honour and glory of the Father to Whom He submitted all things. Had Yeshua given in to the human desire to promote Himself, He may well have become King and victor over Rome, but at the cost of the damnation of all humanity. Yeshua was not afforded the luxury of error and repentance. He had come to be Holy, just as the Father is Holy. He would endure all things that a human being must endure but would remain sinless for the sake of all humanity. “4 Therefore, since we have a Kohen Gadol great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession. 15 For we do not have a Kohen Gadol high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet remained without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” -Hebrews 4:14-16 Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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