Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. Introduction:
There are numerous doctrinal ideas and spiritual principals alluded to in this chapter that apply to all believers regardless of ethnicity. However, it is important to continue to remember that the recipients of this work are first century Jewish believers and not Gentile believers. Therefore, words and phrases like “covenant, called, elect, eternal land” etc. are ethno-religious phrases that have a certain meaning to Torah observant Jews and in particular first century Jews. For both the ancient and modern Gentile reader there are fewer obstacles in the way of understanding the eternal atonement of Yeshua because for the most part the Gentile audience does not understand the temporal (present age) sacrificial system of Torah as a primary, even intrinsic part of cultural religious practice (of course this is now also true of rabbinical Judaism to some extent). The first century C.E. Messiah following Jew on the other hand is wrestling with how the then functional temple cult converges with a belief that Yeshua is the singular ultimate sacrifice Who fulfills and is the goal of all the sacrificial requirements of Torah, to the point of revealing the heavenly Tent of Meeting (Mishkan) and the origin of the redemptive work of God. To view this text only through the revisionist lens of universal application is to misunderstand it. With this in mind we must be intentional in seeking to understand how the Jewish recipients of this work in the first century C.E. are viewing this teaching and what it might have meant for them by way of application (halakhah). The Book to the Hebrews 9:1-10:18 explains that the new covenant is of eternal effect and is better than the former covenant of the Mosaic Torah because Yeshua the Great High Priest offers His eternal Spirit infused blood before the face of God in the original Holy of holies of the heavenly realm, thus, He atones once for all who will receive Him and need not offer sacrifices for Himself and others daily because He remains without sin, having died to secure the covenant and having been raised to life everlasting in order to apply it to all who believe. Therefore, Yeshua gives access to the heavenly Holy of holies to all who believe. NB: The section of the Talmud Bavliy called Seder Kodashiym (Order of Holies) addresses the many aspects of the Mosaic sacrificial system and the daily Temple practices of the first century C.E. as a reflection of Mishnaic Law. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 8 being: 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed. BOOK TO THE HEBREWS Chapter 9:1-14 (Author’s translation) 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? HEBREWS 9:1-14 (line upon line) 1Now truly, indeed, (men[G], b’emet[H]) the first (protos[G], harishonah[H]) covenant (habriyt[H]) had regulations, judgements, righteousness (dikaiōma[G], hayu diyneiy[H]) for divine service (avodah[H], latreia[G]) and the earthly sanctuary, [a holy place in the land] (kosmikos hagion[G], umikdash ba’aretz[H]). 2 For the first (protos[G]) tent of meeting (skēnē[G], Mishkan[H]) was prepared, built, ordained (kataskeuazō[G]) in which was the menorah[H] (luchnia[G]) and, the table (trapeza[G], shulkhan[H]), and the exposed bread, bread before the face (prothesis artos[G], lechem hapaniym[H] alt. uma’arechet halechem[H]); this is called the Holy Place (hagion[G], kodesh[H]). 3 And after (meta[G]) the second (deuteros[G]) curtain (katapetasma[G]) there was a habitation (skēnē[G]) which is called the Holy of holies (hagion hagion[G]) alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. Having already been told that the earthly sanctuary was a copy of the original heavenly Sanctuary, it is now pointed out that the covenant connected to that same earthly replica had certain regulations that were carefully followed out of holy awe for the God Who commanded them through Moses His servant. We are also told that the purpose of these regulations was to direct Israel, through her priests, in “Divine service”. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. By way of pretext, both the Mishkan (Tent of Meeting) and the Mikdash/Heiykhal (Temple) consisted of an outer court (which is not mentioned in this passage), a holy place, and the Holy of holies (Exodus 25-31, 35-40). Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]). Mikdash (Temple) is used in Exodus 25:8 to describe the Mishkan and is therefore synonymous with both the Mishkan and the later temples. Etymologically it is a composite word made up of “mi” (from) and “kadash” (sanctify), thus, from God comes the means of sanctification through blood atonement which makes reconciliation to and permanent dwelling (right relationship) with God possible. Heiykhal (Temple) is the most commonly used noun for the temple and can mean, “temple, palace, hall, sanctuary” etc. It is thought to be derived from the root yakol meaning, “to prevail, overcome, endure, have strength”. Thus, we overcome in God (the meaning of the ethnic noun Israel). The Holy Place: The articles described here were all situated in the holy place of the Tent of Meeting and were still in use in the holy place of the second temple at the time of the writing of this Book to the Hebrews (though at the time of the second temple they were replicas of the original articles). Menorah – (7 branched golden lampstand) The Menorah is described in detail in Exodus 25:31-40. It stood on the south side of the holy place (Exodus 40:24), and was kept burning day and night. The Talmud Bavliy Menachot 28b, a tractate of Seder Kadoshiym states that the menorah stood 18 handbreadths/palm widths (three common cubits) high, or approximately 1.62 metres (5.3 ft). Menorah is probably derived from the words nir (flame, light), nahar (stream, river), nahara (light, daylight), thus, the composite form minhara meaning “Place of light river” becomes menorah. The symbolism of the menorah is almost uncontainable, and considering the God it points to, not surprisingly so. Being a complex unity of seven connected branches, seven flames fed by pure olive oil and kept perpetually lit, the menorah (place of light river) is a representation of the manifest light presence of God, Hak’vod HaShem (Biblical Hebrew) or Shekhinah (Talmudic Hebrew). The oil used to fuel it is representative of the Ruach HaKodesh (Holy Spirit). Therefore, it is a symbol of the sevenfold attributes of God (Isaiah 6:1-5) and is also connected to the seven days of creation through the all existing light from which creation begins (Genesis 1). There are many other figurative meanings that are too prolific to note here. Shulkhan – (Table) The Table of the exposed bread stood on the north side of the holy place (Exodus 40:22) [approx. 0.8m H x 1m W x 0.5m D]. Shulkhan is from the root shalakh meaning “send, extend, direct, spread out” and with regard to shulkhan by implication, means to spread out a meal. The symbolism of the table is also rich. The essential meaning relating to its firm construction of Acacia wood is connected to the shoot of human offspring. Acacia wood is hardy and grows in the Sinai desert among other places. The gold covering symbolizing royalty, and ultimately deity. Thus, the table on which the bread before the face is placed can represent the King Messiah Yeshua, the root out of dry ground (Isa. 53:2) crowned in glory as Divine King (John 1:1; 10:30-33; 20:28, Rev. 1:8, Matt. 28:20; John 2:24-25; Phil. 2:6-11; 3:21). Messiah carries on His shoulders the hope and redemption of the twelve tribes of Israel, which are ever before the face of God. Lechem Hapaniym – (The Bread before the Face) The recipe and presentation of the showbread and its use is detailed in Leviticus 24:5-9. Two rows of six unleavened loaves (matzot) were placed side by side representing the twelve tribes of Israel. These loaves were to be eaten by the high priest Aaron and his sons. The loaves were made from ingredients offered to God by the tribes of Israel and were to sit exposed on the north side of the holy place and before the curtain of entry to the holy of holies. The loaves were placed at the beginning of each Shabbat. The incense censer was used to sprinkle incense on top of the bread before the face. The same incense was burned on the incense altar (Lev. 24:7; Num. 7:14). 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. The writer makes a clear distinction here between the holy place (v.2) and the holy of holies where the ark of the covenant once resided (v.3). The “second curtain” may refer to the Tent of Meeting having an entry curtain (first) and the second curtain parochet to the holy of holies. Alternatively, it may refer to the dual curtains before the holy of holies during the second temple period as attested to by the Mishnah and Talmud (Mishnah Shekaliym, c. 8. sect. 5. Maimonides on Hamikdash, c. 7. sect. 16: Talmud Bavliy Yoma, fol. 54. 1. & Ketubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.) “he walked in the temple till he came between sh’neiy haparochot (the two vails), which divide between the holy, and holy of holies, and there was the space of a cubit between them.” - Mishnah Yoma, c. 5. sect. 1. 4 having a golden (chruseos[G], hazahav[H]) censer of incense (thumiastērion[G], mizbach[H]) and the ark (kibōtos[G], aron[H]) of the covenant (ho diathēkē[G], habriyt[H]) covered on all sides with gold (chruseos[G], zahav[H]), in which was a golden (chrusion[G], zahav[H]) pot (stamnos[G]) holding the mãn[H] [What is it?] (manna[G], haman[H]), Aaron’s (Aharon[H], mountainous, light bringer) rod (rhabdos[G], mateih[H]) which budded (blastanō[G], parach[H]), and the tablets (plax[G], veluchot[H]) of the covenant (ho diathēkē[G], habriyt[H]); 5 and over (huperanō[G]) it the cherubiym (cheroubim[G], cheruveiy[H] guardian, mighty-approacher, blessing bringer) of glory (doxa[G], hakavod[H]) overshadowing (kataskiazō[G]) the mercy seat, atoning cover (hilastērion[G], hakaporet[H]); but about these things we can’t now speak in intricate detail (kata meros[G]). 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; The items mentioned here all relate to the holy of holies, and all but the censer reside within the holy of holies. “Golden Censer of incense” The word “altar” is not in the Greek (oldest) text. There is good reason for this, the writer is about to thematically connect the offering of the incense on Yom Kippur when the incense is taken beyond the parochet (curtain) and into the holy of holies, to the fragrant path of Yeshua’s entry into the Holiest place in the heavenlies. Therefore, because the writer is describing items that have their place inside the holy of holies (the incense altar being outside the holy of holies in the holy place) he thus speaks of the censer that carries the incense from the incense altar into the holy of holies once a year and for that reason does not name the incense altar itself. Once again the gold of the incense censer denotes royalty and glory. While the Torah does not stipulate that this censer be golden (Lev. 16:12-14), the first century Jewish historian Josephus does (Antiquities. l. 3. c. 8. sect. 3.) and the Mishnah (Yoma, c. 4. sect. 4.) tells us that there were various censers used by the priests in the daily service, but the one being described here was unique and was used by the high priest on Yom Kippur (the day of atonement). The high priest used a silver censer on other occasions, but on the Yom Kippur (the day of atonement) he used this specific golden one, and with it he entered into the holy of holies. Revelation 8:3 affirms that the heavenly censer replicated in the earthly temple service is in fact golden. “The Ark of the covenant” The ark is so named because it contains the two tablets of the covenant [ten commandments] (Exodus 16:33-34; 25:10-16; Num. 10:33; 17:8-10). It was housed inside the holy of holies (Exodus 40:21). NB: Exodus 25 says “It is to be 21⁄2 cubits in length, 1 1⁄2 in breadth, and 1 1⁄2 in height (approximately 131×79×79 cm or 52×31×31 in).” A relatively small rectangular box. The ark was symbolic of the throne and manifest presence of God and is therefore the holiest of the articles of the service within the Tent of Meeting/Temple. The Mishkan was erected to house the ark and not the other way around. The ark was the first article constructed after God instructed Moses to build the Tent of Meeting (Exodus 25:8-10). The manifest glory of God dwelt between the cherubiym atop the mercy seat in the form of a cloud by day and a pillar of fire by night, the cloud being the daylight expression of the fire’s effect and the fire being more visible at night (Exodus 40:34-38; Psalm 80:1). The ark was known by several names: a. Numbers 10:33 calls it Aron Habriyt (Ark of the covenant) due to the tablets of the covenant residing within as a warning against sin. b. Exodus 25:22 calls it Aron Edut (Ark of the testimony), edut being from the root ed (witness). In other words, the ark of the testimony of the witness. c. 1 Samuel 3:3 calls it Aron Elohiym (Ark of God), denoting God as Judge and the contents of the Ark as an indictment against sin. d. 1 Kings 2:26 calls it Aron Adonay YHVH (Ark of the Lord YHVH Mercy), denoting its symbolic representation of God’s Kingship and His mercy. e. 2 Chronicles 35:3 calls it Aron HaKodesh (The Holy Ark), denoting God’s holiness and invoking awe. It is this name that our rabbis adopted in reference to the ark that houses the Torah situated behind a parochet (curtain) at the front or centre of the modern synagogue beneath the nir tamid (perpetual flame/light) which symbolises the ancient menorah. f. Psalms 132:8 calls it Aron uzachei (Ark of Your Strength), denoting the redemptive immutable strength of God. Our rabbis made this phrase part of the Torah service. As we return the Torah to the ark we say, “When the ark rested Moshe would say ‘Return O Lord to the host of Israel’s families. Arise O Lord to Your resting place, you and Aron uzachei the ark of Your strength…’” When the Mishkan was erected in the desert the Aron Habriyt ark of the covenant was housed in the holy of holies which was beyond the parochet (curtain) of entry seen from the holy place. It is worth noting that following the inauguration of Solomon’s temple the ark of the covenant is not heard of again in Scripture. Numerous Jewish commentators and sources affirm this (Talmud Bavliy Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Koncil. in Gen. qu. 41. Kimkhi in Hagg. i. 8.). The location of the ark of the covenant is unknown, and there is little agreement among Jewish commentators on who took it, when, and where it now resides. some say, it was carried away by Nebuchadnezzar into Babylon, as one of the beautiful vessels of the house of the Lord, 2 Chronicles 36:10 (Talmud Bavliy Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.) others, that Jeremiah the prophet took it and hid it in a cave on Mount Nebo (Joseph ben Gorion, l. 1. c. 17. 2 Maccabees. ii. 4, 5. ). The most common supposition is that it was hidden by King Josiah in some unknown deep place, which king Solomon had built for that purpose underground, knowing, that the temple would be destroyed (T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.); numerous Jewish commentators claim that it was hidden under the pavement of a room in the temple, called "the wood room" (Mishnah Shekaliym, c. 6. sect. 1, 2. T. Hieros. Shekaliym, fol. 49. 3. Talmud Bavliy Yoma, fol. 54. 1.). Many have proposed theories on where the ark now resides. From Jerusalem beneath the temple mount, or under mount Nebo, to Rome, Egypt, Scotland, Ethiopia and the list goes on. Many continue to search it out and develop new theories, allowing their lives to be enveloped by the need to discover it, and it may well be discovered or will at least be recreated for use in the third temple, regardless, as Messiah followers we must have a different focus, not earthbound but heavenly. In Messiah Yeshua we have come to understand that the ark of the covenant being an earthly replica of its heavenly counterpart, is no longer necessary. Therefore, foolishly chasing after the hidden location of the ark on earth is not only a waste of time but has also become a practice of idolatry among many, both Jewish and Christian. As followers of Messiah and readers of the inspired Scriptures we know where the true, original ark of the covenant resides: “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV In fact, at the time of Yeshua’s earthly ministry and therefore, prior to the destruction of the second temple during the time of the writing of the Book to the Hebrews, the holy of holies was empty. Ha-even (the foundation stone) exposed at the centre of floor of the holy of holies. Therefore, the blood sprinkled yearly by the high priests of Israel on Yom Kippur, was being sprinkled on “The Stone that the builders rejected” (Yeshua the King Messiah). The ark of the covenant, like the table of the bread before the face, was made of acacia wood signifying Messiah’s humanity and was covered inside and out with gold representing His sinless nature, eternal deity and Kingship. It is worth noting that just as the ark of the covenant was on earth (Exodus 16:33-34; 25:10-16), so too was Yeshua “the root from dry ground” (Isa. 53:2), and just as the ark of the covenant is now depicted in the heavens (Rev. 11:19), so too Yeshua is seated in the right hand of the Father God in the heavens. The contents of the Ark of the covenant: Some suggest a contradiction between Hebrews 9:4 and 1 Kings 8:9, but this is nonsense. Hebrews 9:4 records the original contents of the ark, while 1 Kings 8:9 records the contents of the ark at the time of Solomon’s temple, meaning that by that time the staff of Aaron had been removed, possibly during the time that the ark spent outside of Israel’s possession (1 Samuel 4 – 2 Samuel 7). “The golden pot containing manna” The manna contained in the pot was miraculous in the sense that it was a portion of the manna that if left for a day would be maggot ridden (except on the Shabbat) [Exodus 16:19-20, 22]. Therefore, this portion of manna which God commanded to be put inside the ark (Ex. 16:33) as a remembrance of His provision of food for the wandering Israelites, was like the manna that deteriorated, but not the same. This is just one of many figures pointing to the nature of Yeshua, Who said of Himself, “I am the manna from the heavens” (John 6:41-51). The Hebrew man (Exodus 16:15) transliterated into English as manna, is a contracted form of the phrase “Mah zeh?” (What is it)? This is because when the Israelites first saw it they were dumbfounded as to its nature and exclaimed “What is it?” For approximately a thousand years we Jews asked this question, and when the King Messiah Yeshua entered time and space born of a virgin, and came of age to teach, He spoke to us a teaching that effectively said, “You’ve been asking the wrong question, instead of asking ‘Mah zeh?’ (What is it)? you should be asking ‘Miy Hu’? (Who is He)?” Manna is also known by three other names: “lechem min-hashamayim (bread from the heavens)” (Ex. 16:4), “lechem abiyriym (bread of mighty ones/angels)” (Psalms. 78:25), and as described by the complaining Israelites “balechem hakelokel (bread that is light, swift, a trifle)” (Num. 21:5). The Manna prefigured Messiah in many ways: Rav Shaul (Paul) called it “spiritual food” (1 Cor. 10:3) because of its supernatural origin (Ex. 16:4). The whiteness of the manna denotes the purity of Messiah (Ex. 16:31; 1 Peter 1:19). The manna was placed inside the ark (Ex. 16:33) as a symbol of Messiah’s tomb and His coming before the throne of God on our behalf (Heb. 9:23-24). Messiah through His messenger announces that He has “hidden manna” to give to those who overcome in the community of first century Pergamum (Rev. 2:17) etc. “The rod of Aaron that had budded” The historical record of the budding of Aaron’s staff is found in Numbers 16-17. Korah, Dathan, and Abiram gathered 250 leaders from the twelve tribes in order to challenge the leadership of Moses and Aaron. God caused the ground to open up and swallow Korah and all who stood with him in rebellion against Moses and Aaron (leaders appointed by God) [Num. 16:32]. The 250 leaders who rebelled against Moses and Aaron were destroyed by God with fire/lightening from the heavens (Num. 16:35). The following day the people of Israel accused Moses of killing his fellow Israelites. God provided further proof of Aaron’s right to be high priest when He instructed Moses to gather a representative from each tribe to bring an almond rod with the his name engraved on the rod representing his tribe, Aaron’s name being engraved on the rod for the tribe of Leviy (Num. 17:3). The rod of the man God had chosen as high priest would blossom. All twelve rods were placed in the Mishkan before the “testimony” (ark of the covenant), the next morning Aaron’s rod had not only budded, it had blossomed and yielded almonds (Num. 17:8). Aaron’s rod was placed in the ark as a warning against rebellion and as evidence that God alone appoints the true high priests of Israel. The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah and Great High Priest Yeshua. “The tablets of the covenant” These were the second set of two tablets of the covenant engraved by God on stone that Moses had hewn (Exodus 34:1). The first set had been hewn by God and engraved by His finger (Exodus 24:12), but had been broken by Moses upon his witnessing Israel’s idolatrous worship of the golden calf (Exodus 32:19). The second set of tablets were placed into the ark as a witness, a testimony (Deut. 10:2). When Moses had finished writing the Torah (not just the tablets but the 5 books of Moses) it was placed beside the ark as a witness (an indictment) against the rebellious children of Israel (Deut. 31:25-27). Talmudic scholars claim that the book/scroll of the Torah (the five books of Moses) was placed inside the ark (Baba Batra 14), but the Targum Yonatan states that it was placed in a box and kept at the right side of the ark. The Targum is consistent with Scripture, the Talmudic claim is not. The tablets too are figurative. Messiah the Living Word sent by God was broken for us. Like the second set of tablets Messiah is of the earth by his human lineage according to the line of David, and is seeded of the Holy Spirit as God with us, just as the tablets hewn from the earth were made a unity by the written word of the finger of God. Messiah was made under the Torah (Gal. 4:4). The Torah was within His inner being (heart) and He fulfilled the letter of the Torah concerning what was written about Him (Ps. 40:8; Heb. 10:7-9). He did not come to destroy the Torah but to fully fill it (Matt. 5:17). He bore the curse of the Torah by being made a curse for us (Gal. 3:13). “For Messiah is the goal of the Torah for righteousness to everyone who believes, trusts.” -Romans 10:4 (Author’s translation) 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. NB: Of the four cherubiym of Solomon’s Temple, two are fashioned into the lid of the ark of the covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary [Holy of holies] (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14). The Hebrew word cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: mighty-approacher, or blessing bringer. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the cherubiym are always winged and have an appearance that mirrors specific animals, such as eagles and lions. It was between the two cherubiym atop the ark that the manifest glory of God appeared (Exodus 25:17-22; Lev. 16:2; Num. 7:89; Psalm 80:1). Several ancient Jewish commentators say that the two cherubiym atop the ark reflect the two cherubiym placed by God in the garden of Eden (Gen. 3:24) [Targum Yonatan &. Hieros. in Gen. iii. 24.). “the atoning cover” Kaporet (Num. 7:89) This was a slab of solid gold that fit precisely over the top of the ark (box). It was on this cover that the blood of the Yom Kippur sacrifice was sprinkled each year by the high priest (Lev. 16:14-15). “but about these things we can’t now speak in intricate detail.” The intricate details are not needed in order for the writer to properly convey the teaching of the Holy Spirit on the subject of Yeshua’s superiority to the earthly things. What’s more, the first century Jewish audience, at very least the devote among them, already knew the details concerning the temple service and the great significance of each article used in the practice of the priesthood. 6 Now when these things are (present tense) prepared, built, ordained (kataskeuazō[G]) the priests (ho hiereus[G], hakoheniym[H]) are (present tense) continually (diapantos[G]) entering the first section of the (protos[G]) sanctuary (skēnē[G], mishkan[H]), performing the divine service (avodah[H], latreia[G]), 7 but into the second (deuteros[G]) [behind the parochet into the holy of holies], only the high priest (archiereus[G], kohen hagadol[H]) enters once a year, not without taking blood (aima[G], dam[H]) which he offers (prospherō[G]) for his soul (nafsho[H]) and for the errors (agnoēma[G]) of the people (ho laos[G], ha’am[H]) committed in ignorance. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, The items mentioned in verse 2 already indicate the service associated with them. The duties of the kohaniym included keeping the menorah lit continually (Ex. 27:20-22; Lev. 24:1-4), placing fresh loaves before the face on the table of showbread (Lev. 24:5-9) and burning incense on the incense altar (Ex. 30:7-9), which is something Zechariah the father of Yochanan (John the Immerser) performed during his period of priestly service (Luke 1:9-11). These acts of priestly service “are” being performed at the time of the writing of this work. Therefore, the work was written prior to the destruction of the temple in 70 C.E. The writer makes a point of distinguishing the holy place (first section of the sanctuary/temple). He is combining the figures of Mishkan (tent of meeting) and Mikdash/Heiykhal (temple), and is making a clear distinction between the holy place and the holy of holies, both of which are part of the tent/temple. 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. The holy of holies is now referred to and the need for the Levitical high priest to offer the blood of animals, in particular, with regard to Yom Kippur (tenth day of the seventh [shabbat] month Tishrei), a bull and subsequently a goat (the goat for HaShem), thus offering blood for both himself and his household and then for the people of Israel (Lev. 16). This blood, like all atonement, covers sin repented of, therefore, committed in ignorance. Covering is not affected for the wilfully unrepentant. “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” -Leviticus 17:11 NASB The writer confirms the ineffective service of the Levitical priesthood pertaining to its inability to provide eternal atonement, given that the high priest of the Levitical priesthood himself needs to be regularly atoned for. 8 The Holy Spirit (Hagios Pneuma[G], Ruach Hakodesh[H]) in this is showing (dēloō[G]), that the way (hodos[G], haderekh[H]) into the holiest place of all (ho hagion[G], el-hakodesh kol[H]) was not yet revealed, appeared, manifest (phaneroō[G]) while the first (protos[G]) sanctuary (skēnē[G], mishkan[H]) was still standing [referring to the then standing second Temple approx.. 60 C.E.], 9 which is a figure, parable, symbol (parabolē[G], mashal[H]) for the present time (lazman[H]). Accordingly both gifts (dōron[G], minatot[H]) and sacrifices (thusia[H], uzvachiym[H]) are (presently) offered which cannot perfect, make whole (teleioō[G], lehashliym[H]) the moral consciousness, conscience, heart, core being, inner person (suneidēsis[G], levav[H]) of those serving, worshipping (latreuō[G], haoveid[H]), 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], The Holy Spirit is linked to the spoken and written word of God as the wind of God’s voice, or the wind of His davar[H] (logos[G]), essence, word (Yeshua). The writer of the Book to the Hebrews refers to the Holy Spirit in a similar way in 3:7. “The holiest place of all” does not refer to the earthly holy of holies but alludes to the heavenly holy of holies yet to be manifest, as qualified by what follows (the Greek text does not repeat hagion [the Greek way of saying holy of holies] but reads ho hagion “the Holiest”, and the literal translation of the Hebrew reads “the holiest place of all”). In short the Holy Spirit is showing through the symbolism of the earthly Tent of Meeting/Temple system, that the holiest place of all in the heavens is yet to be fully manifest on earth, yet to be understood properly in relation to Messiah’s sacrificial death and the sprinkling of His blood on the heavenly mercy seat as an eternal atonement for all who receive Him, continually first for the Jew and also for the nations. The Holy Spirit is showing that while the Tent of Meeting was standing (and by inference the second temple) the way to the holiest place in the heavens had not yet been revealed but was symbolised in the earthly replica. The writer is building up to and explanation of the fullness of the revelation of Yeshua’s redemptive work in entering into the heavenly holiest (holy of holies). Something the writer has already alluded to (Heb. 4:14). This is also an allusion to the fact that it was only ever the high priest who could enter the earthly holy of holies and then once a year, but in Yeshua God would manifest the means by which all who believe are able to enter beyond the parochet (veil), not of the earthly holy of holies but that of the heavens, that holiest place that will come down with the new Jerusalem (a city which has no temple because God Himself and the Lamb are its temple [Rev. 21:22]). The way to the holiest place in the heavens has been revealed in Yeshua to those who believe by faith through grace, but the fullness of this revelation will come at the end of the age 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, “which is a figure, parable, symbol for the present time” The temple (extension of the Mishkan) is (in approx. 60 C.E.) a present parable teaching the deeper truth of the original Mishkan in the heavens and the service of the King Messiah as the Great High Priest in redeeming all who will believe and giving them access to God in right relationship. It is again emphasised that the then functioning temple cult and its offerings and sacrifices were not able to purge and purify the inner person, in particular those priests (including the Levitical high priest, albeit at that time an apostate appointee) who were performing the rites. 10 since they are only food (brōma[G], habasar[H]), drink (poma[G], hama’acholot[H]), and various washings/immersions (baptismos[G], hateviylot[H]), and carnal, flesh, bodily (sarx[G]) regulations, judgements, ordinances (dikaiōma[G]) imposed, laid out (epikeimai[G]) until a time (kairos[G], ad-et[H]) of reforming (diorthōsis[G], hatikon[H]).11 But when Messiah (Christos[G], Mashiyach[H]) appeared as a high priest (archiereus[G], kohen gadol[H]) of the good things (agathos[G], latovah ha’atiydot[H]) having come, He entered through the greater (meizōn[G], bigdulah[H]) and more perfect, full, excellent (teleios[G], hameulleh[H]) Sanctuary (skene[G], hamishkan[H]), not made by human hands (cheiropoiētos[G], b’yad adam[H]), because it is not of this creation (ktisis[G], meihabriyah hazot[H]); 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming. The food and drink offered in various rites was just that, temporal fuel offered as part of a system that was passing away. With regard to immersions, washings etc. see my commentary on Hebrews 6:2. “bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.” The writer explains according to the Holy Spirit, that all these regulations concerning the flesh, that is the decaying body of human beings and its outward ritual cleansing, are all symbols pointing to a time of reformation. That time having come in Messiah Yeshua and yet to be fully revealed in the world to come. The new covenant is the reforming of the first covenant. Notice “reform” and not “disregard”. The first covenant is to be regarded as a parable teaching the new covenant which is the original and transcendent perfection of that which the first covenant points to. 11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; The writer has spoken extensively of the practicalities of the Mosaic covenant and sacrificial system and has exposed its inability to affect a purging of the soul. It is likely that his Jewish brothers and sisters, the recipients of this work, were still allowing the temple cult to occupy the larger portion of their faith focus, something that, if left unaddressed could lead to their turning away from true faith in the King Messiah Yeshua. Therefore, the writer shifts focus to Yeshua the Great High Priest of the original, transcendent, and eternal Sanctuary of God. Now Messiah is come and the way into the holiest place (heavenly holy of holies) is manifest, revealed (v.8). The Mishkan of the desert was at the time of this revelation, no longer functioning while the temple was functioning but soon to be destroyed. Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. He has opened to Israel and the nations the way to right relationship in God’s intimate person, an opportunity to dwell in Him eternally. This He did by sprinkling His everlasting blood upon the heavenly mercy seat of the heavenly Sanctuary, which is neither made by human hands nor subject to this creation, but exists perpetually within the all existing God of Israel YHVH. “48 However, the Most High does not dwell in houses made by human hands; as the prophet says: 49 ‘Heaven is My throne, And the earth is the footstool of My feet; What kind of house will you build for Me?’ says the Lord, ‘Or what place is there for My rest? 50 Was it not My hand that made all these things?’” -Acts 7:48-50 (Isaiah 66:1,2) NASB [Ref. Acts 17:24] 12 and not through the blood (aima[G], bedam[H]) of goats (tragos[G], se’iyriym[H]) and calves (moschos[G], va’agaliym[H]), but through the blood of His own soul (aima[G], bedam-nafsho[H]), He entered the holiest place (ho hagion[G], el-hakodesh[H]) once for all time, having obtained (heuriskō[G]) eternal redemption (geulat olam[H]). 13 For if the blood (aima[G], im-dam[H]) of goats (tragos[G], se’iyriym[H]) and bulls (tauros[G], hapariym[H]), and the ashes (spodos[G], eifer[H]) of a heifer (damalis[G], haparah[H]) sprinkled (rhantizō[G]) on those who have become defiled, unclean (koinoō[G], al-hatmei’iym[H]), sanctify (hagiazō[G], yekadoshiym[H]) as a means of purifying, cleansing (katharotēs[G], letaheir[H]) the carnal form, flesh, body (sarx[G], besa’ar[H]), 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. As has already been explained “both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping,” (v.9). In particular the reference to “the blood of goats and calves” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Therefore, Yeshua offered the blood of His own soul. Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. The writer uses ho hagion[G] “the holiest place” for good reason. While he is likening the heavenly place Messiah entered to the earthly replica, he is none the less distinguishing the heavenly holy of holies as the “holiest”, so as not to confuse the two. Messiah did not enter the earthly holy of holies, he need not, the earthly holy of holies (first century C.E.) did not contain the ark or the mercy seat. Therefore, Yeshua entered the heavenly holy of holies, the original, the holiest place, and made atonement upon the heavenly mercy seat which is upon the heavenly ark in the heavenly Mishkan. Thus, as I have stated, the redemption He obtained for all who would receive Him is of eternal effect. The Targum Yonatan points us toward the redemptive work of God in Yeshua, saying: “Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; ‘not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is an everlasting redemption.’'' -Targum Yonatan Ben Uzziel (2nd Century C.E.) Genesis 49:18 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, Once again the reference to “the blood of goats and bulls” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Only this time the use of the word “bull” specifically refers to the Levitical high priest’s need to sacrifice a bull for himself and his family, something Yeshua being sinless did not need to do. “and the ashes of a heifer sprinkled on those who have become defiled” The ashes of the heifer were used as a ritual cleansing of those who had become ceremonially unclean through contact with a dead body (Num. 19). As this verse rightly acknowledges, the sacrificial practices and the sprinkling of the water made from heifer ashes were not more than ritual cleansing of the physical body. None of these practices affected purity of the entire being. 14 how much more will the blood (aima[G], hadam[H]) of the Messiah (Christos[G], ha-Mashiyach[H]) Who through the eternal (aiōnios[G], olam[H]) Spirit (pneuma[G], beruach[H]) offered, presented, sacrificed (prospherō[G], hikriyv[H]) His soul (nafsho[H]) without blemish, mark, spot (amōmos[G], bivliy-mum[H]) to God (Theos[G], l’Elohiym[H]); purge, cleanse, purify (katharizō[G], yetaheir[H]) your conscience, moral consciousness, heart, core being, inner person (suneidēsis[G], et libchem[H]) from dead, necrotic (nekros[G], mavet[H]) works, deeds, doing (ergon[G], asiym[H]) in order to serve (latreuō[G], la’avod[H]) the living God (zaō Theos[G], et Elohiym chayiym[H])? 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God, purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing in order to serve the living God? “How much more” is a kal vachomer (lenient and strict/lesser and greater) rabbinical form of teaching common to Talmudic literature and practiced for many centuries prior to the codification of the Talmud. This type of argument is similar but not the same as fortiori (a Latin word meaning “from the stronger”). Essentially the writer is saying, “if the temporary blood of the copy is able to ritually cleanse the body, how much more so the eternal blood of the Creator in Whom the original exists and from Whom the temporary signpost pointing to the original was gifted”. “without blemish” Sacrificial animals were required to be without blemish. In the case of Messiah this refers to His sinless life (Heb. 4:15). “the blood of the Messiah” As previously stated, Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. Therefore, He alone is able to purge us of “necrotic works/deeds”. We note the stark contrast between the delusional life of necrotic deeds and the authentic eternal life in Messiah. The wording is poignant. To live according to the sinful nature is like a man living with necrotizing fasciitis, a form of bacteria resistant to human medicine. Yeshua comes to that same man and offers to cleanse his entire being inside and out, and as a result the cause and the symptoms of the infection are removed entirely. What the human doctors (a poor replica of healing) cannot do, the Creator of humanity has already done. Copyright 2021 Yaakov Brown The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. Introduction:
After addressing the hypocrisy of Israel’s fasting, Isaiah 58 ends with the hope and heritage of Jacob (Israel) illuminated through repentance and redemption. Now the prophet Isaiah begins an additional rebuke concerning the root of Israel’s sin and the resulting separation which Israel has manufactured between herself and HaShem. Thus, the prophetic rhythm of promised Salvation followed by sober rebuke continues the cyclical message of God’s mercy toward Israel preceding His judgement of her. The ultimate result being everlasting life. 59:1 Hein Behold, now, pay attention, lo-katzerah not shortened (small) yad-YHVH is the hand (strength) of HaShem (Mercy) meihoshia from saving ve'lo kavedah and not dull azeno is His ear mishemoa from hearing. The sense here is that Israel might be wondering why she is not delivered already, given her attention to fasting (albeit hypocritical), and her vain assent to the Torah Instruction of HaShem. Thus, the reminder that God is more than able, and even willing to save, more than able and even willing to hear (Isa.58:3). Therefore, there is another reason for Israel’s predicament. The Targum puts it beautifully: “Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received:” -Targum Yonatan (2nd Century CE) “And we find (viz.Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come ‘today, if you hearkened to His voice’ — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year "day" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.])” -Chofetz Chaim Preface 4 59:2 kiy For im-avonoteiychem with your perversity, depravity, hayu has come mavdiliym dividings, separations beineichem among you levein between you and Eloheiychem your God vechatoteiychem and your sins histiyru have hidden His paniym face (faces) from you mikem so as mishemoa not to hear. “But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer.” -Targum Yonatan (2nd Century CE) We note that the perversity of Israel has produced the fruit of separations and divisions between them and God. Thus, the manifestation of division in their social order is evidence of the separation they have made between them and God in the spiritual order. We note further that the sins of Israel have caused God to appear hidden from them, likewise the appearance that He has not heard them. Therefore, although God is all powerful they have refused to receive His power, and although He is all knowing (hearing), it is they who have blocked their ears to His voice. “Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” -Ezekiel 18:30 (NIV) “In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes-- their own teeth will be set on edge.” -Jeremiah 31:29-30 (NIV) “For all have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Messiah Yeshua.” -Romans 3:23-24 59:3 Kiy For chapeiychem your palms (hands) negoalu are defiled, polluted, desecrated vadam in blood ve'etzbeoteiychem and your fingers beavon in perversity, depravity siftoteiychem your lips, language, diberu-sheker have spoken lies leshonchem your tongue avlah tehgeh plots injustice. Figuratively speaking the hands denote actions, the fingers accusation, the lips and language sedition. We note that the palms of the hands are defiled with blood. This denotes contemplation of the aftermath of sinful action. Sins of blood are for the most part capital offenses (according to the Torah): murder, abortion etc. They must be atoned for in blood. It is interesting to note that the Talmud explains each element in correlation with the several roles of a court of justice; the ‘hands’ are the judges; the ‘fingers’ of, the Scribes; the ‘lips’ are advocates and solicitors; and the ‘tongue’ is the adversaries, or the contending parties. (T. Bab. Sabbat. fol. 139. 1.) Given the obvious correlation between the present passage and the adjudicators of Israel, it is safe to say that Israel’s rulers, judges and Torah scribes are in part, leading Israel in the sins for which she is to be held accountable. 59:4 Eiyn-korei None call out ve'tzedek in righteousness ve'eiyn and none nishpat judges be'emunah in faithfulness; batoach they trust al-tohu upon formless vanity ve'daver-shav and speak empty falsehood haro conceiving amal trouble veholeiyd bringing forth aven wickedness. “There is none that truly prays, nor any that pleads for faithfulness: they trust in vanity and speak lies; they hasten, and bring forth words of violence out of their heart.” -Targum Yonatan (2nd Century CE) The judicial issues alluded to implicitly in the former verse are now illuminated in the present verse. In a God honouring society righteousness, just judgement, faithfulness, order and truth are essential. In Israel at this time the opposite forces of unrighteousness, unjust judgement, infidelity, disorder, and lies were made manifest as a result of Israel’s rejection of relationship with her God YHVH. There is a progression of the breaking down of moral society in this verse. A lack of righteousness is at the root of Israel’s problem. Not human righteousness but rather the righteousness that comes from God and is imparted to human beings through blood atonement and redemption. Israel has turned her heart away from HaShem, and as a result the heart of HaShem is unknown to her, in spite of her pious performance. Therefore, no one calls from a righteous inner being and as a result no one judges faithfully. It is of course impossible for someone who has chosen to trust in themselves to act out of the faithfulness of God, rather it is from their fallen nature of unfaithfulness that they judge. Rather than trusting in HaShem Israel had chosen to trust in “tohu” empty, formless things. This is a figurative reference to idolatry and a reference to the formless void that preceded the creation of the earth (Genesis 1). It is important to note that the uncreated light precedes the created darkness and emptiness of the Genesis account. Further, truth and light are emanations (attributes) of the Creator, and therefore, are not subject to the created order. Whereas, emptiness, vanity and darkness are subject to the created order. As a result of trusting in false gods Israel bears the fruit of lying lips and her thoughts conceive mischief which results in wickedness. Therefore, the root causes of unrighteousness and rebellion (idolatry) are wreaking havoc on Israel (Judah) during the reign of Manasseh (lifetime of Isaiah). These are the things Israel had chosen for herself. 59:5 Beiytzeiy Eggs tzifoniy of a poisonous serpent bikeiu they hatch vekureiy and a web akaviysh of a spider ye'erogu they weave: haocheil the eating mibeiytzeiyhem of their eggs yamut has killed vehazureh and the crushed eggs tibaka break open revealing efeh snakes. The serpent is associated to sin and the demonic forces that seek to ensnare humanity. It is also literally connected to plague (Numbers 21) and the death of the serpent is figurative of an end to sin and death (Numbers 21:8-9; Genesis 3:14-15; Revelation 12:9; 20:2, 10). Israel is said to be enabling the hatchlings of serpents. It is in the perfect tense meaning that it has and continues to be happening in her midst. Therefore, the poison of evil has been invited and has become invasive. The web of a spider is a snare for its prey. It is also easily torn apart by larger animals and human beings. Therefore, what idolatrous Israel intends as a snare for others will be easily torn apart by the hand of God. The figurative consumption of the eggs, poisons the inner person and any attempt to crush them results in the birth of more poisonous snakes that in turn lay eggs and perpetuate the cycle of evil in the midst of the people. 59:6 Kureiyhem Their webs lo-yihyu don’t become leveged garments (deceit) velo yitkasu and don't cover be'ma'aseiyhem over their works ma'aseiyhem after works: ma'aseiy-aven works of wickedness ufoal and the deed chamas of violence, cruelty bechapeiyhem is on their palms (hands). “Behold, like a spider's web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands.” -Targum Yonatan (2nd Century CE) A spiders web is unsuitable for use as a garment. It is full of holes, therefore, not cover the naked body. Nor is it a suitable shelter from poor weather. Therefore, figuratively speaking it is not able to cover the many wicked works of apostate Israel. Ultimately this refers back to idolatrous Israel’s blood guilt and the consequence of it, which is death. 59:7 Ragleiyhem Their feet la'ra to evil yarutzu have run viymaharu and make haste lishpoch to shed dam nakiy innocent blood machshevoteiyhem their thoughts machshevot are thoughts aven of wickedness, shod havoc vashever and crushing bimsilotam is in their raised roads. Not only is Israel guilty of the most heinous of physical sins against her fellow man (bloodletting, murder), she is chasing after opportunities to murder the innocent. In addition her thoughts are focused on plotting wicked acts and the result is that any metaphorical roads she might build become the paths that lead to her own destruction. “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” -Romans 3:15-17 (NIV) 59:8 Derech A way shalom of peace, wholeness, wellbeing lo yadau they don't know ve'eiyn mishpat and no judgement, justice; bemagelotam their tracks netivoteihem trodden with their feet ikeshu are crooked lehem they kol dorech all lead to lo yada shalom no knowledge of peace, wholeness, wellbeing. Rebellious Israel don’t know the way of peace and wholeness because they have rejected Peace Himself (HaShem). Therefore, they lack judgement and justice as a society. As a consequence of Israel’s lack of peace she treads crooked paths (idolatrous ways), all of which promise peace (spiritual enlightenment, prosperity etc.) but offer none. Thus, idolatrous Israel have no knowledge of Peace Himself. 59:9 Al-kein And truly therefore, rachak we have become far mishpat from justice mimenu as a result ve’lo and nor tasigeinu tzedakah does righteousness overtake us; nekaveh hoping expectantly we look la'or to the light (uncreated) ve'hinei-choshech and behold, pay attention, darkness (created) lingohot to brightness ba'afeilot in gloom nehaleich we walk. We note that the language usage changes adopting the pronoun “we”. Therefore, the speakers in verse 9 through 13 are those who have soberly accessed the state of Israel in light of God’s Torah Instruction (and by the Word of the Prophets), and have found their people wanting. This is the righteous remnant, who, like the prophets, confess on behalf of their entire nation. The tragic conclusion of their observation bringing heart break to their souls. “And truly therefore” means, because of our perversity and depravity, and our separating ourselves from God (v.2). Due to the blood on our hands, our mistreatment of our neighbours (pointing of the finger), our lying lips and our plotting wickedness (v.3). In light of the fact that we don’t demand righteousness or judge fairly, and trust in vain idolatry, speaking falsehood and acting wickedly as a result (v.4). Because we release the demonic and clothe ourselves with the worthless covering of the weak traps we set for others (v.5). Due to the fact that we multiply the work of our depravity and continue to do violence to others (v.6). In light of the fact that we run toward evil and rush to shed innocent blood, and that our thoughts are constantly set on perversity as we pursue paths that will crush us under the weight of our own sin (v.7). Finally, because we do not know a way of peace, wholeness and wellbeing, nor do we know Peace Himself (HaShem YHVH, Sar Shalom, The Prince of Peace [King Messiah]): there is no justice and we tread out tracks of unrepentant evil action, ruts that all lead to us having no knowledge of the way of peace (v.8). Thus, we have moved ourselves far from justice, nor does righteousness come to us and surpass us (v.9). “Hoping expectantly we look to the light and behold, pay attention, darkness to brightness, in gloom we walk.” Idolatrous Israel had wandered so far from God through her own false belief, thoughts and actions, that when she looked for the light (of God) she was unable to see Him, and when she so desperately needed for the path to be lit up, instead it was gloomy, oppressing her steps. All this being self-inflicted blindness, wilful sin, self-destruction. Israel is treasured by Hashem, she has unfathomable worth to Him, and yet she had become blind to her worth through the defiling of herself, and had forgotten the Creator Who alone is able to redeem, sanctify and restore her. 59:10 Negashah We grope, feeling with the hand chaivriym like blind ones kir for a wall uche'eiyn and like those having no eiynayim eyes; negasheishah we grope, feeling with the hand kashalnu we stumble vatzohorayim in the midday kaneshef as if it were twilight ba'ashmaniym in desolation kameitiym as in places of death. The confession of the righteous remnant continues. “We grope, feeling with the hand like blind ones for a wall” Such is Idolatrous Israel’s spiritual blindness that she is unable to find a wall against which to steady herself. Instead she gropes about in useless grasping attempts for even the slightest possibility of touching something secure. “like those having no eyes” This is a reference to Israel’s spiritual state of blindness. Though they have eyes (the potential to see), none the less, they do not see. “we stumble in the midday as if it were twilight” Like the former simile, the meaning is that while it should be easy, even normal for them to see and walk upright, none the less they stumble. “in desolation as in places of death” Ultimately all sin leads to the desolation and domain of death. “Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” -Romans 5:12 (NKJV) 59:11 Nehemeh We growl kadubiym like bears kulanu all of us vechayoniym and like doves hagoh mourning nehgeh murmuring nekaveh we wait, looking with expectant hope lamishpat for judgement va'ayin and there is none, liyshua for salvation rachakah is far off mimenu on account of us. “We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us.” -Targum Yonatan (2nd Century CE) Both the growling of bears and the murmuring of doves are responses born of the expectation of something they long for. In the case of Israel they are longing for deliverance from their self-imposed desolation, and quite literally from the approaching Babylonian captivity. “looking with expectant hope for judgement and there is none, for salvation is far off on account of us.” Idolatrous Israel hopes for a judgement in her favour but none comes. Why? Because God is just and Israel’s just recompense at this point in her history is desolation. We note that “Salvation is far off on account of us.” Therefore, the righteous remnant recognise that Israel has caused her own demise. However, Salvation may seem far off but He is coming to her, not because Israel deserves salvation but because HaShem, Who gave her worth, is willing to suffer for and redeem her. 59:12 Kiy For rabu great, abundant feshaeiynu are our rebellions negdecha which are conspicuously in front of You vechatoteiynu and our sins anetah testify banu against us kiy-feshaeiynu for our rebellions itanu are with us va'avonoteiynu and our perversity yeda'anum we know. The confession of the righteous remnant unreservedly acknowledges the guilt of the people. In the midst of Israel’s debauchery, as is still the case today, there is a righteous, God fearing remnant who cry out in confession and repentance on behalf of the people of Israel. Neither the righteous remnant nor the people in general can deny the conspicuous nature of their individual and national sin. We note again that the root “pesha” meaning rebellion, the root “chat” meaning sin, and the root “avon”, meaning perversity, cover the full gambit of sin born of rebellion, idolatry, witchcraft. “Our perversity we know” is in stark contrast to “A way shalom of peace, wholeness, wellbeing they don't know”. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” -1 John 1:9 (NKJV) 59:13 Pashoa Rebelling vechachesh and lying ba'YHVH against HaShem (Mercy) ve'nasog and sliding backward meiachar from Eloheiynu our God daber-oshek speaking oppression vesarah and defection (apostasy) horo conceiving vehogo and murmuring (meditating) meleiv from the inner person (heart, core being) divreiy-shaker words of falsehood. “We have rebelled, and acted falsely against the Word of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.” -Targum Yonatan (2nd Century CE) “Rebelling and lying against HaShem (Mercy) and sliding backward from our God” The tragic irony of rebelling against Mercy and turning away from the Judge that might acquit them, is not lost on Isaiah or the faithful remnant. We notice again that it is the sin of rebellion (idolatry, witchcraft) that is at the root of Israel’s lying against HaShem. Many today persist in trying to convince themselves of God’s demise, and thus turn their backs on their own redemption. “speaking oppression and defection (apostasy)” The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. “conceiving and murmuring from the inner person words of falsehood.” When the heart is dark the mouth is dark. Clean water cannot be drawn from a polluted well. 59:14 Vehusag And sliding backward achor to the rear mishpat justice utzedakah and righteousness meirachok are far off ta'amod standing, remaining: kiy chashelah varechov emet for the truth has stumbled in the open plaza unechochah and straightness, equity lo-tuchal doesn't prevail lavo to enter. Here justice, righteousness, truth and equity are personified as forgotten (to the rear), distant (far off), stumbling in public (open plaza), and unable to enter the city (doesn’t prevail to enter). This of course is not because these personifications of the emanations of God’s character are unable to remain present, affecting transformation; rather it is because Israel had refused them a. prominence (to the rear), b. welcome (far off), c. honour (open plaza), d. entry (doesn’t prevail to enter). God forces Himself on no person. Without freewill love cannot exist. 59:15 Vatehiy And it has come about that haemet the truth nederet is lacking vesar and departed mara from evil mishtolel like prey: vayar YHVH and HaShem sees vayera and it is evil be'eiynav in His eyes kiy-eiyn for it is not mishpat justice. Truth has not “failed” as some English translations so foolishly render the text. To the contrary, Truth is available but it is lacking because Israel is lacking. It has departed because Israel has departed from it. Truth is an attribute of God’s character, it never fails because He never fails. HaShem is fully aware (He sees) of the injustice and evil that reigns in the hearts of the apostate Israelites. 59:16 Vayar And He saw kiy-eiyn iysh there was no man (one, person) vayishtomeim and was appalled kiy eiyn for there was no mafgiya intercessor vatusha or salvation lo zero'o therefore, with His own arm vetzidkato and His righteousness hiy He semachatehu upheld it. “He saw there was no man (one, person) and was appalled for there was no intercessor or salvation” Simply put, no human being is righteous of themselves, nor is there anyone who qualifies to save another. God alone saves. “Do not enter into judgment with Your servant, For in Your sight no one living is righteous.” -Psalm 143:2 (NKJV) “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” - Ecclesiastes 7:20 (NIV) “for all have sinned and fall short of the glory of God” -Romans 3:23 (NKJV) Rav Shaul (Paul the Apostle) appears to be making a drash on Isaiah 59 when he combines passages from the Tanakh (OT) to say: “As it is written,
The Babylonian Talmud interprets this latter clause of the King Messiah, Who will come in an age when there are none but wicked men (T. Bab. Sanhedrin, fol. 98. 1.) 59:17 Vayilbash And He clothed Himself tzedakah with righteousness kashiryan as a breastplate vechova yeshuah and salvation as a helmet be'rosho on His head vayilbash and put on bigdeiy garments nakam of vengeance tilboshet vayat and wrapped Himself in raiment kamiyl as a robe kinah of zeal, jealousy. “It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies.” -Targum Yonatan (2nd Century CE) There is a foundational correlation here between the present verse and the armour of God of Ephesians 6:10-18: “10 Finally, be strong in the Lord and in His mighty power. 11 Put on the full armor of God, so that you are able to stand against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the worldly forces of this darkness, and against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. 14 Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness. 15 Strap up your feet in readiness with the Good News of shalom. 16 Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 Pray in the Ruach on every occasion, with all kinds of prayers and requests. With this in mind, keep alert with perseverance and supplication for all the kedoshim.” (TLV) To have the armour of God placed upon us is to be clothed with the nature of the King Messiah: it is to be clothed with the nature of God with us. The armour of God is not the invention of Greco-Roman thought, rather it is firmly rooted in the present text of Isaiah. When we are endowed with the armour of God we are invested with the zeal and jealousy of God for His people and His redemptive purposes for humanity. The breastplate of righteousness protects our inner person (leiv) and the helmet of Salvation (Yeshua) guards our minds and reminds us that our salvation is secure outside of time and space and cannot be compromised because it is entirely reliant on God. We are wrapped in vengeance against the forces of darkness and their resulting sin, and we are robed with zeal for the kingdom of God. “He clothed Himself with righteousness as a breastplate” The previous verse explains how and by what means HaShem will uphold salvation for His people. Now HaShem Himself is pictured wearing righteousness as a breastplate. He is going to war for the salvation of His people Israel (and in turn for the nations). Of course, this is a description of both the Father and the Son, our King Messiah. “And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.” -Revelation 19:11 (ASV) “Salvation as a helmet on His head” The head “rosh” is the ruler of the body and the origin of thought (But not of consciousness). HaShem need not wear either the breastplate or the helmet for protection, rather they are symbolic representations of His character. The protection is for us. Therefore, we don the nature of HaShem through Messiah and are prepared for spiritual war in the present sin affected age. “and put on garments of vengeance and wrapped Himself in raiment as a robe of zeal, jealousy.” We note that His righteousness and salvation come with vengeance against the adversary (Satan) and the demonic forces, against sin and its defiling work, against the wilfully wicked and perpetually rebellious sons and daughters of the evil one. This is a war for the redemption of His people, He is jealous for Israel, just as He is jealous for all who would turn to Him in repentance and receive His redemption, love, mercy, and the grace born of His Holiness. “And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” -Revelation 19:13 (ASV) 59:18 Ke'al According to gemulot their deeds ke'al so yeshalem He will fully repay (through a covenant of peace) chemah rage letzarav to His adversaries, gemul recompense leoyevayv to His enemies, laiyim to the islands (of the Mediterranean) gemul recompense yeshalem in full (through a covenant of peace). The peace that had eluded apostate Israel (v.8) is now the mechanism by which judgement comes against the enemies of God both foreign and domestic. The indictment against evil widens to include the Islands of the Mediterranean and in a figurative sense, it includes all who do evil. 59:19 Veyireu And they will fear mima'arav from the west et-sheim the Name YHVH HaShem (Mercy) umimizrach-shemesh and from the eastern sun et-kevodo His glory kiy-yavo for it will come to pass chanahar when like a river tzar the adversary comes, Ruach YHVH the Spirit of HaShem nosesah will raise a sign against him (will cause him to flee). “They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the Word of the Lord.” -Targum Yonatan (2nd Century CE). “they will fear from the west the Name YHVH HaShem (Mercy) and from the eastern sun His glory” The western nations will fear and be in awe of the Person of HaShem, His nature, character, redemptive purposes etc. The eastern nations will fear the manifestation of His glory and power. “for it will come to pass when like a river the adversary comes, Ruach YHVH the Spirit of HaShem will raise a sign against him (will cause him to flee).” This verse has found partial fulfilment on many occasions in Israel’s history, and the Targum supports the idea of a physical enemy from the east being defeated in latter times: something that the Revelation also describes. However, its greatest fulfilment has both come and is yet to come. The ultimate enemy of Israel is not the united anti-Semitic nations of the earth, rather the greatest enemy of Israel is Ha-Satan and the fallen nature of the human soul. Therefore, the “nes” miracle, sign, wonder that HaShem has and will raise up by His Spirit: was, is and will be the King Messiah Yeshua, His vicarious sacrificial death and resurrection through which Israel finds atonement, redemption, salvation and restoration, resulting in everlasting life. “This verse is in perfect harmony with the prophecy, And there shall be a time of trouble such as never was, etc. (Dan. 12:1). At that time Israel alone will be saved; therefore this verse is followed by the words, And the Redeemer shall come to Zion.” -Iben Ezra 59:20 Uva And will come letziyon to Zion (parched land) Goel a Redeemer uleshaveiy and will turn back fesha the rebellion beyaakov in Jacob (follower) neum declares YHVH HaShem (Mercy). “And will come letziyon to Zion (parched land) Goel a Redeemer (Kinsman)” We note that the Redeemer will come to Zion, that is Israel (ethnic, religious), the Jewish people. “This is the Messiah” -Iben Ezra “For I am not ashamed of the good proclamation, message, news of Messiah, for it is the power of God to salvation for everyone who believes, for the Jew first perpetually and also perpetually for the Goyim (nations).” -Romans 1:16 “and will turn back the rebellion in Jacob (follower) declares YHVH HaShem (Mercy).” Such will be the power of the Redeemer’s actions, that through Him God will transform the hearts and minds of the Jewish people (Jacob, Israel). So much so that they will turn back from evil, turn back toward HaShem, turn away from the very root of sin itself (rebellion against God) and turn toward Mercy Himself YHVH through the Redeemer, the King Messiah Yeshua. “’Unto them that turn from transgression.’ Every one that shall be found written in the book (Dan. 12:1)” -Iben Ezra 59:21 Va'aniy And I zot beriytiy this is My covenant otam with them amar says YHVH HaShem Ruachiy My Spirit asher Who aleycha is upon you udevaray and My words asher which samtiy I have put befiycha in your mouth lo-yamushu will not depart mipiycha from your mouth umipiy nor out of the mouth zaracha of your seed umipiy nor out of the mouth zera zaracha of your seed's seed amar says YHVH HaShem, meiatah from now ve'ad-olam and as far as forever, in a world perpetual. “And I this is My covenant with them says YHVH HaShem” (Romans 11:27) This covenant (bloodshed, cutting) is of God alone. His blood will bind and sustain the covenant. “My Spirit Who is upon you and My words which I have put in your mouth will not depart from your mouth nor out of the mouth of your seed nor out of the mouth of your seed's seed says YHVH HaShem, from now and as far as forever, in a world perpetual.” The Living Word our King Messiah will, by the Spirit of Hashem, come and indwell the redeemed people of Israel and His life will be passed on from generation to generation. This began at Shavuot (Pentecost) 33 CE (AD) and has continued through the redeemed Messianic remnant of Israel to this day as is testified to in my own life according to the passing on of Messianic Jewish faith by my forebears. This will find its ultimate fulfilment in the salvation of the entire remnant of Israel following the fullness of the nations at the end of this age (Romans 11:25-26), and will be sustained forever perpetually through Messiah in Olam Haba (the world to come). Copyright Yaakov Brown 2019 G-d’s presence alone passes through the sacrificial animals while Avram is in a deep sleep. As a result the covenant responsibility is entirely incumbent upon G-d. Therefore, it is impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience. The land has been promised and will not be taken back. It is a perpetual promise from a G-d Who cannot lie and never breaks His oaths. Introduction: Those who consider the former chapter to be an outside source refuse to acknowledge any continuity with the present chapter. As a result the opening clause becomes irrelevant because it is not known to them which events precede it. A more realistic and logical view sees the obvious continuity between the two chapters and reads the opening clause as following the words spoken by Malki-tzedek, the king of S’dom and Avram at the conclusion of chapter 14. Remembering that the Torah sees no chapter division at all and therefore presumes continuity of chronology. I suggest rereading 14:18-24 and without breaking, continue to read the first verse of chapter 15. It will soon become obvious to you that these events are part of a continuing narrative. The text: Gen 15:1 After these words (D’varim, events) the Word (D’var) of HaShem (YHVH: Mercy) came unto Avram (father of a nation, exalted father) in a vision, saying, “Don’t Fear, Avram: I am a shield (magen) to you, a reward that is great exceedingly. Given that Malki-tzedek, the king of S’dom and Avram have just finished speaking, it seems more consistent to translate the Hebrew, “D’varim” literally as, “words”. Additionally, while it is popular to discredit translations that read the latter clause as an extension of Who G-d is to Avram, it is none the less a valid reading and makes more sense in light of the eternal nature of what follows. Therefore, I believe, “I am a shield (magen) to you, a reward that is great exceedingly” is the best reading. From this we understand that for the person of faith/trust, G-d is both protector and reward. Gen 15:2 And Avram said, Adonai HaShem/Elohim (Lord YHVH/G-D: Master, Merciful, Judge), what will You give me, seeing I go childless, and the heir of my household is from Damesek (Silent sackcloth weaver, mourning) Elietzer (My G-d helps)? Avram’s response, “My Lord HaShem Elohim” is an unusual combination of Divine titles. The Hebrew text reads, “Adonai YHVH” but the characters YHVH are marked with the nikudot (vowels) for Elohim—this is how the mistaken name Jehovah was concluded by early Christian translators. What the scribe intends, is that we understand the three attributes of G-d: Dominion, Mercy and Judgement. It is noteworthy that Avram calls G-d these titles prior to protesting his lack of progeny. Avram shows himself to be a man of relationship and true faith in that even his doubts place their trust in G-d. On reading the phrase, “My Lord G-d” the discerning Messianic Jew is reminded of another man of faith, who had at one time been a doubter: that is, T’oma (Thomas) the Talmid (disciple) of our Mashiyach Yeshua:
‘And after eight days again his disciples were inside, and Thomas was with them: then came Yeshua (Jesus), the doors being shut, and stood in the midst, and said, “Shalom Aleichem (Peace be unto you)”. Then He said to Thomas, “Reach out your finger, and touch my hands; and reach out your hand, and thrust it into my side: and don’t doubt, but believe. And Thomas answered and said unto Him, “My Lord and my G-d”.’ –Yochanan (John) 20:26-28 We now recall G-d’s promise to give Avram’s descendants all of the land of Israel (13:15): implicit in this promise is the provision of descendants. Avram knows G-d will fulfil His promise, so why does Avram respond the way he does? Avram’s response here is more of a, “How will You do it?” than it is a statement of mistrust. This is further testified to by the accreditation of righteousness that soon follows. When we ask G-d, “How will You keep Your promise?” we are not saying, “I don’t believe you can keep Your promise”. Trust or a lack thereof determines the way we respond to G-d. Gen 15:3 And Avram said, “Behold, to me You have given no seed: and, look, one born in my household is my heir. Male heirs were a necessity in the Middle Eastern culture of Avram’s time. In fact, this is still the case in many Middle Eastern countries today. A blood born heir was seen as a means to maintain the family name and heritage. For Avram this was more than a mere feeding of the ego, it was a means by which he might pass on his knowledge of the one true G-d. Thus the interchange over the issue of an heir was a G-d inspired conversation, filled with hope and purpose. Gen 15:4 And, behold, the Word of HaShem (YHVH) came unto him, saying, this shall not be your heir; but he that shall come forth out of your own loins shall be your heir. The Tanakh (OT) can speak of a legal heir as a son (Ruth 4:17), thus the emphatic phrasing, “out of your own loins”, literally: stomach, eternal organs. In order for this promise to be complete the heir must reach adulthood and be able to physically maintain the household and property belonging to Avram. Therefore, this is also a promise of longevity for Avram. Gen 15:5 And He brought him outside, and said, “Look now toward the heavens, and count the stars, if you’re able to number them: and He said unto him, so shall your seed be.” We now discover that the vision is seen at night. The phrase, “brought him outside” suggests that Avram was in his tent when the vision began. The subsequent events of verses 9-11 would probably have occurred the following day. The Midrash interprets, “outside” to refer to G-d showing Avram what is possible outside of humanity’s natural reasoning. Avram knew that it was now no longer physically possible for he and Sarai to have children, therefore, G-d was showing Himself to be the G-d of the impossible. The Jewish people would be born from miraculous events, thus miraculous events would pursue Israel all the days of her life in order to cause us to return to the G-d who birthed us. The Pesikta Zutresa explains that this vision symbolized to Avram that just as no nation could conquer the stars, so too no one would ever succeed in exterminating Israel. The stars 15:5 and the dust of 13:16 are symbolic representations of one and the same people. This is affirmed by the parallelism of 22:17. It is the ethnic people of Israel who are to inherit the covenanted land. This is made clear prior to Avram’s act of trust. Above all else we should note that G-d made this promise to Avram without condition. Gen 15:6 And he trusted in HaShem; and He counted it to him for righteousness. Avram had been trusting in HaShem for some time prior to this, therefore, the intended meaning here is that Avram gave himself over entirely in his trust of G-d: not just regarding the present promise but in all things. This verse is quoted twice by Rav Shaul (Paul) the Shaliach (Apostle): Romans 4:3 & Galatians 3:6, and by Yaakov in James 2:23. Both the present account and the argument posed by Shaul in Romans 4 show that faith/trust is not achieved but received. Our role in relating to G-d is the role of wife, receiving that which He has promised. Gen 15:7 And he said unto him, I am HaShem that brought you out of Ur (flame) of the Kasdim (Clay breakers), to give you this land to inherit it. This verse affirms that G-d has already established the land as Israel’s inheritance. Gen 15:8 And he said, “Adonai (Master) HaShem (YHVH: Merciful)/Elohim (Judge), in what will I know that I will possess it?” Avram uses the same unusual combination of Divine titles that he used in verse 2. This continues to show Avram’s submission to G-d’s Kingship, an understanding of His mercy and a respect for His judgement. Avram is not asking for visual affirmation because of doubt, he has just been named as one righteous through trust. Therefore, the question is a request for a physical connection within the conversation that he is having with the invisible G-d. G-d understands the human need for physical kinetic interaction and sees it as part of the vehicle of communication which strengthens relationship. Gen 15:9 And He said unto him, bring Me three heifers, and three she goats, and three rams, and a turtledove, and a young pigeon. From Avram’s perspective within time and space the animals are intended for the establishment of a covenant and to give it the status of an irrevocable oath. From G-d’s perspective the covenant is already established. By definition a covenant is irrevocable. Each of the animals listed are used for sin offerings in the Torah, for the purification and redemption of all Israel, from the greatest to the least, both corporately and individually.
The number three is representative of the unity of G-d, of perfection, completion and of an irrevocable decision, an established reality that has been firmly decided in the mind of G-d. Hence a perpetual application for the promises attached to the covenant. Avram didn’t divide the birds because birds are not divided for sacrificial purposes, as evidenced in the priestly offerings of Israel. Additionally, the dove/turtle dove is a symbol of Israel as the beloved of G-d (Shir Ha-shirim: Song of songs). As alluded to by Rabbi Solomon Yarchi who states that: “The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written, Psalm 22:12: Many bulls have compassed me about. Daniel 8:20: The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Daniel 8:21. But the Israelites are compared to doves, Song of songs: ‘O my dove, that art in the cleft of the rock.’ The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever.” Ramban interprets the numbers of each animal to represent the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; Ben Melech understands the three heifers refer to the heifer of the Day of Atonement, that for uncertain murder, and the red heifer. The common theme is one of atonement and redemption, which is to be associated with both the people of Israel and the land of Israel, and is based on G-d alone passing through the sacrificial animals by way of symbolic manifestation. It is noted that in regard to this type of ancient covenant, the one who walks between the sacrificed animals is bringing a death curse upon himself if the covenant is broken. Our Ram (Gen 22:13), Yeshua the Messiah, took upon himself the price of Israel’s salvation, the redemption of the land of Israel and by extension the price for the salvation of all humanity. Gen 15:10 And he took unto Him all these, and divided them in the midst, and laid each piece one opposite the other: but the birds he did not divide. For a similar sacrificial practice see Jeremiah 34:18. It was customary for both parties to pass through the divided animals. Here however, Avram simply sets the scene, while it is G-d whose presence passes between the divided animals. Gen 15:11 And when birds of prey came down upon the carcases, Avram drove them away. The birds of prey symbolize the nations that would seek to abrogate the covenant by destroying Israel, with the intention of taking the Promised Land for themselves. However, the King of Righteousness (Psalm 110), the Messiah, would one day be born, the seed of Avram and drive away the nations who seek to destroy His prize possession. Gen 15:12 And when the sun was going down, a deep sleep fell upon Avram; and, behold, a terror of great darkness fell upon him. The first mention of the L-rd putting someone into a deep sleep is found in Genesis 2:21 which records the creation of Chava (Eve) from Adam’s side. The relationship here seems to indicate that G-d is about to bring Israel (feminine) forth from Avram. Thus Avram is placed into a similar deep sleep. The same Hebrew word, “tardemah” is used in the account of 1 Samuel 26:12, where David (G-d’s anointed) walks among the army of Shaul while they are in a deep sleep sent upon them by G-d. It is also of great significance that Daniel the prophet saw his visions of the future while in a deep sleep (Daniel 8:18; 10:9). The dread and darkness are the appropriate atmosphere for conveying Israel’s coming years of slavery and darkness. This darkness is also prophetic of the darkness G-d would bring against Egypt (Exodus 10:21-22), which is called, “groping darkness”. This darkness is also related to Moses meeting with G-d on the mountain at Sinai. During this encounter, “Moses drew near into the thick darkness where G-d was” (Exodus 20:21-25). During this meeting G-d explains the means by which an altar for peace and covering are to be constructed. Thus there is a connection to Israel’s sacrificial system. Additionally, the terror and darkness are precursors to the appearance of the smoking pot and flaming torch, thus linking these events to the appearance of the L-rd at Sinai (Exodus 19). The New Covenant would also be inaugurated in darkness (Matthew 27:45, 51). In fact throughout Scripture G-d is seen as appearing in or coming down upon darkness (Deut 4:11; 5:22, 23; 2 Sam 22:10; 1 Kings 8:12; 2 Ch 6:1; Psalm 18:9, 1; 97:2). The Midrash sees the four elements of deep sleep, terror, darkness and falling as representing the progression of oppression that later came against Israel in the form of the nations: Babylon, Media-Persia, Greece and Rome. Gen 15:13 And he said unto Avram, “Know with certainty that your seed will be strangers in a land that is not theirs, and will serve them; and they will afflict them four hundred years; Gen 15:14 And also that nation, whom they will serve, I will judge: and afterward they will come out with great substance. The Rabbis calculate the beginning of the years of subjugation as being 30 years after this vision at the birth of Isaac, because Isaac lacked the permanence of territory and prestige that Avram enjoyed and his descendants were considered aliens even during their years in the land of Israel. Gen 15:15 And you will go to your fathers in peace; you will be buried in a good old age. Avram’s longevity and prosperity are affirmed yet again. The father of trust is entrusted with certain hope in HaShem. Gen 15:16 But in the fourth generation they shall come out again: for the iniquity of the Amorites is not yet full. The four generations and the four hundred years are synonymous, in that the Hebrew, “dor” is also understood to mean, “lifetime”. G-d is not only just but also patient. He will not drive out the Amorites at their present level of sinful behaviour, however, He knows that they will reach levels of sin and self-debasement that will require just discipline. Thus the later invasion of Joshua and the Israelites is not a usurping of land but an act of G-dly discipline, Israel being the instrument of that discipline. Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking pot full of embers, and a burning torch passed between the pieces. The smoking pot and flaming torch are symbols of the Divine presence. These same symbols are seen leading Israel through the desert, a column of fire by night and a column of smoke by day (Exodus 13:21). This same manifestation of G-d’s presence was a protection for Israel when the column moved between Israel and the Egyptian army at the edge of the Red Sea (Exodus 14:20; Joshua 24:7). This protection reflects the promise G-d has made to be Avram’s shield. This same manifestation of the Divine presence is called the Angel of HaShem (Exodus 13:19). There is also a connection here to the revelation of G-d at Sinai (Exodus 19), Ezekiel’s vision (Ezekiel 1:13), and the pouring out of the Holy Spirit during Shavuot/Pentecost (Acts 2). It seems clear that due to the prophecy Avram has just received concerning Israel’s coming slavery, that the symbols of the Divine presence passing through the divided animals is a foreshadowing of the same Divine presence leading Israel through the waters of the Red sea. G-d’s presence alone passes through the sacrificial animals while Avram is in a deep sleep. As a result the covenant responsibility is entirely incumbent upon G-d. Therefore, it is impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience. The land has been promised and will not be taken back. It is a perpetual promise from a G-d Who cannot lie and never breaks His oaths. This type of covenant is called an Unconditional Royal Covenant, as opposed to the conditional bargain-like covenant of Genesis 31:44. Gen 15:18 In the same day HaShem made a covenant with Avram, saying, “Unto your seed have I given this land, from the river of Mitzraim (Egypt: double destress) unto the great river, the river Perat (Euphrates: fruitfulness): Gen 15:19 The Ha-Kanee (Kenites: smiths), and the Ha-kenizee (Kenizzites: descendants of Kenaz: hunter), and the Ha-Kadmoneiy (Kadmonites: easterners), Gen 15:20 And the Ha-chetee (Hittites: descendants of chet: terror), and the Ha-Perizee (Perizzites: belonging to a village), and the Ha-Rephaim (Rephaimites: healing), Gen 15:21 And the Ha-Amori (Amorites: sayers), and the Ha-C’naanee (Canaanites: zealous), and theHa-Geergasheey (Girgashites: dwelling in clay soil), and the Ha-Y’vooseey (Jebusites: descendants of Y’boos: threshing floor).” “In the same day” means in the daylight hours following these events when Avram had awoken to hear the covenant promise, G-d spoke saying, “Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”. Only during David’s reign were the boundaries of verse 18 attained, and then only as an empire. Of the ten nations (a number symbolizing completion), only the last seven were actually conquered by Joshua. The first three, The Kenites, Kenizzites, and the Kadmonites would belong to Edom, Moab and Ammon. The Rabbinical view is that these will be conquered and belong to Israel during the days of the Messiah (Isaiah 11:14). Given that G-d is bound by Himself to keep this covenant with Avram’s descendants, Israel, we can look forward to the time when the Messiah of Israel will return and reign over the entire Promised Land as King and High Priest over Israel and the nations. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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