Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. Introduction:
It is for good reason that this chapter of the Book to the Hebrews is known as the faith chapter. The word faith is used 24 times and the phrase “in faith” (ba-emunah[H]) 21 times. What is abundantly clear is that faith in God through the King Messiah was, is and until His return, will be the only assurance of the certain hope of everlasting life. Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. The writer of this work, inspired by the Ruach HaKodesh, gives numerous examples of the kind of faith he is speaking of, which is seen throughout Israel’s history and from before her inception in the lives of her God fearing forefathers. This is an encouragement to those suffering at the time of the writing of this work, and for we who are presently going through trials as followers of Yeshua, because it is evidence of faith maintained through trials, difficult circumstances, exile, wandering and loss. The first century Jewish followers of Yeshua, and we who are presently receiving Him, are instructed by this work to remember their forebears and hold on to their faith, trusting in God for the promised Olam Haba (world to come) in spite of their ability to see that inheritance with corporeal human sight. Last verses of Hebrews 10: 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 11:1-20 (Author’s translation) 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. 2 For in it the elders, ancestors, fathers of old gained a good testimony. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. 14 For those who say such things make it clear that they are seeking a native land. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:1-20 (line upon line) 1Now the faith, trust, assurance, belief (pistis[G], ha-emunah[H]) is hope (elpizo[G]) established in the certainty (hupostasis[G]) of, that which stands under things (pragma[G], devariym[H]) that are evidence (elegchos[G]) of what can’t be looked at with corporeal eyes (blepo[G], niriym[H]). 2 For in it the elders, ancestors, fathers of old (presbuteros[G], ha’avot[H]) gained a good testimony (martureō[G], shehuadah[H]). 3 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) we understand (noieo[G], naviyn[H]) that the worlds (aion[G], haolamot[H]) have been made, joined, perfected, framed (katartizō[G], na’asu[H]) in the spoken Word, essence (rhema[G], bidvar[H]) of God (Theos[G], ha-Elohiym[H]) so that what is seen with corporeal eyes (blepo[G], hanireh[H]), has not been made out of things that are visible (phainō[G], min-hanelam[H]). 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. The Greek pistis is equivalent to the Hebrew emunah and conveys more than mental assent or belief in an idea. The faith being spoken of here is a committed, ongoing, assurance of belief and trust in God through Yeshua the King Messiah. Faith in Yeshua does not fear doubt but consumes it turning it into fuel for the fire of certainty. Because faith is given to the believer by God it is returned to God in relationship. No one can come to the Father except through Yeshua and no one can receive Yeshua except by the revelation of the Ruach HaKodesh (Holy Spirit) Who is the Spirit of the Father and the Son. We love Him because He first loved us (with an everlasting love), we have faith in Him because He created in us the possibility of faith. Faith, as the text says, is “hope established in certainty”! Certainty is possible only because God exists and has subjugated chaos, a symptom of rebellion, made possible by the need for freewill in order for love to be manifest and reciprocated. Our hope in Messiah is established in the foundation of those things unseen, eternal, of the Creator, things preceding and succeeding or proceeding after the sin affected created order. Faith in God through Yeshua is itself the evidence of the promised inheritance of eternal life in God. This sets the stage for the remainder of this chapter and a good portion of the following chapter. This faith gives the believer the ability to see in spirit what cannot be seen with corporeal human sight. Just as wind is evidence of the existence of unseen air, so faith is evidence of the life giving Spirit of God. Faith is the wind of the new creation, evidence of a form of air so pure that it cannot be polluted. Put simply: Faith, trust, committed belief, is being certain of what we hope for and convinced of what we cannot presently see with corporeal human sight. As proof the writer of the Book to the Hebrews goes on to give examples of this same faith made manifest in the God fearing forefathers of Israel. Showing that the faith in question transcends the boundaries of time and space because the God in Whom this faith is placed is unbound by the sin affected created order. 2 For in it the elders, ancestors, fathers of old gained a good testimony. The faith of the God fearing forefathers of Israel is a good testimony offered to encourage the recipients of this work. The faith of the forefathers, like the saving faith in Messiah Yeshua, is a faith that endures hardship, persecution, even disappointment of not seeing a certain thing come to pass in this temporal life. It is a transcendent faith that will yet see its reward. The faith in question is faith in God through the King Messiah Yeshua. Therefore, when the text says, “For in it (faith) the fathers of old gained good report”, it means that the fathers of Israel had faith in the King Messiah prior to His entry into time and space as the virgin born Son of God. Just one of many instances where systematic dispensationalism falls apart at the seams. The example of the forefathers affirms the teaching of the Book to the Hebrews, which makes a connection between faith and salvation (Heb. 11:7), and between faith and pleasing God (Heb. 11:5-6). It is unwise to say as some do that “faith is the sole base for human merit”. This borders on blasphemy. Human merit results from Messiah’s merit and is made possible through faith, but not by it. We are saved “by grace through faith” (Eph. 2:8-9) and according to that faith we are accredited the righteousness of Messiah, and not our own righteousness. When the Scripture says, “And he (Avraham) believed, trusted in the LORD and he (The Lord) counted it (faith in Messiah) to him for righteousness.” (Gen. 15:6; Rom. 4:3) It is saying that Avraham received God’s redemptive offer in Messiah before Messiah was born and that Avraham therefore received the righteousness of Messiah as a result of that faith. Faith was the vehicle, Messiah’s blood was the means. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. “1In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. 2 The same was in the beginning with the God.” -John 1:1-2 (Author’s translation) Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the all existing, uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishing the existence of the Word prior to all of the created order. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” - Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1, and points us to Yeshua. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria a.k.a Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 B.C.E (B.C) to 50 C.E (A.D) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century C.E (A.D) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not all existing/uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 C.E/A.D) in his commentary on Genesis 28:20: "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word[RA]): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). For further study see my article on the Gospel according to John Chapter 1: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yochanan-the-good-news-according-to-john-introduction-chapter-1 so that what is seen with corporeal eyes, has not been made out of things that are visible. God has neither beginning nor end, He is eternal, all existing, not created. Yeshua likewise is all existing, not created. God is one. The things created within the created order have a beginning and must be made from something, matter, substance, something. But God created the natural order from nothing, the Latin ex nihilo describing well the meaning of the action described in Genesis 1:1 “Berieshit bara Elohiym” The writer of the Book to the Hebrews explains that this cannot be understood by any other means than faith in God through Messiah. In other words, science can’t comprehend it, intellectual acumen can’t comprehend it, philosophy can’t comprehend it. Only the faith described here can comprehend the creation. We see the truth of this in the inability of scientists, even first cause scientists, to explain how something can be created out of nothing. They cannot, they will not. God has explained it already. It is an understanding of faith, something that all the intellectual prowess in the world put together could never conceive of. 4 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Hevel[H] [Abel] (vapour) brought (prospherō[G]) to the God (ho Theos[G], leiElohiym[H]) a better sacrifice (thusia[G], zevach tov[H]) than Kayin[H] (Cain) (spear), through which he gained a good testimony (martureō[G], l’eidot[H]) that he was (einai[G]) a righteous, just one (dikaios[G], tzadiyk[H]), God (Theos[G], Elohiym[H]) testifying (martureō[G], behaiyd[H]) about his gifts (dōron[G], al-minchotayv[H]), and through faith (it), though he is dead (apothnēskō[G], moto[H]), he still speaks (laleō[G], achareiy[H]). 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. Genesis 4:1-16 gives the account of Cain and Abel. The writer begins his list of faithful servants of God with Abel because he is the first example in Torah, following the fall of humanity, of one who acts in faith according to the redemptive purposes of God. “In faith, trust, assurance, belief Abel brought to the God a better sacrifice than Cain” Abel’s sacrifice was of a first born of his flock and the fat (best) portions, a blood sacrifice for the atonement of sin, meaning that he understood that without the shedding of blood there could be no atonement. Therefore, his sacrifice was better than that of Cain, who brought vegetables, and by implication, not the best of his harvest. Some protest the treatment of Cain, saying, “If all he had to give was fruit, why did the Lord not accept Cain’s offering?” (Gen. 4:4-5)The answer is not in the impugning of God’s character but in the evidence provided in the text concerning the fruit (pun intended) of the faith of Cain verses the fruit of the faith of Abel. The text of the Torah explains that while Cain brought an offering “from the fruit of the ground”, Abel brought an offering “from the firstborn of his flock and from their fat portions.” By implication Cain did not bring the best of his produce whereas not only did Abel bring the best but he also understood by faith that blood atonement was needed. The later instructions of Torah given at Sinai concerning offerings performed by the Levitical priesthood affirm the fact that with the exception of grain offerings, fruit and vegetables are not offered on the altar. The spiritual knowledge Abel possessed could only have come from intimate relationship with God through faith, whereas the actions of Cain show him to be in rebellion against God. Nonetheless, God affords Cain and opportunity for repentance (Gen. 4:6-7), and Cain goes directly out after hearing the instruction from God to act rightly and instead murders his brother Abel (Gen. 4:8). “10 By this the children of God and the children of the devil are obvious: [d]anyone who does not practice righteousness is not of God, nor the one who does not love his brother and sister. 11 For this is the message which you have heard from the beginning, that we are to love one another; 12 not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.” -1 John 3:10-12 (NASB) “God testifying about his gifts” (Gen. 4:4-5) God accepted Abel and his offering but did not accept the offering of unfaithful Cain. “though he is dead, he still speaks.” His faithful actions still speak to us. Additionally, and metaphorically, the blood of Abel still cries out from the ground along with the blood of all those who have suffered death at the hands of the unjust (Gen. 4:10; Matt. 23:35; ). The focus here is on the faith of Abel, and the unspoken counterpoint is that of the faithlessness of Cain. Abel’s faith, trust and belief brought the kind of sacrifice that pointed to the coming of the Messiah and His eternally effective sacrifice. Therefore the good testimony and acceptance Abel received from God was not because of the sacrifice Abel offered, nor his faith but because he received God’s redemptive offer in Messiah before Messiah was born. Abel therefore, received the righteousness of Messiah as a result of his faith. Faith and sacrifice were the response of Abel to the redemptive offer of God, Messiah’s blood was the means of Abel’s reconciliation. Faith in God is reliant on God, whereas faith in and of itself is incapable of producing a reliable result. 5 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Chanok[H] [Enoch] (dedicated, inaugurated) was translated, transferred (metatithēmi[G]) so that he would not see, know (eido[G], reoto[H]) death (Thanatos[G], hamavet[H]); and he was not found because God translated, transferred, took away (metatithēmi[G], lakach[H]) him [Gen.5:24]; for before his translation, transference (metathesis[G]), he had this testimony (martureō[G], vehuad[H]) that he pleased, was well with (euaresteō[G]) the God (ho Theos[G], haElohiym[H]). 6 And without faith, trust, assurance, belief (pistis[G], emunah[H]) it is impossible to please, be well with (euaresteō[G]) God, for the one who comes near (proserchomai[G]) to the God (ho Theos[G], haElohiym[H]) must believe, trust (pisteuō[G], sheya’amiyn[H]) that He exists, and that He proves to be a rewarder of those who diligently seek, search for (ekzēteō[G]) Him. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. “And walked Chanok with the Elohiym and he was not, for Elohiym took him away” -Bereishit (Genesis) 5:24 The list of faithful ones began with Abel who offered a blood sacrifice acknowledging the need for atonement, and continues with an example of one who based on that atonement is translated so that death is overcome. This is the very essence of the Gospel played out in the historical account of individuals of true faith. Through His blood Messiah has swallowed up death with victory. Chanok, whose name means “dedicated”, was both dedicated to God in relationship (the true definition of love) and is a sign for future believers of God’s dedication to them and His dedicating of a people redeemed through the blood of His son, prefigured in the sacrifice offered by Abel. Many pause here to argue the finer details of Chanok’s translation in order to work out how they too might translate. That is a mistake. Becoming enamoured by the ability to transfer or translate is idolatry. Chanok was not concerned with translating but with God. The supernatural and miraculous signs that God performs upon, within and around the righteous are not the result of the practices of the righteous but of the relationship God has with those righteous ones, who have received righteousness in Messiah and not of their own works. Those who seek to emulate miracles rather than focus on God in Messiah, will eventually, if unrepentant, become like those spoken of by Yeshua: “22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’” -Matthew 7:22-23 (NASB) Motivation is key because it is the fruit of the heart (core being). A good tree cannot bear bad fruit. With regard to lawlessness, the only thing worse than practicing witchcraft, is using the Scripture as a tool for practice witchcraft and then calling is Christianity. Note that Chanok “was well with God”. This regards his relationship in God. God’s testimony of Chanok has to do with right relationship, not deeds. The Jerusalem Targum (2nd Century Aramaic text) agrees that Chanok was translated by the Word (Yeshua) of God. "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' -Targum Yerushalayim As an aside, it is important to note that Chanok is not said to ascend but to have been “taken away”. Those who claim that he ascended are misreading the Biblical texts. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. “without faith, trust, assurance, belief it is impossible to please, be well with God,” The English word “please” and the phrase “be well with” are synonymous ways of translating the Greek euaresteō. In short, where the writer of this text uses the Greek euaresteō he is denoting right relationship in God rather than a form of pleasing that results from winning approval. In Messiah we are approved and as a result we act in a pleasing way. The reverse is not true. “for the one who comes near to the God must believe, trust that He exists” This is both simple and profound. The child comprehends it but the self-convinced atheist does not. To call Atheism rational is delusional. It is entirely irrational to disregard even the smallest possibility of deity. Few things are as intellectually dishonest as the philosophy of Atheism. Even those who believe in a God or gods have their doubts. Without doubt faith is impossible. On the other hand Atheism claims no doubt, but is absolutely certain that what is possible (God) is impossible. The agnostic may be slightly more honest but is nonetheless equally deluded. To be indefinitely undecided is as intellectually dishonest as being firmly convinced of a lie. We note that belief in the One true God of Israel is being addressed here, and not belief in any other form of deity or first cause or science or philosophy. “and that He proves to be a rewarder of those who diligently seek, search for Him.” Our faith in God through Messiah is never asked of us blindly. We have proof that He rewards those who diligently seek Him. Throughout the history of the Jewish people we have seen God’s faithful acts of love and provision born of His holiness. “He proves to be a rewarder of those who diligently seek Him”. And what is diligence? The practice of those who are committed to love relationship with Him through Messiah. “28 Therefore they said to Him, “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” 29 Yeshua answered and said to them, “This is the work, task, deed of the God, that you continue to believe, trust, have faith in Him Whom He has sent.” -Habesorah Al Piy Yochanan 6:28-29 (YBY translation) “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.) “And you will seek Me and find Me when you search for Me with all your heart.” -Jeremiah 29:13 (NASB) 7 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Noach[H] (rest), being warned (chrēmatizō[G]) by God about things (devariym[H]) not yet seen with corporeal eyes (blepo[G], niriym[H]), in fear (eulabeomai[G], nizhar[H]) prepared an ark, box (kibōtos[G]) for the salvation (sōtēria[G], l’hatziyl[H]) of his household (oikos[G], beiyto[H]), by which he condemned the wickedness of (katakrinō[G], vayarsha[H]) the world (kosmos[G], haolam[H]), and became an heir of the righteousness (hatz’dakah[H]) which is according to the faith, trust, assurance, belief (pistis[G], ha-emunah[H]). 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. God’s warning is evidence of His faithfulness. Noah’s obedience is evidence of his relational faith in God. Noah, living in a landlocked region, nonetheless obeyed God in spite of how foolish his actions may have seemed, even to his own family. Like Noah the faith of the first century Jewish Messiah followers must grapple with the reality that they cannot see with human eyes what the future holds. This is also true of all believers today. We need not hear God’s audible voice or see some vision in order to determine what He is saying. His Word both written and living continues to speak to us. Are we listening and acting? We note that Noah understood the building of the ark as a vehicle for the salvation of his household and that by building it in obedience to God his right action sealed the fate of the wicked. Likewise, those who receive Messiah, by doing so affirm the fate of those who reject Messiah. This is why those who reject Messiah have such great hatred for the believer. Being aware of the emptiness of their own false deities and philosophies, they despise those who live lives of certain hope in Messiah. “The believer in Him is not separated, condemned, put asunder: but the disbeliever, one who has chosen disbelief is separated, condemned, put asunder already, because he has not believed, trusted in, become convinced of the name, identity of the One and only begotten the Son of the God.” -John 3:18 (Author’s translation) Righteous behaviour is an indictment against sin: “Therefore if your enemy hungers, feed him; if he thirsts, give him drink: for by doing so you will heap coals of fire on his head (judgement). Be not overcome with evil, but overcome evil with good.” -Romans 12:20-21 (Author’s translation) It is interesting to note that Jewish tradition records that Noah preached repentance to his generation (Mekhilta Shirah 5; Sifre Num. 23; Talmud Bavliy Sanhedrin 108a - b; Pirke R. El. 22.) Noah is the first person that the Torah calls “righteous” (Gen. 6:9). Like Enoch, Noah “walked with God”, a phrase denoting right relationship. We note that in one sense the ark or box built by Noah reflects a coffin and that Noah and his family passed through the waters (a symbol of the domain of the departed – Sheol) and into life. The history of Noah and the flood is one of the many immersions (baptisms) throughout Scripture that allude to death and resurrection, and point to the redemptive work of Yeshua the King Messiah. 8 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was called (kaleō[G], nikra[H]), to go to the land (ha’aretz[H]) which he was to receive for an inheritance, obeyed (hupakouō[G]); and he left, not knowing where he was going. 9 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he sojourned, lived as a foreigner (paroikeō[G]) in the land (be’eretz[H]) of the promise, message (epaggelia[G], hahavtachah[H]), as if in a foreign land (allotrios[G]), dwelling (katoikeō[G], vayishev[H]) in tents (skēnē[G], beohaliym[H]) with Yitzchak[H] [Isaac] (he laughs) and Yaakov[H] [Jacob] (follower), fellow heirs of the same promise, message (epaggelia[G], hahavtachah[H]); 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. The prophet Nehemiah (Neh. 9:7-8) extols the faith of Avraham and shows that God’s promise of land as an inheritance is connected to that faith. In the context of the present text that inheritance is an everlasting land, the Ha Aretz of the new creation and the Olam Haba (world to come). Avraham stepped out in faith, having already experienced the faithfulness of God, to go somewhere he wasn’t even sure existed, but trusted God for its existence. Therefore, our faith in God through Yeshua concerning the world to come is no different. Avraham’s faithful obedience: “Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.” -Genesis 12:1-4 Avraham, father of faith (Romans 4; Galatians 3) 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; Avraham is used as the ultimate example of true faith in the Jewish tradition (Sirach 44:19-21; 1 Macc. 2:52; Genesis Rabah 43; Mekhilta Mishpatim 18). When Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. At the judgement, all the liberal Christian whining concerning the modern state of Israel will be silenced by this transcendent reality, when they discover that God invented Zionism (in the truest sense), and intends to perpetuate it in the world to come. The text of Hebrews emphasises the future orientation of Avraham’s faith in God by highlighting his response to God’s call for Avraham to walk toward the unseen. Just as the Shabbat and the land of Israel are earlier used as metaphors for the world to come (Heb. 3 - 4), so too here Avraham’s faith journey is used as a metaphor for all believers, first the Jew and also the nations. Avraham lived as a guest in the land that was to belong to his descendants, as did Isaac and Jacob, fellow heirs to that same promise. This text affirms the passing on of the covenant made with Avraham to Isaac and Jacob and therefore, Israel. It also emphasises the fact that the fullness of the promise is yet to be realised. Therefore, like Avraham the first century Jewish followers of Messiah are living as guests in the land of Israel which will one day be theirs forever. Likewise, all believers are living as guests in a sin affected world that will one day be translated, a new creation, in which all believers will dwell forever in God through Messiah Yeshua. Many are forcefully displaced, but Avraham, in faith chose to be displaced according to God’s promise of a better place. “Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child.” -Acts 7:5 (ESV) How can God fulfil His promise to Avraham if Avraham is dead? “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.” -Matthew 22:31-32 10 for he was looking, expecting, waiting (ekdechomai[G], chikah[H]) for the city (polis [G], laiyr[H]) which has foundations (themelios[G], yesudatah[H]), whose architect (technitēs[G]) and builder (dēmiourgos[G]) is the God (ho Theos[G], haElohiym[H]). 11 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) even Sarah[H] (princess, noble woman, woman ruler) herself received strength, ability, miraculous power (dunamis[G], koach[H]) to conceive, make the foundation of a child (katabolē[G]) being seeded (sperma[G], lehazriya[H]) brought forth (tiktō[G], vateiled[H]) when she was past age, because she considered (hēgeomai[G]) Him faithful (pistos[G], lene’eman[H]) Who had promised, messaged (epaggellō[G], hamavtiyach[H]). 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. The writer of the Book to the Hebrews inspired by the Ruach HaKodesh is thinking here as a Jew. He is acknowledging the p’shat (plain meaning) both as Avraham understood the promise to apply to the physical land and as the text explains that same promise. But he also sees a remez (hint) at a sod (mystery) that he believes Avraham also saw. That is, the promised transcendent city of God (the New Jerusalem [Heb. 12:22; 13:14; Rev. 21]) and the land it would inhabit in the Olam Haba (world to come). Therefore, Avraham’s faith in God and His promise meant that Avraham saw the future physical fulfilment as well as the future and eternal metaphysical fulfilment. And, in order for this to be true Avraham must also have seen and received the King Messiah Yeshua through Whom the future fulfilment is made possible. Yeshua Himself confirms that this is so: “Your father Avraham was overjoyed that he would see My day, and he saw it and rejoiced.” So the Judean (leaders) said to Him, “You are not yet fifty years old, and You have seen Avraham?” Yeshua said to them, “B’emet, b’emet, amein, amein, it is certainly true, I say to you, before Avraham was born, I AM.” -John 8:56-58 (Author’s translation) 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. Ref. Genesis 18:9-15; 21:1-8 Although Sarah’s first response to the promised child was one of doubt, the Genesis account implies repentance on her part, a turning toward God in faith following her initial doubt. When challenged concerning her disbelief Sarah responded with integrity and chose faith. In many ways she is as great an example of faith as Avraham, for no one can be reconciled to God except in repentance. Great faith is repentant faith. Here the faith of Sarah is attested to as being of the nature of Avraham’s faith. In faith Sarah received the ability to conceive. “she considered Him (God) faithful Who had promised…” Avraham physically seeded the egg in Sarah’s womb, but it was God Who made the pregnancy possible (though she had already gone through menopause) and Sarah accepted the possibility because she trusted God. If not for Sarah’s faith in God Avraham’s faith in God would not have seen it’s hope made certain. “received strength” In Hebrew Scripture “strength” can be a euphemism for “seed/sperm” (ex. Prov. 31:3). Therefore, Sarah received the seed (sperm) of Avraham because she believed, trusted, had faith in God to do the miraculous. Notice then that it is the combined faith of Avraham and Sarah that God seeds the promised progeny (child). The birth of Isaac is evidence of the promise yet to be fulfilled. It is foolish to argue as some do in favour of the present verse referring to Avraham’s faith (based on the vulgate and oriental translations – neither of which are original Scripture texts) because the authoritative text specifically says,“she considered Him (God) faithful Who had promised…”. It’s the worst kind of misogynistic foolishness to seek to rob Sarah of honour concerning her faith in HaShem. The promises of God are manifest in Adam and Eve, Avraham and Sarah, Joseph and Miriyam. Man is humanity, “So God created man in His own image, in the image of God He created him; male and female He created them.” -Genesis 1:27 (NASB) Those who promote man over woman misrepresent God’s image and fail to properly understand the order and glory of creation. 12 Therefore even from one man (mei’echad[H]), and one who was as good as dead (nekroō[G], lamavet[H]), there were birthed (gennaō[G]) descendants who were as the stars of heavens (ouranos[G], hashamayim[H]) in multitudes (plēthos[G]), and as the sand (ammos[G]) by the seashore (al sefat hayam[H]), uncountable (anarithmētos[G]). 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. This verse implies that Avraham (as good as dead being a euphemism for low sperm count, impotence) was delivering sperm that could not seed an egg. But God miraculously strengthened Avraham’s sperm in order for Sarah to conceive. From the union of an impotent man and a barren woman God birthed the father of a nation that still exists to this day (Rom. 4:19). This example is used as evidence that God has, does and will do the impossible, just as the early Jewish believers had seen and heard with regard to the miracles of Yeshua. 13 All these died (apothnēskō[G], meitu[H]) in faith, trust, assurance, belief (pistis[G], ba-emunah[H]), without receiving the promises (epaggelia[G], hahavtachot[H]), but having seen, known, understood (eidō[G]) from a distance, and were persuaded, had confidence, trusted (peithō[G]), and embraced, welcomed, greeted (aspazomai[G]) them, having professed (homologeō[G]) that they were strangers (xenos[G]) and exiles, resident foreigners (parepidēmos[G]) in the land (ho gē[G], ba’aretz[H]). 14 For those who say such things make it clear that they are seeking a native land (patris[G], eretz[H]). 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. “And Jacob said to Pharaoh, “The days of the years of my dwelling and working as a foreigner are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their dwelling and working as a foreigners.” -Genesis 47:9 (Author’s translation) All those mentioned and those yet to be mentioned died being assured in their faith in God that the promises they had not yet seen fulfilled would be fulfilled. This and the fact that it is appointed to all human beings to die once and then the judgement (Heb. 9:27), means that Enoch will one day die, as will Elijah (Rev. 11:7-14). Therefore, they died believing in the resurrection and the world to come (Olam Haba). They understood, that having received God’s promised salvation from sin and everlasting death through the King Messiah Yeshua Who was yet to be born into time and space, that they would live eternally in God through Messiah in a world devoid of sin. Therefore, being in a sin affected world they were by nature of their relationship in God no longer sons and daughters of sin affected creation but had become sons and daughters of the Creator whose new creation is promised to all who believe. They were strangers on this land, this earth because they had turned away from the nature of this place and had been translated through Messiah, thus changing their nature. In Messiah we have already passed from death into life (John 5:24). We are foreigners on this land, this earth. We are inheritors of the world everlasting. 14 For those who say such things make it clear that they are seeking a native land. This is in reference to their belief in the fulfilment of the giving of the promised land of Israel to the Jewish people and in its metaphysical fulfilment in the Olam Haba. Remember, that when Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. 15 And certainly if they had been remembering (mnēmoneuō[G]) the land (ha’aretz[H]) which they left, they would have had a season, opportunity, an affinity (kairos[G]) for returning (anakamptō[G], lashuv[H]). 16 But now (nuni[G]), they desire a better (tovah[H]) land, that is, a heavenly one (epouranios[G], vishmeiy[H]). Therefore the God (ho Theos[G], ha-Elohiym[H]) is not ashamed to be called their God (Theos[G], Eloheiyhem[H]); for He has prepared a city (polis[G], iyr shamah[H]) for them. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. If they had kept thinking on and focusing their attention on where they had come from (out of lands of idolatry, slavery, paganism), they might have returned to that place and failed to receive the promise. In this is a lesson for all believers. We are not to pine away for the past life of sin or focus on those things that we have left behind, rather we are to maintain our commitment to God in Messiah and keep our eyes on Him in Whom we will receive our everlasting inheritance. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. In Messiah God the Father (Creator) has adopted children of God from among the children of creation. Land and heavens are seen as convergent concepts here. This indicates a future convergence of heaven and earth, a new heavens and a new earth which are recreated when the sin affected creation is consumed by the purifying fire of God and made new having been ignited by that same fire. The fire of God will purge all evil and purify the redeemed (Rev. 8:8; 9:18; 14:10, 18; 16:8; 17:16; 18:8; 19:20; 20:9-15; 21). The promised land and city that await the faithful in the heavenlies are promised to descend (Rev. 21:2). Throughout, the writer makes “city” and “land” or “country” interchangeable terms in order to convey a holistic Hebraic understanding of convergent things. These things are distinct and one (echad). “He has prepared a city for them” Note “has” before they existed “prepared a city for them”. The New Jerusalem, like the world to come, was prepared in Messiah Yeshua before the foundation of the world. God’s mercy precedes His judgement and is the result of it. 17 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was examined, proved (peirazō[G]), brought up (prospherō[G]) Yitzchak[H] [Isaac] (he laughs), and the one who had received the promises (epaggelia[G], hahavtachot[H]) was offering up (prospherō[G]) his only son (monogenēs[G]); 18 it was he to whom it was said, “Through Yitzchak[H] (Isaac) your seed (sperma[G], zara[H]) shall be called.” [Gen. 21:12] 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] First, God does not test in order to discover, He is all knowing. Rather He proves, examines, in order that we might discover who we are in Him. Please consider reading my commentary on Genesis 22 concerning Ha-Akeidah (the Binding) to gain a greater understanding of the present text. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/november-11th-2016 The actions of Avraham regarding the offering up of his son Isaac are the ultimate prefigure of God’s offering up of His only begotten Son Yeshua. We note that in both cases the sons are willing participants in the offering, both being adult men at the time of their calling to sacrifice, and both allowing themselves to be bound and offered. Pirqe Rabbi Eliezer draws a connection between the Akeidah and resurrection which is also found in the High Holy Days liturgy of rabbinical Judaism. 19 He considered that the God (ho Theos[G], ha-Elohiym[H]) is able to raise people even from the dead (ho nekros[G], hamavet[H]), from which he also received him back as a type, figure, parable (parabolē[G], lemofeit[H], alt. mashal[H]). 20 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yitzchak[H] [Isaac] (he laughs) blessed Yaakov[H] [Jacob] (follower) and Esav[H] [Esau] (hairy, rough), even regarding things to come. 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. Both Avraham and Isaac believed that God could raise the dead. This is clear, based on the fact that both Avraham and Isaac were aware of God’s promise to Avraham’s descendants and His assurance that those descendants would come through Isaac, who had been miraculously conceived. God had shown through physical blessing the reality of His miraculous power to fulfil His promises. Therefore, an adult Isaac (37 years old, Sarah being 90 at his birth and on hearing the news that Avraham was taking Isaac to sacrifice him [re. rabbinic trad.] she died soon after aged 127), willingly allowed Avraham to bind him and offer him because Isaac believed God could raise the dead. And, Avraham bound and offered Isaac, his only true heir, because he believed that God could raise the dead. "when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, ‘as if he was at the point of giving up the ghost’.'' - Pirke Rabbi Eliezer, c. 31. This entire historical account being a prophetic prefigure of what was to come in Yeshua the King Messiah. Therefore, as the text says, “from which he (Avraham) received him (Isaac) back as a parable (teaching story)”. This is a parable that is also an historical event. Avraham received Isaac back because a Ram of God took Isaac’s place, and thus Jacob (Israel) who was at the time still in Isaac’s loins, was also delivered from death by the Ram of God that took his place. In the same way Yeshua took the place of all who would receive Him, He being both the Ram and the Lamb of God slain before the foundation of the world (1 Peter 1:19-20; Rev. 13:8). 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. Ref. Gen 27:1-40 Isaac continued to have faith in God for the promises yet to be fulfilled even in his old age with his vision waning. He blessed his sons though he could not see who he was blessing, and trusted God to bless according to His will rather than according to the will of Isaac’s flesh. As a result Jacob received the blessing and God conferred that blessing onto the 12 sons of Jacob the people of Israel through whom the King Messiah Yeshua was born into time and space in order to redeem human beings from the just punishment of sin, continually first for the Jews and also continually for the nations. Copyright 2021 Yaakov Brown Both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:1 Thus says Hashem (YHVH: Mercy) limshiychu (from Moshiach: Messiah) to His anointed, le-Choresh to Cyrus (You possess the furnace), whose right hand I have held, to subdue nations before him; and I will loosen the loins of melachiym kings, to open le-fanav before his face delatayim many doors; u-sheariym and the gates will not be shut;
“Thus says Mercy to His Messiah, to You who possess the furnace, whose right hand has received strength from Me, in order to subdue nations before him; and I loosen the belts that carry the weapons of kings, to open before his face many doors, and the gates will not be shut against him.” -Author’s paraphrase This is the only time in Scripture where a Gentile ruler is referred to as Mashiach (Messiah, literally Anointed one). This title is otherwise only reserved for the kings and high priests of Israel, and primarily for the ultimate Saviour of Israel, Yeshua the King/Priest Messiah (Daniel 7:14). Cyrus is called by this title in his role as God’s agent for delivering Israel from bondage and exile in Babylon. It’s interesting to note that the Hebrew name Koresh (Cyrus) means “You who possess the furnace”. While the furnace was sometimes used as a means of execution, the figurative meaning denotes judgement in fire. Thus, God has assigned Cyrus a role in dispensing His judgement against the nations. The furnace of Cyrus will destroy the nations while refining Israel, who through the furnace will become purified as gold and glory in her King Creator HaShem. We note also that any strength Cyrus has to do these things is from God, Who has taken hold of the right hand of Cyrus in order to impart power to him for fulfilling God’s purposes. The weapons belts of the kings that Cyrus comes against will be loosed, leaving them undefended against him. The many doors to the nations will be opened to him and the strongest gates will not be able to withhold him. In comparison to the cruelty of the Assyrians and Babylonians, Cyrus and his dynasty were humane rulers. Following his capture of Babylon in 539 BCE (BC) Cyrus encouraged both Jews and other captives from the nations to return to their home lands. He also contributed generously to the rebuilding of the Temple in Jerusalem (2 Chron. 36:22-23; Ezra 1:2, 5:13, 6:3-4). The Cyrus Cylinder excavated at the site of ancient Babylon in 1882 further illuminates the outworking of Isaiah’s prophecy: “Marduk… looked through all the countries searching for a righteous ruler… He pronounced the name Cyrus… and declared him to be ruler of the world.” Isa 45:2 I will go le-faneiycha before your face, va-haduriym and the adorned high places I will a-yasheir level: daltot doors of nechushah brass ashabeir I will break in pieces, and bars of iron I will cut down: There is some irony here. God will go before the idolater Cyrus to level the idolatrous high places. The reference to doors of bronze is most likely a reference to the gates of Babylon. The historian Herodotus travelled to Babylon and said “There are a hundred gates to the circuit of the wall, all of bronze, with bronze uprights and lintels.” (Herodotus History pg.85 Penguin edition). Isa 45:3 And I will give you the treasures of choshech darkness, and concealed riches of secret places, that you may know that I, Hashem (YHVH: Mercy), who calls you by your name, am the Eloheiy Yisrael (God of Israel). Babylon was known for her commerce and her hording and storing of wealth. Her treasures were stored in secret vaults, and in the rooms of her many famous temples. Private citizens were also able to deposit their wealth in temple vaults for a fee. The Babylonian temples were some of the forerunners to our modern day banks. The doublets of the Hebrew poetic form correlate darkness and secrecy, giving emphasis to the fact that those things kept hidden are most often the ill-gotten spoils of sinful action. “For nothing is secret, that will not be revealed; neither anything hidden, that will not be known and brought out into the open.” -Luke 8:17 Cyrus will be given all these horded and hidden riches for one purpose, that he might “know that I HaShem Who calls you by name, am the God of Israel.” Isa 45:4 For the sake of avdiy my servant Yaakov (follower), and Yisrael (overcomes in God, Israel) my chosen, I have even called you by your name: I have achanecha yet titled you, though you have not known Me. Once again HaShem affirms that it is for the sake of His servant Jacob, His chosen people Israel, ethnic, religious, that He has called Cyrus to perform these things. These words were spoken some 150 years prior to the birth of Cyrus. He did not exist and therefore, could not possibly have known God’s plan for his life, and yet, God had already allocated a role and title to Koresh (Cyrus: you possess the furnace). Isa 45:5 I am Hashem (YHVH: Mercy), and there is no other, beside Me there is no Elohiym God (Judge): I encompassed you, though you have not known Me: The phrases, “There is no other” and “Beside Me there is no God” are together used 10 times in this short chapter. There is a strong theme concerning the uniqueness of God, His omnipotence and omniscience. The Holy Name YHVH, first used in verse 1, is used a total of 14 times in this chapter. Thus, both the unique unity of God and the Divine attribute of Mercy are primary themes in this discourse. The beautiful language “I encompassed you” denotes fidelity. This poetic language is usually reserved for Israel but is here offered to a ruler of the nations. God’s redemptive purpose for humanity overflows from His redemptive purpose for Israel. Isa 45:6 That they may know mi-mizrach from the eastern shemesh sun, and from the west, there is none beside Me. I am Hashem (YHVH: Mercy), and there is no other. From the first sunrise to the last sunset HaShem is Mercy, and there is no other. Isa 45:7 I yotzer fashion or light, u-vorei (from borei) and create choshech darkness: I oseh accomplish shalom peace, u-vorei (from borei) and create ra evil, (bad, the opposite of good): I Hashem (YHVH: Mercy) accomplish all these things. We note that the Or (uncreated light) is not said to be u-vorei (created, from that which didn’t exist), rather it is yotzer (fashioned) from God’s essence (Davar: Word). Thus, choshech (darkness), which will become a metaphor for evil, is not yotzer (fashioned) but is rather the result of u-vorei (creation). We know that God did not create anything evil from the inception of creation because the days of creation are complete when the text says, “God saw everything that He made, and behold it was very good.”(Gen. 1:31). Therefore, at the beginning of all things even the darkness (which would later become a metaphor for evil) was good, in fact, it was very good. Thus, the meaning of “I accomplish peace (uncreated) and create (because evil didn’t pre-exist God, but fashioned itself from that which was created) evil” is that God created the substance and environment that made evil a possibility, in order to also make possible the free will necessary for love relationship. Therefore, the uncreated attributes (emanations) of God, or (light) and shalom (peace) [which are also titles of our Messiah Yeshua], are fashioned to accomplish His purposes, whereas the work of darkness and evil are only possible based on the created order: meaning that Satan and his minions have no power except that which they have been allowed to have based on the fact that they are created beings subject to the King of Creation, the God of Israel, and to Yeshua, the Light (or) of the World, and Prince of Peace (shalom). Thus, both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:8 Hariyfu Rain down shamayim heavens, mi-ma’al from above, and let the skies stream forth tzedek righteousness, justice: open the land, and let them bring forth yesha salvation, and let righteousness (justice) spring up yachad together; I Hashem (YHVH: Mercy) be’ratiyv have created it. Righteousness and justice are yachad (one), and are created by God. They are watered from the heavens and grow in the earth, springing up together and relying on one another. There is no right action without justice, and no justice without right action. Isa 45:9 Hoy Ah, alas, woe to him who contends with his Yotzero Maker! A pottery shard among pottery shards of adamah the earth. Shall the clay say to him that fashioned it, “What have you made?” or “Your work has no hands”? This passage appears to be addressing the complaints of some of Israel’s exiles, who may have taken issue with HaShem’s choice of a goy deliverer (Cyrus). It is the height of hubris for a human being to accuse God of ill planning: it is so foolish as to be likened to a piece of pottery debating the plans of the potter. The Hebrew idiom “Your work has no hands”, is still used today in some Jewish communities to describe something that makes no sense. Isa 45:10 Hoy Ah, alas, woe to him that says to his father, “What have you begotten?” u-leishah and to the woman, “What have you given birth to?” So great is the foolishness of one who questions God’s work of redemption, that he is compared to a child questioning why his parents conceived him, or why his mother gave birth to him. The “Woes” of these two verses are an incredulous rebuke that is to be heeded, lest the pottery shard be turned to dust, or the child given over to the fruit of his own foolish thinking. Isa 45:11 Thus says Hashem (YHVH: Mercy), Kedosh Yisrael Holy One of Israel, ve’yotzero and his Maker, “Ask Me of things to come concerning banay My sons, and concerning the po’al work of yaday My hands, command Me.” HaShem pre-exited Israel and is therefore the Holy One over her. He made Israel and knows the end from the beginning. Therefore, He responds to the complaints of His people by challenging them to ask Him what is to become of them (My sons), and as a counterpoint to “Your work has no hands” (v.9), “Command the work of My hands”… if you dare! Isa 45:12 “I asiytiy have fashioned, accomplished, formed, made eretz the land (earth), ve’adam and humanity upon it: I, even yaday My hands, have stretched out the heavens, and all tzeva’am their armies, hosts, I tzeveitiy I have commanded.” HaShem formed the earth so that it might receive humanity and provide the perfect environment in which humanity might prosper and grow. He alone created the heavens and is King of all the heavenly host. Isa 45:13 “I have raised him up in righteousness, and I will direct all his ways: he will build My city, and he will let My captives go, without price or reward,” says Hashem (YHVH: Mercy) Tzeva’ot Who goes warring (of heavens hosts, armies). The focus now returns to the goy ruler whom HaShem has raised up to bring about the deliverance of Israel from her captivity. It is Cyrus who will rebuild Jerusalem (My city) and let the Jews return there. HaShem Who goes warring (of Hosts) will accomplish this. Isa 45:14 Thus says Hashem (YHVH: Mercy), “The labour of Mitzrayim Egypt (double distress), and merchandise of Cush Ethiopia (black) u-sevaliym and of the Sabeans (drunkards), men of stature, will come over to you, and they will be yours: they will come after you; in chains they will come over, and they will fall down before you, they will make supplication to you, saying, ‘Surely bach in you is El God; ve’eiyn and there is none other od (perpetually going round): efes zero, ceasing finally elohiym the gods. Some think this passage is addressed to Israel, however, Israel never waged war against Egypt or Ethiopia, although Egypt did wage war against Israel in more recent times. It may also be addressed to Cyrus, although it was not Cyrus himself but Cambyses the son of Cyrus who conquered Egypt and Ethiopia. Another possibility is that this passage refers to the end of days. At which time those repentant among the nations will submit to the King Messiah and the God of Israel. If so, then verse 14 corresponds to Isaiah 2:2-4. Isa 45:15 Truly you are a El God that conceals yourself, Eloheiy Yisrael God of Israel, Moshiya Saviour. God is concealed only from the perspective of those who do not walk with Him. The gods of the surrounding nations were promoted with spectacles and lavish rites and yet offered nothing but a deaf ear to their petitioners. The God of Israel on the other hand, revealed Himself to His people in true power and sought intimate relationship, offering an everlasting conversation, responding to Israel’s cries in a timely fashion. He is a true Saviour and a certain hope. However, He is discernible only through the eyes of faith. Therefore, when compared to the vain gods of the nations the God of Israel is mysterious and hidden, a stark contradistinction to the fact that even the hidden things of other gods will be brought into the light by HaShem. “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this Torah.” -Deuteronomy 29:29 Isa 45:16 They will be ashamed, and also humiliated, all together: they will go to confusion together those makers of idols. Confusion and shame are all that awaits those who make and worship idols. Isa 45:17 Yisrael Israel will be nosha saved be’YHVH in Hashem (YHVH: Mercy) te’shuat with a salvation olamiym everlasting: not ashamed nor humiliated ad-olmeiy ad as far as a world without end (perpetual). Israel, whom God has chosen, need not end in confusion and shame because her God is One, Alone. Therefore, Israel will be saved be’YHVH in HaShem. There is no other means for her salvation outside of God alone. With an immutable and everlasting salvation God will deliver Israel (through His Mashiach Yeshua), and she will neither be ashamed or humiliated in the world that is without end, that is, the Olam Haba (World to come). Isa 45:18 For thus says Hashem (YHVH: Mercy) Who borei (from bara, created from nothing) created ha-shamayim the heavens; Hu He is ha-Elohiym the God yotzeir that formed ha-aretz the land (earth) ve’osah and made it; Hu He has chonah established it (made it firm), He didn’t vera’ah create it in vain, la’shevet for habitation He yetzarah formed it: “I am Hashem (YHVH: Mercy); and there is none other.” The purpose of God was always to have the earth be inhabited by humanity. He alone created and established our habitation. He alone is God. Isa 45:19 “lo vaseter dibartiy I have not spoken in secret, bimkum in the place eretz of land (earth), choshech dark, obscure, hidden: I did not say to the seed of Yaakov (follower, Jacob), ‘You seek Me in vain’: I Hashem (YHVH: Mercy) doveir speak tzedek righteousness, magiyd I make known meishariym equitable things.” Unlike the demonic deities, witchcraft practitioners and secret religions of the heathen world, God does not keep secret the path to freedom. He has communicated clearly and in the open to Jacob, through His Torah, His prophets and His miraculous works. He is not like those false gods that offer redemption only to a select few, to the contrary, He offers redemption to all, and those that receive His offer become chosen. Though Israel may have become disillusioned in her sufferings and exile, falsely concluding that to seek God was of no consequence, God reminds her that He has always been with her and has always had a plan in place for her redemption. He has made known publicly and frequently that righteousness is found in Him alone and that the fruit of that righteousness will be equity for all who receive it. Isa 45:20 “Assemble yourselves and come; draw near together, you who have escaped from among ha-goyim the nations: they have no knowledge that set up the wood of their graven image, and pray to a el god that cannot yoshiya save.” Now God turns to the nations with an offer of redemption. It is God’s will that none should perish. Therefore, He invites the idolatrous nations to come and draw near to Him, and to admit that they worship idols that cannot save. Isa 45:21 “You make known, and bring them near; indeed, let them take counsel together: Who has declared this mikedem from ancient time? who has told it from that time? have not I Hashem (YHVH: Mercy)? and there is no El God beside Me; a El God of tzadik justice u-moshiya and a Saviour; there is none beside Me.” HaShem challenges the idolaters to admit that their idols and false prophets are unable to properly predict future events or expound on past events. It is God alone Who is just and able to save. There is none like Him, nor is there any besides Him. Isa 45:22 “Penu Look (turn) to Me, and you will be saved, col-afseiy all the ends of aretz the land (earth): for I am El God (Judge), and there is none other.” This is a simple Gospel message. “Turn to face Me and you will be saved”. It’s spoken to all the nations of the earth. Why should they heed Him? Because He is “the Judge, and there is none other!” Isa 45:23 “I have sworn by Myself, yatza it has gone out mipiy from My mouth tzedakah righteousness davar a word, and will not yashuv return, Ciy For liy to Me tichra will bow col-berech every knee, tishava col-lashon every tongue will swear.” There is none higher than HaShem, and there is no god besides Him. Therefore, He must swear by Himself. The Davar (Word, King Messiah) has gone out in redemptive power and will not return void. “For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.” -Romans 14:11-12 "That at the name of Yeshua every knee should bow, of things in the heavens, and things in earth, and things under the earth; And that every tongue should confess that Yeshua Ha-Mashiach Lord, to the glory of God the Father. Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” -Philippians 2:10-12 Isa 45:24 Indeed, ba’YHVH in Hashem (YHVH: Mercy) liy with me amar say “Tzedakot righteousness va’oz and strength:” adav up to him yavo men have come; col all ha-necheriym the incensed against him will be ashamed. Only in HaShem is there righteousness and strength, and those who have defied Him and who have been filled with anger toward Him, will come to Him in shame. Isa 45:25 Ba’YHVH In Hashem (YHVH: Mercy) yitzdeku will be justified ve’yithallu and shine (be praised, glory) col-zera all the seed of Yisrael Israel (overcome in God). The fruit of HaShem’s redemptive work through Cyrus and ultimately through His King Messiah Yeshua of Israel, will be the physical and spiritual deliverance of Israel, ethnic, religious. In God she will be justified (through His Mashiach) and her generations will shine as those who have overcome in God. “I say then, Has God cast away His people? A curse on that! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” -Rav Shaul (Paul) Letter to the Roman Ecclesia 11:1 © 2018 Yaakov Brown The first creation account of Genesis begins and ends in the brooding, relaxing, rest of G-d, Father, Son and Holy Spirit. WHAT WE’VE LEARNED SO FAR:
BEGINNING WITH THE AUTHOR http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/introduction-to-genesis-beginning-with-the-author GETTING TO KNOW THE TEXT http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/genesis-chapter-11-23-part-one-getting-to-know-the-text B’REISHIT: Author: G-d, HaShem, Yeshua, Ha-Ruach Scribe: Moshe (Moses), with collation and annotation of remaining events completed by Yehoshua (Joshua). It’s interesting to note the meanings of the Hebrew scribes’ names. Moshe (Draw forth) and Yehoshua, Yeshua (Salvation, the L-rd’s Salvation). Creation is drawn forth from nothing, through Yeshua, the L-rd’s Salvation for the purpose of creation’s redemption. Dating: Approximately the 4th century BCE. Category, Style & Genre: Historical, Instructional, from the Torah, the five books of Moses (It uses pictorial language and the occasional poetic phrase in the same way we use pictorial and poetic language in daily life, for the purpose of conveying factual information). A Definition of Divine Inspiration and Human Penmanship: The Word of G-d (Yeshua), imparted to and through a human being in whom G-d’s Ruach (Spirit) resides; the product of which is the convergence of truth communicated in both spoken and written form, for the purpose of transmitting to humanity, G-d’s purpose and will for all creation. Note: Divine Inspiration is not dictation, channelling, auto-writing or any other form of mindless witchcraft. “The Ruach (Spirit) of the HaShem (YHVH) spoke through me; His oo-meel-ato (discourse, word, conversation) was on my tongue.” –2 Samuel 23:2 “My lev (Core being, heart) is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skilful writer.” –Psalm 45:1 The Basic Thematic Distinctions in Genesis:
Division of the Days of Creation: Days of Forming Days of Filling 1)Light (Or) (v3) 4) Luminous Bodies (Ma’or) (v14) 2)Waters (Shamayim, Mayim) (v7) 5) Every living thing filling the sky waters & the earth waters (v21) 3)Dry ground (eretz)/Vegetation (v9-11) 6) Every creature that fills the earth (eretz), Plants for food, Humanity (v24-30) INTERPRETATION: Keeping in mind that we are reliant on the direction of the Holy Spirit, the illumination of the Rabbi Yeshua and the surrounding fidelity of the Father in all Scripture interpretation; we are not afraid of the suppositions presented by science, philosophy, art and so on. Any and every interpretation that agrees with the wider Biblical text of the Messianic Canon (Torah, Neviim, Ketuvim and Brit HaChadashah), may be considered. However, only that which is stated in the plain meaning of the text, or, submits to the plain (p’shat) meaning through Hint (Remez), Comparative meaning/Halakhic principal (Drash) and Divine Mystery (Sod), may be accepted as a reliable foundation upon which to build our theology in action (Hagadah v’halakhah). Hebraic Methods of Interpretation (PaRDeS): P’shat: Plain Meaning Remez: Hint Drash: Comparative Meaning Sod: Divine Mystery Overview: Genesis 1:1-2:3 conveys the foundational truth that G-d, Who is uncreated, created all that exists from nothing, Ex nihilo. This stands in stark contrast to the many theories of the universe that seek to prove accidental creation or the eternal existence of the universe. In Genesis 1:1-2:3 the creation is described in broad terms but with interesting detail that shows (as one would expect from a divinely revealed text) that G-d was concerned not only with revealing a pictorial account but also an historical account that would stand up to the honest scientific and literary critique of humanity; not because He requires our affirmation but for the sake of our salvation. Genesis, the first book of the Torah, also begins the literal history of Israel, a literal ethnic people chosen by G-d and given a clear lineage that reaches back to the first man Adam. Though it is impossible to determine the time span covered by the genealogical listings of the Genesis text, due to the Hebrew practice of listing key figures in ancestral records and the ambiguous nature of the Hebrew, “ben, b’nai”, meaning, “Son, Sons, Sons and daughters, Grandson, Grandsons, Grandchild , ancestor etc”; what we do know is that this genealogy is intended to be understood as an historical record leading from the inception and to the creation of a holy people, who have been chosen by G-d to transmit the Ketuvim (Writings) of G-d to future generations of both our own people and the nations of the world. Ultimately, this was intended to bring the Good News of redemption, which is first mentioned in specific terms in Genesis 3:15 THE TEXT (Translated from Hebrew by Yaakov ben Yehoshua) GENESIS (B’REISHIT) 1:1-2:3 1:1 In the beginning, creating from nothing (bara), Elohim made the waters of the sky, and He made the earth (eretz): Some English translations of Genesis translate the first composite Hebrew word of Genesis 1:1, “B’reishit” as, “When G-d began”. Though it’s true to say that in some cases the Hebrew prefix, “Beit” can mean, “When”, the more common meaning is, “In the”. Also, the better translation using, “When” would be, “When beginning” because the Generic Hebrew noun Elohim (G-d) is used following the word reishit (beginning). It seems far too obvious that the translation, “When G-d began” is attempting to promote an agenda that lends itself to scientific revisionism rather than intellectual honesty. The Hebrew verb, “bara” (create from nothing: used only of G-d) is singular, denoting the intense rather than plural nature of the first use of Elohim (G-d). The Hebrew, “Sh’mayim” combines Sky and waters. Although this is a clear reference to the heavens, it’s important that the components that make up this composite word are illuminated in order to show the legitimate truth of the elemental beginnings of the creative order. The Hebrew, “eretz” speaks of the entire mass of the earth. This first verse begins a rhythm of G-d’s creative intention followed by His, for lack of a better phrase, hands on moulding of those elements created by the Word (John 1:1-2) of HaShem. 1:2 And the earth came into existence, desolate (tohu) and vacant (bohu), and darkness (choshekh) was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim, brooded (Like a mother eagle), relaxed, over the face of the waters. At G-d’s command, and through His bara (creative action of G-d), all things come into existence. Some have suggested that there is a gap between verses 1 and 2 of Genesis 1, in which a heavenly catastrophe took place, a battle between good and evil that resulted in the newly created earth descending into chaos at the hands of an evil monster or devil. This has much in common with Near Eastern mythology but has little in common with the Hebrew text or the theme of the book of Genesis. The Hebrew, “bohu”, translated “empty, void, vacant” is thus translated “chaos” by those who want to make a link between the Biblical account and ancient Near Eastern mythology. However, the word, “bohu” is found in only three other places in the Hebrew Scriptures (Isaiah 34:11; 45:18; Jeremiah 4:23) and does not describe chaos but desolation and emptiness. In fact it is impossible for the fall of Satan to have happened prior to the creation of humanity because elsewhere Scripture explains that Satan was a guardian cherub of Eden (Ezekiel 28:10-14) before he fell (Isaiah 14:12-14; Luke 10:18). Therefore, at some point between the creation of Eden and the creation of humanity, Satan fell, tempted Adam through Eve (Genesis 3:1-14), and as a result of Adam’s sin, sin entered the world (Romans 5:12). This chronology doesn’t allow for the possibility of the chaos myth or the, Gap theory. Jewish tradition (Targum Yonasan) also rejects the Gap theory, claiming that the malakhim (angels/messengers) were created on the second day and therefore could not have participated in a cosmic conflict which took place between the first and second days. The text itself does not tell us when the malakhim were created. However, we do know that they are created beings (Nehemiah 9:6; Psalm 148:2, 5; Colossians 1:16-17): “Praise Him, all His malakhim (angels): praise Him, all His hosts… Let them praise the name of HaShem: for He commanded (vayomeir), and they were created.” –Psalm 148:2, 5 The phrase, “desolate and vacant”, may also be translated, “formless and empty”. This phrase sets up the rhythm of the subsequent creation days. During the first three days G-d distinguishes and then gathers, thus giving form, and on the remaining three days He makes and fills the form, which had once been empty/vacant. It is noted by some, that choshekh (darkness) is not subject to a creative act and therefore always existed. This is easily refuted by the wider Scriptural text. “I form the light and create darkness,” –Isaiah 45:7 “Through Him all things were made; without Him nothing was made that has been made.” –John 1:3 Some, in misunderstanding the genre of teaching used by John in his gospel, mistakenly see the darkness of Genesis 1:2 as being in and of itself evil. This is folly. The words of John’s opening chapter are a drash (a comparative teaching) on the creation narrative that is intended to convey the pre-existent nature of the Messiah (The Word of G-d) and the battle that John’s generation were unable to see, the war between G-d and the darkness of the fallen world. A battle in which the fallen darkness (an allusion to spiritual blindness resulting from the fall of both Satan and humanity) is unable to comprehend or overcome the Light that emanates from Yeshua. We know that the darkness of Genesis 1 is exceedingly good because G-d says so (Genesis 1:31). Contrary to popular belief, darkness is not the absence of light. G-d is light and all things exist in Him, therefore the darkness spoken of here exists in Him. The existence of the earth as desolate and vacant also denotes a foundation that is to be built upon and filled up. In fact the first three days are devoted to the foundational elements of creation. These elements, which include water and earth, are brooded over by the Ruach (Spirit) of HaShem. The Hebrew, “m’ra-che-phet”, meaning, “brood, relaxed”, is used elsewhere to denote the protective nurturing actions of the mother eagle over her young, even prior to their birth (Deuteronomy 32:11). This brooding is motivated by the knowledge of future purpose. Every beginning has a goal, and the goal of The Beginning is Yeshua (Salvation). In a similar way to that of a mother eagle, who instinctively knows that her chicks will hatch and grow to learn how to glide on the wind, the Ruach (Spirit) of HaShem broods over the elements that will act as the beginnings of creation and more specifically, the mayim (waters) of the eretz (earth), which will soon be moulded into an image/likeness/representation of G-d, to form humanity, our purpose made certain, long before we ever came into being. “Like an eagle that breaks up her nest, That broods and relaxes over her young, He spread His wings and caught them, He carried them on His pinions.” —Deuteronomy 32:11 The intimate Hebrew description, “Al p’nei ha-mayim” (Over the face of the waters) illuminates the action of the Holy Spirit as He hovers over the surface of the earth water’s. The Ruach, breath of HaShem broods and breathes upon the waters that are representative of chayim (living), both practically and spiritually. This is a picture of the relationship between created chaiyah (life) and the life Giver. His breathe moving against the water, and its deep, surging response. What becomes clear from the wider Scripture, is that while G-d ceased for the period of the seventh day, He continues to sustain and purpose His creation. He continues to make (asah) each one of us into who we’re meant to be. “The Ruach (Spirit) of El (G-d), has made (asat’nee) me, and the breath (neshmat) of Ha-Shaddai (The Almighty) has given me life (Chayah).” –Job 33:4 After healing a man on the Sabbath Yeshua had this to say: “My Father continues to work hence forth, and I work.” –John 5:17 1:3 And commanded (vayomeir), Elohim, “Be light (Or)”, and light (Or) was: This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives.
G-d commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe. From the view of humanity, G-d has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him. The light which is commanded in this verse is essential to the remainder of creation. John’s Gospel understands this light to be the product of the Father through the Word (Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come. 1:4 And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh): Before distinguishing between light and darkness, G-d sees that the light is good. The light is a representation of all that is good. Distinctions are made throughout the creative process of G-d. In Hebrew thought the distinguishing of things is not the same as the separation of things. As mentioned previously, darkness is not the absence of light, rather it is a creation of The Light of G-d: “If I say, ’surely the choshekh (darkness) shall cover me’; even the laila (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 1:5 And proclaimed (Vayikra) Elohim, the light, “day” (yom), and the darkness (choshekh), Elohim proclaimed, “night, spiralling darkness” (laiyla) and there was evening (erev) and there was morning (boker), day (yom) one (echad), a complex and intense unity. [Echad is a cardinal masculine Hebrew number that is also the Hebrew root meaning, “complex and intense unity”]. The light and darkness are named for purpose and identity. They are the first to be distinguished between and the naming of them establishes a foundation for the days of creation. We note that light is named first, followed by darkness, however the days are recorded in terms of evening and morning. This is a Hebrew format for measuring days that understands the evening as the beginning of the first 12 hours of a day and the morning as the beginning of the second 12 hours, thus it is a Hebraic formula for a 24 hour day. While in captivity in Egypt prior to the revelation of G-d’s Word at Sinai, the Israelites witnessed the worship of the Sun god Ra at the dawn of each day as the Sun rose and in the evening of each day as it set. As a counterpoint to this the text of Genesis shows the days as being subject to G-d and their rhythm follows the order of creation, “Darkness and light” in order to remind the Israelites of G-d’s sovereignty over all creation. Some suggest that day one of creation is not the first day of creation but merely a first day of creation. They seek to affirm the misreading, “When G-d began to create”, however this position becomes untenable when we note that the Hebrew, “echad” is the masculine cardinal number rather than the masculine ordinal Hebrew form used for the remaining five days of creation. This makes day one unique and establishes it as the first day of G-d’s creating. The Hebrew, “echad” is also the Hebrew root meaning, “complex and intense unity”. This same word is used to describe a bunch of grapes or an army going out as, “one man” (Numbers 14:15). It is also used to describe the complex unity of G-d in the Shema (Deut. 6:4). While we cannot say that this day is longer than 24 hours (Evening & morning), we can say that in some mysterious way, this day is a complex and intense unity. 1:6 And commanded (vayomeir) Elohim, “Be, atmosphere, the visible ach of the sky, hard shiny surface” by severing the waters and becoming distinct between the waters and from the waters. Thus the trifold rhythm of command, see and name, continues. This verse describes the vault of the sky as seen from the earth in an arch over the globe. Job 37:8 refers to the sky as being as, “hard as a mirror” and the prophet Isaiah notes that it’s like, “a tent (Kaohel)” (Isaiah 40:22). This dividing of the waters foreshadows HaShem’s deliverance of Israel and the nations. The distinguishing between the waters also conveys a sense of the clear boundaries set in place in order to produce the ideal environment for life on earth. As a mirror, the sky reflects our actions back to us, as a tent, it reminds us that we’re dwelling under the loving protection of G-d, and in the dividing of the waters we see that G-d, knowing the end from the beginning, had already prepared our escape from sin, just as He had already prepared Israel’s escape from captivity in Egypt through the divided waters of the Red Sea.. 1:7 And made (v’yaas) Elohim, the atmosphere, the visible ach of the sky, hard shiny surface, and distinguished it between the waters that were below the atmosphere and the waters that were above, and the atmosphere came into existence (stood upright). G-d, made/moulded/fashioned, the sky. The Hebrew v’yaas (constructing from something) is used here rather than the Hebrew bara (to create from nothing), why? Because G-d acts in His creation to form it in relationship to Himself. Those who claim a hands off approach by the Creator are hard pressed to refute the plain meaning of the text. We are told that G-d not only made the elements for the creation of things from that which did not exist, He also fashioned the elements into completed things. This has a great deal to say to us as followers of Messiah and children of HaShem. From the beginning, in the very process of His creation, He shows us the foundation of our security in Him by promising to complete that which He has begun in us. “Being confident of this, that He who began a good (tov) work (ma’aseh) in you will carry it on to completion until the (yom) day of Ha-Mashiyach Yeshua (The Messiah Jesus).” –Philippians 1:6 The writer of the letter to the Philippians understood the rhythm of creation and its relationship to the life of the individual believer and the community of faith. Note the Hebrew, ma’aseh, from the same root asah (to fashion, mould etc.) Also, note the correlation presented by the terms, yom and tov. Just as the sky, when complete, stood upright; all things were created for the purpose of standing upright. 1:8 And proclaimed (vayikra) Elohim, the atmosphere, “Sky waters” Elohim saw that it was good, and it was evening (erev) and it was morning (boker), day (yom) second (shinee) [a masculine ordinal number]. Some pay a great deal of attention to the fact that the Masoretic text of this verse does not include the phrase, “G-d saw that it was good”. The Septuagint (Greek Manuscript translated by Jewish Rabbis in the 3rd century BCE) includes the phrase, however, even if it were not included, in the end the result is the same, “G-d saw all that He had made and that it was exceedingly good” (Genesis 1:31). Rashi (RAbbi SHlomo Itzhaki 11th Century Jewish Rabbi and Scholar https://en.wikipedia.org/wiki/Rashi) in his commentary on the Torah/Chumash explains that in the case of the Genesis account there is a profound correlation between the Hebrew, “tov” (good) and the Hebrew, “tamiym” (complete, perfect, without blemish). He explains further that the reason that the Hebrew text of verse 8 does not include the phrase, “Elohim saw that it was good (complete)”, is because the waters (atmosphere included) were begun on the second day but were not completed until the third day, at which time the text says, “and saw Elohim, it was good.” Therefore the completion of each proclamation is sealed by the naming of the created entities and the statement, “and saw Elohim, it was good (complete, perfected, without blemish).” With day two, we are again faced with the debate regarding the Hebrew word, “Yom” and the numbering of the days. While it is true that the word yom can sometimes be used to refer to periods of indefinite length (Joshua 13:1; 24:31; 1 Samuel 14:18; Job 32:7), it is not the common meaning, nor would it have been understood this way by the Hebrews who received the present text at Sinai. Furthermore, the phrase, “Evening and morning”, as previously stated, is understood by the Hebrew to refer to the division of two 12 hour time periods that make up a standard 24 hour day (yom). We now note, that day two uses an ordinal, rather than cardinal masculine Hebrew number, “Shinee”. This gives the original Hebrew reader the sense of the weekly rhythm that comes with counting off the days. In fact this is still the way we count the days of the week. With the exception of the first day (which uses the cardinal number echad), the remainder of the creation week uses the same ordinal numbering as both the ancient and modern Hebrew, “Yom shinee, yom sh’lishee, yom re’vee’ee, yom chameeshee, yom sheeshee, Shabbat”. Therefore both the ancient and modern Hebrew reader understand the days, as read literally, to refer to 24 hour days making up the same week, devoid of any intermediary gaps of time or undetermined lengths of time. This refutes the claim by some that the days of creation are ordinal with gaps between them and denies the possibility of the days being of great length. It is worth noting that although days 1 through 6 are masculine, the Hebrew Seventh (called Shabbat in Exodus 20:11) is feminine. The creation account begins with the feminine presence of G-d’s Ruach (Spirit), brooding and relaxed like a mother eagle over creation and ends with the feminine Shabbat (rest, ceasing) of G-d being imparted to creation as a gift purchased by His work. With this in mind we can understand creation to have both begun and been completed in the rest of G-d. It seems abundantly clear that Moses understood these days as literal days that connected the rest of G-d to the rest of His people Israel. A sign that continues to this day, as we read from our siddurim on the eve of every Shabbat: “For in six days (yamim) HaShem made (asah) the sky waters (heavens) and earth, the sea, and all that is in them, and on the seventh day He ceased and rested: wherefore HaShem blessed the Sabbath day, and made it holy.” –Exodus 20:11 “The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days HaShem made heaven and earth, and on the seventh day he rested, and was refreshed.” –Exodus 31:16-17 1:9 And commanded (vayomeir) Elohim, “bind together the waters below the sky waters, uniting them in one place, appearing, the dry ground existed, it was so (stood upright). This is a pictorial way of describing the formation of the seas into which the waters of the rivers and lakes flow. Water plays a key part in the creation. We are reminded elsewhere that the earth was formed out of water (2 Peter 3:5) and “founded… on the seas” (Psalm 24:2). The waters are not to cross the boundaries set for them (Psalm 104:7-9; Jeremiah 5:22). 1:10 And proclaimed (vayikra) Elohim, the dry ground, “Earth” (eretz), and the mikvah (gathering together) of the waters, He proclaimed, “Seas” (yamim), and saw Elohim, it was good. The proclamation of G-d names the earth and the seas with a calling and purpose far beyond the days of creation. The eretz (earth) will one day be walked upon by One Who will be of the Am Ha-eretz (people of the land), and the waters, which are being gathered (mikvah), are a foreshadowing, not only of Israel’s escape through the Red Sea but also of the Biblical and now modern immersion ritual of the mikveh (Baptism). When we are immersed into Yeshua (Jesus) in the mikveh of His baptism (full immersion), we are participating in the gathering of the waters that He participated in from the beginning. 1:11 And commanded (vayomeir) Elohim, “Sprout forth from the earth (eretz) vegetation, glistening shoots bearing fertile seed and fruit trees with fruit (p’ree), bearing fruit according to their species (kind) on the earth,” existing, it was so (stood upright). 1:12 And breaking out of the land, vegetation, glistening shoots, fertile seed and fruit according to their species (kind), and trees bearing fruit with fertile seed according to their species (kind), and seeing, Elohim perceived that it was good. 1:13 And it was evening (erev) and it was morning (boker), day (yom) third (shlishee) [a masculine ordinal number]. Day three sees the climatic provision of plant life and food in preparation for the inhabitants of the earth that will soon come. It is interesting to note that while the text of Genesis 1 is a general overview of creation, it none the less takes time to give certain details, like the fact that the plant life is created, brought into existence according to its kind/species. This is one of the many aspects of the Genesis account that makes it impossible for the evolutionist. The order of creation aside, there is no room in the text for the evolution of species because the species are created complete according to their kind. They break forth from the earth, seeded by G-d, Who has made (asah) them, forming them and participating in their unique structure and growth. 1:14 And commanded (vayomeir) Elohim, “Exist luminous bodies, in the expanse (space) above the sky waters, distinguishing between the day (yom) and the night (Laila) and become signs for the seasons of holy gatherings (moadim), and for days, and years.” Notice that the command and purpose of the luminaries are intrinsically linked. Their purpose is so important that it is stated within the names given to the periods they govern (1: 5). In fact the luminaries themselves are not named. This is because they were worshipped by Israel’s contemporaries (at the time of her escape from Egypt) as masculine and feminine deities. Instead they remain nameless as servants of HaShem. 1:15 And they came into existence to serve in the expanse (space) above the sky waters, to give the light over the earth, existing, it was so (stood upright). Not only do these luminaries serve HaShem, they also serve the earth and its inhabitants. This doubling of servitude seems intended to make clear their subordinate position as created entities rather than deities. 1:16 And making (yaas) Elohim, the two luminous bodies which were large, made the light that was greater to govern the day, and the light that was smaller to govern the night and the stars, rolling, round, pin pricks, blazing, shining. We note yet again that G-d, “makes (yaas)” the two luminous bodies out of the elements He has bara (created from nothing). This affirms His active and continuing, “hands on” role in the creative process, over and above His role as uncreated Creator. This simple Hebrew word, “asah” refutes presumptuous ontological arguments that suggest a hands off, non-participatory approach from G-d following the creation of the original elements. 1:17 And gave them, Elohim, to be the light in the expanse, visible arch of the sky, above the sky waters, to be light over the earth. We now observe the giving of the luminaries as light sources for the earth. 1:18 And to govern in the day and in the night, and to distinguish between the light and the darkness, seeing, Elohim, that it was good. 1:19 And it was evening (erev) and it was morning (boker), day (yom) fourth (revee’ee) [a masculine ordinal number]. The luminaries, having been defined by servitude, are now gifted as governors of day and night and as signs of the distinct nature of light and darkness. G-d sees that this was good. 1:20 And commanded (vayomeir) Elohim, “Breed in the waters small creatures, with souls (nefesh) that are living (chaiyah), and let birds that fly be over the earth on the face of the expanse in the sky waters. It is at this point that the English understanding of the word, “soul” needs to be revised to meet the Hebrew understanding. Where Hebrew uses the word, “nefesh (soul)” it is speaking, not of the indefinable part of the human existence but of the centre of every living beings existence. It does not in and of itself indicate consciousness or intellect. The nefesh (soul) of an animal is the convergence of all its parts, however, this does not indicate intellect or consciousness as it does in the sense of the human nefesh (soul). The difference is clarified in the second chapter of Genesis by the very specific action of G-d in directly breathing His Spirit into humanity, something He did not do in the case of plant or animal life. Thus when we read of the creation of water creatures and birds who have soul life (nefesh chaiyah), we understand that they are the sum of their parts, but that there parts do not equal the parts of the human being. 1:21 And creating from nothing (bara), Elohim made sea creatures that were large, and all soul (nefesh) life (chaiyah) that glides, which wriggles and breeds in the waters, according to their species (kinds), and all birds with wings according to their species (kinds), and seeing, Elohim perceived that it was good. It is worth noting that these creatures are being created from nothing (bara). This is another problem for evolutionary theory which requires microorganisms to pre-exist, organisms that are somehow, without being self-aware, able to evolve and form into ordered, autonomous life forms. Again, each creature is created according to its own species/kind, completed at the hand of G-d, unique and suited to their environments. Any form of adaption that happens following this does not qualify as evolution except in the case of micro-evolution, which is simply a manipulative term used by evolutionary theory to replace the more accurate term, adaption. This change in terminology seems to have come about in order to try and bring some credibility back to the now untenable position of macro-evolution. 1:22 And blessing them, Elohim said, “Be fruitful, increase, fill the waters of the sea and birds increase in the earth. 1:23 And it was evening (erev) and it was morning (boker), day (yom) fifth (cha’mishee) [a masculine ordinal number]. The blessing to increase and be fruitful is pronounced over the animal life first as a foundation for the blessing that the creatures of the earth will be to humanity. It is interesting to note that this blessing relates to sexual procreation. It has not been pronounced over vegetative plant life but over living (chaiyah) souls (nefesh). 1:24 And commanded (vayomeir) Elohim, “Break out on the earth, souls (nefesh) living (chayah) according to species (kind) as dumb, mute, non-speaking (incapable of higher intellect and without the direct impartation of the Ruach Spirit) beasts and reptiles and strong beasts of the earth according to their species (kind), existing, it was so (stood upright). This verse explains that the beasts being created are without higher intellect and have not had the Ruach (Spirit) directly imparted to them. They are souls, the sum of their parts, but they do not have the same standing in the order of creation as humanity will have. In fact, with regard to the order of creation, these beasts, like the plant life before them, are intended for the service of humanity. We note again that they are created according to their kinds, ready for the environment that has been provided for them prior to their existence. 1:25 And made (yaas) Elohim, alive on the earth, according to their species (kind) animals; behemot (strong mammals) according to their species (kind), and all reptiles and things that creep on the land (ha-adamah) according to their species (kind), and seeing, Elohim perceived it was good. The Hebrew “yaas” (make), is again used to show G-d’s moulding of these creatures, which include the behemoth, strong, large animals. For the first time we see the distinction made that the reptiles and crawling species are on Ha-adamah (the land), rather than the eretz (earth), the earth being the globe and the land being the dry ground spoken of previously. 1:26 And commanded (vayomeir) Elohim, “Let us make (asah) humanity (adam) in our image (to resemble us), shaped, modelled on us, having authority to rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the dumb, mute, non-speaking creatures without higher intellect, of the earth (eretz), and all the reptiles and creeping, gliding, creatures on the earth. The voice of G-d now speaks using the plural phrase, “Let us make (asah)”. Some attempt to attribute this to the heavenly court, angels/messengers, who are also created beings (Nehemiah 9:6; Psalm 148:2, 5; Colossians 1:16-17), though they are not mentioned specifically in Genesis 1. However, we read in the following verse that the creation of humanity is a bara (creating from nothing) act, which can only be performed by G-d Himself. Therefore the phrase, “Let us make humanity in our image” can only refer to the G-d head. The, “us, our” refers to the Father, the Son and The Holy Spirit. All of Whom are present in the first two verses of Genesis 1. 1:27 And creating from nothing (bara), Elohim made the human (ha-adam) in His image (to resemble him), in the image of Elohim He created from nothing, him (humanity); male and female, He created from nothing, them. The structure of this verse is both poetic and precise. The Hebrew bara (creating from nothing) is used three times. It is a singular verb whose subject is the Singular G-d of the universe. He, Who is three persons, creates, humanity, male and female. It is important to understand that human beings, made from nothing via the land (adamah), which we will examine in the next chapter, are like G-d in many ways, however, we are not G-d. We are elohim (judges, rulers, gods in a comparative sense regarding the other entities in creation), but we are not Ha-Elohim, the G-d. G-d is invisible, we are not, G-d is uncreated, we are not, G-d is sovereign over all things, and we are not. So how are we the image of G-d? There are many things that reflect G-d’s image, likeness, form, in us:
The list goes on and on. Since human beings are made in the likeness of G-d there are certain truths that follow. Being in G-d’s image we have great worth and honour in His creation. We are neither to be murdered (Genesis 9:6, not the same as killed) nor cursed (James 3:9). Image and likeness are synonymous terms and allude to a number of characteristics inherent in human beings:
While we were created holy and without sin, as a result of the fall we now need to be conformed to the image of Messiah Yeshua, the second Adam (Romans 8:29). And will one day be like Him, returning to the state of our beginning (1 John 3:2). 1:28 And blessing them, Elohim, and said to them Elohim, “Be fruitful, increase, and fill the earth and rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the non-speaking creatures of the earth (eretz), and all the reptiles and creeping, gliding, creatures on the earth. As the pinnacle of creation, humanity is blessed to rule over it. We are a physical representative of the invisible G-d, created to represent Him in relationship to other creatures. We were created in the image of the King of the universe and have therefore have received the privilege of kingship from Him. 1:29 And said Elohim, “Behold I give you every glistening shoot, seed bearing plant and vegetable, which is on the face of all the earth, all the trees that bear fruit and the plants that produce seed are yours, to be food (eating) for you. This verse seems to indicate that prior to sins entry into the world, human beings were vegans. It seems impossible that humans ate animal flesh prior to the fall because it would have involved death, which we are told was not present until after the fall (Romans 5:12). 1:30 And all the animals of the earth and all the birds of the sky waters, and all the creatures that glide, creep and crawl on the earth, and soul life, all of it, to them I give the glistening shoots and young grassy vegetation to devour as food existing, it was so (stood upright). For the same reasons stated above, it seems that all animal life was also sustained by vegetation prior to the entry of sin into the world. 1:31 And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee) [a masculine ordinal number]. Having completed His creation week G-d looks upon His creation and sees that all He has made is exceedingly good. 2:1 And all the sky waters and the earth, everything was completed and vast. 2:2 And everything Elohim, in the day seven, was finished, from the work He had been making (asah), and He ceased His work in the day seventh, from all the works which He had made (asah). G-d ceased from His work and rested because all that was formless had been formed and all that was empty had been filled. He rested as an example to the crowning glory of His creation, humanity. The rhythm of work and rest is imparted to creation from the beginning. Work is not striving for the unreachable and rest is not laziness, to the contrary, there is joy in the work of G-d and peace in His rest. Yeshua alludes to the intention of G-d from the beginning when He says: “The Sabbath was made for human beings, not human beings for the Sabbath.” –Mark 2:27 This final day of the creation week is called, “The day seventh”, from the Hebrew root, “sheva” which denotes abundant blessing. “For in six days HaShem made the heavens and the earth, the sea, and all that is in them and rested on the seventh day: wherefore HaShem blessed the Sabbath day, and made it holy.” –Exodus 20:11 2:3 And blessing, Elohim, made it, day the seventh, a holy day, because on it He ceased from all the works created from nothing (bara) which Elohim had made (asah). So as to leave no doubt as to the hands on participation of the Creator, this concluding verse explains that G-d ceased from creating from nothing, all the works that He had made. The Genesis 1:1-2:3 account begins and ends in the brooding, relaxing, rest of G-d, Father, Son and Holy Spirit. ©2016 Alastair Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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