Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Introduction:
John 8:31-59 is thematically similar to Galatians 4, where Rav Shaul illuminates and differentiates between Isaac the son of promise born of faith and Ishmael the illegitimate son born of disbelief. Note that both sons are sons of Avraham. Yeshua is not asserting that Jews are illegitimate sons but that human beings who choose to reject God’s redemptive plan are sons and daughters of Satan until such a time as they repent and receive the King Messiah and His vicarious sacrifice and resurrected life. Keep in mind that many of those listening were Jewish believers in Yeshua (v.30) and that those who later violently oppose Him are specifically qualified as a group who “want to kill” Yeshua, by definition, a subset of the whole. Note that they do not succeed in stoning Yeshua because He was able to slip away in the crowd. Meaning that a large portion of the crowd of Jewish worshippers gathered in the court of the women were in favor of Yeshua and helped Him elude capture. 31 Therefore, Yeshua[H] (YHVH Saves, Joshua, Jesus) said (yomer[H], lego[G]) to those Judeans, Jews, (Ha-Yehudiym[H]) who had believed, were persuaded by, put their trust (hama’amiyniym[H], pisteuo[G]) in Him, “If you continue, remain, abide (meno[G]) in the word, essence, substance (vid’variy[H], ho logos[G]) of Me, truly, in truth (be’emet[H], alethos[G]) you are disciples (mathetes[G]) of Mine (talmiydiym atem liy[H]); 32 and you will know intimately (viyda’tem[H], ginosko[G]) the truth (et ha-emet[H], ho aletheia[G]), and the truth (ha-emet[H], ho aletheia[G]) will make, engrave, imprint you with freedom, [alt. let you go, set you free] (totziyachem l’cheirut[H], eleutheroo[G]).” “Therefore” refers to the woman caught in adultery, the proclamation of Yeshua concerning His being the light of the world, and the belief of those mentioned in verse 30. “Those Jews who believed” were made up of Jews from every tribe and every religious sect of first century Jewry, who had come up to Jerusalem for the festival of Sukkot. Therefore, what Yeshua says next is spoken to thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis. We note that Yeshua was not content with their belief. He had come to set them free from slavery to sin and to give them the tools of discipleship, that is, the means to live an ongoing life of freedom in Him. Seeing their belief and approval of Him and His words, Yeshua did not push His advantage by blowing smoke up their skirts, rather He sought their advantage by challenging the depth of their belief and offering them the means by which they might continue to believe and be truly and eternally set free from sin. "The truth will set you free" is perhaps the most decontextualized, misapplied, and philosophically misappropriated part verse of the entire New Testament. Those who use this phrase today as a type of all in one "Truth Coach" are in fact proliferating a lie. In order for this phrase to have any true meaning one must first define the truth it’s speaking of. Most modern speakers understand the truth as a collection of facts, or the subjective centre of some religion or philosophy, truth being defined by the individual rather than having its origin outside of the sphere of human intellect and spirituality. In fact the verses in question (John 8:31-32) identify truth as a person, that is, as an attribute of a person, and not just any person, but the King Messiah Yeshua, God with us (Imanu El). Therefore, in order to understand what is meant by “The Truth” we must read the phrase in context: “If you continue to remain in My word, essence, substance in truth you are My disciples, followers, students; and you will intimately know the truth, and the truth will imprint you with freedom, set you free.” Note that there is a prerequisite for the freedom that truth makes possible: “If you continue to remain in My word, essence, substance”. In short, unless one remains in the message and person of Yeshua (the Speaker), one cannot know the truth or the freedom that knowing the truth affords a person. Note that the second requirement for being set free is to “Intimately know the truth”. In fact, as I’ve said, the Truth is not an it but a Person, and that Person defines truth. Elsewhere Yeshua says, “Aniy Ha-Derekh, v’Ha-Emet, v’Ha-Chayiym, I Am the Way, and the Truth, and the Living, no one can come to the Father (God) except through, Me.”(John 14:6). Therefore, truth, like direction (way), and living, is an attribute of the Messiah, Who is God with us (Imanu El) [prophesied by Isaiah (7:10-16) 700 years before the birth of Yeshua]. Do you want to intimately know the Truth and be truly set free from all that keeps you in bondage? Then remain in the Word and Substance of Yeshua (Jesus), becoming His devout follower, and you will come to know the Truth Himself, and He will set you free. Notice that this second half of chapter 8 begins with the theme of freedom from bondage. A theme that is ingrained in the Jewish soul from Egypt and up to the Roman occupation and beyond. Yeshua speaks of a freedom that transcends temporal life, to a people who are at the time tacitly enslaved by the Roman Empire. Yeshua’s challenge to those listening, both believers and unbelievers, is intended to thresh the wheat and sift out the chaff. By the end of this dialogue the belief of some will be strengthened, while the belief of others will grow cold. Yeshua came to make disciples, not converts. We should be careful to emulate Him. 33 They answered Him, “We are Avraham’s (Father of many tribes) descendants and no one has enslaved us (douleuo[G]) at any time (popote[G]); how is it that You say, ‘You will become freeborn (eleutheros[G])’?” “They answered Him” The nearest subjects are the thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis, who were in the court of woman in the Temple complex. A mixed crowd of those who now believed in Him and those who did not. בני חורין, (noblemen), that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;'' -Mishnah. Bava Kama, c. 8. sect. 6. & Talmud Bavliy Bava Kama, fol. 86. 1. & 91. 1. “We are Avraham’s descendants (Gen.12; Deut.14:1) and no one has enslaved us at any time…” They did not mean that the Jewish people had never been physically enslaved. After all, freedom from slavery in Egypt is part of our journey as a people, not to mention our time in Babylon and subsequent freedom. What they meant was that those Jewish people who were true worshippers of God had never been made spiritual slaves to other gods (Jer.2:10-14), nor were they, the generation to whom Yeshua spoke, slaves to the Romans. The Jews of the land of Israel in the first century were under occupation but were not living lives of slavery as they had done in Egypt. The Roman Empire had a history of gleaning slaves from its conquests, thus the reality of one being born into slavery was a concern to all of those living in the Empire. However, those debating with Yeshua were freeborn people, meaning that they were not born into households already bound to indentured servitude or slavery. This is why they are incredulous and ask Yeshua, “How is it that You say, ‘You will become freeborn?” “Freeborn” (eleutheros[G]) Is an important distinction. Ultimately Yeshua is saying that even the freeborn (eleutheros[G]) of the Roman Empire need to be set free (eleutheroo[G]), and become spiritually freeborn (eleutheros[G]). 34 Yeshua[H] answered them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, everyone who commits sin (misses the mark set by God) is the slave (doulos[G]) of sin (hamartia[G]). “Everyone who commits sin (misses the mark set by God) is the slave of sin.” Yeshua makes it clear that He is talking about spiritual bondage, slavery to sin. Rav Shaul the Shaliach (Paul the Apostle), writes an exposition on this idea: “14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey—whether to sin resulting in death, or to obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; 18 and after you were set free from sin, you became enslaved to righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you yielded your body parts as slaves to uncleanness and lawlessness, leading to more lawlessness, so now yield your body parts as slaves to righteousness, resulting in holiness. 20 For when you were slaves of sin, you were free with regard to righteousness. 21 So then, what outcome did you have that you are now ashamed of? For the end of those things is death. 22 But now, having been set free from sin and having become enslaved to God, you have your fruit resulting in holiness. And the outcome is eternal life. 23 For sin’s payment[a] is death, but God’s gracious gift is eternal life in Messiah Yeshua our Lord.” -Romans 6:14-23 TLV 35 Moreover, the slave, bondservant (doulos[G]) does not remain in the house (babayit[H], ho oikia[G]) forever; the son (ha-bein[H], uihos[G]) does remain forever. This phrasing is qualified by the proceeding verse. Those listening were born into the slavery of sin affected humanity and therefore, in their present state, cannot remain in the house of life. Whereas, the Last Adam (Yeshua) [1 Cor. 15:22-45], the Son of God and therefore Son of the house of creation, being the perfect sinless example of humanity (God with us), is able to set free those who have been enslaved and offer them life everlasting as heirs with Him, sons and daughters of the renewed house of creation ordered by the Creator (YHVH). With regard to Torah the exception to this idea applies to the slave who willing chooses to become a member of the family and an indentured servant for life (Exodus 21:6). This does not however negate the right of the son of the household to set that slave free. Although, in this case the slave is usually treated as a member of the family. Our rabbis agree that irrespective of the “forever” clause in Exodus 21:6, that freedom is eventually mandatory according to the Torah law of Jubilee (Lev.25:10). "one that is bored (through the ear) is obtained by boring (through the ear), and he possesses himself (becomes free) by the year of jubilee, and by the death of his master.''- Yarchi, Iben Ezra, & ben Gershom in Exod. xxi. 6. "he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.'' – Maimonides Hilchot Abadim, c. 3. sect. 6, 7. 36 Therefore, if the Son (ha-bein[H], ho uihos[G]) makes you free (eleutheroo[G]), you will in reality, as a point of fact, be truly (be’emet[H], ontos[G]) freeborn (eleutheros[G]). The Son of God, Yeshua, sets those enslaved to sin free (eleutheroo[G]) by causing them to be born from above (John 3:3-7). Thus, through Him they are freeborn (eleutheros[G]). Not freeborn in the Roman Empire, or at any point in human history within the sin affected world, but transcendently freeborn of God and children of God’s Kingdom, no longer subject to the temporal kingdoms of the sin affected world. The use of Greek language as it pertains to the idea of freedom is exceptional. The writer of this Gospel shows in the language used that Yeshua is placing the concept of being freeborn (eleutheros) as superior to simply being freed from indentured servitude (doulos). If one is freed (eleuthero) by Yeshua, that one will be truly freeborn (eleutheros). 37 I know (yadatiy[H]) that you are Avraham’s (Father of many tribes) descendants; yet you seek to kill Me, because My word, essence, substance (devariy[H], logos[G]) has not been given space, room, place, occupation, yield (choreo[G]) in you (each individually). NB: From here on to the end of the chapter Yeshua is specifically speaking to those who “seek to kill” Him, and not to those who have believed (v.30). Keep in mind that Yeshua is also a descendant of Avraham and the substance of the Creator Who placed faith within Avraham. Therefore, as is the case with His saying “Your Torah”(John 8:17), He is not distancing Himself from Avraham, rather He is exposing the misuse of Avraham’s identity by those who claim connection to Avraham through pride of bloodline rather than through adherence to true faith. This does not discount the value of ethnic bloodline, which remains, given Yeshua’s zeal for the ethnic, religious, chosen people of Israel (Matt. 15:24). Rather, Yeshua is seeking to cleanse and sanctify the people, so that both their bloodline and spirituality might be unified in the freedom of Messiah. “Yet you seek to kill Me” Cannot refer to those who have believed in Him (v.30), nor to the crowd in general, many of whom were undecided on the Person of Yeshua. Therefore, it is clear that He is now speaking directly to a subgroup of those who do not believe in Him and are seeking a way to put Him to death. “because My word, essence, substance has not been given space, room, place, occupation, yield in you…” There are those in the crowd who have not believed and therefore have not allowed room within themselves for the Word essence of Yeshua to reside in them. In short, they seek to kill Him because they have refused to listen to Him. It is in our nature as human beings to ignore the contrary opinions of others while devising a rebuttal to their words. Our opponent may be speaking but we are not listening. Thus, we fail to hear another person in the throes of debate making us unable to properly entertain their point of view and measure it to determine its value. Notice that one of the meanings of the Greek choreo is “yield”. Belief that is born of true faith will yield fruit but disbelief or false belief, even surface approval, does not allow sufficient depth of spiritual soil for the fruit of practical faith to be produced. Another meaning of the Greek choreo is “occupation”. Meaning in this context, “You have not allowed belief to perpetually occupy your life”. Therefore, belief of this sort alone is not sufficient for salvation. “You believe that God is One. Excellent! Even the false deities, demons, evil spirits believe that—and are terrified.” -Yaakov (James) 2:19 Author’s translation 38 I speak the things which I have seen (horao[G]) from, beside, with, near (para[G]) The (My) Father (Aviy[H], ho Pater[G]); and you also do the things which you heard (akouo[G]) from, beside, with, near (para[G]) the father (ho Pater[G]) you acquired (poieo[G]) [Alt. Heb. Aviychem your (plural) father].” NB: It’s important to remember that this is not being spoken to all present but specifically to those who are seeking to kill Him (v.37). Yeshua explains that both He and His opponents are directed by their respective father’s. Yeshua “speaks” of what He has “seen” from being in, with and near the Father God. Whereas His opponents “do” the things which they have “heard” from the father they have acquired. That is to say, they have chosen a father other than God. In this context “speak” refers to the truth of God’s word made manifest based on literal “sight”, an actual true experience of the Person of God, and “do” is a reference to human effort based on hearsay “hearing” from a second-hand source (Satan). 39 They answered and said to Him, “Avraham is our father.” Yeshua[H] replied to them, “If you are Avraham’s children, accomplish the occupation (ho ergon Abraam poieo[G]) of Avraham. [Alt. in the business of Abraham work, make, fashion etc.] “They” Those who are seeking to kill Yeshua (v.37) while claiming a connection to Avraham as their qualification, are in fact contradicting the faith practice of Avraham. Thus, Yeshua calls them on it. If you’re going to claim the tzadik (righteous) one Avraham as your father, then act righteously as he did. Believe God (accept His Messiah), and it will be credited to you as righteousness. The rabbis of the Talmud agree with Yeshua’s assertion: “whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.'' - Talmud Bavliy Betza, fol. 82. 2. 40 But as it is, you are seeking to kill Me, a man who has told you the objective truth of the matter (ha-emet[H], aletheia[G]), which I heard from the God (ha Elohiym[H], ho Theos[G]); a thing Avraham could not do. Yeshua heard the truth in the unveiled presence of God the Father as one with the Father and has imparted that same truth to His hearers, fellow descendants of Avraham. Though Avraham heard from God, he was not one with God, nor did he see and hear from God in the fullness of God’s glory. Therefore, Avraham could not reveal the fullness of God’s redemptive plan to his descendants in the way that Yeshua has. Avraham has relationship with God through Yeshua, as one who has had the truth revealed to him, whereas Yeshua being one with the Father, reveals the truth. “which I heard from the God” Yeshua’s hearing, unlike that of His opponents, is unaffected by disbelief. 41 You are doing, fashioning, accomplishing (poieo[G]) the business, occupation (ergon[G]) of your father (av[H], pater[G]).” They said to Him, “We were not born of illicit sexual intercourse (fig. we are not idolaters); we have one Father (Av[H], Pater[G]): the God (ha-Elohiym[H], ho Theos[G]).” Yeshua’s opponents (not all present but those who are specifically seeking to kill Him), understand that by making a distinction between God as father, Avraham as a father and yet another father, the father they are obeying, Yeshua is inferring that their claim on Avraham and his faith is a false one and that they are acting on the faith of a false father. Therefore, as one might expect, they take offense and proclaim, “We are not the children of whores (idolaters), we have one Father, Elohiym!” In short, “You’re no better than us, we are sons and daughters of God!” Some may even have been inferring that Yeshua was of illegitimate origin, while they were not. 42 Yeshua[H] said to them, “If the God (ha Elohiym[H], ho Theos[G]) were your Father (Av[H], Pater[G]), you would love (ahavtem[H], agapao[G]) Me dearly, for I come out of the God (ha Elohiym[H], ho Theos[G]) and go forth, not for the purpose of separating (apo[G]) Myself, but that of He Who sent Me (shelachaniy[H], apostello[G]). Yeshua’s message is simple, “If you were truly sons and daughters of God you would recognise the present manifestation of God standing in front of you and would love Him.” Note the progression. First they claim Avraham, and Yeshua refutes their claim. Then they claim God, and Yeshua exposes their inadequacy. “I come out of the God and go forth, not for the purpose of separating Myself, but that of He Who sent Me.” Note the familiar use of the counter separation phrasing. Yeshua is very clear in saying “Neither I nor my purpose is in any way separate from God Who sent Me.” This becomes the pre-emptive counterpoint to the separation of the accuser Satan, who is separated from the beginning (v.44). 43 Why do you not understand (ginosko[G]) what I am saying? Because you are unable (dunamai[G]) to hear, perceive, comprehend (lishmo[H]) My word, essence, substance (et devariy[H], logos[G]). They neither properly hear nor do they understand because they have wilfully resisted Yeshua and His message and are therefore incapable of comprehending His word, substance, essence. Again, “they” are specifically those who were “seeking to kill Him” (v.37, 40), and not all present (v.30) 44 You are of your father (aviychem[H], ho pater[G]) the Devil (ha-Satan[H], ho Diabolos[G]), and you have in mind (ethelo[G]) to do the lusts (epithumia[G]) of your father (aviychem[H], pater[G]). He was a murderer, human slayer (anthropoktonos[G]) separated (apo[G]) from the beginning (arche[G]), and in the absolute truth (emet[H], aletheia[G]) he does not stand because there is no truth (emet[G]) in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father (ha-av[H], ho pater[G]) of lies. Note that while Yeshua speaks often of the fact that He has not come as one separate from the will of the Father, here, Satan is described as one who has been separate from the truth of God from the beginning of creation. Therefore, the battle between truth and lie is one of great imbalance. The Creator from Whom Truth comes, created a being that decided to reject the love of God, and His absolute Truth and seek to poison creation. Therefore, the liar is subject to the Truth, in fact his very existence relies on the truth. We note that lying and murder are intrinsically linked. The enemy of our souls is by nature a liar and a murderer, the father of lies. The Genesis account explains that Satan deceived Adam and Eve with a lie (Gen. 3:4; 2:17) and that as a result sin and death entered the world. Subsequently the first murder followed when Abel was murdered by Cain. Therefore, the father of lies is also the father of sin, and those that are bound by sin serve him. “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” -Genesis 3:15 (ESV) Thus, Yeshua’s opponents prove themselves children of Satan by their accusations aimed at Yeshua and their denial of the Truth in Him. A liar will always call the truth a lie. 45 But because I speak (dab’riy[H]) absolute truth (ha-emet[H], aletheia[G]), you do not believe, trust (ta’amiynu[H], pisteuo[G]) Me. 46 Which one of you convicts Me of sin? If I speak with absolute truth (emet[H], aletheia[G]), why do you not believe, trust (pisteuo[G]) Me? Yeshua’s opponents had been trying and failing to trap Him in a sin from the moment they first began to hate Him. The phrase “why do you not believe Me…” further emphasises the fact that He is speaking specifically to that subgroup who have not believed, and want to kill Him. 47 He who is of the God (ha-Elohiym[H], ho Theos[G]) hears that which is spoken of the God (ha-Elohiym[H], ho Theos[G]); for this reason you do not hear, because you are not of the God (ha-Elohiym[H], ho Theos[G]).” Here, He is clearly speaking to those who do not believe, and not to all present, many of whom have already believed. 48 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) answered and said to Him, “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity (sheid[H], daimonion[G])?” 49 Yeshua answered, “I do not have a demon, evil spirit, false divinity (sheid[H], daimonion[G]); but I honour, esteem, revere (kabeid[H], timao[G]) My Father (Aviy[H]), and you dishonour, insult (atimazo[G]) Me. I have translated Ioudaios as Judean Religious leaders here because the context shows clearly that only those who opposed Yeshua are speaking. “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity?” This accusation explicitly vocalizes the tacit accusation of illegitimacy inferred in verse 41. “Yeshua answered, “I do not have a demon, evil spirit, false divinity; but I honour, esteem, revere My Father, and you dishonour, insult Me.” Put simply, “By dishonouring Me you dishonour the God Whom you claim as your Father.” Elsewhere when accused of having an evil spirit Yeshua warns His accusers that if they determine to continue to believe this of Yeshua that they will have no hope of salvation (Mark 3:23; Luke 12:10). 50 But I do not seek (zeteo[G]) My glory, judgement, view, opinion (kevodiy[H], doxa[G]); there is One who seeks and separates, selects, chooses (krino[G]). We note that again a correlation can be made between glory and judgement. Yeshua submits His glory and judgement to the One to Whom it belongs, God the Father. 51 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if anyone keeps My word, speech, essence, substance (devariy[H], logos[G]) that one will never see, attend to, remain in (tereo[G]) the death of the body (mavet[H], thanatos[G]).” Further illuminating the practical outworking of the freedom He has previously spoken of, Yeshua explains that through intimacy with God in Him a person can be free from slavery to sin and death and instead will not remain or abide in death. Elsewhere Yeshua explains this in another way saying: “‘I am the resurrection and the living. The one who believes in Me will live, even though that one dies;” -Yochanan (John) 11:25 “And as it is appointed unto human beings once to die, and then the judgment:” -Hebrews 9:27 The key here is that the one who keeps the message of Messiah Yeshua will not “remain” in the death that results from temporal life in the sin affected world. 52 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “Now we know that You have a demon, evil spirit, false divinity (sheid[H], daimonion[G]). Avraham died, and the prophets also; and You say, ‘If anyone keeps My word, speech, essence, substance (logos[G]), that one will not taste (geuomai[G]) of the death of the body (meit[H], thanatos[G]) into the unbroken age (aion[G]).’ This is the ancient equivalent of “You’re a total psycho, Abraham and the prophets died years ago, which proves that what you’re saying about your words having the ability to give a person life over death is a lot of garbage!” 53 Not in the least are You greater (ha’gadol[H]) than our father Avraham, who died? The prophets (han’viyiym[H]) died too; who are You making Yourself out to be?” Yeshua’s opponents accuse Him of delusions of grandeur. The height of irony. Added to this is the interesting fact that the Samaritan woman asked something similar when she challenged Yeshua’s authority with the rhetorical question “Are you greater than our father Jacob?” (John 4:12). It’s clear to we Messiah following Jews that those who challenged Him with these words did not represent the whole. One of our ancient commentators writes: ""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, (Gen.14:22) "and extolled" above Moses, as it is written, (Num.11:12) and he shall be higher than the ministering angels, as it is written, (Eze.1:26) for he shall be גדול מן אבות, "greater than the fathers".'' - Tachuma apud Huls. p. 321 54 Yeshua answered, “If I glorify, extol, honour, prefer (chabeid[H], doxazo) Myself, My glory, judgement, view, opinion (k’vodiy[H], doxa[G]) is nothing; it is My Father (Aviy[H], Pater[G]) Who glorifies, extols, honours, prefers (chabeid[H], doxazo[G]) Me, of Whom you say, ‘He is our God (Eloheiynu[H], Theos[G])’; Yeshua responds, “I’m not making Myself out to be anything, to the contrary, it’s My Father, Who honours Me, the same Father Whom you claim as your God.” “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” -2 Corinthians 10:18 (ESV) 55 and you have not come to know (y’datem[H], ginosko[G]) Him, but I see, perceive (eido[G]) Him; and if I say that I do not see, perceive (eido[G]) Him, I will be a liar like you, but I do see, perceive (eido[G]) Him and keep, guard, carefully attend to (tereo[G]) His word (d’varo[H], logos[G]). The Greek text here is important. Yeshua explains that His opponents have not come to know (ginsoko) Him, and that Yeshua sees (eido) God. Note the present continuous tense of the text, not that Yeshua has seen God but that He continues to exist in and see God. Therefore, even if He wanted to acquiesce to the incredulity of His opponents He could not because being the very definition of Truth He is unable to lie and say that He is someone else. Notice that Yeshua “guards carefully and attends to God’s word (davar[H], logos[G]). Yeshua is the Word (John 1). Therefore, He is instructing those who believe to follow His example (v. 31-32). 56 Your father Avraham rejoiced exceedingly (sas[H], agalliao[G]) to see perceive (eido[G]) My day (yomiy[H]), and he saw (eido[G]) it and was glad, hailed it, thrived in it (yis’mach[H], chairo[G]).” In the order (Seder) of Simchat Torah (Rejoicing in the Torah) it is written: “Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.'' -Seder Tephillot, fol. 309. 1. Ed. Basil. Yeshua is quite literally saying that Avraham saw Yeshua and His day (time) [past tense]. Moses also knew the Messiah, which is the reason for his giving up life in Pharaoh’s palace in order to live among his Jewish people (Heb. 11:26). NB: First century Jewish tradition (Testament of Abraham) records a story of Avraham being taken by the Arch Angel Michael on a tour of the heavens and the inhabited world, the idea being that on this tour he saw the coming judgement and the mercy and grace of God made manifest. However, it does not specify the revelation of the Messiah and is therefore unlikely to apply to the present text in any meaningful way. 57 Therefore, the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “You are not yet fifty years old, and have You seen Avraham?” They focused on the wrong subject. They were still fixated on how Yeshua measured up against Avraham when they should have considered how Yeshua might have been revealed in the faith of Avraham. It was not that Yeshua had seen Avraham that was important, rather it was that Avraham had seen Yeshua. God is the focus of our prayer, not the vehicle for our desires. Clear sight begets right conclusions and right conclusions beget clear sight. The reference to the age of fifty years has significance in ancient Judaism. Pirke Abot, c. 5. sect. 21. Says that at the age of fifty a Jewish man becomes fit to give counsel (as an elder of the community). This is said to be why the Levites were dismissed from service at that age. A Jewish man could not be chosen as a Meturgeman (interpreter) in a kehilah (congregation), until he reached fifty years of age. (Talmud Bavliy Chagigah, fol. 14. 1. Yuchasin, fol. 44. 2.) If a Jewish man died before fifty years of age it was considered a death of “cutting off”, inferring a curse for a sinful life of disobedience to the Torah. (T. Hieros. Biccurim, fol. 64. 3. Talmud Bavliy Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9.) 58 Yeshua[H] said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, before Avraham was born, I am, exist (Aniy[H], ego eimi[G]).” Any fool who says that Yeshua never claimed to be God (with us) need look no further than this verse to see that Yeshua claimed to pre-exist Abraham as the great I AM. This is quite literally the meaning of verse 58. “And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.” -Exodus 3:14 KJV 59 Therefore they picked up stones to drop on Him, but Yeshua[H] hid Himself and went out of the temple (hieron[G], hamikdash[H]). Believing Yeshua to have committed the gravest of blasphemies his opponents (not the majority of the crowd but the few who were already seeking a reason to kill Him) picked up heavy stones to drop on Him. They did this contrary to the sanctity of the Temple precinct in the court of the women, and contrary to the Torah instruction concerning the Sabbaths of God (although one commentator claims that the Torah allows for stoning on the Sabbath under exceptional circumstances. T. Hieros. Yom Tob, fol. 63. 2. ). But, Yeshua’s time had not come and Yeshua hid Himself in the crowd and made His way safely out of the Temple complex. It is highly likely that the crowd aided His escape, given that many believed and that those who were unsure did not consider Him worthy of stoning. At this juncture the reader of the New Testament is faced once more with a major decision. Is Yeshua Who He says He is, that being God with us, or is He a blasphemer and heretic to be completely rejected? These are the only two choices. You may not call Him both a good teacher and a heretic, that is a contradiction. You may not call Him a devout Jew and a blasphemer, that would be a contradiction. According to the prophet Isaiah you may not call Him the Messiah and at the same time say that He is not God with us (Imanu El), that would be a contradiction. Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Copyright 2020 Yaakov Brown Introduction:
In the last verse of chapter 10 Isaiah spoke of the coming destruction of the Assyrian empire, likening it to the felling of the mighty trees of Lebanon: Assyria would fall and never rise again. The disgraced and desolate house of David however, would again sprout a new branch which would grow and bear fruit. Today the Assyrian empire is ancient history, while the sustained and restored people of Israel remain: ethnic, religious, political, empirical. TEXT: THE BRANCH Isa 11:1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit. A stem will come out from the stump of I exist and a guardian from his root will bear fruit. "And a King shall come forth from the sons of Jesse:'' -Targum Note the different words used to describe the coming forth of the shoot/branch. This figurative language first explains how close Israel would come to annihilation. She would be reduced to a stump. But out of the line of David, born of Jesse (whose name means I exist: this is a description of the uncreated nature of God Himself) a shoot (Messiah) would come forth. Using poetic Hebraic repetition Isaiah affirms that from Jesse’s root (Spiritually speaking from God and physically speaking from Abraham) a fresh, green branch (Messiah) will bear fruit. Note also that while the language is figurative it also uses the proper noun Jesse. This chapter is in every sense both literal and figurative, combining elements of both forms throughout. By far the majority of rabbinical commentators agree that this prophecy refers to the Messiah [Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Yeshua, fol. 8. 4. Iben Ezra, Yarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53.]. There are those that dispute this, claiming that Isaiah 11 refers to Hezekiah. However, at the time of this prophecy Hezekiah was already a young boy between 10 and 12 years of age, making it impossible for him to come forth from the stump of Jesse in the future sense. Additionally, any temporal victory over Assyria during the reign of Hezekiah does not explain the Messianic age or the eternal significance of the subsequent verses. As explained previously, Hezekiah simply does not qualify, not in character nor in a chronological sense. Referring to the first part of this verse, Metzudat David reads: “Don’t be surprised by the great nissim (Miraculous signs) HaShem is doing because a time will come that HaShem will do greater nissim. Talking of the time of Moshiach (Messiah)…” In both the Scripture (See for example Isaiah 4:2 and the relevant Targum) and rabbinic literature the Branch (Netzer) is a well-known figure for the Messiah. In fact Natzeret (Nazareth) is from the root netzer. This is why Mattitiyahu (Matthew) writes, “And He went and lived in a city called Natzeret, to fulfil what was spoken through the prophets, that Yeshua shall be called a Natzrati.” –Matthew 2:23 (TLV) Matthew is alluding to the very text we’re studying. Isa 11:2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy). The Spirit breath of Mercy will rest upon Him: the Spirit breath of wisdom and understanding, the Spirit breath of counsel and might, the Spirit breath of knowledge and of the awe of Mercy. When we read the meanings of the Hebrew words and see the Mercy denoted by the Holy Name YHVH, we are able to properly translate the Hebrew yirah (usually translated as “Fear”). In the context of this passage the phrase “The Fear of The Lord” is better understood in the sense of awe rather than terror. Thus we’re able to read, “The awe of Mercy”. When, through the fear (yirah) of YHVH (Mercy) a wicked man becomes a righteous one: his understanding of yirah (fear) changes from fear to awe (yirah). Therefore, the wicked fear but the righteous are in awe. The Branch of verse 1 is of course the subject of verse 2. The Spirit (of God) resting upon the Branch correlates to the Prince of Peace and the Spirit (of God) of counsel and might correspond to two of the other Messianic titles of Isaiah 9:6. The Spirit (of God) of understanding and knowledge correspond to the Messiah’s just reign as alluded to in Isaiah 9:7. The Spirit of the current verse is in fact the Eternal Father, and the Awe of the Lord finds its counterpart in the zeal of the Lord, also mentioned in Isaiah 9:6-7. Thus, verses 2 and 3 of Isaiah 11 correspond to verses 6-7 of Isaiah 9. This is yet further affirmation of the identity of the Branch, Who is clearly Yeshua the King Messiah. It is interesting to note that the Spirit of God rests upon the Branch as the central point from which six emanations of the Spirit form six additional branches of the Messiah’s nature. Thus, the Spirit, Who is symbolised in the Tanakh by oil, is described in union with the Messiah as the seven branched (pun intended) Menorah of the Mishkhan/Temple. This Menorah being a symbol of the manifest presence of God’s glory k’vod/shekhinah. Therefore, the Branch will be both a physical and spiritual manifestation of God with us (Imanu-el). The seven branches of the Menorah of the Spirit in Isaiah 11:2 are as follows:
Unlike Joshua (Deut. 34:9), who was filled with the spirit of wisdom from the laying on of hands by Moses, the Messiah of the present verse (Yeshua) is connected directly to the Spirit of HaShem. It is HaShem Who rests His Spirit upon the Branch and reveals His character through the physical manifestation of the Branch. The King Messiah Yeshua. This description of the spiritual nature of the coming Branch (Messiah) sees its physical outworking in the following verses. Thus, although He will have physical eyes (v.3), He will not make judgement according to what He sees through them. The Branch will be fully of God’s Spirit while also being fully human. Once again, this verse is applied to the Messiah by the great majority of both ancient and modern Jewish commentators [Talmud. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Rut, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Chammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.] Isa 11:3 V’hariychu And He will inhale, accept, and delight in the Awe of HaShem (YHVH: Mercy). He will not yishpot judge, govern by what His eyes see, nor will He yocheiach prove, decide, correct, by what His ears hear. “Do not judge by mere appearances, but judge with right judgment.” –Yeshua [Yochanan (John) 7:24] The opening Hebrew phrase of this verse is truly extravagant in its meaning. The Hebrew hariychu is from the root ruach (Spirit, wind, breath) and means to inhale scent. It is used in Leviticus 3:5, 16 to describe the act of inhaling the fragrant offering. Thus the Branch (Messiah) not only delights in, but also inhales, breathes in and accepts the Awe of God. The latter part of the verse so perfectly describes the nature of Yeshua that it is difficult to even consider another historical or future figure as an alternative for the Branch. Yeshua himself, both in life and in His correction of others, epitomizes true judgement. It is significant that physical sight and hearing are alluded to as being potential gates for deception, misunderstanding, misinformation and poor judgement, but the sense of smell is the premise for the receiving of the Awe of God. This is because the Branch/Messiah is being spoken of in reference to His spiritual nature using His physical attributes as a figure of that nature. In Hebrew, ruach (spirit) also means breath or wind: The eyes do not receive breath, nor do the ears. It is the nose and mouth that exercise the natural rhythm of breathing, the more common process being to breathe in through the nose and out through the mouth. Smell is often also attached to taste. Thus, “He will not judge by sight or hearing but by smelling the Awe of God.” The Awe of God is the foundation of the Messiah’s judgement. We would do well to live in this way, being in awe of God means submitting our own judgements to His judgement and allowing His judgement to be the lens through which we view life and the world around us. Isa 11:4 V’shapat And He will govern betzedek in righteousness over the daliym weak, and decide in uprightness for the poor of the aretz land, and He will strike the eretz land besheivet with the rod, staff, sceptre (tribe) of His mouth, and uv’ruach with the spirit breath of His sephatayu lips, language, speech, He will slay the wicked. "He shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.'' –Targum The Jewish sages agree that Armillus of the Targum is the one whom the goyim (nations) call “antichrist”. The rabbinical idea of the twofold Messiah supposes that Messiah, the son of Joseph shall be slain, and afterwards Messiah the son of David will slay Armillus (antichrist) (Abkat Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224). Once again, the majority of Jewish commentators, both ancient and modern, agree that this verse is speaking of the Moshiach (Messiah). “From His mouth comes a sharp sword—so that with it He may strike down the nations—and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot.” –Revelation 19:15 A comparison can be made, not with the sword but with the rod/sceptre of Revelation 19:15. The present text is specifically concerning the Messiah’s governance over the land (Ha-aretz) of Israel and her people (His brothers and sisters) and does not correlate to the judgement of the sword over the nations alluded to in the revelation text. However, the rod/sceptre of both passages holds the same meaning, that of rule. In Revelation it refers to Messiah’s rule over all nations, but in the present text of Isaiah it refers specifically to His rule over His own people and the land of Israel. We note that Messiah will slay the wicked, “with the spirit breath of His sephatayu lips, language, speech.” In fact Yeshua did this very thing when He illuminated the Word of God to first century Jewish society: the Jewish generation He was born into. He slayed the wicked not with a physical sword but with a stern correction that warned of a greater punishment that awaits those who fail to return to God’s love. The breath of Yeshua continues to slay the wicked today as it issues from the mouths of those who have received His Spirit. This same breath remains accessible to the humble, firstly and always to the Jew and also always to the nations. “Therefore I cut them down by the prophets. I slew them by the words of My mouth. Now the judgments pronounced against you: light will go forth.” –Hosea 6:5 (TLV) Isa 11:5 Vehayah And it comes to pass, tzedek righteousness will be the cloth strapped around mateynayu His waist, vehaemunah and faithfulness, fidelity, trust, firmness, will be the cloth around chalatzayhu His loins. The opening phrase can be read as “And it has come to pass”, meaning that God sees these things complete outside of time and space. The strapping of the waist and loins is a figurative way of saying, “He will prepare to battle an adversary”. The reason for the use of the two different Hebrew terms “moten” and “chalatz” is to express to distinct preparations for battle. First, He will strap His waist to strengthen the seat of human emotion (Stomach, belly, bowel etc.). Second, He girds His loins to strengthen the fruitfulness of His mission and to show Himself pure and faithful. Both the mid-section and the loins are associated with emotion in Scripture. While the nefesh (soul) and lev (heart, centre) are also at times spoken of in emotional terms, they differ in that they denote the centre of soul existence and have eternal potential. A Note Regarding the Stomach/Belly as the Seat of Emotion: The Hebrew "beten" Stomach/Belly:
Intestines/bowels are also attached to the stomach/belly and are associated to emotional responses: "My beloved extended his hand through the opening, and my feelings (intestines) were agitated for him." (Song of Solomon 5:4) "Therefore, my bowels moan toward Moab like a lyre And my guts for Kir-Heres." (Isaiah 16:11) “Behold, O LORD, for I am in distress! My bowels are boiling;” (Lamentations 1:20) The Hebrew “Lev” heart/centre and “nefesh” soul: Of course the Scripture also relates emotion to both the heart (lev) and the soul (nefesh) ref. Isaiah 13:7 and 19:1. However, as the soul (nefesh) is the union of all parts of human existence and the heart (Lev) is the convergence point of all the components of human life, this type or emotional figure conveys a spiritual (having eternal implications) sense of emotion rather than the temporary (flesh) emotion associated with the appetite (Stomach): "For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting." Romans 16:18 (Philippians 3:19). “Stand firm then! Fasten truth as a girdle around your waist, and put on the breastplate of righteousness.” –Rav Shaul’s letter to the Ephesians 6:14 Shaul (Paul) is using imagery from Israel’s priesthood to promote the believers need for truth, right action, the Scriptures and the power of God as they prepare to do battle against the darkness. There is a strong correlation between Shaul’s letter and the present verses. For the Hebrew the heart or lev is the centre of being where all parts of our soul existence converge. Thus, in Shaul’s letter the heart or breast is protected by righteousness but the Hebraic seat of emotion, the mid-section, is girded with Truth. Messiah is both the Righteous One and the Truth. Therefore, His righteous blood is the breastplate over the soul and His truth girds and guides our emotional responses. On the other hand, Isaiah 11:5 shows the Truth Himself, strapping right action around the seat of His emotion, meaning that His very nature will strengthen His emotional and physical responses. He then girds His loins with emunah fidelity, trust, meaning that He will neither compromise His physical sexual purity or the faithful execution of His ministry on earth. Thus, although His physical seed will not bear fruit, His spiritual seed will birth many brothers and sisters (Romans 8:29). THE MESSIANIC AGE The age described in the next verses is, even in our day, yet to come. The opening verses of this chapter allude to the first coming of the Branch/Messiah, however, the remaining verses describe a second coming and the resulting peace that will be experienced in a world without death. The Olam Haba (World to come) is described in literal-figurative language prior to the revealing of the catalyst event which will bring it about. This is why 11:11 reads, “It has also come about in that same day (figuratively: an age) that Adoniy my Lord will again redeem a second time with His hand, the remnant of His people.” This portion of Isaiah 11 is applied to the Age of Messiah by both ancient and modern Jewish commentators (Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.) Isa 11:6 The wolf will dwell with the lamb, the leopard will lie down with the kid, the calf and the young lion and the yearling together, and a little child will lead them. Isa 11:7 The cow and the bear will graze, their young ones lie down together, and the lion will eat straw like an ox. Isa 11:8 A nursing child will play over a cobra’s hole, and a weaned child will put his hand into a viper’s den. Some suggest that these verses should be understood only figuratively, they say that animals will not exist in the Olam Haba (World to come). Others demand that the verses be taken literally. However, it is foolish to require the reader to choose between a literal and figurative interpretation of this text, it is a false choice. The text of Isaiah 11 is both literal and figurative. The hunter and the prey will literally walk the earth in peace, which figuratively conveys a world without death or end. We must remember that animals are called living souls [nefesh chayah] (Gen 1:20) making them, in the Hebraic view, a perpetual part of the plan of the living God. Rav Shaul reminds us that creation (including animals) will be set free from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:21-23). It is ludicrous therefore, to presume that creation being set free from death and into the glorious freedom of the children of God, means an end to animal life. To the contrary, it means the exact opposite. The prophet uses similar phrasing in 55:12b & 65:25. It is clear that creation itself is somehow intrinsically involved in the redemption of humanity. Isa 11:9 Lo yareiu They will not hurt (do evil) or yashchiytu destroy becol in all Har kadoshi My holy mountain, for Ha-aretz the land will be filled with the deiah knowledge of HaShem (YHVH: Mercy), as the waters flow to the body of water mecasiym from coverings. Har Kadoshi, “My Holy Mountain” is the seat of the Messiah King’s power, both literally and figuratively. Har Beit, Har Tziyon etc. The Temple Mount in Jerusalem. The land mentioned is the land of Israel. While it is true that the glory and knowledge of the Lord will fill the whole earth that is not what is meant here in verse 9. This is a specific prophecy regarding Israel and her land. The waters and the body of water mentioned are the Jordan River and its tributaries, lake Kineret (Galilee) and the Mediterranean ocean. These waters are also figurative, a symbol of the abundant living waters mayim chayim of God and their enrichment of all aspects of life, physical, spiritual, mental etc. It is important to note the fact that it is the knowledge of HaShem that fills the land with life, not knowledge alone. An increase of knowledge devoid of HaShem invites death. The glorious description of the Messianic age in verses 6 – 9 prompts the reader to ask, “When?” The following verses answer this question by alluding to events that will be a sign (miracle, banner) for the ushering in of the Messianic age and the Olam Haba (World to come). A SECOND REDEMPTION Isa 11:10 Vehayah And it has come to pass bayom in that day that the shoresh root of Yishay (Jesse: I exist, I possess, I have substance) will stand leneis to be a sign, banner, miracle for the amiym peoples. The nations will seek for Him, and menuchato His resting place will be kavod glory. "and there shall be at that time a son of the sons of Jesse;'' –Targum ‘Then one of the elders tells me, “Stop weeping! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed—He is worthy to open the scroll and its seven seals.”’ – Revelation 5:5 (TLV) The root of Jesse is the established Hebraic designation of the Messiah (Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10). Being both the Root (shoresh) of Jesse and the Branch from the Stock (geiza) of Jesse, means that the Messiah existed prior to Avraham and at the same time is born of the seed of Yaakov, Judah, Jesse, and David. While initially unknown among the nations, He is to become a sign, miracle, banner of God, to Whom the tribes and nations will turn. His menuchato resting place is Mount Zion, Jerusalem, the Temple Mount, Mount Moriah. This connects the absence of death in the Holy Mountain (verse 9) to the rest found in the Glory of Messiah unto God (YHVH). “And the city has no need for the sun or the moon to shine on it, for the glory of God lights it up, and its lamp is the Lamb.” – Revelation 21:23 (TLV) The prophet Isaiah is describing the events of the latter days. He reaffirms the origin of the Branch/Messiah and then speaks of the Messiah’s reign and glory. We note that with great continuity the letter of Rav Shaul to the Roman believers (Romans 11:25-27) reveals the very same pattern of redemption described in Isaiah 11:10-11. First the tribes will seek Messiah, then the nations who are made up of the tribes will turn to Him, and finally, when the fullness of the nations have come in, a second redemption will come to Israel. Isa 11:11 Vehayah And it has come about bayom in that day that Adoniy my Lord will again redeem—a second time with His hand—the se’ar remnant (rest of, remainder) of amu His people who remain from Ashur (Assyria: A step), from Mitzrayim (Egypt: double distress), from Patros (Upper Egypt, region of the south), from Cush (Black), Eilam (Eternity, world), Shinar (Babylon, two rivers), Chamat (Syria, fortress), and from the islands of hayam the body of water (Mediterranean). Messiah, having come first to Israel as the seed of David via Jesse now comes a second time to redeem His people. Note that the prophet uses the title Adoniy (My Lord) rather than YHVH. This is because the Lord he is referring to is Immanuel (With us God), the Branch/Messiah. The general redemption of Israel alluded to in this verse did not take place during the reign of Hezekiah, in fact, it is yet to be made complete. Isa 11:12 He will lift up neis a sign, banner, miracle for the nations, and assemble the dispersed of Yisrael (Israel: overcome in God), and gather the scattered of Yehudah (Judah: Praise) from the four corners of ha-aretz the land/earth. “From the four winds of the earth” - Targum “He” is the Messiah, mentioned in the previous verse as My Lord. It is Messiah Who will lift up a sign, banner, miracle that will be known throughout the earth so that Jews in every nations might return to the land of promise and to the God of Israel. The qualifying factor in interpreting the Hebrew aretz as “earth” in this instance is the phrase “four corners” which is a Hebraic idiom that denotes the entire earth. Isa 11:13 And turned aside will be the jealousy of Ephraim (Double fruitfulness), vetzorereiy the distress of Yehudah (Judah: Praise) will be cut off. Ephraim will not be jealous of Yehudah, and Yehudah will not harass Ephraim. Ephraim had been jealous of the Davidic reign and Judah’s control of the Temple Mount. In the days being prophesied here, Ephraim (Representing the 10 tribes) will accept Judah’s God given role and submit to the King Who sits on David’s throne. Ephraim will no longer be jealous of the fact that the Messiah is born of Judah. Judah will no longer suffer distress at the hands of Ephraim and the nations. Israel will again be echad (a complex unity), all the tribes being united under the banner of Judah and the Messiah King. Isa 11:14 They will swoop down becateif on the shoulder of the Pelishtiym (Immigrants) toward the yamah body of water (West, Mediterranean). Together they will plunder the children of the kedem East—laying their hand on Edom (Red) and Moav (Of his father), the children of Ammon (Tribal) will be their subjects. The first act born of Israel’s renewed unity will be to plunder and subjugate their enemies. “They shall be joined together in one shoulder, to smite the Philistines;'' - Targum One of the central elements that is to bind all Israel together is the restoration of the Hebrew tongue. “For then I will restore to the people pure speech, so that all of them may call upon the Name of Adonai and serve Him shoulder to shoulder.” –Zephaniah 3:9 Isa 11:15 Then HaShem (YHVH: Mercy) will utterly destroy lashon the tongue of the yam body of water of the Mitzrayim (Egyptians: double distress). He will wave His hand over the River (Euphrates or Nile) with His scorching wind, and will strike it into seven streams, and let men walk over in sandals. "And the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' -Targum This is again both figurative and literal. God will literally dry up the mouth of the Gulf of Suez (red sea), and either the Nile or the Euphrates, perhaps both. This will make Israel’s physical return easier. This is also a figure which alludes to the drying up and destruction of the economic and military strength of Israel’s enemies throughout the Middle East. Isa 11:16 So there will be a highway for the se’ar remnant (rest of, remainder) amu of His people who remain, from Ashur (Assyria, a step), as there was for Yisrael (Israel) in the day they came up out of the land of Mitzrayim (Egypt: Double distress). We note that the word remnant is formed from what remains. That is, “all that remains”, or, “the rest”. Therefore, the remnant being spoken of is not as some suppose, only part of all the Jews that remain at the time but rather “the rest”, meaning all of ethnic, religious, empirical Israel, the Jewish people. Thus, once again the correlation between this text and Romans 11:25-27 is abundantly clear. This second deliverance will begin as a physical return to the land (Something that we have witnessed over the past 70 years but has yet to be made complete, and will culminate in the spiritual redemption of all Israel (ethnic, religious, empirical) through the Messiah, the Branch, the King Yeshua our Redeemer. “A highway will be there—a roadway. It will be called the Way of Holiness. He will not pass over unclean. And he will walk in the way, and fools will not wander.” –Isaiah 35:8 © 2018 Yaakov Brown “That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition.” Introduction:
The blessings or prophetic words Jacob pronounces over his sons while on his death bed are probably best defined as future character descriptions of the tribes that will bear their names. While the sons are addressed according to their own actions, they are not to be the recipients of the outworking of those actions. The closest parallel to this in the Tanakh (OT) is Deuteronomy 33, where Moses blesses most of the tribes of Israel prior to his death and before Israel enters the Promised Land. The word play and phrasings of Jacob’s prophetic blessing are difficult to convey in English. Some of the Hebrew is cryptic and rare in places and includes some unusual and ancient divine names. The sayings are ordered according to the tribal mothers Leah, Zilpah, Bilhah, Rachel. The first four tribes of Leah appear in birth order, as do the sons of Rachel. However, the sons of the Handmaidens, who are previously listed in chronology through the Genesis narrative, are here listed in the alternate order of Zebulun, Issachar, Dan, Gad, Asher and Naphtali. In fact each of the twelve sons of Jacob are listed according to the roles they will play in the strengthening of the nation of Israel. Gen 49:1 And Yaakov (Follower) called to his sons, and said, “Gather yourselves together, so that I may tell you asher-yik’ra etchem what you will encounter in the latter ha-yamiym days (years). Yaakov, the follower of HaShem, musters the last of his energy and calls his sons. He asks them to gather together because although he will pronounce prophetic words specific to each of them, he wants the brothers to understand that their futures are intrinsically linked. The suffering of one will be the suffering of another, and the success of one will be the prosperity of another. Israel’s tribes are to be echad (a complex and indivisible unity). The phrase “asher-yik’ra etchem” translates literally as, “what will call to you”. There is a subtle difference between the root קרה and the root קרא which is used here. The former means “befall”, the latter, “call”. In one sense, the words that Jacob is about to pronounce are the respective callings of each tribe. The phrase “b’chariyt ha-mayim” speaks of days/years far beyond the brothers’ own lifespans. With the benefit of hindsight we’re able to see that the words of Jacob reach beyond the land of Egypt, and while partially fulfilled in Israel’s future history within the land of Israel, they reach still further, even beyond our own years. Concerning the phrase “b’chariyt ha-mayim” the orthodox commentator Sforno writes: “At the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of existence of the nations that oppose God and the kingdom of God on earth… Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.” Sforno understands “Shiloh”, which means “Tranquillity, rest, belonging”, to be a name for the future King Messiah. Rashi agrees, and explains that “the End Days” refers to the Messianic age. He goes on to say, in accordance with the Midrash, that “Jacob wished to tell his children when Messiah would come”. Gen 49:2 Gather yourselves together, v’shemu and hear, receive, obey, you sons of Yaakov (Follower); v’shemu and hear, receive, and be in obedience to Yisrael (Overcomes in God) your father. Akeidat Yitzchak asks, “Why does Jacob seem to commence with the blessing twice…?” We know that a thing is repeated in the Torah in order to show the reader that the matter is firmly established. That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition. Thus the repetition of Jacob’s call to gather and the use of the names Yaakov and Yisrael are informing us that what is to follow is firmly established. Specifically, the gathering of Israel is firmly established, both at the time of Jacob’s blessing and in the last days. Israel’s ability to hear from God and act in obedience to Him is also firmly established with the repetition of the Hebrew “v’shemu”: which is first used in implicit reference to hearing from God and subsequently used in explicit reference to obeying the words of the patriarch Jacob. The sons of Jacob are sons of a follower: that is, one who was once a follower who wrestled in relationship with HaShem and as a result of yielding to Hashem has now become one who overcomes in God. Thus the sons will also become those who overcome in God through Mashiyach (Messiah). Therefore, they are being called as obedient followers and as victorious overcomers in God’s redemptive plan for Israel and for humanity. Jacob’s words are prophetic blessing. But he is not a fortune teller. Prophecy has more to do with relationship than it does with power, and it has nothing to do with men manipulating spiritual forces. God has not imbued Jacob with some metaphysical gift for the purpose of conjuring up futures, to the contrary, Jacob is relaying the observations of God. God, in intimate relationship with Jacob, has shared with Jacob that which has already happened outside of time and space. Jacob is not making predictions, he is making what he knows to be statements of future fact. Gen 49:3 Reuven (Behold/Now a son), you are my firstborn, my strength, and beginning of my substance, excellent, exalted, and superior, fierce: Gen 49:4 Unstable as water, not to remain; because you aliyat went up, lying on your father's bed; then you cholal’ta defiled, profaned, desecrated: to my bed, you alah went up. “Reuben, my son, I did not rebuke you all these years so that you should not leave me and stay with my brother Esau” –Sifre Devarim Jacob begins his words over Reuben by stating that which once belonged to him: 1.) The blessing and portion of the firstborn 2.) The role of priest [Passed from Patriarch to Patriarch, an obligation of the firstborn which was first despised by Esau] 3.) The kingship [Strong, exalted, superior]. Each of these would now be given to the sons Whom God had chosen: The rights of the firstborn would go to Joseph and his sons, the priesthood would go to Levi (because his tribe would not participate in the sin of the Golden Calf), and Judah would become the tribe from whom Israel would receive her kings, and ultimately, the King Messiah. “But because you sinned my son, the birth right is given to Joseph, the kingship to Judah and the priesthood to Levi” –Targum Yonatan The idiom “Unstable as water” seems to imply fast-flowing water and or the waters of the body. In other words, Reuben lacked self-control, rushing to sin sexually with Bilhah (Gen. 35:22), his father’s wife. Though once the firstborn head, the tribe of Reuben has left little mark in Israel’s Biblical history. Moses later calls Reuben “Small and in danger of extinction” (Deut. 33:6), and the song of Deborah the prophetess rebukes Reuben for their indecision (Judges 5:15-16; ref. Gen 42:36-38). While the p’shat (plain meaning) of the text refers to the act of sexual sin committed by Reuben, the rabbis interpret a remez (hint) alluding to spiritual defilement. This is in part due to the repetition of the Hebrew Aliyah, to ascend which is often used in connection with Israel’s ascent to Jerusalem for the regalim, aliyot festivals (moadim). “You did defile Him (Holy spirit) Who used to ascend my bed.” –Daat Zkenim Sforno writes, “Alternatively, Yaakov may have referred to Reuven’s act being a desecration of God’s honour.” “The sons of Reuven the firstborn of Yisrael—he was the firstborn, but when he defiled his father’s bed, his birth right was given to the sons of Yosef son of Yisrael—so he is not reckoned as the firstborn in the genealogical record.” -1 Chronicles 5:1 Gen 49:5 Shimon (Heard) and Levi (Joined) are brothers; instruments of chamas cruelty, injustice: m’ceirotei’hem swords stabbing (habitation). Having explained why Reuben failed to inherit the birth right Jacob now makes it clear that the sons who would otherwise have been next in line are also unworthy of inheriting positions of leadership in Israel. The Levites would of course become priests and servants of God but they would not have authority over the nation. In fact they depended on the rest of the tribes for their livelihood. Simeon and Levi are coupled together because they had heard (Shimon) of what had been done to their sister and had joined (Levi) together in violent vengeance rather than awaiting just recompense (Gen. 34). They were also instigators of the sale of Joseph. The meaning of the Hebrew “mekerah” is debated. However, its literal meaning is “swords, weapons”. Thus it’s likely that the Torah intends to convey the idea of the use of swords and violence as a way of life. Yeshua uses this same idiom when He says, “Those who make the sword their way of life will die by the sword” (Matthew 26:52). This should not be confused with self-defence or just warfare, which the Bible clearly teaches are acceptable expressions of violence. The Stone Chumash translates the last phrase as, “their weaponry is a stolen craft”. Rashi explains that violence was a trait they had stolen from Esau because it was he who lived by the sword and not his brother Jacob (Genesis 27:40). Gen 49:6 Don’t enter into their secret council my nefesh (Soul, life); or into their assembly, to join my honour to them: because in their b’afam flaring nostrils (anger) they killed a man, and in their delight they cut an ox. Wicked actions are often planned in secret. A righteous man should not associate with men who live a lifestyle of uncontrolled violence. The last phrase is interpreted literally by Rambam to mean that they slaughtered the cattle of Shekhem. Rashi interprets it figuratively of Joseph (Simeon and Levi being instrumental in harming him), who he likens to a strong ox. “Do not enter the path of the wicked or walk in the way of evil people.” –Proverbs 4:14 Gen 49:7 Cursed be their nostrils (anger), because it was fierce; and their wrath was excessive: I will divide them in Yaakov, and scatter them in Yisrael. We note that Jacob does not curse his sons, rather he curses their sin. The curse is against a lifestyle of perpetual and unjust violence. Yaakov cannot abide cruelty, nor does he want Israel to be infected with it. The division and scattering probably refers to Simeon’s absorption into Judah and Levi’s being redefined as a priestly tribe, without land of its own (Deut. 18:1-2). Gen 49:8 Yehudah (Praise), you who your brothers shall praise: your hand shall be on the neck of your enemies; your father's children will bow down before you. With regard to the kingly tribe of Judah the Midrash says that all his brothers will chose to call themselves Yehudi (Jews) rather than by their own tribal names. One Biblical example of this is the book of Esther, where Mordechai is known as a Yehudi (Jew) even though he was from the tribe of Benjamin. Of course with regard to the modern Jewish people, all the tribes have become known as Jews. This came about after the return from the second exile when all the tribes merged under the remnant of Judah who had remained in the land. Thus all the tribes of Israel call themselves Yehudi (Jews) to this day. Chiddushei HaRim says that the reason for Judah being honoured was the motivation of Leah when naming him. She had given Judah his name as a way of expressing her gratitude to God for having received more than her share of children (Gen. 29:35). Gen 49:9 A lion’s cub Yehudah (Praise): from the prey, my son, you are aliyat gone up: he bent down and stretched himself out as a lion, and as a mature lion; who shall rouse him up? We note that whereas Reuben went up aliyat to sin, Judah will go up aliyat in victory over his enemies. The phrase concerning Judah’s victory over his prey is interpreted by Tur to refer prophetically to David’s killing of a lion and a bear (1 Samuel 17:34). Ultimately Judah’s victory refers to the King Messiah Who, having been born of Judah, will defeat ha-Satan and take hold of the keys of mot (death) sheol (holding place of the dead), triumphing in resurrected glory and redeeming Israel and the nations. Gen 49:10 The scepter shall not depart from Yehudah (Praise), nor a lawgiver (Scribe, governor) from between his feet (euphemism for reproduction), until Shiloh (Messiah, rest, tranquillity) comes; and to Him (Shiloh) the yik’hat gathering, cleansing, purging of the peoples. “The rule of Israel shall not depart from Judah nor will one depart who will challenge Israel to keep God’s Instruction/Law (Such as Moses, the prophets, being literally present) and stay close to her kings, until the Messiah (Shiloh: rest, tranquillity) comes. And to Him (Shiloh, the Messiah), shall be the purging, cleansing, gathering of the peoples.” –Paraphrase by author “Until the Messiah comes to Whom the kingdom belongs”-Onkelos The Hebrew “Shiloh” is explained by the Midrash as a composite of Shai (Gift) and Lo (him), a reference to the King Messiah to Whom all nations will bring gifts. There can be no doubt that this passage is saying that in the future, when the Messiah (Shiloh) will come, Israel’s kings, descended from Judah, will cease to reign. Therefore, the Messiah had to have come in the first century CE. And if there are those among our people who are awaiting Him still, they await His second coming. Gen 49:11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: Gen 49:12 His eyes made dull with wine, and his teeth (sharpness) white (pale) from milk. Shiloh (The Messiah: rest, tranquillity) is the subject of these verses. The vine of Israel is HaShem. Meaning that it is from HaShem that Israel receives her fruitfulness. Likewise, Shiloh (The Messiah) will tether His humble ministry (ass’s colt) to the vine of HaShem, completely reliant on God and echad (one) with His Father’s purpose. The eyes are the window to the inner man, they offer insight to the one who views them and they make observations and give vision to the one who possesses them. The eyes of Shiloh will be burdened and made dull with the weight of the sins of humanity. “He appointed Him sin, who knew no sin; that we might be made the righteousness of God in Him” –2 Corinthians 5:21 Rabbi Ovadiah Sforno (16th century) says that the King Messiah rides an ass rather than a horse because it is God Who wages the wars by which He (King Messiah) comes to reign, “And He will become King in peace”. “Rejoice greatly, daughter of Tziyon (Parched Land)! Shout, daughter of Yerushalayim (Flood of Peace)! Now, your King is coming to you, a righteous one bringing salvation. He is lowly, riding on a donkey-- on a colt, the foal of a donkey.” –Zechariah 9:9 “Go into the village before you. Right away, you’ll find a donkey tied up and a colt with her. Untie them and bring them to Me.” –Yeshua [Matthew 21:2] (TLV) Wine is a symbol of prosperity and sweetness. And there is certainly some sense of the prosperity and fruitfulness of the vines of Israel, Judah and specifically Shiloh (The Messiah) in the abundance of wine mentioned here. However, the fruit of the vine is also a representation of the life blood. During the Passover Seder we drop that life blood on our plates and in the Yemenite tradition we shout “Blood, blood, blood, I am saved by the blood of the (Pesach) Lamb!” The juice of the grape is called blood by the Apocryphal writings of Sirach: "The principal things for the whole use of man's life are water, fire, iron, and salt, flour of wheat, honey, milk, and the blood of the grape, and oil, and clothing.'' –Sirach 39:26 "He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweet smelling savour unto the most high King of all.'' –Sirach 50:15 When blood remains in the body it is the life of a man, for “the life is in the blood”(Leviticus 17:11). But when that blood is poured out, it is loss of like, death, sacrifice, atonement. In these verses we read that the Messiah will attach His donkey colt to the choice vine of Israel, meaning He will be born of God and of the Jewish people and His life blood is intrinsically linked to both God and the nation of Israel. Yeshua is the vine, we are the branches (John 15:5). He washes His garment in the blood of His own sacrificial death, His eyes made bloodshot (dull) with the cup (wine) of His suffering, for the sake of His people’s spiritual prosperity, His teeth milk white, the white washed colour of the tomb where He would lie, albeit temporarily. “Father, if You are willing, take this cup from Me; yet not My will, but Yours be done.” –Luke 22:42 “His teeth white from milk” infers strong bones from childhood, and in particular, a pure voice, both seen and heard: the Hebrew chalav (milk, dairy) being figuratively linked to sucking, like the nursing child. However, it’s also possible that this phrase is a metaphor regarding the pallor of a dying man’s skin. White is also a symbol of purity and holiness. Thus the words of Messiah’s (Shiloh’s) mouth are to be white, without sin, pure, holy, and faultless. Gen 49:13 Zebulun (Exalted) at the coastline of the sea will dwell; and he shall be a coastal shelter for ships; and his border upon Zidon (Hunting/fishing). Having established the position of Judah and Israel’s kings, Jacob now gives Zebulun precedence over Issachar, despite the fact that Issachar is the older of the two. It seems that Jacob abandons the birth order for a progression of blessing that addresses the need to provision Israel. Therefore, following the appointing of the kingly tribe (Judah) he now assigns blessing to the hunter (Zebulun), the labourer (Issachar) and so on. Zebulun’s role as sea fearing merchant would see his territory reach from Yam Kinneret (Galilee) to the Mediterranean and as far north as Zidon near the border of Northern Israel and Lebanon (Joshua 19:10-15). Gen 49:14 Yissaschar (Wages, recompense: figuratively: labourer) is a strong boned ass, he lies down between two boundaries: Gen 49:15 And he saw that comfort was good, and the land pleasant; and bowed his shoulder to bear, and became an indentured labourer. The name Issachar seems to be a play on words “Ish sakhar”, literally “man hired”. The indentured servant portion of this pronouncement may refer to Issachar’s subjugation under the Canaanites in the northern regions (Judges 1:3), although the text seems to infer that Issachar will willingly serve as a labourer for the sake of Israel. Gen 49:16 Dan (Judge) shall yadin judge his people, as one of the tribes of Yisrael (Overcomes in God). Gen 49:17 Dan shall be a serpent by the way, an adder in the path, that bites the horse’s heels, so that his rider shall fall backward. Jacob having finished blessing the six sons of Leah, now goes on to the oldest son born to Bilhah, Rachel’s maidservant. The sons of Rachel are left for last because they are favoured by Jacob above his other sons. Rabbinical commentary interprets Samson as the judge of Dan who will be like a viper. The use of the serpent metaphor denotes wisdom or cunning rather than opposition to God e.g. “Be as wise as serpents and as gentle as doves” (Matthew 10:16). “An adder in the path, that bites the horse’s heels, so that his rider shall fall backward” is said by both Rashi and Rambam, to be an allegory of Samson’s last act, the destruction of the Philistine temple and the subsequent deaths of 3000 of Israel’s enemies (Judges 16:29). Gen 49:18 I have waited for Your salvation (Yeshua), O HaShem (YHVH: Mercy). This verse is the only verse in Genesis 49 that uses the Holy Name YHVH. It seems unattached to both the preceding blessing and the blessing that follows. It may be a sort of intermission, where Jacob himself is calling on the Name of the Lord and as he approaches death is acknowledging the mercy and salvation he has received. This phrase is replicated almost word for word in Psalm 119:166. However, it’s possible that this line is a phrase attributed to Samson (Like the sun). In his last moments, through true repentance (not selfish vengeance), Samson calls on God for Salvation and the strength to overcome the enemies of HaShem and of his people Israel. In a very real sense Samson is redeemed through Yeshua long before Yeshua’s birth into time and space. Gen 49:19 Gad (Troop), g’dud a troop that will be y’gudenu overcome: but he shall yagid invade and overcome in the end. The root from which Gad derives his name is used repeatedly in this verse to show that the tribe will journey from armed conflict to armed conflict until the final day when they will overcome in Messiah. Gad is the oldest son of Zilpah and his tribal allotment was on the east of the Jordan. Gad vowed to support the other tribes in conquering the land of Israel and fought the Canaanites valiantly, not ceasing until the land was overcome, at which time they returned to their own allotment on the east of the Jordan. Thus the tribe of Gad is known for its warrior spirit and loyalty to the people of Israel. Gen 49:20 From Asher (Happy) comes sh’meinah rich/fat lechem food/bread, and he shall give royal delicacies. “Asher’s land will be so rich in olive groves that it will flow with oil like a fountain” –Rashi The plain meaning is that kings of both Israel and foreign lands will desire the delicacies grown in the tribal land of Asher. Gen 49:21 Naphtali (Wrestling) is a deer let loose: he gives sayings of beauty. Naphtali is the last of the sons of the maidservants, he is Bilhah’s youngest son. “A deer let loose” denotes swiftness. Naphtali is said to have been swift in battle during the time of Deborah the judge (Judges 4). The sayings of beauty attributed to Naphtali are said to be given in praise of God for the swiftly growing vegetation of his territory, and in praise of the Lord for His hand in enabling Naphtali to be swift in battle. Gen 49:22 Son of fruitfulness Yosef (YHVH: Mercy adds) a son fruitful upon the ground near an eye/fountain; daughters run over a wall: It is here that the rabbis fall short, offering only trite analogies and desperate explanations. The plain meaning is full of remez (hints) that reveal a sod (mystery) of great consequence. The plain meaning likens Joseph to a fruitful vine growing by an eye of the earth, that is a natural well or fountain of mayim chayim (waters living). This links Joseph (a figure for the coming Messiah) to Shiloh (A name for the Messiah), Who tethers His donkey colt to the vine. The living waters strengthen the fruitful vine of HaShem and Mercy adds (Joseph) redemption through blood (garments washed in wine), the offering of the innocent life of Shiloh and gifting the people with tranquillity and rest (Shiloh), a gift to him (Israel). Gen 49:23 Now embittering him greatly and hating him my ba’alei husband/lord, they shot him with arrows: Again, the rabbis fall short, arguing over who is more righteous or worthy to be king, Judah or Joseph. They miss the obvious, that the description, while in its plain sense refers to the mistreatment of Joseph, is none the less prophetic of the Messiah (Shiloh), to Whom the previous verse attaches itself. “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for Him as one mourns for an only son and grieve bitterly for Him, as one grieves for a firstborn.” –Zechariah 12:10 (cf. John 19:34, 37; Rev. 1:7) [TLV] Gen 49:24 But his bow dwells in strength, and supple arms, hands made strong from the hand of the Mighty One of Yaakov (Follower); from there the Shepherd, the e’ven Stone of Yisrael (Overcomes in God): The unusual and prophetic names of God in this passage prompt the question, “If these names have not been prolifically used prior to this, why are they now employed?” God is called 1.) Mighty One of Jacob (Follower) 2.) The Shepherd 3.) The Stone. In fact The Stone can only refer to the stone of the altar of Isaac, the stone of the Temple Mount, of Zion, of the Hill, the foundation stone through which Jewish tradition says all things were created, the stone and foundation of the Temple, of Har-Beit (Mountain House). Again, this is not in reference to Joseph but in reference to the One for Whom Joseph is a pre-figure. That is, Shiloh, the Messiah. In the plain sense this verse is speaking of the deliverance of Joseph and the subsequent deliverance of Israel. It speaks of the Shepherd of Israel, HaShem and the firm foundation that He has provided for the sons of Jacob through Joseph. At the same time it continues the story of the coming Messiah (Shiloh), Who, after being pierced, will be strengthened again by the hand of God and will become the foundation stone of Israel’s eternal security, shepherding her throughout the ages. “Therefore thus says HaShem (YHVH: Mercy) Elohim (God: Judge): ‘Now, I am laying in Tziyon a stone, a tested stone, a costly cornerstone, a firm foundation-- whoever trusts will not flee in haste.” –Isaiah 28:16 (ref. 1 Corinthians 3) The Hebrew “e’ven” translated “stone” can be seen as a contraction of the words “Av” (Father) and “Ben” (Son). In the plain sense the father is Jacob and the son is Joseph, but in the metaphysical sense the Father is HaShem and the Son is the coming Messiah Shiloh (Yeshua). Gen 49:25 From El God (Judge) of your father (Jacob), and your helper; and the Shaddai All Sufficient Protector (Almighty), Who will bless you, from the heavens will come blessings, blessings of the deep that lie under, blessings of the breasts, and of the womb: Gen 49:26 The blessings of your father have prevailed above the blessings of those who conceived me, to the boundary limit of the hill everlasting: they shall be on the head of Yosef (YHVH: Mercy adds), and on the crown of the head of him that was separate from his brothers. Once again the blessing is filled with descriptive names of God: 1.) The Judge 2.) The Helper 3.) All Sufficient Protector, the Almighty 4.) The One Who blesses [In fact, all blessing comes from God]. Once again Zion’s hill is spoken of. In fact it can be no other hill because the hill in question is called “Olam” meaning “eternal, everlasting”. It is not Jacob who blesses, it is God, the Judge, the Helper, the All Sufficient Protector. He is bringing blessing upon Joseph that alludes to Shiloh, the Messiah. Eternal blessing that could not apply to Joseph alone. A form of blessing which is over Jacob and will prevail as an over those blessings given to his parents. Greater blessing means the greater outworking of the blessings placed upon Abraham and Isaac. Blessing from the heavens, meaning God will come down (Messiah). Blessing from below, meaning that the Messiah will rise from sheol (Holding place of the dead). Blessing from the breast and womb, which refers to disciples feeding at the breast of Messiah, who will be born at Israel’s breast Miriam (Mary: rebellion). Of the plain meaning we read that Joseph, who was separated from his family temporarily will be crowned with blessing. Of the remez (hint) we read that Shiloh (The Messiah) will be separate from His brothers temporarily (Dead for three days and three nights like Jonah), He will be unique in all Israel, crowned before He descends from God and crowned with blessing and with the k’vod HaShem glory of God (Mercy) when He ascends to be seated at God’s right hand. Speaking of the right hand… Gen 49:27 Benyamin (Son of my right hand) shall ravage as a wolf: in the morning he will devour the prey, and at night he will divide the spoil.” It is true that the descendants of Benjamin became known for their fierce wolf like warrior nature, as recorded in the affair of the concubine at Gibeah (Judges 19-20). King Saul of Benjamin was also like a wolf, defeating Moab, Edom and Philistia. The morning is said to refer to the rise of Saul as Israel’s first human king, and the night is said to refer to the overcoming of Mordechai and Esther (Both of Benjamin) and the dividing of the spoils of their enemies (Israel’s enemies)[Esther 8:7]. Gen 49:28 All these are the twelve tribes of Yisrael: and this is what their father spoke to them, and blessed them; every one according to his blessing he blessed them. “Everyone according to his blessing” again affirms the core doctrine that teaches all blessing comes from God and is the speaking into time of that which God has already seen fulfilled outside of time and space. Gen 49:29 And he charged them, and said to them, “I am to be gathered to my people: inter me with my fathers in the cave that is in the field of Ephron (Fawn like) the Chiti (Descendant of Chet [terror]), Gen 49:30 In the cave that is in the field of Machpelah (Double portion), which is before Mamre (Strength, fatness, abundance), in the land of K’naan (Lowland, humility), which Avraham (Father of many peoples) purchased along with the field of Ephron the Chiti (terrorist) for a possession of a place for interment. Gen 49:31 There they interred Avraham and Sarah (Princess, queen) his wife; there they interred Yitzchaak (He laughs) and Rivkah (Fetching beauty) his wife; and there I interred Leah (weary). Gen 49:32 The purchase of the field and of the cave that is there was from the children of Chet (Terror). The Torah affirms yet again the legal purchase of the land surrounding Hebron and the cave therein. Despite the revisionist history of the enemies of Israel, there can be no argument, Hebron was, is and will always be a Jewish holy site. This is Jacob’s final request. He has already obligated Joseph through an oath, now he also commands Joseph’s brothers. Jacob’s interment at Hebron is not merely a dying man’s selfish demand, to the contrary, Jacob knows that his interment there will become a physical manifestation of the divine promise to bring all Israel into that Promised Land. By instructing all his sons to honour his wish, he is laying a foundation of hope, not only in the physical promises of God relating to the land of Israel, but also in the eternal hope of the resurrection and the Olam haba (World to come). Gen 49:33 And when Yaakov (Follower) had made an end of commanding his sons, he gathered up his feet into the bed, and died, and was gathered to his people. The phrase “He gathered his feet into the bed” concludes Jacob’s last earthly journey, he has entered death well: something he had begun in 48:2. This action is a symbolic representation of the gathering to his people. Just as the feet are drawn from the open air and beneath the covers, so too Jacob will be drawn from this life and beneath the earth into that part of Sheol (Gan Eden) where the righteous dwell. As I have explained in previous commentary, those who die in Messiah are dead to this temporary world but alive to Messiah in Gan Eden (Paradise). Jacob was gathered to his people. One cannot be gathered to a people who have ceased to exist. Both Judaism and Christianity teach the eternal nature of the human Spirit/Soul. This teaching originates here in the first book of the Torah and not (As so many foolish Christian scholars suggest) post Hellenism. “But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He’s not the God of the dead, but of the living. You have gone far astray!” –Yeshua Mark 12:26-27 (TLV) © Yaakov Brown 2017 "For as Jonah was in the belly of the great fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights." --Matthew 12:40 This week I was asked by a local church, to bust a Christian myth. I chose to bust the myth that Yeshua (Jesus) was crucified on a Friday. The following slide presentation is the message I presented:
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Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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