Concerning faith and right action: what God has made one, let no man separate. Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. Yaakov 2:1-26 (Line upon line) 1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]). 1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory. Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3) Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity. We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes: “Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation) We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”. Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers. Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality. “17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17 2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),” 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice. Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua. We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community. Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides: "Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2. Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy: "One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1. 4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18). Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices. “Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19 The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice. “did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26) The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity. “The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11 “Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3 As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18). In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20). *Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2. “The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth. 6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called? Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers. The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity. The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1). So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!” “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)! 8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. “If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way: 36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.” -Mattitiyahu (Matthew) 22:36-40 Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah. In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away. Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18 “Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval) When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah. “You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18 We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers. “Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8 Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance. 10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.” Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter). It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty. As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper. I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship: Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it. It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2]. Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews: Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1. It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction). "because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2 So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption. If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free! *The word Torah must be qualified 12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty. The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty. There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah. Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start. 15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? “is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day? “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!” 17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul. The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic). Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!” “Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.” Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless. Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful. 19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness. Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse. “You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant. Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine. 21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22. Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action. “In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation) 23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith. 25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]). 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31 It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action. Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’” “the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1. “Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28 When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer. Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness. In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men. I will conclude this way, concerning faith and right action: what God has made one, let no man separate. © 2022 Yaakov Brown We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. Yaakov 1:16-27 (Author’s convergent translation from Greek, Aramaic and Hebrew)
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with Whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent, but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 27 Pure, clean, clear and undefiled religion, service before the face of the God/Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Yaakov 1:16-27 (Line upon line) 16 Don’t wander, err, be deceived (planaō[G], tit’u[H]), my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). 17 Every good, complete, perfect, full thing (agathos[G], tovah[H]) given and every perfect gift (dōrēma[G], matanah[H] ) is from above (anōthen[G], haorot[H]), descends (katabainō[G]) from the Father (ho patēr[G], Aviy[H]) of luminaries, lights (phōs[G]), with whom there is no fickleness, transmutation, no state of being in between phases of orbit (parallagē[G]), or revolving, turning (tropē[G]) shadowing (aposkiasma[G], choluf vekol-tzeil shinoy eiyn-imo[H]). 16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. “Don’t wander, err, be deceived” This is a warning to those who may be tempted (as described in v. 13-15). Wandering was the result of Israel’s decision to sin against God when He commanded Israel to enter the land of promise (Num. 13-14). The writer employees the same turn of phrase here making it a drash (comparative teaching) concerning entry into the Olam Haba “world to come” through the King Messiah (Yeshua: Joshua). In short, the writer is saying, “Don’t do what our ancestors did when they refused to go into the land”. To wander from intimate relationship with the Father is to place one’s self in jeopardy. “My completely loved brothers and sisters” In plain English, “My fellow Jewish believers, dearly loved in God”. “Every good thing” This includes the good inclination yetzer tov, all good comes from God and is in opposition to the temptation that seeds sin and births death (v.13-15). That which is good, complete, perfect, full, comes from El Elyon “the Supreme God”. HaShem the Father God and Creator of all things, including the orbiting lights of the heavens (Sun, moon etc.), which have been worshipped throughout the millennia by pagans, but are nonetheless subject to the God of Israel, He is the Supreme King over all things and is named here as “Father”. For those Jews who are in Messiah God is not only Creator of, and Ruler over all things, but is also Father, Abba (Daddy). Thus, the Spirit of the Son cries “Abba, Father” (Romans 8:15). Unlike the created lights of the heavens God is not subject to being in between phases of (orbit), nor is He revolving around anything or anyone. A light source doesn’t cause shadow. Shadow is caused by an object coming between the recipient of light and the light source. Thus, it is impossible for God to cast shadow (in a figurative sense) because “God is All Existing Light, and in Him there is no darkness”(1 John 1:5). Put concisely, unlike the sun, a created light source, nothing can come between the believer and God. This is why the Scripture says “Even the darkness is as light to You” (Ps. 139:12), meaning “nothing is hidden from You”. This is one of the many ways Scripture explains that “God is the same yesterday, today, and forever” (Ex. 3:14; Ps. 102:27, 103:17; Isa. 41:4, 44:6; Heb. 13:8; Rev. 1:8). Because He is holy and unchanging He is trustworthy. “descending from the Father of luminaries” Using “above” and “below” as a figures for “that which originates from God” verses “that which originates from fallen humanity”, Yaakov reminds his hearers of the transformative difference that receiving birth from above makes. The good that God gives, like His nature, does not waver, it is not indecisive like the action of the one who cannot receive wisdom (as described in v. 6-8). On the contrary, by His loving and gracious will God has given the ultimate gift, the gift that connects us again to Truth. He has imparted Himself, God with us (Imanu-El), ha-D’var Emet “the Word of Truth” (Yeshua) [John 1]. Truth Himself has brought us out of darkness into a place without transition or shadow through the “message of truth”. When we receive Yeshua we are no longer planets orbiting the Creator (the All Existing Light Source), rather, we have been made echad (one) in the Creator. We are not God, but we are united as sons and daughters born of His Spirit through the blood of Messiah. 18 In exercising His will (boulomai[G], vecheftzo[H]) He birthed us (apokueō[G], yalad[H]) in the Word, Essence, Substance (logos[G], bidvar[H]), the truth (alētheia[G], haemet[H]), so that we would be made (einai[G]) a kind of first fruits (aparchē[G], reishiyt bikureiy[H]) among His creatures (ktisma[G], yetzurayv[H]). 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. There is no need to make the false choice between interpreting “the Word of truth” as referring to Messiah or to the Gospel message. The answer is that “the Word of truth” refers both to Messiah (Hadavar emet) and to His message. Yeshua being the Author and goal of the Gospel message. The Hebrew text reads “The Word, the Truth”. The first century Messianic Jews of both Eretz Yisrael and the Diaspora had been afforded the opportunity to be a first fruits offering (Shavuot[H], Pentecost[G])[Lev. 23:17; Acts 2] as a result of their having been birthed of God in the Word Himself (Yeshua). “16 For I am not ashamed of the good news, true message: it is the power of God for yeshua (salvation) to everyone who has faith, trust; continually to the Jew first and also continually to the Greek. 17 For in it the righteousness (the Righteous One) of God is revealed through faith for faith;” -Rav Shaul’s Letter to the Roman Believers 1:16-17 (Author’s translation) 19 Wherefore (hōste[G], al-kein[H]) see, perceive (eidō[G]) [that which has just been said and that which is about to be said], my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). Let everyone, individually and collectively (pas[G], kol-iysh[H]) be quick (tachus[G], mahiyr[H]) to hear, listen, understand (akouō[G], lish’moa[H]), slow (bradus[G], kasheh[H]) to speak (laleō[G], ledaveir[H]), and slow (bradus[G], vekasheh[H]) to wrath (orgē[G], lichos[H]); 20 for a human being’s (anēr[G], adam[H]) wrath (orgē[G], ka’as[H]) does not bring about the righteousness (dikaiosunē[G], tzidkat[H]) of God, the Judge (Theos[G], Elohiym[H]). 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. “Be quick to hear” This doesn’t mean “be quick to listen to everything and everyone” rather it means “Be quick to listen to and receive that which is from above, from the Father of the luminaries”. Being quick to hear godly things is an idea found in the Talmud Bavliy (Gloss. in T. Bavliy. Megillah, fol. 21. 1. ). Numerous other ancient Jewish commentators teach that if a word is worth one shekel, silence is worth two. Silence is said to be the spice of speech, and the chief of all spices, the hedge of wisdom. The sage Shammay says, “say little, and do much” (Pirke Avot, c. 1. sect. 15. 17. & 3. 13. T. Bavliy. Megillah. fol. 18. 1. Vayikra Rabbah, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1.). “be silent, and hear” -Talmud Bavliy Sanhedrin, fol. 7. 1. We note that the recipients of this work are admonished to be “slow to wrath”. Wrath is the progeny of anger. Godly wrath is enacted in righteousness as a just response to evil. In this case it is not anger itself, or even wrath itself that the recipients are being warned against but the anger/wrath born of the sin affected nature of human beings. This ungodly wrath is not good because it has not originated from above. Additionally, and as a general principle, it is in our nature to push for our own agenda in life. We often neglect the helpful conversation of others in order to pronounce our own knowledge. We are (in our fallen state) inclined to allow the temptation to promote our own point of view to give birth to the sin of rash words and when confronted in truth we respond in ungodly anger. Because we are filled with the Spirit of God, we must be tempered by the Instruction of God in this present world. In Messiah we are to instruct ourselves with these words and make a habit of choosing firstly to listen then respond with care and if challenged, to repeat the process so as not to allow fallen human anger to birth unrighteousness. “ I will therefore that men pray everywhere, lifting up holy hands, without (ungodly) wrath and doubting.” -Rav shaul 1 Timothy 2:8 KJV 21 Therefore (dio[G], lachein[H]), put aside, lay off, rid yourselves (apotithēmi[G]) individually and collectively of all (pas[G]) filthiness, defilement (rhuparia[G], tinuf[H]) and the abundance (perisseia[G], vetarbut[H]) surplus (foreskin) of malice, wickedness, evil (kakia[G], ra’ah[H]); and receive (dechomai[G], vekab’lu[H]) with gentle humility (prautēs[G], va’anavah[H]) the inborn (emphutos[G]) Word, Essence, Substance (logos[G], et-hadavar[H]), which is able (dunamai[G]) to save (sōzō[G], lehoshiya[H]) your (pl.) soul life, mind, self, heart, core being (psuchē[G], et-naf’shteiychem[H]). 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. The Jewish believer is instructed to intentionally put aside, cast off, strip himself of filthiness and the abundance of grudge holding malice and evil attached to the old way of life which is feed by the yetzer ha-ra (evil inclination, fallen nature). “Surplus of malice” This may be an allusion to the metaphor of the removal of foreskin used by Jeremiah to warn the people of Judah and Jerusalem to dedicate their hearts to God through the removal of their surplus of wickedness (foreskin). “Circumcise yourselves to YHVH, and remove the foreskins of your (collective) heart, core being, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, that burns so that nothing can quench it because of the evil of your doings.” Yermiyahu (Jeremiah) 4:4 The Targum paraphrases this same passage of Jeremiah as the “removal of the wickedness of your hearts”. Messiah in us propels us into action. No one can live a truly righteous existence devoid of Messiah, nor can anyone claiming to have received Messiah fail to act in the power of the Holy Spirit. This is pretext to the teaching that follows concerning the unified relationship of faith and action. Filthiness and wickedness are born of lust and pride, neither of which can receive anything (as explained in v. 6-8) because they compete within us and leave us undecided, we are then unable to choose the good. Humility, the act of recognizing our own spiritual poverty, is the only state in which we are capable of receiving the inborn Word, Essence, Substance (Yeshua), Who is able to save our entire being. This Word of truth is Messiah Himself, the very Essence, Author and Goal of the Torah/Instruction of God. “And that from a child you’ve known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Messiah Yeshua.” -Rav shaul, 2 Timothy 3:15 22 For (de[G]) now be made (ginomai[G]) doers, performers (poiētēs[G], oseiy[H]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not just hearers (akroatēs[G]) who deceive (paralogizomai[G]) themselves. 23 Because (hoti[G]) if a certain one (tis[G], haiysh[H]) is a hearer (akroatēs[G]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not a doer, performer (poiētēs[G], oseihu[H]), that person is like a man who looks, considers (katanoeō[G]) the face (prosōpon[G]) of his nature, origin (genesis[G]) in a mirror (esoptron[G]); 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; “Prove yourselves” is a poor translation of the Greek ginomai. In modern English the idea of proving one’s self denotes the work of the individual as the mechanism for proving. This is not what the text says. Rather it says “be made”. By necessity to “be made” requires a maker. In this case it is the “Word” received and the resulting “Salvation” of the previous verse that informs the present text. The Word is the Maker. Yeshua in us makes us “doers of the Word (Himself)”. Therefore, we read “Be made doers of the Word”. We are both from the Word and living examples of the Word in practice. “Being doers of the Word and not hearers only” This statement has been said to be contrary to the writing of Paul/Shaul and perhaps Yochanan/John. It is however consistent with the teachings of both writers and in addition it is likely a platform for their words, given that this book was likely written between 10 and 20 years prior to other New Testament writings. Yaakov is not saying that your actions save you, in fact he has just said prior to this that it is “the humble receiving of the Word/Messiah that saves you.” Yaakov is simply saying: “Don’t return again to the bondage of self-delusion. Let the inborn Word birth right action. Your actions will be the fruit of your new condition.” Only those who do not receive the Word of Truth with humility will find themselves in a situation where their actions prove them devoid of Truth. This is self-deception. Some believe, and I agree, that this letter of Yaakov was a favourite of Yochanan (John) and Rav Shaul (Paul the Apostle) prior to the writing of their works. “For it is not the hearers of the Torah who are justified before God, but the doers of the Torah shall be justified.” -Rav Shaul, Romans 2:13 “Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.” -Rav Shimon, Perkei Avot 1:17 24 for once he has looked at (katanoeō[G]) himself and gone away, he immediately (eutheōs[G]) forgets, loses from his mind (epilanthanomai[G]) what kind (hopoios[G]) of person he was. 25 But one who bends over, stoops down to look intently (parakuptō[G]) into the Torah, law (nomos[G], batorah[H]), perfected, complete, whole (teleios[G], hash’leimah[H]), the Torah of the freedom (ho eleutheria[G], hacheirot[H]), and abides, stays in it (paramenō[G]), not becoming a hearer (akroatēs[G]) who intentionally forgets, puts from his mind, negligent (epilēsmonē[G]) but is made (ginomai[G]) an intentional doer (poiētēs[G], oseh[H]), a toiler (ergon[G]), this person will continue to be blessed, happy (makarios[G], ashreiy[H]) in what he does (poiēsis[G], bema’aseihu[H]). 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. The mirror analogy is central to our understanding of this teaching. What kind of use of a mirror would cause a person to immediately forget what they looked like? The answer is, a fleeting use, a passing gaze, long enough to determine the basic outline of one’s features and nothing more. This is the kind of use that results in forgetting one’s self. On the other hand Yaakov suggests (as all great Hebrew poets might) that to gaze intently into the Torah completed (the Goal being Yeshua), the Torah of freedom, and to dwell in its reflection, continually responding to what we see, will bring blessing in all we do. The plain meaning compares the fickle nature of human recollection by sight with the failure to act in response to God’s Word. The remez (hint) at deeper meaning speaks to the nature of human beings. The reflection in the mirror is the natural face of the sin affected human being. Who, at his origin, chose to rebel against God. The one who looks at this reflection of himself and realizes that action must take place in order to show himself reborn unto righteousness, who then nonetheless walks away and immediately forgets his need, subsequently fails to act. Thus proving that he has not been reborn Why? Because he has looked at his sin nature in the mirror rather than looking at the perfected Torah (Instruction) of God which points to Yeshua, the One Who is both the means and strength of our faith in action. “one who bends over, stoops down to look intently”. We note that the reflection of the perfected Torah is one that must be “stooped down” to, “bent over” in order to view it. This denotes a reflective surface below or beside the viewer, a body of water perhaps, a mikveh. Additionally, where the one who looks at himself in the mirror is either holding it or viewing it upright in a position of pride, the one who looks into the perfected Torah must humble himself, stoop down, bend over in order to look into it. In short, change does not come about by looking at the reflected sin affected nature but by receiving the Living Word Yeshua and gazing intently into the “perfected Torah”, not the Torah of Moses, much of which will no longer be necessary in the Olam Haba (World to come) [Because there will be no sin and therefore no need for the negative commandments “Thou shalt not…”], but the “perfected” Torah (Instruction), the “Torah (Instruction) of the freedom” (found in Messiah), that is those parts of the word of God (including certain portions of the Torah of Moses) that are eternally present in Messiah Yeshua. This is why Yeshua says: “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB Rav shaul (Paul the Apostle) calls the “perfected Torah” the “Torah of Faith”. “Where is boasting then? It is excluded. By what Torah (Instruction, Law)? The law/Torah of works? Absolutely not, but by the Torah/Law of faith, trust.” -Romans 3:27 Properly qualifying the word Torah is essential in understanding what it means to gaze intently into the Torah of freedom in Messiah. Both the Greek nomos and the Hebrew Torah can mean “law” but do not always refer to the Law of Moses. Nor is the Greek nomos necessarily synonymous with the Torah, “Law of Moses” except when properly qualified. Torah[H] is a feminine noun meaning “Instruction”, whereas nomos[G] is a masculine noun meaning “law”. While instruction may include law it does not by necessity contain law. In the interpretation of the present text, and indeed, the texts of Rav Shaul, those who misuse the word Torah to always refer to the five books of Moses make themselves liars and false teachers. Many in the so called “Gentile Messianic, Hebrew Roots and Hyper Law” movements do this to their detriment. In looking intently it is our eyes that see/hear and the intention of our gaze that either neglects or accepts what we hear/see. When we gaze intently into a reflective surface we see not only our imperfections and flaws (causing us to seek a covering for them) but we also see our inherent value. The Complete Torah of Messiah reveals our sin for the purpose of covering it and shows us our worth so that we will not deceive ourselves into thinking we are worthless. The reflection of God’s Complete Instruction is one into which we should gaze intently until all is complete. Yeshua said, “Not one notation or mark will be removed from the Torah until all is fulfilled.” The reason for this is made clear here in Yaakov’s letter, we need the Torah as instruction in Messiah, it is a guide for those who have the Word (Messiah) born in us. No longer is it seen as the punitive Law of those who merely glance at it, rather for us it has become a reflection of our new nature. It is worth noting that the earlier allusion to the created heavenly lights, which include the sun and the moon which reflects the sun, connects to the analogy of the reflection of the perfected Torah in Messiah. In a figurative sense, just as the moon reflects the sun so too we reflect the all existing Light of God. We await the completion of all things, the day when all that exposes sin will evaporate from the Torah, leaving only that which is good. Messiah Himself the Word will be all that remains of the Torah. In the Olam Haba (World to come) we will return (tishuvah) to the state of Adam and Eve prior to the fall. We will again know only the good. Yetzer ha-tov (the good inclination), is the current indicator of a time yet to come when there will be no need to distinguish between good and evil, because there will be only good. In order for this to happen evil must be eternally encased in itself, this being eternal damnation (not temporary hell)[Rev. 20:14-15]. In the Olam haba we will have no need of a reflective surface that exposes our faults because in Messiah in God we will be without fault. Until then we have the Complete Torah of Truth as our present help and guide. The Complete Torah of Truth is the written Torah revealed in the Living Word Messiah Yeshua our King. We are reminded that we were not saved in order to become law breakers but so that in right relationship with God we might act out of His righteousness and thus be seen to be children of God through Messiah Yeshua our LORD (God with us) and King. 26 If a person (iysh[H]) thinks (yedameh[H]) himself to be religious, a servant of God (thrēskos[G], oveid Elohiym[H]), yet doesn’t bridle, guide, direct (chalinagōgeō[G], sam resen[H]) his tongue (glōssa[G], leshono[H]) but deceives (apataō[G]) his own heart, core being (kardia[G], levavo[H]), this person’s religion, service to God (thrēskeia[G], avodato[H]) is vain, worthless (mataios[G]). 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. “To the chief Musician, to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” -Psalm 39:1 KJV To “bridle” the tongue is not the same as “binding” the tongue. This is not an admonishment to be silent but rather an instruction to guide one’s words, in the same way a horse is directed by the bridle, bit, and reins. The bridle is pulled over the horses head and a bit placed in the mouth attached to reins that are used by the rider to direct the horse. To bridle one’s tongue means to employ the authority of the head and actively direct what comes out of the mouth. Wicked speech is evidence of a lack of self-control (a fruit of the Spirit)[Gal. 5:22-23]. We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. By misusing the word religion we become the vain spiritual practitioners we accuse others of being. When we translate the correct meaning of the word religion the statement “I’m not religious, I have a personal relationship with God” becomes “I am not a servant of God, I have a personal relationship with Him”. A glaring contradiction, an example of self-defeating logic, self-destructive thinking. A Messiah follower who walks rightly before God can say with confidence “I am in a relationship with God and because of this I practice pure and undefiled religion.” Consider this, Yeshua was religious, and if it could be said of Him that He was not religious then He would not have been the promised Messiah of Israel. 27 Pure, clean, clear (katharos[G]) and undefiled (amiantos[G]) religion, service (thrēskeia[G], ha’avodah[H]) before the face (para[G], lifneiy[H]) of the God/Judge (Theos[G], haElohiym[H]) and Father (patēr[G], Aviynu[H]) is this: to visit (episkeptomai[G]) the fatherless (orphanos[G]) and widows (chēra[G]) in their distress, trouble, affliction (thlipsis[G]) and to keep one’s soul unspotted (aspilos[G], nafsho[H]) by this world (ho kosmos[G], haolam[H]). 27 Pure, clean, clear and undefiled religion, service before the face of the God/the Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Note that God is the Father of the fatherless, so that when we visit the fatherless we are reflecting the Father heart of God, Who places the lonely in families (Ps. 68:6). Three central Jewish spiritual teachings are alluded to in verses 26 and 27: Firstly, ancient Biblical Judaism did not have a word for theology prior to the Hellenization of Israel by the Greeks. This means that Judaism always taught faith in action rather than the use of the mind alone to philosophize over God concepts. A Jew cannot separate godly concepts from godly actions: the centre of the Jew, being the heart, is not to be understood as the heart devoid of the mind, rather it is the intersection of all parts of the being made echad (one). Therefore hypocrisy is anti-Jewish, anti-God and anti-Messiah. One who thinks (that is theologizes, talks of God consciousness but does not birth it) that he is righteous, but doesn’t keep his tongue in check, deludes himself and his religion is worthless. Again, this affirms Yaakov’s previous warning not to allow lust to give way to temptation, sin and death. Our idle words are worthless, on the other hand our worthwhile actions are the very words of life. Secondly, Yaakov reminds us that religion is not the problem, we are. He is reminding Jews in the diaspora to maintain a pure observance of the perfected Torah in Messiah. He is not saying that observance brings salvation (he has already said that humbly receiving the implanted word brings salvation) on the contrary, he is calling the Jewish diaspora to return to their true identity as Jews in Messiah. Many lived in nations that worshipped false deities, practicing abominations against God on a daily basis. Yaakov reminds his fellow Jews of their worth as God’s chosen people. Thirdly, Yaakov asks that his Jewish brothers and sisters keep themselves separate from the pagan practices that surround them. The Torah gives specific instructions for the care of Israel’s widows, her poor, her orphans and the foreigner living among her. Yaakov is calling the Jews of the diaspora back to these guidelines as a starting point for the all-encompassing loving action of the Gospel as defined as perfected Torah. From the beginning God has asked Israel to be separate, called out ones, set apart, which is the very essence of what it means to be Holy. Here Yaakov reiterates this well-known Torah concept, connecting it to the “unspotted” sacrificial Lamb of God, the Mashiyach (Messiah). In doing so he endears himself to both Messianic and non-Messianic Jews alike. Honouring the tradition of ancient Judaism and belief in Messiah, he then goes on to fill it with hope for the future. That hope is born in Mashiyach, the one we had long awaited. We, like Yeshua, are called to be “unspotted” living sacrifices, holy and acceptable to God (Lev. 22:21; Num. 19:2; Romans 12:1; Eph. 5:27; Col. 1:22; 1 Pet. 1:19; ). The first chapter of Yaakov begins a book of unified spiritual-physical reality. We will see throughout this book the three concepts of shamor (observance) v’zakhor, (remembrance) v’halakhah (and action). These concepts are a unity (echad), they are not able to function properly outside of their connected circle of existence. The Word of life (Messiah) in us, reminds (zakhor) us to observe (shamor), in turn our observance (shamor) causes us to remember (zakhor) what God has done, what He is doing, and what He will do. By our observance and our remembering we give birth to action. This is Halakhah, the way we walk. There is no longer room for theology (thinking about God devoid of living in Him), because the life we now live in Messiah is a life beyond theology and its limitations. We are worthy because we have worth. God has set the measure of our value in the life of His Son Yeshua before the foundation of the world. You are loved with an everlasting love. “Therefore, I urge you fellow Jewish brothers and sisters through the mercies, compassion, emotions of the God, that you all present your bodies as a living, breathing sacrifice, holy, pleasing, acceptable to the God, this is your reasonable, logical service (religious practice).” -Rav Shaul (Paul the Apostle), Letter to the Roman Body of Believers 12:1 (Author’s Translation) Copyright 2022 Yaakov Brown Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17 and the writer of Hebrews has explained Yeshua’s role in likeness to that of Melkiy Tzedek the ancient priest of Salem in a drash (comparative teaching) begun in chapter 4 and expanded in chapter 5. In preparation for further explanation regarding the priesthood of Messiah as it relates to the priesthood of Melkiy Tzedek, the writer now continues this exposition of Psalms 110:4 (Heb. 4:14-7:28) in chapter 6, first with a warning against experiential faith and then explaining God’s immutably reliable promise and oath to Abraham as an example of His trustworthiness in relationship to salvation through Yeshua the Great High Priest of an everlasting atonement. It’s important to understand that what is taught in this chapter regarding those who have experienced the gifts of God’s redemptive purpose and even partnered with the Holy Spirit, but have nonetheless failed to enter regenerative faith (are not true disciples) in Yeshua, is taught as a warning and not as a foregone conclusion. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 5 being: 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. BOOK TO THE HEBREWS Chapter 6 (Author’s translation) 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. 3 And this we will do, if God allows, permits, gives licence. 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. HEBREWS 6 (line upon line) 1Therefore, upon what’s been said (al kein[H]) leaving, turning from (aphiēmi[G], mei’avneiy pinah[H]) the beginning, cornerstones, foundation stones (arche[G]) of the word, essences, instructions (logos[G], davar[H], alt. betorat[H]) of the Messiah (Christos[G], ha-Mashiyach[H]), let us bring, go up (pherō̄[G], vena’aleh[H]) to maturity (teleiotēs[G], ad-tachliyta[H]), not (velo[H]) laying, returning (kataballō[G], nashuv[H]) again (to) a foundation (themelios[G], et-hatsod[H]) of repentance, turning around, change of mind (metanoia[G], liteshuvah[H]), from dead corpse-like (nekros[G]) works (ergon[G], min-ma’asiym asher mavet[H]) and of faith, belief, assurance, trust (pistis[G], emunat[H]) toward, on (epi[G]) God (Theos[G], Elohiym[H]), 2 of instructions, doctrines, taught things (didachē[G], diyn[H]) about immersions, washings, baptisms (baptismos[G], hateviylot[H]) and laying on (epithesis[G], smiychat[H]) of hands (cheir[G], yadayim[H]), and about the resurrection (anastasis[G], utekumat[H]) of the dead (nekros[G], hameitiym[H]) and judgment, damnation, condemnation (krima[G], umishpat[H]) everlasting, in perpetual world (aiōnios[G], olam[H]). 3 And this we will do, if God allows, permits, gives, licences (Theos epitrepō[G], birtzot haEl[H]). Within the first two verses of this chapter, six foundational doctrines are alluded to: 1.Repentance – turning away from sin and toward God 2.Faith in God – the receipt of God and His sacrificial love in Yeshua by grace 3.Immersions – full immersion in the Father, Son and Holy Spirit, the consecration of the body of believers, individually and corporately as priests under the Great High Priest Yeshua 4.Laying on of hands – the conferring and imparting of authority in Messiah, of God 5.Resurrection of the dead – the resurrection of all who have passed at the end of the present sin affected world/age 6.Eternal Judgement/Punishment – the destiny of all who refuse God’s offer of redemptive, vicarious, sacrificial love The foundational doctrines of our faith community, which are for both Jewish believers and are given via Jewish believers to Gentiles (so that all believers have access to them), are established not in the writings of so called Gentile “Church Fathers”, but in the writings of the true fathers of the body of believers (Jews), appointed by God and inspired by the Holy Spirit. We do not base our core beliefs and doctrines on the Nicene creeds of Christendom but on the Scriptures (Genesis to Revelation). As I have stated many times, prior to the Hellenization of the known world (323-33 B.C.E) there was no word in the Hebrew language for “theology”. In short, Biblical Judaism teaches faith in action, it is not creedal but functional (to our shame as Jews, post temple Rabbinical Judaism eventually developed into a creedal religion in a polemic attempt to stem the influence of Christianity). 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, This verse sets up the context for the subsequent verses of admonishment regarding experiential faith (v.4 – 8). The writer is essentially saying that there is no need for someone who has genuinely received Yeshua and is living according to repentance to return to a fundamental understanding of salvation because that person already has the understanding required to form a foundation for maturity. “Therefore” Because the ability to distinguish between good and evil requires a believer to walk in the discipline of maturity (5:13-14). “leaving foundational instruction of the Messiah” Moving forward, not leaving behind. Note that it is, teaching concerning the Messiah that is at the heart of maturity. Therefore, the milk is important, and a beginning, but must be added to with strong food unto maturity. “let us go up” Is from the Hebrew translation and denotes making Aliyah, going up to Jerusalem for one of the regaliym (three aliyot, or going up moediym appointed times/festivals: Pesach, Shavuot, and Sukkot)[The three “P”s: Passover, Pentecost and Pup-tents]. In short, rather than returning to a base understanding of what it means to be part of the believing community, let’s instead celebrate the festivals of the mature, delighting in the learning gleaned from a rhythm of righteous action set out and fuelled by God for our good. “not laying again a foundation of repentance” If we have truly repented and are walking in repentance, what need do we have of repenting? Except if we are not truly saved. Therefore, the writer is speaking a warning to those among the believing Jewish community who walk in pretentious experiential faith (some being self-deluded and in need of a wakeup call, others wilfully rebellious and in need of the life changing regeneration of Yeshua’s saving work). “and of faith on God” Faith is a living and ongoing relational journey and not a time trapped decision or benign act of mental assent. 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. “Immersions, washings” This refers to the ritual washing of tevilah ba’mikveh (immersion in the ritual washing pool or other living water source), the washing of priests through ritual consecration in preparation for offerings made before the face of God, the immersion of Yochanan the Immerser (John the Baptist), the immersion of Yeshua’s disciples, the immersion of the Holy Spirit, which began at Shavuot[H] (Pentecost[G]), and the trifold immersion commanded by Yeshua, which unites all immersions from the mikveh (gathering of waters) at creation, to the mikveh of Noah (saved through the flood waters), to the mikveh of the Red Sea (Israel’s immersion unto freedom), to the mikveh of the Jordan (Israel’s immersion unto the promised land: a shadow of the eternal land), to all the aforementioned mikvot and unto the fullness of their prophetic goal in Messiah’s life, death and resurrection. The fullness of Yeshua’s mikvot (immersions, washings) are understood as foundational to true faith. Therefore, the mikveh (immersion) of Yeshua incorporates all immersions and consecrates the believer as a priest under Yeshua immersed in the Godhead (1 Peter 2:9 [note that in the context of 1 Peter 2:9 Peter is speaking to Jewish believers, just as the writer of the book to the Hebrews is here]). “Laying on of hands” is a Hebraic (Jewish) idiom that denotes the appointing or passing on of authority. It is seen in action in relation to immersion and the gift of the Holy Spirit (Acts 8:16-17; 19:5-6), where the laying of hands is symbolic, while the Spirit is given of God. It is important to note that the one who lays hands is not giving the gift of the Holy Spirit (a blasphemous notion) but that the laying of hands is a symbol of the conferring of authority. Thus, a child of God is given the Holy Spirit as a sign of authority in Messiah unto God. Laying on of hands is seen in the commissioning and ordaining of kingdom workers (Acts 6:6; 13:3; 1 Tim. 4:14; 5:22; 2 Tim. 1:6), in the healing of the sick (Mk. 6:5; 16:18; Lk. 4:40; Acts 28:8), and in the imparting of blessing (Matt. 19:13-15). On all of these occasions the conferring or imparting of authority is the primary meaning, which is then outworked by the power of God in the life of the believer. “resurrection of the dead” Yeshua, the Perushiym (Pharisees) [Mishnah Sot. 9:15; Mishnah San. 10:1], and the first century Messianic Jews all accepted the resurrection of the dead at the end of the age unto judgement, as foundational doctrine. There is no need to relearn immutable things. They are firmly established. “judgement/punishment everlasting” Eternal punishment is not to be questioned. Those who question its reality prove themselves unbelievers and apostate. This is a harsh indictment on the first century Jewish believing community but it is an even harsher indictment on the modern western church, which has become saturated in the false doctrines of “Temporal punishment”, “salvation after death”, “annihilationism” and numerous other satanic lies. Eternal judgement (meaning that the consequences of Gods final judgement are eternal both with regard to life and to death) was a commonly accepted doctrine of Biblical and first century Judaism, and remains so in the true remnant among Messianic Jews (Isa. 66:22-24; Ezek. 34:17-22; Dan. 7:26; 12:1-2; Ezra. 7:33-44; Matt. 218:6-9; 5:31-46; Mark. 9:42-48; Rom. 2:7; 2 Thess. 1:5-10; Jude 7; 13; Rev. 14:9-11; 20:10, 14-15). Eternal punishment is not the same as the temporal punishment of Gehenna (Mishnah Qidd. 14:4; Mishnah Ed. 2:10; Mishnah Avot 1:5; 5:19-20). Gehenna is that part of sheol (holding place of the departed) where the wicked await the final resurrection and judgement, after which they are thrown into the lake of perpetual fire prepared for the Devil and his angels (Rev. 20:10, 14-15). The confusion many have with regard to eternal punishment is based on a misunderstanding between temporal punishment (Gehenna) and eternal punishment (lake of fire), both of which are taught in Scripture, the latter being the ultimate destination of the unsaved. 3 And this we will do, if God allows, permits, gives licence. Our maturity is entirely reliant on God. We receive it and in His strength walk in it. Immaturity is the product of both the misbelief that we can earn God’s favour, and its counterpart, the misbelief that we have no need of God’s favour. Both are idolatry. What Verses 4 to 6 Teach: Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. That those who may have appeared to have been true disciples can at times be proven to be pretenders (knowingly or unknowingly [self-deluded]). The warning of these verses is subsequent to and based on the warning connected to the disbelieving generation of Israelites alluded to in Hebrews 3:7- 4:13. It is a warning to those who profess faith but whose apostacy proves they have no such faith (cf. 1 John 2:19). If one has turned against the light he has supposedly received he has convinced himself that the light was false. Anyone, who having met Yeshua the Light of the world can at a later date say that Yeshua is not God with us, has by the evidence of his admission, not received Yeshua, and therefore, has never been a true disciple. In other words, the Light they claim to have received they have never known. Allowing one’s self to be temporarily influenced by faith in Yeshua is not the same as entering an eternal faith relationship in Yeshua. The former attaches faith to a fallen human lifestyle, like a fashion accessory that is purchased to match a certain outfit, and is subsequently tossed away when the outfit is no longer fashionable. The latter submits the human soul to God in Yeshua, recognising His rule over every part of existence. What is clear is that these verses warn any among the body of first century Jewish believers who are not genuine disciples, of the danger facing them if they do not repent and walk in true faith. The cutting off of such apostates reflects the ancient Jewish “karet” (cut off) punishment where certain violations of Torah such as idolatry, incest etc. result in exclusion from the community (Ex. 12:15, 19; Lev. 18:29; 20:3; 23:29). There is a similar halakhah taught by Rav Shaul and based on the Torah is conveyed to all believers, with regard to the incestuous sexually immoral brother: “Cut off the evil person from among yourselves!” -1 Corinthians 5:13 (Deut. 13:5; 17:7; 19:19; 21:21; 22:21,24; 24:7) Rav Shaul speaks in a similar way in his first letter to Timothy: “19 holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.” -1 Timothy 1:19-20 In the case of the Messianic community “karet” is intended to produce suffering unto repentance. “The Lord disciplines the ones He loves” (Psa. 94:12, 118:18; Prov. 3:12; Jer. 30:11, 46:28; Heb. 12:6). 4 For it is impotent, weak (adunatos[G]) in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]] (phōtizō[G], oru eiyneiyhem[H]), and have tasted, eaten (geuomai[G]) of the heavenly (ho epouranios[G], shamayim[H]) gift (dōrea[G], matan[H]) and have been made (ginomai[G]) partakers, partners (metochos[G]) of the Holy (hagios[G]) Spirit (pneuma[G], Ruach HaKodesh[H]), 5 and have tasted, eaten (geuomai[G]) the good (kalos[G], hatov[H]) breathed word (rhema[G], et devar[H]) of God (Theos[G], Elohiym[H]) and the powers, miracles (dunamis[G], nifleot[H]) of the world to come (aiōn mellō[G], haolam heatiyd[H]), 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, “Impossible” (NASB) is a poor, even misleading translation of the Greek adunatos. In the context of Hebrews 4 through 5, weak, infantile faith is being challenged. Therefore, “weak, impotent” both valid translations, better convey the contextual meaning of adunatos. Notice that those being spoken of have “seen the light, tasted, eaten, partaken, partnered” but have not continued. Nowhere here is it said that these ones have become disciples or appliers of the faith. Nor have their experiences of God caused them to practice faith. In reality this denotes a person who, like those alluded to in the mashal (parable) of the sower, has failed to grow, mature, fruit, and produce progeny (Matthew 13:1–23, Mark 4:1–20, Luke 8:4–15). Hearing, knowing (in an intellectual sense), tasting, consuming, even temporarily partnering with the Holy Spirit, are all experiential things. Even in the case of the Holy Spirit, one can experience His presence and manifest power and still decide not to continue to partner with Him. Feeling the Holy Spirit is not the same as the Holy Spirit indwelling a person. The Tanakh speaks of the Holy Spirit coming upon even faithless people like king Saul. Experiential or emotional faith is of no value in times of trouble, nor does it manifest lasting change. Essentially, the writer of the Book to the Hebrews, inspired by the Holy Spirit, is teaching that experiential faith (as it is manifest in the temporal sin affected world) is not true faith. Any modern believer who has experienced goosebumps at a corporate worship music event and on a separate occasion during a secular rock concert, has the common sense to realise that goosebumps are no more evidence of the Holy Spirit than a man’s physiological response to a woman’s body is evidence of love. Experience may be a part of faith but it is not synonymous with true faith. 6 If they also (kai[G]) then fall away (parapiptō[G]), to renew (anakainizō[G]) them again (palin[G]) to repentance, returning (metanoia[G], velashuv[H]), because (kiy[H]) they again crucify (anastauroō[G], hitzliyvu[H]) to themselves the Son of God (uihos Theos[G], Ben Elohiym[H]) and put Him to public shame (paradeigmatizō[G]). 7 For the land (gē[G], ha’aretz[H]) that drinks (pinō[G], hashotah[H]) the rain (huetos[G], et hageshem[H]) which often falls on it, and produces herbs/vegetation (botanē[G]) of good seed (zera tov[H]) useful to those who farm it (geōrgeō[G]), receives (metalambanō[G]) a spoken blessing (eulogia[G], verachah[H]) from God (Theos[G], Elohiym[H]); 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. It would be wrong to understand the present text as teaching loss of salvation. Note the qualifying phrase “If they also then fall away”, which is a warning and not a forgone conclusion. In reality it is teaching that those who have not repented genuinely in the first place, cannot return to repentance because they have entirely misunderstood what repentance is. By definition, if one needs to return to repentance he has clearly not repented (because true repentance is to turn and continue in the right direction) but considers he has (is self-deluded), how then can he repent (return)? “Because they again crucify to themselves the Son of God” This shows that they did not understand the work of Messiah’s crucifixion in the first place. The crucifixion of Messiah meant Him becoming a sin sacrifice on our behalf, having taken on Himself the sin (past, present and future) of the repentant. To fall away is to prove that our faith was based on nothing more than a shallow understanding, seeded in soil devoid of depth. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; Good seed produces good fruit. The rain represents the Word Yeshua, the Gospel, the Holy Spirit. The land represents the hearts of human beings (in the present context specifically Jews). The good seed here is not the Gospel as it is in Yeshua’s parable, rather it represents the truly regenerated Messiah follower. 8 but if it bears thorns (akantha[G]) and thistles (tribolos[G]), it is castaway, worthless, rejected (adokimos[G]) and very close (eggus[G]) to being cursed (katara[G]), and its end (telos[G]) is in being burned (kausis[G], l’vaeir[H]). 9 But now (de[G]), dear ones/beloved (agapētos[G], yediydiym[H]), we are persuaded, convinced, trusting (peithō[G]) of better things (kreittōn[G], devariym toviym[H]) regarding (peri[G]) you, and things possessed (echō[G]) in salvation (sōtēria[G], yeshuah[H]), even though we must speak (laleō[G]) in this way (houtō[G]). 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. Note that thorns and thistles are of different seed. The point here is that anyone who produces thorns and thistles is proven by their fruit to have never received the seed of faith in Yeshua in the first place. This therefore, does not teach loss of salvation but is proof of a lack of genuine salvation, which is received and walked in rather than agreed to and disregarded. The teaching of these verses identifies those who have had every opportunity to receive salvation through genuine faith but have instead merely pretended (sometimes even deluding themselves) to have entered into true faith. Thus, the seed of the sinful nature has not been replaced by the seed of faith in Messiah. These verses convey the teaching of Messiah: “If anyone does not remain in Me, he is like a branch that is thrown away and dries up; such branches are picked up and thrown into the fire and burned.” -Yochanan (John) 15:6 Notice the qualifying phrase “If anyone does not remain in Me”, which correlates to “if they also then fall away”. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. These words affirm that the writer and those who lead the wider Jewish believing community with him, are aware that the majority among them are faithful disciples and that the warning is needed only for the few who have yet to show true repentance and the fruit of ongoing faith. 10 For God (Theos[G], Ha-Elohiym[H]) is not unjust, unrighteous (adikos[G]) so as to forget (epilanthanomai[G], yishkach[H]) your work (ergon[G]) and labour (kopos[G], amal[H]) of charitable holistic love (agapē[G], ahavatchem[H]) which you have shown toward His Name (onoma[G], lishmo[H]), in that you have served, ministered (diakoneō[G]) to the holy [set apart] ones (hagios[G], likdoshayv[H]) and continue to serve today (diakoneō[G], gam hayom[H]). 11 And we desire (epithumeō[G]) that every one of you (hekastos[G], iysh iysh[H]) show (endeiknumi[G]) the same diligence, forwardness, urgency (spoudē[G]) so as to realize the full confidence (plērophoria[G], ne’emanah[H]) of faith, trust, hope (elpis[G], tikvato[H]) until the goal (telos[G], ad haeitz[H]), 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. God’s nature is described as the foundation of the security of those who in true faith continue to minister in Yeshua. These ones are not those who are rebuked for experiential faith but are those who are true disciples. Notice the meaning of the now entirely misunderstood English word “saints”. Where many modern denominations venerate only certain individuals as “saints” (the greatest offenders being the Roman Catholic Church), Biblical Judaism understands “saints” as kedoshiym (holy, set apart ones). Throughout the Tanakh (OT) the phrase “My holy ones” has always referred to the righteous remnant of Israel (the ethnic descendants of Jacob). 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, “we desire” Reaffirms that the writer of the Book to the Hebrews is one of a group of Messianic Jewish leaders who are in agreement over the teaching of this work, and its application to the wider body of Jewish Messiah followers of the first century C.E. We note that the faithful are admonished to show diligent forward momentum in acting out their faith because that same living faith assures them of the certain hope they have in Messiah unto the goal of eternal life made manifest in the full revelation of the world to come (Olam haba). True faith could be likened to a hybrid vehicle, following the ignition of the fuel by the battery the motion of the vehicle recharges the battery and produces additional power in order to sustain travel to the destination. 12 so that you will not be dull, stupid, sluggish, lazy (nōthros[G]) but followers, imitators, walking in the way (mimētēs[G], im teilchun[H]) of those who through faith, belief, assurance, fidelity, trust (pistis[G], be’emunatam[H]) and patience, endurance, perseverance (makrothumia[G], veorekh[H]) in their spirit (rucham[H]) inherit (klēronomeō[G]) the promises (epaggelia[G], et hahavtachot[H]).13 For when God (Theos[G], Elohiym[H]) made a promise (epaggellō[G], hivtiyach[H]) to Avraham[H] (Father of many peoples), since He could swear (omnuō[G], lehishavah[H]) an oath by no one greater (meizōn[G], eiyn gadol[H]), He swore (omnuō[G]) by Himself, on His own soul (heautou[G], nishba benafsho[H]), 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. Chapter 11 lists numerous examples of those who have lived lives of faith that reflect the faith being alluded to by the writer of the Book to the Hebrews. In the context of the Book to the Hebrews, the promises (plural) are those made to the Jewish people in and through Abraham, reaffirmed and conferred onto Isaac and Jacob. These promises include progeny, the land of Israel and eternal covenant (unto life everlasting) [Gen. 12:2-3; 15:5; 17:5]. The promises of God in Yeshua, like those made to the faithful ones of the past, are established for those who maintain faith in His strength. We note that affirmation of the promises (plural) precede the singling out of the promise of progeny used as an example in the next verse. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, As Creator of all, nothing and no one is superior to God. Thus, with regard to the human practice of swearing to one greater, God must be described as having sworn by Himself, because there is none greater. 14 saying (legō[G], vayomeir[H]), “indeed, for (e men[G], kiy[H]) blessing (eulogeō[G], bareikh[H]) I will bless (eulogeō[G], avarechecha[H]) you and multiplying (plēthunō[G], veharbah[H]) I will multiply (plēthunō[G], harbeh[H]) you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit (makrothumeō[G], rucho[H]), he obtained (epitugchanō[G]) the promise (epaggelia[G], et hahavtachah[H]). 16 For indeed (men[G], kiy amnam[H]) people (anthrōpos[G], anashiym[H]) swear (omnuō[G], hashvua[H]) an oath by one greater (meizōn[G], begadol[H]), and taking an oath serves as confirmation (bebaiōsis[G]) to them, an end (peras[G], yaviy keitz[H]) of all (pas[G], lekhol[H]) strife, dispute, contradiction (antilogia[G], riyv[H]) between them (beiyneiyhem[H]). 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. “Indeed blessing I will bless you, and multiplying I will multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate [place of governance] of their enemies.” -Bereishit (Genesis) 22:17 (Author’s translation from Hebrew text) This blessing spoken over Abraham is a beginning of blessings (plural) and must not be understood to be a reference to the limited blessing of progeny alone. 15 And so, having patiently waited in his spirit, he obtained the promise. With regard to the specific blessing of progeny Abraham waited 25 years to receive the promise (Gen. 12:3-4; 17:2; 18:10; 21:5). Thus, he “obtained” the promise of progeny through Isaac, whom Messiah redeemed, as prefigured in the Ram (Gen. 22). Thus, Jacob is redeemed by Messiah (the Ram of God) in the loins of Isaac. And with regard to the eternal covenant and the world to come Abraham died still holding on in faith to the yet to be seen reality of “a city which has foundations, whose builder and maker is God” (Heb. 11:10). Abraham exemplifies faithful trust in God, even faith unto death, a faith that prefigures that of Messiah chronologically speaking, and is established in Messiah before the foundation of the world, outside of time and space. 17 In the same way God (Theos[G], ha-Elohiym[H]), desiring (boulomai[G]) more abundantly (perissoteron[G]) to demonstrate (epideiknumi[G]) to the heirs (klēronomos[G], et yoresheiy[H]) of the promise (epaggelia[G], hahavtachah[H]) the fact that His purpose is immutable, unchangeable (ametathetos[G]), confirmed (mesiteuō[G]) it with an oath (horkos[G], bishvuato[H]), 18 so that by two immutable, unchangeable (ametathetos[G]) things in which it is impossible (adunatos[G]) for God (Theos[G], Ha-Elohiym[H]) to lie (pseudomai[G], lechazeiv[H]), we might have strong (ischuros[G], lehachaziyk[H]) comfort (paraklēsis[G]) who have fled for refuge (katapheugō[G]) to take hold (krateō[G]) of the hope (elpis[G], batikvah[H]) set before us (prokeimai[G]). 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, It’s important to note that the first century Jewish audience understands the heirs of the promise made to Abraham as being the Israelites, given that the promises made to Abraham were ratified through Isaac and Jacob and are seen to have been passed on to Jacob’s descendants in perpetuity. This does not mean that Gentiles have no access, but that Gentiles have access through Yeshua the Jew, just as Jews receive the fullness of the promises through Yeshua. 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. Based on His nature God cannot lie. Therefore, the two things concerning Abraham a. the promise b. the oath, are immutable, unchangeable. These afford the faithful Jewish believers comfort, knowing that having fled the sinful ways of humanity, and the hypocrisy of vain religion, they have taken hold of a hope as certain as that of Abraham. 19 This hope we have as an anchor (agkura[G]) of the soul (psuchē[G], lenefesh[H]), a hope both certain, loyal (asphalēs[G], ne’eman[H]) and forceful, reliable (bebaios[G], vechazak[H]) and one which enters (eiserchomai[G]) into (eis[G]) the house (el mibeiyt[H]) the inner (esōteros[G]) veil [the veil hung before the holy of holies] (katapetasma[G], laparochet[H]), 20 where Yeshua[H] (Iēsous[G], Joshua, YHVH saves) has entered (eiserchomai[G]) as a forerunner (prodromos[G]) for us, having become a high priest (archiereus[G], lekohen gadol[H]) forever (eis aiōn[G], leolam[H]) according to the word, order, type, style, arrangement (taxis[G], al divratiy[H]) of Melkiy Tzedek[H] (My king of righteousness). 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. The hope that the believer has in Messiah Yeshua is like a strong anchor that holds a boat sure and secure in the midst of a storm. However, while a ship’s anchor is anchored in the rock of the sea floor, which will one day pass away, the anchor of our hope in Messiah finds purchase in the heavens upon the mercy seat of God (Who is the Rock of Israel) Who is immutable, unchanging. It is a certain hope that enters the Temple (house) and in Yeshua the Great High Priest (Lev. 16:2; Heb. 9:3) has access to the holy of holies beyond the parochet (curtain)[Ex. 26:31-35; Mk 15:38], because through His death and resurrection He has sprinkled His eternal blood upon the mercy seat of the heavenly ark and as God with us His Priesthood has made eternal atonement for those who have received Him. This being prefigured in the type of priesthood practiced by the ancient priest of Salem Melkiy Tzedek. “And Yeshua cried out again with a loud voice and yielded up His spirit. And behold, the parochet (curtain) of the temple was torn in two, from top to bottom…” -Matthew 27:50-51 Note that Yeshua’s Priesthood is likened in type to that of Melkiy Tzedek, but His practice is prefigured in the practice of the high priests of the Aaronic (Levitical) priesthood. Melkiy Tzedek the priest of Salem had no such temple or parochet (curtain). The temple, the curtain, and the holy of holies, are given to Israel as a shadow of the heavenly things. While it is clearly of great importance to understand Yeshua’s Priesthood as being over all people of faith regardless of ethnicity, it is nonetheless equally important to understand that the shadows pointing to His redemptive work are given to the chosen, ethnic, religious people of Israel the descendants of Jacob. I’m told, with some derision, that I am a zealot. Sobeit, I am zealous for HaShem in Yeshua, for His Scriptures, for my people Israel, and for the Gospel of freedom. It’s better to have angered the unteachable than to have said nothing and in so doing, stolen from the teachable. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown “And you, my father, there on the sad height, Introduction:
According to verse 55 the latter part of John 11 takes place just prior to the month of Nisan. This means that the events following the resurrection of Elazar happen four months further on (from Chanukah) [John 10:22] in the Biblical Jewish year and bring the text full circle to arrive at the month of Nisan just prior to Pesach. This is significant, given that the resurrection of Elazar (Lazarus) is a prefigure to the coming resurrection of the Messiah, and is the ultimate marker of a true prophet of God (e.g. (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). This is now the third Pesach recorded in the gospel according to Yochanan, the focus on this festival is important to Yochanan’s identification of the “Lamb” of God, the King Messiah Yeshua. Later in the HaBrit Ha Chadashah the Rav Shaul (Paul) calls Yeshua “Messiah our Pesach (Lamb)” [1 Cor. 5:7]. 1 Moreover a certain one [man] (tis[G]) was sick, weak, powerless (astheneo[G]), Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) of Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates”, “house of misery”, “poor house”, Bethany), the village of Miriyam[H] (from rebellion, Mary) and her sister Marta[H] (Mistress of myrrh, bitter mistress). 2 It was the Miriyam[H] (from rebellion, Mary) who anointed the Lord (Kurios[G], Ha-Adon[H]) with perfumed resin (muron[G], probably myrrh), and wiped His feet with her hair, whose brother Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was sick, weak, powerless (astheneo[G]). Why did Yochanan (John the disciple) the author of this gospel, feel the need to identify Miryam with such precise detail? It’s true that there may have been several, if not hundreds of women named after the great woman of Israel (Miryam, Moses’ sister) among the residents of Judea, however it is unlikely that many, if any, had both a sister named Marta and a brother named Elazar (Lazarus). We can be fairly sure Yochanan’s audience were almost a generation hence from the events being recorded, so it is most likely that he was using the now famous event of Miryam’s having anointed Yeshua as a way of illuminating both Miryam’s character and her relationship to the Messiah. It is interesting to note that the event Yochanan uses to clarify which Miryam he is speaking of is yet to occur in the chronology of his gospel (John 12:1-11.) From this some deduce that Yochanan assumes that his audience are familiar with the synoptic gospels. The accounts of Mark 14:3-9 and Matthew 26:6-13 record the event taking place in the home of Shimon, making it likely that Shimon shared a home with Elazar and his sisters. The village of Bethany was approximately half a day’s walk (100 km) from where Yeshua and His disciples were beyond the Jordan (John 10:40), and about 5 km east of Jerusalem. 3 So the sisters sent to Him (Yeshua), saying, “Lord (Kurios[G], Adoniy[H]), behold, now, pay attention (Hineih[H]) he whom You love as a dear friend (phileo[G], ahavta[H]) is sick, weak, powerless (astheneo[G]).” Yochanan (author) only uses the phrasing, “whom You (Yeshua) love,” here and in relationship to himself as, “the disciple “whom Yeshua loved.” Primarily this indicates a special intimacy between Yeshua and those in question, a relationship which is set apart, different from the relationships He had with other disciples and family members. The point being that Elazar (Lazarus) was a very close friend of Yeshua, both Elazar’s death and the grief of his sisters would surely have been of paramount importance to Yeshua. 4 But when Yeshua[H] (YHVH Saves, Joshua) heard this, He said, “This sickness, infirmity, weakness (astheneia[G]) will not be to the advantage (pros[G]) of death (thanatos[G], a Greek god), but in behalf of, for the sake of (huper[G]) the glory, judgement (doxa[G], likh’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]), in order that (hina[G]) the thoughts, glory, splendour (doxazo[G]) of the Son of the God (Ho-Uihos Ho-Theos[G], Ha-Ben Ha-Elohiym[H]) be throughout (dia[G]) [alt. made known by the means of it].” Yeshua says, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Firstly, Yeshua is indicating foreknowledge, secondly, He is expressing knowledge of purpose. He’s speaking not only of physical death (as alluded to in the following verses) but also of eternal death. This is why He goes on to speak in metaphor, likening physical death to a temporary sleep state. This event is intended to be a platform, not only for Elazar’s (Lazarus’s) physical resurrection but also for the resurrection of Messiah and the filling of God’s promise for a final resurrection of all humanity: some to eternal life and some to eternal death. This is the glory that Yeshua is ultimately alluding to. The glory of God the Father and Yeshua the Son which reconciles repentant humanity. The Talmud Bavliy tells us that the majority of lesser illnesses result in life “l’chayiym”, and the majority of major illnesses end in death “l’meiytah” (Talmud Bavliy Kiddushin, fol. 71. 2.). In other words, there is a first century religious cultural precedent for the belief that certain illnesses were likely to lead to death, the present illness of Elazar was obviously one such illness, and yet Yeshua was saying that Elazar’s illness would not be “l’meiytah” for death. Note that the Greek text says “This sickness will not be to the advantage of death but is in behalf of the God…” Death is personified as being the opposite to God, Who is Life, living. This is consistent with Yeshua’s statement in verse 25, “I AM the resurrection and the life!” Not only will the illness of Elazar end in either temporal or eternal death, it will also note afford death itself to exercise fear against others. Put simply, Yeshua is about to give a sign that prophecies the death of death in His own death and resurrection. The Scripture explains it this way: “Therefore, since the children share in flesh and blood, He Himself likewise shared the same humanity—so that through death He might break the power of the one who had the power of death (that is, the devil).” -Hebrews 2:14-15 TLV Therefore, “This sickness will not be to the advantage of death” means that Yeshua has come to break the power of Satan, who seeded death into the world through sin. And “but is in behalf of the God…” means that Yeshua has come at the command of God in order to free all who would receive Him from bondage to death. 5 Now Yeshua[H] loved entirely (agapao[G], aheiv[H]) Marta[H] (Mistress of myrrh, bitter mistress) and her sister and Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus). 6 So when He heard that he (Lazarus) was sick, weak, powerless (astheneo[G]), He (Yeshua) then stayed two days in the place where He was. The text tells us that it is because Yeshua loved them that He stayed two more days in the place where He was. For most of us this seems counterintuitive but unlike Yeshua, most of us have very little idea of our own purpose or what we are capable of. Ultimately, “Because He loved them” means, because He knew that the resurrection of Elazar would strengthen their faith and benefit their eternal state. Therefore, in this case love meant allowing a dear friend to die. 7 Then after this He said to the disciples (talmidim[H]), “Let us go to Yehudah (the region of Judea) again.” 8 The disciples (talmidim[H]) said to Him, “Rabbiy[H] (My Teacher, My Great One), the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) were just now seeking to stone You, and are You going there again?” “Let’s go to Yehudah” means “Let’s travel from here on the east side of the Jordan [John 10:40] back to the territory of Judea where Bethany, the village of Elazar, Miriyam and Marta is…” This decision of Yeshua’s is probably best likened to a situation where any Israeli-Jew today were to suggest that he and his friends make a trip to Bethany (currently under occupation by the Palestinian authority). In other words, “let’s go to a place where the authorities hate me and everything I represent and are willing to at very least attempt my murder.” Understanding it this way makes the disciples’ response seem more than justified. Some of the Judean religious leaders had only just attempted to stone Yeshua after His claim to deity in Jerusalem following the Chanukah celebrations recorded in John 10:22-42. From the disciples’ perspective there was a clear and present danger awaiting them throughout Judea. Not even love for a dear friend would have ordinarily compelled them to go into that region given the religious-political situation. It’s important to note the use of the Greek transliteration rha-bbi for Rabbi. Later in this account Marta refers to Yeshua as ha Moreh the Teacher. Note just a Rabbi, but The Rabbi. 9 Yeshua[H] answered, “Are there not twelve hours in the day (hemera[G], ba’yom[H])? If anyone walks in the day (hemera[G], ba’yom[H]), he does not strike against something (proskopto[G]), because he sees the all existing light (phos[G], nuhra[A], Or[H]) of this world (kosmos[G], ha-olam[H]). 10 And if anyone walks (holeikh[H]) in the night (balaylah[H]), he strikes against something (proskopto[G]), because there is no flame (nahira[A]) [all existing light] (phos[G], Or[H]) in him.” Numerous Jewish sources affirm Yeshua’s assessment of the hours of daylight (T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.) There are several meanings that can be gleaned from this statement. Relative to Yeshua’s own ministry He is insisting here that He has a mission to complete and it will be completed in the appropriate time regardless of any attempts to thwart it. In other words, “They will not be allowed to kill me until I say so (I being I AM, ‘I and the Father are echad’).” We could also observe in this an allusion to Messiah as light of the world. He will soon be gone, returned to heaven leaving behind His Spirit (Ruach ha-Kodesh) and a choice we all must make, choosing either to walk in His light or to stumble in the darkness of this fallen world. The key here is that the day He is speaking of doesn’t shine upon us, rather it shines from within us. Yeshua is that day, that all existing light (Or). Notice that the text says, “But if anyone walks in the night, he stumbles, because the light is not in him.” This is true of those who don’t accept their position as purchased children of God. They are said to be devoid of the flame/light of God/Messiah: just as Yeshua has said elsewhere, “If the light inside you is darkness, how great is the darkness?” (Mattitiyahu/Matthew 6:23). May His light dwell in you richly as you choose to accept His atoning death and resurrection life, thus taking your place as a chosen child of God. The Aramaic text makes a word play between nuhra (light) and nahira (flame), which is from the root nuhra (light). In other words the flame of Messiah has its origin in the all existing Light of God. 11 This He (Yeshua) said, and after that He said to them, “Our friend (philos[G], chaver[H]) Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) has fallen asleep (koimao[G]); but I go, so that I may awaken (exupnizo[G]) him.” Yeshua now uses sleep as a metaphor for physical death. This is not without Scriptural precedence, the patriarchs of Israel are said to have, “slept with their fathers.” (1 Melakhim/Kings 2:10.), and the prophet Daniel uses sleep to describe those who have been dead and are resurrected at the latter day: “Multitudes who sleep in the dust of the earth will awake—some to everlasting life, and others to shame and everlasting contempt.” -Daniel 12:2 TLV However, it was probably not a colloquial expression in common use at the time. What is important to understand is that Yeshua is not saying that Elazar (Lazarus) is sleeping because of the knowledge that He will soon raise him from the dead, rather He is saying that all physical death (that is death prior to the Judgment) is sleep, that is, temporary. Elazar is sleeping because he is in transition, neither alive in the world nor yet present in Gan Eden (Paradise). It’s interesting to note that Yeshua begins by saying, “Our friend Lazarus,” but ends by saying, “I will awaken him from sleep.” Yeshua is obviously emphasizing the fact that only He is able to raise Elazar (Lazarus). He may also be giving the disciples’ permission to stay behind. As disciples of Messiah we all find ourselves in situations where we are given a choice to remain behind or to follow Him into a terrifying situation, perhaps even at the risk of our very lives. It is important to remember that He is not giving us an ultimatum, rather He remains our Lord and redeemer regardless of whether we stay or go. However, if we go we may see His glory now in ways we might have missed if we had stayed. 12 The disciples (talmidim[H]) then said to Him, “Lord (kurios[G], Adoniy[H]), if he has fallen asleep (koimao[G]), he will recover (sozo[G]).” 13 Now Yeshua had spoken of his (Lazarus) death (thanatos[G], moto[H]) but they thought that He was speaking of reclining (koimesis[G]). 14 So Yeshua then said to them plainly, “Elazar[H] is dead (thanatos[G], meit[H]), 15 and I am (Aniy[H]) full of joy (sameach[H]) for your sakes that I was not there, so that you may believe, trust, be persuaded (pisteuo[G], ta’amiynu[H]); and now let’s go to him (Lazarus).” 16 Therefore Toma[H] (Tuma[A] “Thyme”, Thomas), who is called Didymus[G] (“a twin”, Ta’ama[A] “twin”), said to his fellow disciples (talmidim[H]), “Let’s also go, so that we may die (apothnesko[G]) with Him (Yeshua).” How did Yeshua know Elazar (Lazarus) was dead? The messenger was sent with news of grave illness, not death. Clearly, despite the many commentaries to the contrary, Yeshua knew many things outside of time, either by intimate conversation with the Father or simply because He is God with us. Those who attempt to separate Yeshua’s deity and humanity have great difficulty explaining how Yeshua knew things only God could have known. Yeshua is glad He did not rush to the aid of Elazar (Lazarus) because the coming miraculous sign will be a catalyst for the disciples’ belief, both in the witnessing of it and in the recollection of it, post Yeshua’s own resurrection. His comment “Elazar is dead and I am full of joy for your sakes…” may seem harsh at first but as we read on we can understand why Yeshua was glad. Many times, I’ve wondered at the seeming harshness of God, only to discover at a later date that what looked like cruelty within my situational experience is beheld as glory outside of time. Knowing this we can only ask that God grant us an unnatural ability in trusting Him beyond the grave, for there are some harsh realities for which we will not see a glorious end in this life. Toma (Thomas) speaks from the heart here, the guy has some chuztpah that’s for sure and he’s not the doubting Thomas we all remember (take note, we’ve all doubted, there is no faith without doubt). Many have supposed a number of options for the, “him,” Thomas is referring to when he says “let’s go so that we might die with him.”: some say he is referring to Elazar (Lazarus) but I find that highly unlikely given that the context of this conversation relates to the danger threatening Yeshua upon His return to Judea. The only realistic interpretation is that Yeshua is perceived to be taking His life in His hands by returning to Judea to comfort the mourning sisters and family of Elazar (Lazarus). If this is the correct interpretation then Thomas, far from doubting, has become a zealot for Yeshua and (perhaps caught up in the emotion of the moment) has decided to lay his life on the line alongside his Lord. Thomas doesn’t keep his passion to himself either, he excitedly invites all the disciples to do the same. 17 So when (Yeshua) came, He found that Elazar (he) had already been in the tomb/grave (mnemeion[G], bakaver[H]) four days. It seems based on this time frame that Elazar (Lazarus) had died soon after the messenger had been sent to inform Yeshua and the disciples of Elazar’s illness. The length of time that Elazar was in the grave is significant due to the fact that there was a first century Jewish belief (other religions like Zoroastrianism also have a similar superstition) that the spirit of a person stayed near the body for three days after death. After four days it was believed there was no chance of resuscitation or resurrection (Vayikra [Leviticus] Rabbah a. 18:1.) At the four day point, given the lack of modern preservation techniques, the body of Elazar was already beginning to decay and would have stunk badly. Yeshua raised other’s from the dead (Luke 7:11-17; 8:41-42, 49-56), and both Elijah and Elisha raised people from the dead (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). There are numerous examples in extra Biblical Jewish literature of people being raised from the dead after three days (Midrash Raba Ruth 3:1[98]; Semchos 8 [105]). Also, modern doctors bring people back from “clinical death”, minutes, sometimes hours after they are declared. However, neither in the Bible nor in all of human history has anyone other than Yeshua resurrected a person who has been dead for more than three days. The fact is that such a person has already begun to decay and is beyond the reach of medical science. What Yeshua was about to do was to bring back to life a four day old rotting corpse. This is why there was such an excited reaction from the people and the religious authorities following this miraculous sign. This kind of display of God’s manifest power was and is terrifying. It stands in opposition to the natural order of the sin affected creation, and that is precisely the point. 18 Now Beit-anya[A] (“house of answering”, Beit-hiyniy[H] house of dates, house of misery, poor house, Bethany) was near Yerushalayim (Downpour of peace, Jerusalem), about five kilometres away; 19 and many of the Judeans (Ioudaios[G], Yehudiym[H]) had come to Marta[H] (Mistress of myrrh, bitter mistress) and Miriyam[H] (from rebellion, Mary), to console them concerning their brother. 20 Marta[H] (Mistress of myrrh, bitter mistress) therefore, when she heard that Yeshua was coming, went to meet Him, but Miriyam[H] (from rebellion, Mary) was sitting (kathezomai[G]) in the house (babeit[H]). Being a religious Jewish family, it is certain that Miriyam and Marta would have observed some form of sitting shivah (a seven-day period of mourning), one of the requirements being that the immediate family members of the dead were to remain inside the house without footwear, seated on low stools close to the floor in sombre remembrance. The community is tasked with bringing food and providing for the needs of the bereaved and various localized customs are enforced. The Greek text infers the sitting of shivah by using the Greek kathezomai, meaning to sit rather than the Greek katecho (detain, hold back) or epecho (hold, attend), which would make more sense if Miriyam were simply staying behind and not involved in a religious rite. "the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".'' -Talmud Bavliy Moed Katon, fol. 23. 1. "on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' -Massech. Semachot, c. 6. fol. 14. 3. Maimonides outlines the ancient tradition concerning the comforting of mourners as follows: תנוחמו מן השמים Job 2:13 Job 2:13 Job 3:1 Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' -Maimonides. in Mishnah. Peah, c. 1. sect. 1. The fact that Marta left the house, thus breaking the extra-Biblical rabbinic law, perhaps shows how impacted she had been by Yeshua’s words to her during His previous visit to the home of Miriyam, Marta and Elazar (Luke 10:41-42). At that time Marta had been more concerned with formalities and tradition, now she is willing to disregard religious norms in order to seek out Yeshua. The, “Therefore,” here refers to the fact that because there were some present who might seek to take hold of Yeshua, Marta would leave quickly and avoid being seen. Why did Miryam stay in the house? Aside from the fact that she was keeping Jewish religious law regarding sitting shivah (seven days of mourning), the most probable answer is that she hadn’t heard that Yeshua had arrived, after all, the text says that “Marta heard,” and later we read that when Marta secretly told Miryam that the Teacher was there, Miryam got up in a rush to go to Him. It seems likely that Marta had heard of Yeshua’s arrival in secret, due to the fact that to tell of it openly might have endangered Yeshua. Therefore, as soon as Miriyam did know of Yeshua’s arrival she too sought Him out. 21 Marta then said to Yeshua, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of the God (Ho-Theos[G], Ha-Elohiym[H]), God (Theos[G]) will give You.” This seems a reasonable observation from a grieving family member upon the arrival of the physician who could have saved her beloved brother had He been on time (that is, according to human timing). Some read malice into this, I do not. At best I hear incredulity and desperation in Marta’s voice, perhaps confusion, not anger. I think the following line affirms this. The Aramaic nukhama (arise, resurrect etc.) from the root nukh (rest) makes an intrinsic connection between resurrection and rest. “Even now I know that whatever You ask of the God, God will give You.” Wow what faith, this is not the Marta we have been told about, she is not the control freak of church tradition (perhaps we all have our weaknesses nu!) Whatever her understanding was, and it clearly wasn’t full by any means, she believes in her Messiah, she desperately cleaves to what she knows her friend Yeshua can do, why? Because she has faith that God (Whom she worships) will give Yeshua (perhaps, in her current estimation merely a prophet but a much loved one) whatever He asks. I suspect that at very least she saw her friend and Rabbi Yeshua as a prophet like Moses, Elijah, Elisha, and believed in His ability to do mighty acts for the sake of Israel. 23 Yeshua said to her, “Your brother will rise, recover, be revived, rest (anistemi[G], kum yakum[H], nukhama[A]).” [Heb. reads kum yakum, “rise, has risen”]. 24 Marta said to Him (Yeshua), “I know (yodatiy[H]) that he will rise (yakum[H] Heb. has risen) in the rising [resurrection] (bat’kumah[H]) on the last day (bayom haacharon[H]).” In hindsight we say, “How could she not know He was referring to the imminent resurrection of Lazarus?” We are all about the instant miracle in the body of believers (Church) today, “Now Lord,” we demand. Perhaps we need to learn the opposite lesson to Marta, perhaps we need to learn to believe again in the Olam Haba (world to come) and the physical, yes I said physical, resurrection of the dead. We will not float in the ether friends, we will be raised to life and given renewed physical bodies for the purpose of living on a new physical earth in the presence of God eternally. In fact, Marta’s answer is a very good Jewish answer for the time. Other than the Sadducees, almost every Jewish sect believed in the Olam Habba (world to come), the last day (Judgment day), and the physical resurrection of the dead (Daniel 12:2; ). Marta merely responded with the then current Jewish theological understanding (which was not a wrong understanding, it was just incomplete). It was missing the Haf-tarah (filling/completing of the Torah). Again, her proclamation shows great faith even though it lacks a full understanding. The final resurrection is called "the days of consolation" by the 2nd Century Jewish writers (Targum Jon. in Gen i. 21. & in Hos. vi. 2.) The P’rushiym (Pharisees) believed in the resurrection [Daniel 12:1-3; Antiquities of the Jews 18:1-4; 2 Maccabee 7:9]. The Saduciym (Sadducees) [Mark 12:18]. 25 Yeshua said to her, “I Am (ego eimi[G], Anochiy[H]) the rising [resurrection] (hat’kumah[H]) and the life (hachayiym[H]) [Alt. Aramaic: Ena na nukhama w’khayeh, “I am the all existing resurrection, rest and the living”]; he who believes, trusts, is persuaded (pisteuo[G], hama’amiyn[H]) in Me will live (zao[G], yichyeh[H]) even if he dies [Heb. gam kiy-yamut, “also because he has died”]. 26 and everyone who lives (zao[G], hachay[H]) and believes, trusts, is persuaded (pisteuo[G], hama’amiyniy[H]) in Me will never die (apothnesko[G]). Do you believe, trust (pisteuo[G], hama’amiyn[H]) this?” Yochanan (author) is again using the Greek language to affirm a living title for HaShem, “I AM that I AM.” This is an unmistakable reference to the Holy One of Israel. Yeshua is claiming to be God with us. In addition, He is identifying Himself to Marta as the past, present and future Resurrection. He is aware that the miraculous sign He is about to perform in the physical world will echo in eternity. The raising of Elazar (Lazarus) and the subsequent affect it has on the people of Judea will become the catalyst for the religious leaders plan to put Yeshua to death. This in turn will produce His resurrection, a resurrection that will take hold of the keys of hades and death and consume them with victory and life. In addition to Yeshua’s “I AM” statements (John 4:26), Yochanan records seven qualified “I AM” statements: 1.)I AM the bread of life (6:35) 2.)I AM the light of the world (8:12, 9:5) 3.)I AM the gate (10:7) 4.)I AM the good shepherd (10:11, 14) 5.)I AM the resurrection and the life (11:25) 6.)I AM the way, and the truth, and the life (14:6) 7.)I AM the real vine (15:1) Following His resurrection and ascent to the right hand of the Father Yeshua spoke to Yochanan via His Angel naming Himself as Aleph and Tav (Alpha and Omega) [Rev.1:8], and as the beginning and the Goal (first and last) [Rev. 1:17]. All are unequivocal statements of deity. When Yeshua says, “and the life,” He is speaking of eternal life: this is the juxtaposition to the temporary sleep of the present physical death (this is not to say that eternal life will not be physical, it will simply be a new kind of physical devoid of the effects of sin: metaphysical in the truest sense). Those who believe in Him then, even when they die in this present life are assured of eternal life beyond the grave, and those who believe in Him and live until His return will simply be transformed. As it is written elsewhere, “We will not all sleep but we will all be changed.” (1 Corinthians 15:51.) 27 She said to Him, “Yes, Lord (kurios[G], Adoniy[H]); I have believed, trusted (pisteuo[G], ya’amiyn[H]) that You are the Mashiyach[H] (Messiah, Christ, anointed one), the Son (Ho-Uihos[G], Ha-Ben[H]) of God (Ho-Theos[G], Ha-Elohiym[H]), He Who comes into the world (ha-olam[H]).” Marta doesn’t really answer the question. Yeshua is asking if she believes He is the Resurrection, Marta clearly doesn’t understand what He’s asking (and neither would we) so she answers with what she does know, that He is the Messiah, the Son of God, the One Moses and the prophets had promised to Israel. Again, this shows great faith, however she is yet to understand the all-encompassing reality of what it means for Yeshua to be the Messiah, the Resurrection, and the Living. 28 When she had said this, she went away and called Miriyam[H] (from rebellion, Mary) her sister, saying secretly, privately (lathra[G]), “The Teacher (ho-didaskalos[G], ha-moreh[H]) is here and is calling for you.” Marta probably says this secretly so as to protect Yeshua from danger. It seems obvious that Miryam had not been aware that Yeshua had come. While Yeshua’s personal request for Miryam is not stated it is inferred by the text. Marta calls Yeshua, Ha Moreh “The Teacher,” using the Greek word didaskalos rather than the religious title rha-bbi (rabbi). Marta is making a confession of her belief that Yeshua is not merely a Jewish Rabbi, He is The Teacher, the One above all others; she leaves no room for confusion here. Perhaps, like Miryam, The Teacher is calling you, drawing you near in your hour of deep grief. 29 And when she heard it, she got up quickly and was coming to Him. 30 Now Yeshua had not yet come into the village, but was still in the place where Marta had met Him. 31 Then the Judeans (Ioudaios[G], Yehudiym[H]) who were with her in the house, and consoling her, when they saw that Miryam got up quickly and went out, they followed her, supposing that she was going to the tomb/grave (kever[H]) to mourn (klaio[G]) there. 32 Therefore, when Miriyam came where Yeshua was, she saw Him (Yeshua), and fell at His feet, saying to Him, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died (apothnesko[G]).” Miryam rushed to see Yeshua and in turn the other Judean mourners rushed to pursue her, thinking they were going to the grave site. The, “therefore,” in the text tells us that it was as a result of Miryam’s rushing that she fell at Yeshua’s feet: exhausted from grief and the emotion fuelled exercise Miryam sees her close friend and Teacher Yeshua and falls at His feet, utterly spent. Miryam then repeats Marta’s question, probably for the same reasons but Yeshua, seeing her exhaustion from passionate grief does not enter into the same teaching dialogue He had shared previously with Marta, why? Because He connects with each person in the appropriate way to minister to their personality and position. It is likely that given the lack of medical knowledge regarding the difference between the dead and the comatose, that first century Jews visited the grave for at least three days following the burial: “We go out to the cemetery and examine the dead (to make sure they have not been buried while comatose etc.) for a period of three days, and do not fear being suspected of engaging in the ways of the Ammonites (witchcraft, necromancy and superstition regarding the dead). Once a man who had been buried was examined and found to be alive; he lived for twenty five years more and then died. Another such person lived and had five children and then died.” -S’machot 8:1 "they go to the graves and visit until three days.'' -Massech. Semachot, c. 8. fol. 15. 1. 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.” -Maimonides Hilchot Ebel. c. 14. sect. 25. The post Talmudic tractate of S’machot means “joys” and is used in some sects of Judaism as a euphemism for mourning. 33 When Yeshua therefore saw her mourning, and the Judeans (Ioudaios[G], Yehudiym[H]) who came with her mourning, He was deeply moved in spirit (pneuma[G], ruach[H]) and was indignant, angry, anxious, agitated, distressed (tarasso[G]), 34 and said, “Where have you laid him?” They said to Him, “Lord (kurios[G], Adoniy[H]), come and see.” 35 Yeshua wept. 36 So the Judeans (Ioudaios[G], Yehudiym[H]) were saying, “See what great (rabah[H]) love (phileo[G], ha-ahavah[H]) He (Yeshua) had for his dear friend!” Some have suggested that Yeshua was angry due to the disbelief of Miryam and those with her, and that He was also angered by the professional mourners’ present (something that is presumed by scholars but not stated in the Scripture account). This seems ludicrous at best, an idea perpetuated by scholars who have never met the merciful and compassionate Messiah of our faith. How could Yeshua be angry with Miryam, who had merely implored Him with the appropriate question of grief? A woman whom the Scripture says, “He loved,” grieving with her friends for the tragic loss of her brother. Some refer to the conversation with Marta saying that Marta angered Yeshua with her failure to understand: what nonsense, Yeshua is not angered by our inability to understand but rather by our arrogant resistance in the face of understanding. Even if this was the case, Marta is not mentioned here directly. In fact, the text tells us what Yeshua is angry toward. It says, “Therefore,” that is, having seen what had come before, Miryam’s desperate rushing toward Him in hope of a miracle and “seeing her weeping, and the Jews who came with her also weeping, He was moved in spirit and was indignant, angry, anxious, agitated, distressed.” Yeshua was angry at the work of death itself, at the resulting suffering that death (born of sin, that is of the evil one) had brought to God’s children, and subsequently to Yeshua Himself. He would soon subject Himself to death on a cross for all our sakes. The Greek word used to describe the weeping (klaio) of the Judeans means a loud wailing however the word used to denote Yeshua’s weeping (dakruo) refers to a quiet, intimate and intense form of weeping. It was this contrasting and authentic grief that those around Yeshua witnessed, therefore causing them to say, “See how He loved him.” 37 But some of them said, “Could not this man (Yeshua), who opened the eyes of the blind man, have kept this man also from dying (apothnesko[G])?” It is important to note that this statement does not have to be interpreted as being malicious. This is simply the valid public expression of the same question both Miryam and Marta had already asked. In addition, this was only spoken by some of those present. 38 So Yeshua, again being deeply moved within, came to the tomb/grave (kever[H]). Now it was a cave, and a bolder was lying against it. 39 Yeshua said, “Remove the bolder.” Marta, the sister of the deceased, said to Him, “Lord (kurios[G], Adoniy[H]), by this time there will be a stench, for he has been dead four days.” After four days a body is already aggressively decaying, the skin takes on a grey pallor and is devoid of the natural oils that would normally moisten it. In addition, the stench of decaying biological matter can cause those around the body to reach (vomit). This is compounded by that fact that modern techniques for preserving bodies were not available to the people of first century C.E. Therefore, Marta’s statement is perfectly valid (something that was on the mind of all who heard Yeshua). There is no reason to read anything more than incredulity and confusion into her query, those who do are looking to place blame are missing the point entirely. Maimonides writes concerning the use of a cave for burial: "he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, עושה מערה, "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' -Hilchot Mecira, c. 21. sect. 6. As explained earlier some religious Jews of the first century probably held an eastern esoteric and superstitious belief, that the soul stayed near the body for three days following death. Job 14:22.'' -Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2 One Jewish interpretation of Jonah’s time in the whale reads as follows: "these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' -Zohar in Exod. fol. 78. 2. Therefore, in first century Jewish terms one is considered to have been properly dead only after three days. 40 Yeshua said to her, “Did I not say to you that if you believe, trust (pisteuo[G], ta’amiyniy[H]), you will see the judgement, glory (doxa[G], k’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H])?” What is the glory of God? Certainly, the miracle He is about to perform will bring glory to God and to Yeshua, but is this the ultimate form of the glory that will result from this event? Given that this event is the cause for the inception of the plan to put Yeshua to death I believe that Yeshua is looking past this event to His own death and resurrection. This is the fulfilling of the plan and glory of God relative to humanity. 41 So they removed the bolder. Then Yeshua lifted up (airo[G]) His eyes, and said, “My Father (Aviy[H]), I thank You that You have heard Me. 42 I see, perceive (eido[G]) that You always hear Me; but because of the crowd (ochlos[G]) standing around I said it, so that they may believe, trust, be persuaded (pisteuo[G], ya’amiynu[H]) that You sent Me.” “Lifted up His eyes” means He prayed with His eyes open, something that Jews continue to do today. Traditionally Jews pray standing and with eyes open. Put in other words Yeshua is saying, “I could simply think this into being without any outward manifestation of power, but I want all these present to understand the relationship You and I have, so I’m going to say it all out loud for their sake.” Yeshua and the Father have been taking about this from before the birth of Moses, this whole event is a performance of grace and redemption, witnessed by the people of Judea. 43 When He (Yeshua) had said these things, He cried out with a loud voice, “Elazar, arise, come out (kum tzei[H]).” 44 The man who had died came out, bound from head to toe with wrappings, and his face was wrapped in a cloth. Yeshua said to them, “loose him, and let him go.” I see Yeshua here fierce with love for Elazar (Lazarus), screaming to His friend, ignoring death (which is desperately trying to hang on to Lazarus) and with the power of His own coming resurrection His words reach into the transitional grave (kever, NOT Sheol) like a hand wrenching Elazar (Lazarus) up into His light. Elazar (Lazarus), stumbles out of the tomb pulling at the grave cloth around his eyes, trying to see what’s going on, probably dazed and confused as a result of the experience, and perhaps thinking of heading to the mikveh to wash the stink off. It’s here that I see the culmination of this wonderful miracle. Practically speaking Yeshua is asking that those present help Elazar (Lazarus) out of his grave clothes but there’s more: Yeshua, having raged against death itself is again speaking to death with final resolve, His voice brimming with fierce power, “Unbind my dearly loved friend and let him go!” He demands it. Yeshua speaks these same words on our behalf. I am reminded of the famous Welsh poet Dylan Thomas (1914-1953): “And you, my father, there on the sad height, Curse, bless, me now with your fierce tears, I pray, Rage, rage against the dying of the light.” From the poem “Do not go Gentle into that Good Night,”by Dylan Thomas, written for his dying father. 45 Therefore many of the Judeans (Ioudaios[G], Yehudiym[H]) who came to Miriyam, and saw what He (Yeshua) had done, believed, trusted (he’emiynu[H]) in Him. 46 But some of them went to the P’rushiym[H] (Pharisees, chaste ones) and told them the things which Yeshua had done. We note that among the Judeans that believed there were many who were religious leaders. We note further that there were also those who did not believe and reported the matter to the P’rushiym. However, we might just as well interpret that those who reported this miraculous sign to the P’rushiym (Pharisees) did so in order to convince them of Yeshua’s Messiahship. After all, the P’rushiym believed in the resurrection, while the Saduciym (Sadducees, many of whom were part of the priesthood) did not believe in the resurrection. 47 Therefore the heads of the priests (archiereus[G], rasheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) convened a council, and were saying, “What are we doing? For this man is performing many signs (otot[H]). 48 If we let Him go on like this, all the people will believe, trust (pisteuo[G], ya’amiynu[H]) in Him, and the Romans will come and take away both our place (in the land) and our ethnicity (ethnos[G], Israel, Jews).” The council may have been a meeting of the Sanhedrin (70 Elders, Religious rulers of Israel). The concern of the religious leaders was primarily to do with the fact that they foresaw a genocide of the Jewish people if a Messianic figure arose. In fact, first century Israeli Jews witnessed an attempted genocide of the Jewish people when the Romans responded to a later Jewish rebellion in 70 C.E. Therefore, practically speaking their concerns were valid. 49 But one of them, Kayafa[H] (for beauty, Caiaphas), who was high priest (Kohen ha-gadol[H]) that year, said to them, “You see, perceive (eido[G]) nothing at all, 50 nor do you take into account that it is expedient for you that one man die on behalf of the tribe (laos[G]), lest the whole (holos[G]) ethnicity (ethnos[G], Israel, Jews) perish.” 51 That thing moreover separated (apo[G]) him not to speak except as high priest (kohen ha-gadol[H]) that year, he prophesied that Yeshua was going to die for the ethnicity (ethnos[G], Israel, Jews), 52 and not for the ethnicity (ethnos[G], Israel, Jews) only, but in order that He might also gather together into one the offspring (teknon[G]) of the God (Ho-Theos[G], Ha-Elohiym[H]) who are dispersed (diaskorpizo[G]). “who was high priest that year” denotes political intrigue in the mixed bloodline priesthood of the first century. Kayafa was high priest between 18 – 36 C.E. (Antiquities of the Jews 18:90-95). However, God honoured the position of high priest regardless of the moral character of that priest, and thus, Kayafa, intending his words to refer to the literal physical benefit to the people of Israel, none the less was prophesying unbeknownst to him, a spiritual truth that reflected the goal of God’s redemptive plan for Israel and the nations. “We all like sheep have gone astray. Each of us turned to his own way. So Adonai has laid on Him the iniquity of us all.” -Isaiah 53:6 TLV 53 So from that day on they planned together to kill Him (Yeshua). 54 Therefore Yeshua no longer continued to walk publicly among the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), but went away from there to the region near the wilderness, in the village Ephrayim[H] (double fruitfulness); and there He stayed with the disciples (Talmidim[H]). This is a significant shift in the religious political leadership. The Sadducees (priests) and Pharisees were diametrically opposed and yet their fear of the potentially imminent annihilation of the Jewish people drove them to join forces in order to kill the man Whom they saw as the spark that would ignite the fury of Rome against them. The village of Ephraim was located approximately 30 km northeast of Jerusalem. 55 Now the Pesach (Passover) of the religious Jews, Judeans (Ioudaios[G], Yehudiym[H]) was near, and many went up to Yerushalayim (Jerusalem) out of the country before the Pesach (Passover) in order to ritually purify (hagnizo[G]) themselves. We are now four months further on in the Biblical Jewish year and have come full circle to arrive at the month of Nisan just prior to Pesach. Ritual purification prior to Pesach concerns those who may have become ritually unclean in regard to touching dead bodies. This has direct relevance in regard to the recent death and resurrection of Elazar. After all, were those who touched his dead body ritually unclean? The Torah requires immersion for the purification of those who have touched dead bodies (Numbers 9:10, 13). In some cases purification took seven days (Numbers 31:19-20), which means the festival itself was probably still at least a week away. 56 Consequently they were seeking for Yeshua, and were saying to one another as they stood in the temple (hieron[G], hamikdash[H]), “What do you think; that He will not come to the festival (ha-chag[H]) at all?” The crowds of Jews who had made aliyah from all over Israel and the known world to observe the festival of Pesach (Passover), were all asking after the man who had raised a man from the dead. Why? Because resurrecting the dead was the ultimate sign of a prophet of God and potentially proof that Yeshua was the promised King Messiah and Redeemer of Israel (1 Kings 17:17-24; 2 Kings 4:32-37). Essentially they were asking, “Is this miracle worker going to obey the Torah and make aliyah for this going up festival (Passover), or will He hide in fear rather than keep the Torah requirement?” The answer is of course, “The Author of the Torah does not break the Torah!” Yeshua would soon be in Jerusalem attending Pesach. 57 Now the head priests (rosheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) had given orders that if anyone knew where He (Yeshua) was, that one was to report it, so that they might seize Him (Yeshua). Those in power in the religious leadership had made it known to all that Yeshua was a wanted man. The religious Jewish public were therefore obligated to report Him. However, given the many thousands that believed already and the many times they had assisted Yeshua in escaping the religious leaders, it seems likely that many would have refused to inform on Yeshua. What is certain is that as a result of His most recent miraculous sign (witnessed by numerous religious Judeans, both leaders and commoners) had caused great excitement and expectation among the people of Israel. © Yaakov Brown 2020 Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. Introduction:
It’s not uncommon to hear Nicodemus being slighted by preachers, who claim he was a sneaky and cowardly Pharisee, ashamed to admit publicly that he believed in Yeshua. This is almost solely based on the present passage and the fact that Nicodemus came at night. Those same preachers, neglect to recognize the other instances in Scripture where Nicodemus proves himself to be more than willing to act on his faith in Yeshua (Yochanan/John 7:50-51, 19:49) As we examine the text of Yochanan (John) 3 and in particular 3:1-21, we must put aside any bigoted view we may have of the Pharisees. The Pharisees were the sect of Judaism that most identified with Yeshua’s teaching. They believed in the resurrection of the dead, in angels, demons, healing, signs and wonders. They hoped for a Great One—Rabbi, a Mashiyach—Messiah and King to redeem the people of Israel. It is far too easy (and anti-Semitic) to disregard all Pharisees as anti-Christs. With regard to their theological position, they were by far the closest of all the sects of first century Judaism to the teaching and actions of Messiah. So why did some of them oppose Him? Why does one preacher oppose another, though they both share the same message? It is because they sought glory for themselves rather than for the message. Nicodemus and his like-minded friends (Pharisees) sought the glory of God and found Messiah Yeshua. Next time you’re tempted to disparage the Pharisees, remember that you share their beliefs and take care. Joh 3:1 There was a man of the (Ho[G]) Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones), named Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) a ruler, officer (archon[G], ketziyn[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]): “Nakdiymon” The Pharisee with a Greek name meaning “Conqueror of the assembly”. The Talmudic etymology for his name is derived from a Hebrew root that suggests the meaning “One who holds back the sun”. Others see Nakdimon as a compound of two Hebrew words joined to mean “Innocent blood”. He was one of the ruling class of the Judean religious community, a Pharisee, and a member of the Sanhedrin (John 7:50), and as such a teacher of Israel (ethnic, religious, chosen, empirical). As a leader of Israel—that is part of the Sanhedrin (70 members, 70 being the Hebrew number for the nations)—he sought victory for his people from their physical and spiritual oppression. As a Jew he was a man of innocent blood. Thus there is a correlation to Yeshua’s description of Nathaniel, “a man in who there is no guile.” It is likely that the Nikodemos mentioned here (John 3:1) is the same Nakdimon ben Gurion who was brother to Josephus ben Gurion the first century Jewish historian and writer of the Wars and Antiquities of the Jews (Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1). Josephus writes in the first century CE (AD) of the historical events taking place in the Roman provinces of the middle east and in particular Roman occupied Israel, name Philistia by the Romans as a means of psychological warfare against and subjugation of the Jewish people. Nakdimon ben Gurion is also mentioned in the Talmud (a codified oral tradition of the Jewish religion). The Talmud, albeit codified much later in history, non the less offers its readers many viable historic accounts from the first century passed on as oral traditions, and later codified. Nakdimon ben Gurion was a contemporary of Rabbi Yochanan ben Zaccai of the Talmud, who also lived in first century Roman occupied Israel, right up until the destruction of the temple by the Romans in 70 CE (AD); both men are recorded as having been at a first century feast together, a celebration of the brit milah (circumcision) of the son of a common friend [Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2]. Nakdimon was known to be exceedingly rich: the Babylonian Talmud names him as one of the three richest men in Jerusalem (T. Bab. Gittin, fol. 56. 1), a man who was able to sustain and maintain a city for a period of ten years (Midrash Kohelet, fol. 75. 4). The Brit Ha-Chadashah (NT) confirms that Nakdimon was very rich, recording that at the burial of the King Messiah, Nikodemos brought a great weight in costly myrrh and aloes to consecrate Yeshua’s body (John 19:39). As well as being rich he was also known as a righteous man. The Talmud tells an account of Nakdimon who, “On his way to the temple (House of Study) in Jerusalem to pray, had carpets laid out on the path before him which were to be left behind and given to the poor” (Ket. 66.b). Nakdimon ben Gurion, is said by historical Jewish tradition to have been an advisor/a counsellor in Jerusalem (Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1). Which is clearly the case in John’s Gospel (John 7:32-50). Therefore, the Talmud is effectively confirming Nakdimon’s role as a member of the Sanhedrin (Jewish religious government). He was also known by the name Boni (T. Bab. Sanhedrin, fol. 43. 1; Ta’an 20.a). Jewish tradition records that Boni was one of the talmidim (disciples) of Yeshua (Echa Rabbati, fol. 49. 3). This is consistent with his actions following Yeshua’s death where he openly identified with Joseph of Arimathea, another of Yeshua’s disciples from the rich ruling class. It seems that as a result of Nakdimon’s open profession of faith in Yeshua following the resurrection, that poverty came upon him and his family. The Babylonian Talmud records that Rav Yochanan ben Zaccai saw the daughter of Nakdimon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). The name Boni may be related to the Greek Boanerges “Sons of Thunder”, or may simply mean “My son” or “The coming of me”, “My coming”. Based on Jewish legend, the Hebrew meaning of Nakdimon’s name is derived from nakdah meaning to shine forth. The legend tells of an occasion (T. Bab. Taanith, fol. 20. 1.) when Nakdimon, needing water for pilgrims for the purpose of ritual cleansing prior to a feast, made an agreement with a certain man to use the water from twelve wells and replace it by a certain day, or pay 297 kilos of silver for the water used. When the day came, the man demanded he be compensated either with the water, or the money. Therefore, Nakdimon went and prayed, and there was a torrential rain fall that filled the wells with water. However, the owner of the wells insisted that by the time the rain had ended the sun had set, and the appointed day was passed, and therefore, the money was still owed him. Nakdimon went and prayed again in the temple, and as a result of his prayer the sun turned back from setting, meaning that the appointed day had not ended and that the money was no longer owed to the lender. The Babylonian Talmud concludes the matter by saying: “His name was not Nakdimon but Boni, and he was called Nakdimon because on his account the sun was held back. The rabbis taught: ‘For the sake of each of only three men the sun nakdimah (nkdmh) was prevented/held back, and they are Moses, Joshua (T. Bab. Avoda Zara, fol. 25. 1), and Nakdimon ben Gurion.’” -Talmud Babylonia Ta’anith 3 Joh 3:2 The same (man) came to Yeshua[H, A] (Iesous[G], Jesus, Joshua) by night (noox[G], laylah[H]) and said to Him (Yeshua), “Rabbi (Rhabbi[G], Rabiy[H]: my great one) we know that you are a teacher (didaskalos[G], moreh[H]) come from God (Theos[G], Elohim[H]): for no man can do these signs, miracles (semeion[G], ha-otot[H]) that you do, unless the (Ho[G]) God (Theos[G], Ha-Elohim[H]) is with him.” “The same (man) came to Yeshua by night” Much has been made of these few simple words, almost all of it demeaning to Nakdimon. There are many possible answers as to why Nakdimon sought out Yeshua at night: • He may have wanted to converse with Yeshua on a deeper level than was possible among the crowds of Passover • Perhaps he wanted to keep his position in the Sanhedrin secure so that he could advocate for Yeshua along with the other Pharisees who believed in Him • It is possible that he had Yeshua’s safety in mind • Or that it was simply the coolest and most convenient time of the day in the Israeli spring The least convincing possibility is that he was a coward and cared only for his own betterment in the Sanhedrin and the ruling class of Israel. As I’ve explained, some have suggested that Nakdimon came by night so as not to be seen. While this is a possibility (John 12:42) but highly unlikely, it is equally possible and far more likely that Nakdimon had commitments during the day which included adjudicating disputes, teaching Torah and other practical tasks related to the rule of the Jewish community in Roman occupied Israel during the first century. Therefore, just as members of our own community must often arrange to meet after work hours in the evening, so too Nakdimon arranged to meet Yeshua at the end of the work day. When we assume the worst of righteous men, we prove ourselves unrighteous. It was also traditional for Jewish religious teachers to study Torah at night and in particular on the nights of the festivals of the Torah: "Rav Aba (Rabbi Abba) rose in the middle of the night, as did the rest of the companions, in order to study in the Torah (Instruction).” -Zohar in Exod. fol. 84. 1. “And it is often said of Rav Simeon ben Yoechal, and Ele’etzer his son, that they sat in the night and laboured in the Torah (Instruction); and it was reckoned very commendable so to do, and highly pleasing to God…” - Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. “Whoever studies in the Torah (Instruction) in the night, the holy blessed God draws a thread of mercy upon him in the day:'' - T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. "Everyone that studies in the Torah (Instruction) in the night, the Shekinah (manifest glory of God) is over and with him.'' - T. Bab. Tamid. foi. 32. 2. For two reasons we know that Nakdimon didn’t come to Yeshua alone:
“Rabbi, we know that you are a teacher come from God: for no man can do these signs, that you do, unless the God is with him.” Nakdimon begins his conversation with Yeshua by stating that he and his compatriots believe Yeshua is from God. This amounts to an open admission of Yeshua’s Messianic status. Nakdimon believes and is seeking the mechanism for his belief. As evidence for their belief, Nakdimon calls to attention the signs (miracles) of Yeshua. He calls them signs because they are clear signs of the specific miraculous actions that the coming Messiah must perform as proof of His identity. Yeshua is about to preach to the choir here, only it’s a choir that has the sheet music but doesn’t know how to read it. “And he shall send them a saviour, and a Great One—Rabbi, and he shall deliver them.” Yeshayahu/Isaiah 19:20 Nakdimon calls Yeshua “My Great One”, while some may employ this title in flattery, it is clearly not the case with Nakdimon. Rather than come publicly with other Jewish religious leaders and taunt Yeshua, Nakdimon has come at night to dialogue with Him in a more intimate setting, proving his righteous character. Thus, when he uses the title Rabbi he shows respect for Yeshua. This is quickly backed up by Nakdimon’s acknowledgement of the evidence that Yeshua is a man of God, Who has shown this in a manifest and powerful way. None of this denotes doubt or disrespect. Although Nakdimon is a religious ruler who carries great authority, he non the less approaches Yeshua with humility and genuine questioning. Nakdimon’s questions are from the good inclination (yetzer ha-tov) showing that he seeks the truth with a teachable heart. The previous chapter concludes with mention of the many signs Yeshua did in Jerusalem during Passover (2:23). Some of the specific signs (miracles) He performed are recorded in the other Gospels, some are not. Regardless, it is to a wealth of signs in addition to the sign of water to wine and the destruction of the trading tables, that Nikodemos is referring. “you are a teacher come from God” One of the first century Jewish expectations of the Messiah was that He would be a teacher like Moses. “‘The teacher’, he is the King Messiah.'' - Maimon. Hilch. Melacim, c. 11. sect. 3. "O you children of Tziyon (Zion), rejoice and be glad in the word of the Lord your God, for He will return ‘your teacher’ to you.’'' -Targum Yonatan Joel 2:23 “No man can do these signs, that you do, unless the God is with him.” Even more prominent in the first century Messianic expectations of the Jewish people was the belief that the King Messiah would perform miraculous signs like those of Moses and Elijah. Joh 3:3 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “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 (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) from above (anothen[G], milmalah[H]), he cannot (ou[G]) have power, permission, ability to (dunamai[G]) see (eido[G], lirot[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]).” The repetition of the Amen is according to the Jewish literary devise an affirmation of that which has preceded and an assurance of that which is about to be revealed as something firmly established by God. Notice that Yeshua agrees with the assessment of Nakdimon and his fellow Pharisees. “Amen—of course true! You got that right!” Nakdimon had rightly assessed the divine origin of Messiah, he knew that Yeshua was from above. What he didn’t realize was that Yeshua had come so that Nakdimon and his friends could also be born anew through Yeshua, from above. “fathered, born from above” We note that the text is best translated “born from above” or “born anew”. The translation “born again” is misleading and can be easily misunderstood. The concept of one being spiritually born is not foreign to Judaism: “Shimon ben Lakish said, ‘…a proselyte (convert to Judaism) is like a newborn infant.’” - Talmud Babylonia. Yevamot 62 a. [Rabbi Yosi of the Talmud said the same (Yevamot 48 b.)] “If one is not fathered, born from above, he cannot have power, permission, ability to see the kingdom, dominion, rule, royal power, kingship of the God.” There are many facets to this teaching. Yeshua is in essence saying that the Kingdom of God cannot be attained through Torah observance. He is also saying that being born physically into the sin affected world is a death sentence unless one is born anew from above. In addition, He is alluding to the power (Spirit) of God required for one to walk perpetually in righteousness and thus into the Olam Haba (World to come). The “sight” Yeshua refers to is spiritual sight that can only be received from God by His Spirit and through His Son the King Messiah. All of this teaching is a direct affront to the teaching that says that repentance, Torah observance, mitzvot, petitioning and prayer can earn one entry into the Olam Haba. Therefore, unlike the rabbis of the Talmud, Yeshua does not teach that conversion to Judaism will birth one anew, but rather, that only salvation through the redemptive work of God will bring newness of life to the repentant. “Kingdom of the God” The equivalent Hebrew term is Malkut Shamayim “Kingdom of the Heavens” (Dan. 4:3; 1 Chr. 29:10-12), and implies God’s divine reign over the present world made new (rid of sin, evil etc). This is a more correct understanding than the traditional and (extra Biblical) Christian concept of a heaven in the clouds. To the contrary, by the tikun olam (repairing of the world) of God through the atoning blood of His Son Yeshua, the present world will be cleansed, restored, and renewed, and will transition to become the Olam Haba (world to come). This is well supported by both the Tanakh (OT) and the Brit Ha-Chadashah (NT). Joh 3:4 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) said to Him (Yeshua), “How, in what way (pos[G]) can a man (adam[H]) have power, permission, ability to (dunamai[G]) be fathered, born (gennao[G]) when he is old? He does not have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the womb (koilia[G], el-beten[H]) of his mother (meter[G], Imo[H]) of himself (autos[G]) a second (deuteros[G]) time, and be fathered, born (gennao[G], yivaleid[H])?” What surprises me most about this response from Nakdimon is that he hears a parable--mashal—from Yeshua, but instead of interpreting it as a parable he takes it literally. As “The teacher of Israel,” Nakdimon was familiar with using, listening to and interpreting metaphorical and allegorical parables and sayings. Why then did he jump straight passed the obvious metaphor and go with a literal interpretation of The Rabbi’s answer? I know in myself that I only do this when I am unable to absorb the consequences or perceived impossibility of what I know the answer to be. Perhaps Nakdimon could just not see how God might impart life renewal to Israel. By his question Nakdimon shows a limited understanding of the coming Kingdom of the Heavens (something he himself teaches others). His understanding sees the Kingdom of the heavens only in physical terms. Therefore, rather than consider the spiritual implications he instead asks how it is possible for a man to be made righteous through a renewed birth from a human mother. This is certainly in keeping with the miraculous nature of the signs of God through the Messiah, however, it misses the point entirely. We may see these things in retrospect, but be assured, had we been in the position of Nakdimon we too would have entirely missed the point. He asked his question in order to understand what might be possible and not in order to refute Yeshua’s teaching. Joh 3:5 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered, “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 (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) out of (ek[G]) water (hudor[G], mayim[H]) and of the Spirit, breath, wind (Pneuma[G], Ruach[H]), he cannot have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]). Again, Yeshua doesn’t tell Nakdimon that he’s got it all wrong. He simply points to the first instance, being physical birth and affirms that both it and a spiritual renewal are necessary. All are born through the breaking water of the mother but something more is needed if we are to enter God’s Kingdom. We must be born of God’s Spirit, born anew, from above. We can also find in the words “water” and “Spirit” the tevilot immersions (baptisms) of both Yochanan (John) the Immerser (Baptist) and Yeshua. Water represents the tevilah (baptism) of repentance and The Spirit the tevilah (baptism) of Spirit and Fire from above. Without Yeshua’s tevilah (baptism) of death and His resurrection we are unable to receive the Spirit. In Him we have access to the mechanism for our Salvation, His very own Spirit, and the Spirit of the Father in us. God’s Spirit births in us the desire to repent--tishuvah—turn around, turn back to God. Then only through Messiah are we able to receive the fullness of the gift of the Holy Spirit who births us anew from above into a life reconciled to God. “Born out of water” As per the context denoted by the previous verse, born of water refers to the breaking of a mother’s waters at physical birth. It speaks of being born into this world (the sin affected creation). “And of the Spirit” Refers to being born anew, fathered by God through His Spirit. In the same way that physical birth breaks water and through blood brings new life into the present world, so too spiritual birth breaks the living waters of Messiah and through His blood atonement births anew the soul of a human being into the Olam Haba (world to come). Meaning that one’s entry into the Olam Haba (world to come) begins at the moment of being born anew in the Spirit through Messiah and continues through physical death into everlasting living. This is why Yeshua says: “I am the resurrection, and the life: he that believes in me, though he dies, yet shall he live: And whosoever lives and believes in me shall never die.” -Yeshua [Yochanan (John) 11:15-16] Joh 3:6 That which is fathered, born (gennao[G]) out of (ek[G]) the flesh, meat, body, sensuous nature (sarx[G], basar[H]) is flesh (sarx[G], basar[H]); and that which is fathered, born (gennao[G]) out of (ek[G]) the Spirit, breath, wind (Ho-Pneuma[G], Ha-Ruach[H]), is spirit (pneuma[G], ruach[H]). Nakdimon has an earthly understanding. Messiah wants to impart to him and his fellows an understanding from above. “But the natural man cannot receive the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned.” -1 Corinthians 2:14 Joh 3:7 Don’t marvel, be in wonder (thaumazo[G]) that I said to you, you must, it is necessary (dei[G]) you (humas[G]) be fathered, born (gennao[G]) from above (anothen[G], milmalah[H]). Joh 3:8 The Spirit, wind, breath (Ho-Pneuma[G], Ha-Ruach[H]) blows where He (Hu[H]) intends, determines, desires, takes delight, sits (thelo[G], nosheiv[H]), Alt. Heb. [Yachepotz sham hu novsheiv[H], where the Spirit wants to blow there He sits], and you hear (akouo[G], tish’ma[H]) the sound, voice, language, of Him (phone[G], et-kolo[H]) of it, but cannot see, perceive, know, examine (eido[G], teida[H]) the place (pothen[G]) where (anah[H]) it He came from (ba[H]), and where it He (hu[H]) leads, goes (hupago[G], holeikh[H]): so it is with every individual (pas[G]) those the (ho[G]) fathered, born (gennao[G]) out of, from (ek[G], min[H]) the Spirit (Ho-Pneuma[G], Ha-Ruach[H]).” “You must be born anew from above” One born of the race of Ha-Adam the first man are born into the sin affected world due to the inherent nature of the sin choice of the first human beings. Therefore, to be born from above means to be delivered from the just consequences of the sin we commit as heirs to the sin affected world of the first man (Adam) and this redemption comes through the last Adam, that is, the King Messiah Yeshua: “For as in Adam all die, so in Messiah all will be made alive.” -1 Corinthians 15:22 “So it is written: ‘The first human Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 Being born anew from above is the work of God, it is not achieved through human labour—as is the case in the physical effort of birthing a child. We are not able to work our way toward or earn new birth by our own efforts. We are born anew through the mechanism of Messiah’s death and resurrection in the Spirit of God. In Greek the determiners regarding the Spirit are neuter but in Hebrew the Spirit is referred to as He. The metaphor of the wind (spirit, breathe) shows how the Holy Spirit, Who comes from above, moves in such a way as to be unrecognised by the spiritually blind. He comes from a place unknown to human understanding and goes to that place where He intends to abide, rest, sit; that is, within the believer through the redemptive work of Yeshua. The unbeliever comprehends the Holy Spirit in the same way that human beings consider the wind. That is, the wind comes up at times we least expect and often blows from a place we cannot determine, coming to rest on a land we may not have considered. Therefore, the origin, destination, and movements of the Holy Spirit are ordered from above and transcend human understanding until such a time as Yeshua, through His death, resurrection, and ascension, together with the Father, pours out the Holy Spirit without measure or restriction. Joh 3:9 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) answered and said to Him (Yeshua), “How, in what way (pos[G]) are these things (kazot[H]) possible, able to be (dunamai[G]), come to pass, come into existence (ginomai[G])?” Nakdimon genuinely wants to know how these things can be made possible. As a righteous teacher of Israel he has desired her redemption and looked with great anticipation for the coming Kingdom of the Heavens. Once again, this is a question asked with a genuine desire to learn. As a teacher of such high standing, authority, and reputation, Nakdimon shows great humility in asking this of Yeshua. Joh 3:10 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “You, (su[G]) you are (ei[G]) the (ho[G]) teacher (didaskalos[G]) of the (Ho[G]) Yisrael[H] (Israel), Alt. Heb. [Rav be’Yisrael[H], Great one in Israel], and these things (tauta[G], zot[H]) you haven’t learned, don’t know, are not intimately familiar with (ginosko[G], yodata[H])? Nakdimon still doesn’t understand and if we’re honest, neither do we. Fortunately it is not our own understanding that we are relying on, but rather, God’s understanding. Yeshua calls Nakdimon, “The teacher of Israel.” This indicates that Nakdimon had a very high position among the Rabbis of Israel. His coming to faith was strategic to the move of God through the leaders who later believed. “You are the teacher, Great one of Israel” From Yeshua’s words we can deduce that Nikodemos must have been one of the highest authorities among the Torah teachers of Israel at that time. He was afforded this position through his association with the Judean religious leaders and the ruling body of the Sanhedrin and was therefore a powerful figure in the ruling religious class of first century Israelites under the Roman occupation. His position is likely the reason that he had come to see Yeshua at night when he would be less likely to be noticed by the other members of the religious ruling class. Joh 3:11 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 (lakh[H] f.), We (hemon[G]) speak of that which we do know, see, perceive (eido[G]), and testify (martureo[G]) to that which we have seen with our eyes (horao[G]); and you won’t receive (lambano[G]) our testimony, witness (maturia[G]) Alt. Heb. [Kiy et asher-yodanu nedabeir ve’et asher-raiynu naiyd ve’atem lo tekabelu eiduteinu[H], For that which we know intimately we have spoken and that which we see we testify to, and you (plural) don’t accept us or that which we present]. “I say to you” Not just to Nikodemos but to all Israel: the Greek (you) is plural, and the Hebrew lakh (you) while singular is non the less feminine and infers the people of Israel rather than Nikodemos (who is male) alone. For this reason and because the plural “atem” (all of you) is used in the latter part of the verse, it seems likely that the disciples of Yeshua are included in this admonition. Therefore, “We” refers to God, Father, Son and Holy Spirit. After all, Yeshua speaks of things seen with the eyes that can only have been perceived by Him at this point in time. Those things being the things of the Spirit of God and not yet made known to human beings (including the disciples of Yeshua). Yeshua’s teaching (testimony, witness) concerning the need to be fathered from above acknowledges the Father God. His explanation of the need for this new birth to be accomplished by the Spirit, reveals the Holy Spirit of God. Finally, this teaching is being given to Israel (and humanity) by the King Messiah and true Teacher of Israel, the Son, Yeshua. The teaching of Yeshua in verse 3 through 10 expounds knowledge and personal experience that the disciples of Yeshua have not had, nor have they yet understood or seen these things. “We speak of that which we know and that which our eyes have seen” Some believe the “we” Yeshua is referring to is the unity of the God-head—Father, Son and Holy Spirit. Some think He is referring to Himself and His disciples, still others believe He is referring to the patriarchs and prophets of Israel. However, He cannot be speaking of the disciples, whose eyes have not yet seen the new birth of the Spirit, nor do they yet know the fullness of God’s redemptive work through Yeshua, the means by which a human being can be fathered by God, born of His Spirit. Nor do the patriarchs and prophets of Israel qualify, given that they only prophesied in part and placed their hope in what is unseen. Therefore, Yeshua says “We” referring to the Godhead, or the Godhead and the malakhim (Angelic Messengers) of God. Joh 3:12 If I have told you the (Ho[G]) earthly, terrestrial (epigeios[G], Ha-aretz[H]) things, and you don’t believe, trust, think them true (pisteuo[G], ma’amiyniym[H]), how will you believe, if I tell you of the (Ho[G]) things that exist in the heavens, that are of heavenly origin (epouranios[G], Ha-shamayim[H])? Yeshua is simply saying, “I’ve spoken to you in earthly metaphors and you people don’t get it. How do you hope to understand the literal reality of the heavenly things I tell you about?” The “earthly things” are explained in the previous verses and concern the progression from physical birth, through spiritual renewal and into the Olam Haba. Therefore, Yeshua does not make a separation between the physical and the spiritual as some suppose, rather the “earthly things” include spiritual things and are the explanation of a convergence between the present physical birth and the subsequent spiritual birth from above which Yeshua has spoken of. The teaching of Yeshua reveals the ultimate form of tikun olam (repairing of the world). The Scriptures clearly teach a renewed heavens and earth and a descending New Jerusalem at the end of the age. Thus, through Yeshua, God empowers His children to begin the work that will be filled in the return of the Messiah and the dwelling of God with humanity. We are admonished to remember that without the perpetual indwelling of the Holy Spirit we are incapable of participating in the true tikun olam. The religion that teaches we can repair the world by our own efforts is a religion of anti-Christ. Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. The Bible clearly teaches that we will spend eternity with God on the renewed earth under a renewed heavens and not in some Greco-Roman gnostic inspired heavenly kingdom in the sky. Joh 3:13 And no one, nothing, no man (oudeis[G], ve’iysh[H]) has ascended, gone up (anabaino[G], alah[H]) into (eis[G]) the (Ho[G]) heavens (ouranos[G], Ha-shamayim[H]), but He that descended (katabaino[G]) from the heavens (ouranos[G], Ha-shamayim[H]), the (Ho) Son (uihos[G], ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) which came out from (ek[G]), is in the heavens (ba’shamayim[H]). Wait a minute, didn’t Enoch and Elijah ascend into the heavens? In fact they ascended only into the second heaven, and now await their return and subsequent death, for “it is appointed unto human beings to die once, and then the judgement”. The Messiah has come with revelation of God Himself, from the third heaven outside of time and space, whereas Elijah and Enoch were born first of water—natural birth. Messiah has always been God and has come down to be united in flesh, fully God and fully man. Regardless of the possible solutions to this conundrum, the point is that Yeshua is the only begotten, singular in kind Son of God and His is a unique and all-encompassing revelation of God with us (Immanuel). There is a correlation here between Yeshua’s words and the Torah. In fact it is likely that Yeshua is making a drash using the Torah: 11 “For this mitzvah that I am commanding you today is not too difficult for you, nor is it far off. 12 It is not in the heavens, that you should say, ‘Who will go up for us to the heavens and get it for us, and have us hear it so we may do it?’ 13 Nor is it across the sea, that you should say, ‘Who will cross over for us to the other side of the sea and get it for us, and have us hear it so we may do it?’ 14 No, the word is very near to you—in your mouth and in your heart, to do it.[a] 15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess.” -Deuteronomy 30:11-18 TLV This is consistent with what follows regarding both the redemption of the believer and the judgement and condemnation of those who refuse to believe. “The words of Agur son of Jakeh-- an oracle this man declared to Ithiel, to Ithiel and to Ucal: “Surely I am more stupid than any man and do not have a man’s understanding. I have not learned wisdom, nor have I knowledge of the Holy One. Who has gone up into heaven, and come down?[a] Who has gathered the wind in the palm of His hand? Who has wrapped the waters in a cloak? Who has established all the ends of the earth? What is his name and what is the name of His son—if you know?” -Proverbs 30:1-4 TLV Joh 3:14 And according to (kathosas[G]) Moses (Moshe[H]: drawn out one) lifting up the serpent (Ho-ophis[G], Ha-nachash[H]) in the wilderness, solitary, desolate place (eremos[G], bamidbar[H]: ba [in the] mi [from] dabar [word, essence]), in this same manner (houto[G]) it is necessary (dei[G]) that the Son (Ho-uihos[G], Ha-ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) be lifted up: The snake (Ha-Satan) was the one who enticed humanity and Israel into disobedience and is also the constant accuser and tormentor of Israel and humanity. By looking to this symbol of sin, disobedience, fear and offence each Israelite was admitting their sin and recognizing that only God could save them from destruction. In the same way we must look upon Him who became sin for us (that is, took on the punishment we rightly deserve), in this simple action of turning--tishuvah—our heads to gaze upon the execution tree of the Messiah, upon His tortured body and unfathomable sacrifice, we are born anew in His Spirit, poured out without measure upon those who will simply acknowledge His Kingship. It is here, that in a very real sense, we are living both within and outside of time and space. There is a parallel universe, but it is not the sum of science fiction and quantum physics. “Look to Me, and be saved, all the ends of the land: for I am God, and there is none other.” -Isaiah 45:22 The Targum Yonatan translation of Numbers 21:8 is incredible: "and Moses made a serpent of brass, and put it upon a high place; and it was, when a serpent had bitten any man, and he looked to the serpent of brass, and directed his heart, to the name of the word of the Lord, he lived.'' Jewish tradition attributes healing of both the body and spirit, the entire soul, to those who looked upon the seraph (serpent): "as soon as they said, ‘we have sinned’, immediately their iniquity was expiated; and they had the good news brought them ‘of the healing of the soul’, as it is written, ‘make thee a seraph’; and he does not say a serpent; and this is it: ‘and it shall come to pass, that every one that is bitten, when he looked upon it, shall live’, ‘through the healing of the soul:'' - Tzeror Hammor, fol. 123. 2. The Targum also likens the King Messiah to a flying serpent: "the Messiah shall come forth from Jesse's children's children; and his works shall be among you as a "flying serpent.'' -Isaiah 14:29 (Targum) As does the Zohar: "other serpent of life" - Zohar in Gen fol. 36. 2. "holy serpent" - Tikkun Zohar in Jetzira, p. 134. Joh 3:15 That whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (appolumi[G], lo yovad[H]), but have everlasting living (zoe aionios[G], chayeiy olam[H]).” The belief that receives Messiah has by receipt, already entered everlasting living and is assured of eternal security and redemption from the just destruction that awaits those who refuse God’s loving offer. The Greek appolumi translated “perish, die” etc. means “be ruined, destroyed, lost” in perpetuity. Therefore, to continue to be ruined, to continue to be lost, to continue to be destroyed. It does not allow for the false teaching of Annihilationism, which is contradicted by a wealth of other Scripture including but not limited to: “Then He will also say to those on the left, ‘Go away from Me, you cursed ones, into the everlasting fire which has been prepared for the devil and his angels.” -Matthew 25:41 TLV “Sinners in Zion are afraid. Trembling has seized the godless: “Who among us can live with the consuming fire?” “Who among us can live with everlasting burnings?” -Isaiah 33:14 TLV “13 The sea gave up the dead that were in it, and death and Sheol gave up the dead in them. Then they were each judged, each one of them, according to their deeds.14 Then death and Sheol were thrown into the lake of fire. This is the second death—the lake of fire. 15 And if anyone was not found written in the Book of Life, he was thrown into the lake of fire.” -Revelation 20:13-15 TLV Joh 3:16 In this way (houto[G]) because (gar[G], kiy[H]) the God (Ho Theos[G], Ha Elohim[H]) so morally, intimately and truly loved (agape[G], Ahavah[H]) the world (Ha-kosmos[G], et Ha-olam[H]), Alt. Heb. [Kiy-ahavah rabah ahav ha-Elohim et Ha-olam[H], because with love that is great, all surpassing, the God loved the world], insomuch that (hoste[G]) He gave (didomi[G], natan[H]) His One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben), that whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (apollumi[G], lo yovad[H]), but have, hold onto (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]). Clearly God desires that every human being come into right relationship with Him. He is holy, loving, merciful, compassionate, self-sacrificing (literally sacrificing Himself in Messiah), and just. Elsewhere we read, “The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9 The Gospel message is presented in a concise form within this verse and its subsequent counterpart:
Joh 3:17 For the God (Ho Theos[G], Ha Elohim[H]) did not order, appoint, send (apostello[G], shalach[H]) His the Son (Ho-uihos[G], Ha-ben[H]) into the world (Ha-kosmos[G], et Ha-olam[H]) in order to (hinah[G]) separate, condemn, put asunder (krino[G]) the world (Ha-kosmos[G], et Ha-olam[H]); but that the world through, by, in, with Him (the Son, Yeshua) might be saved, kept safe, rescued from destruction (sozo[G], yivasha[H]). Through His redemptive plan God sought to reconcile Creation to Himself. He did not send the Messiah Yeshua in an attempt to punish His creation with punitive aforethought, rather, as a loving Father He sent Yeshua to save. Perpetual condemnation must result against those who refuse salvation as a logical outworking of the consequences of sin. God does not send people to everlasting torment, to the contrary, they choose to go there. Joh 3:18 The believer (pisteuo[G], Ha-ma’amiyn[H]) in, on, toward, for (eis[G]) Him is not separated, condemned, put asunder (krino[G]): but the disbeliever, one who has chosen disbelief (me pisteuo[G], lo-ya’amiyn[H]) is separated, condemned, put asunder (krino[G]) already, because he has not believed, trusted in, become convinced of (pisteuo[G], hama’amiyn[H]) the name (Ho onoma[G], Be’sheim[H]) of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Ha-Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben[H]) of the God (Ho Theos[G], Ha Elohim[H]). This means our belief in Him has put condemnation behind us, as it is written elsewhere: “There is therefore now no condemnation to them which are in Messiah Jesus, who walk not after the flesh, but after the Spirit.” Romans 8:1 “Those who do not believe are condemned already, because they have not believed in the name of the only Son of God.” The statement “condemned already,” is qualified by, “because they have chosen not to believe in the name of the only Son of God.” Because God is just, all must be presented with the opportunity to receive redemption through the One True Son of God and His saving work, and must then wilfully choose to reject Him, only then does anyone stand condemned. Joh 3:19 And this is the condemnation, separation, judgement, just decision (krisis[G]) Alt. Heb. [Ve’zeh hu hadiyn[H], And this is His judgement], it is because (hoti[G]) the light (Ho-phos[G], Ha-Or[H]) is come into the world (Ha-kosmos[G], el Ha-olam[H]), and people, the children of Adam (agapao[G], uv’neiy ha-adam[H]) preferred, loved (mallon[G], Ahavu[H]) the darkness (Ho-skotos[G], ha-choshekh[H]) over the light (Ho-phos[G], Ha-Or[H]), because of their evil, (poneros[G], raiym[H]) actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]). The judgment of God is just, because He has offered light to those living in darkness. Many, having seen the true light of God, Yeshua, have chosen to remain in darkness. Those who are determined to do what is wicked are unwilling to have their deeds exposed, though they are aware of their need the thought of dwelling in perpetual light is abhorrent to them, they have truly become sons and daughters of the evil one, children of darkness. Joh 3:20 For every one, whosoever, any individual who (pas[G], kol[H]) does, practices (prasso[G]) what is evil, bad, wicked, mean, easy (phaulos[G]) hates, detests (miseo[G]) the light (Ho-phos[G], Ha-Or[H]), nor do they come near to the light, so that they won’t be convicted (elegcho[G]) for their actions. Those who act wickedly often do so in darkness and are ashamed for their deeds to be brought into the light. “And have no fellowship with the unfruitful works of darkness, but rather expose them.” -Ephesians 5:11 It is interesting to note that the Greek phaulos which refers to wicked deeds can also be translated as easy deeds. It is easier to give in to the dark inclination than it is to repair the world. Therefore, God sent the King Messiah Yeshua so that we might be afforded the strength of His Spirit in order to do what is hard, and to live in the Light. All that is hidden will be brought into the Light. Joh 3:21 But he that does the truth (altheia[G], ha-emet[H]) comes to the light (Ho-phos[G], Ha-Or[H]), so that his actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]) may be made manifest, visible (phaneroo[G]), because they are performed (ergazomai[G]) in God (en Theos[G], Bei-Elohim[H]). Those who see their need for light have already been motivated by the Spirit of God to begin to do what is true, thus they welcome the opportunity to dwell in that light perpetually. Thus their deeds have been done in God. That is, their salvation comes, not by their works but through the work of the Spirit and the sacrifice of Messiah. We are saved by grace through faith (Eph.2:8). God chose us and in response, we have received Him. Condemnation is found in the simple act of refusing to be chosen. Joh 3:22 After these things Yeshua[H] and His disciples (Talmidim[H]) came into the land of Judaea (Yehudah[H]); and there he remained with them, and immersed (baptizo[G], yitbol [H] [tevilah[H]]). We known from John 4:2 that it was not Yeshua but His disciples who performed the immersions. The immersion attributed to Yeshua is the immersion he makes possible. Simply put, His immersion teaching was manifest in practical terms via the participation of His talmidim. Joh 3:23 And Yochanan[H] (John the Baptist, YHVH gracious giver) was also immersing (baptizo[G], yitbol [H] [tevilah[H]]) in Aeiynon[H] (Ayin[H]eye, spring; Yonah[H], dove; Ain-Yon[A] “Spring/Eye of a Dove”) near to the Salim, because there was much (polus[G], le’rav[H]) water (hudor[G], mayim[H]) there: and they came, and were immersed (baptizo[G], yitaveilu[H] [tevilah[H]]). “Aeiynon” The proposed location of Aenon is on the west side of the Jordan river close to a natural spring and near the ancient town of Salim (Not to be confused with Salem, a synonym for Jerusalem). Aenon is approximately 95 km north east of Jerusalem (20 hrs. walk). Being located near a natural spring meant an abundance of water and large pools suitable for ritual immersion known as tevilah. As explained in a previous article, the gathered waters used for immersion are known as mikveh. This location is on the opposite side of the Jordan river from where Yochanan had been immersing. Both the Hebrew and Aramaic names for this location mean “Spring/Eye of a Dove”. This of course correlates to Yochanan identifying Yeshua as the One upon Whom the Spirit will descend like a dove (John.1:32-33). It is significant that there is a physical spring near to the location and that a spring is a source of mayim chayim (living waters from a pure source). Thus, the eye of the earth bears witness to the King Messiah and reveals Him and His living waters to the eye of the believer. “and they came, and were immersed” The “they” consisted of Jews from many sects and regions, including those from the ruling Judean religious class, as alluded to in the following verse. Joh 3:24 For Yochanan[H] (John the Baptist) had not yet been cast into prison (Beit ha-sohar[H]). The author’s initial Jewish audience would have been aware of the chronology of events and the imprisonment of Yochanan the Immerser, thus Yochanan the Gospel writer clarifies the chronology for the reader by showing that these events took place prior to Yochanan the Immerser’s imprisonment. This is an illuminating portion because John’s Gospel is the only Gospel that shows Yeshua and Yochanan the Immerser’s ministries overlapping. Joh 3:25 Then a debate (zetesis[G]) arose between some of Yochanan’s[H] (John the Baptist) disciples (mathetes[G] , talmidim[H]) and some Judeans Alt. Aram. [a Judean[A]] (Ioudaios[G], Yehudiym[H], Yihudaya[A]) about purifying, ritual cleansing (katharismos[H], ha-taharah[H]). “Some Judeans/A Judean” While other English translations misrepresent both the Greek and Hebrew text, I have chosen not to render “the Jews” or “the Judeans” because neither the Greek or Hebrew texts use the definite article “The”. Therefore, “a debate arose between some of Yochanan’s disciples and some Judeans” or, as the Aramaic text renders, “a question had arisen between one of Yochanan’s disciples and a Judean”. There were differences in the ritual washing practices of various sects of first century Judaism. Added to this was the focus that Yochanan placed on immersion as an act of repentance and the further teaching of Yeshua that would eventually identify immersion with death and resurrection in addition to its many other facets. The debate that arose in this case must have initially related to the emphasis Yochanan had placed on repentance, and then progressed to a dialogue over the aspects of Yeshua’s immersion teaching that seemed to add to the teaching of Yochanan (The Immerser) [v.26]. The fact that this debate was concerning “ritual purification”, a concept that has its roots in Torah observance (Lev.14:8), tells us that the immersion of Yeshua given to the disciples (Matt. 28:19) is firmly rooted in a Torah instructed practice. The immersion of Yeshua is a reframing of that immersion which already existed within Biblical Judaism and not an entirely new immersion (Christian Baptism). Therefore, so called “Christian Baptism” is the progeny of the marriage between Torah and Living Word (Yeshua). Joh 3:26 And they came to Yochanan[H] (John the Baptist), and said to him, “Rabbi (Rav, great one, teacher) He (Yeshua) that was with you beyond the Yarden (Jordan, descender), the one you bore witness to, behold, the same man immerses, performs tevilah[H], and all come to him (Yeshua).” “Rabbi” This is the one exception in the New Testament where someone other than Yeshua is called Rabbi. In all other places the title is used of Yeshua or is explained by Yeshua. I misspoke in a former article where I failed to state this exception. The disciples of Yochanan, perhaps along with those debating immersion, came to Yochanan the Immerser concerned that Yeshua might be taking followers from Yochanan the Immerser. Joh 3:27 Yochanan[H] (John the Baptist) answered and said, “A man can receive nothing, Alt. Heb. [lo-yuchol iysh lachat davar[H], none among all men can take anything], except it be given (didomi[G], nitan[H]) him from the heavens (Ho-ouranos[G], Ha-shamayim[H]). Sadly, in modern religious practice (both in Christianity and Judaism), many religious leaders are intent on making a name for themselves and their respective theologies and practices. Yochanan the Immerser seeks no glory for himself but instead explains to his disciples the simple truth that all things are given by God for a purpose and in keeping with a person’s identity and calling in life. Therefore, there is no need for jealousy concerning the success of others when one’s focus is entirely on pointing to and acknowledging God and His redemptive purpose. Yochanan’s practice stood in opposition to that of the rabbis, who said: "It is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel… a disciple that teaches before, or in the presence of his master, is guilty of death” - T. Hieros. Sheviith, fol. 37. 3. Joh 3:28 You yourselves bear me witness (martureo[G]), that I said, I am not the Christ, Anointed One (Ho-Christos[G], Ha-Mashiach[H]), but that I am sent, ordered, appointed (apostello[G], shaluach[H]) before Him. Yochanan reminds his listeners that he has been very clear to point them beyond himself to the King Messiah. He reiterates his proclamation that “I am not the Christ!” Yochanan is not the Messiah but he has been appointed by God as a shaliach sent one who is to come before the Messiah and point Israel to Him. Yochanan is the epitome of humility, in many ways he is the Brit Chadashah’s (NT) Moses. Oh that the leaders of our religious communities would take a leaf from Yochanan’s book and chose to point to Yeshua rather than to themselves (I include myself in this admonishment). Joh 3:29 He that has, holds (echo[G]) the bride, betrothed (numphe[G], Ha-Kalah[H]) is the bridegroom (numphios[G], Ha-Chatan[H]): but the friend (philos[G]) of the bridegroom (numphios[G]), which stands and hears (akouo[G], shomeia[H]) Him, rejoices (chara[G], samoach[H]) greatly (chairo[G], yismach[H]) because of the voice (phone[G], kol[H]) of the bridegroom: this my joy (chara[G], simchatiy[H]) therefore is filled up, brimming with peace, wholeness, wellbeing, perfected, made secure (pleroo[G], sheleimah[H], from shalem, related to shalom). The bridegroom imagery is firmly established in the writings of Israel’s prophets and is a prophetic vision of one who celebrates and rejoices over his bride. God Himself is likened to the bridegroom: “As a young man marries a young woman, so will your Builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you.” -Isaiah 62:5 NIV This bridegroom imagery is connected to the recently celebrated wedding in Cana and to the Jewish idea of an eschatological banquet at the end of the age, when joy and abundance will be manifest in the promised Messianic age, the Olam Haba (world to come)[Isa. 25:6-8; Exek. 34:17-30]. Allusions to the Messianic Banquet also occur in later rabbinic literature (Babylonian Talmud Sanh. 96-99). Joh 3:30 He must increase, grow larger and larger (auxano[G], gadeil[H]), but I must decrease, subtracting and subtracting (elattoo[G], chasor[H]). No greater statement of humility has ever been spoken by a prophet of Hashem. Thus Yeshua says elsewhere, “Amen, I tell you, among those born of women there has not risen anyone greater than Yochanan the Immerser…” (Matt.11:11a). Yochanan could only point to the One Who would open the way to the Olam Haba. Whereas Yeshua was and is the Creator, the means of entry, and the One Who sustains the Olam Haba (world to come). Joh 3:31 He that comes (Ha-ba[H]) from above, from the beginning (anothen[G]) is above (epano[G]) every individual (pas[G]): he that is of the earth (meieretz[H]) is earthly, and speaks (dabeir[H]) of the earth (meieretz[H]): He that comes from the heavens (Ho-ouranos[G], mi-shamayim[H]) is above (epano[G], na’aleh[H]) every individual (pas[G], col[H]). Yochanan’s testimony of the person of Yeshua is impeccable. Yeshua is from above, from the beginning of all things, and is above every created thing while being submissive toward God the Father. On the other hand, Yochanan speaks from an earthly (albeit God inspired) perspective and therefore sees himself as subordinate to the One Who is from above. Joh 3:32 And what He (Who is from above) has seen with His eyes, perceived (horao[G], ra’ah[H]) and heard (akouo[G], shama[H]) that He testifies (martureo[G], yaiyd[H]); and no one receives (lambano[G]) His testimony (maturia[G], eiduto[H]). “What He has seen” recalls the words of Yeshua, “We testify” (v.11), and is further proof that Yeshua was speaking of the Godhead. “and no one receives His testimony” Yochanan prophecies the rejection that Yeshua will face from those who refuse the testimony He brings from above. On the other hand the text says “no one receives His testimony” in the present tense, meaning it is yet to be received by some. Joh 3:33 He that has received (lambano[G]) His testimony (maturia[G], eiduto[H]) has secured His seal, double sealed (sphragizo[G], chatom chatam[H]) showing that the God (Ho-Theos[G], Ha-Elohim[H]) is true (alethes[G], emet[H]). The one who receives the testimony of Yeshua has been double sealed in that because he has believed Yeshua (God with us) he has also shown his belief in God and is therefore safe in Messiah, in God (John 14:20). A double seal is a figure for that which is unbreakable. "the seal of the blessed God is truth" - T. Hieros. Sanhedrin, fol. 18. 1. & T. Bab. Sanhedrin, fol. 64. 1. & Yoma, fol. 69. 2. Joh 3:34 For He Whom the God (Ho-Theos[G], Elohim[H]) has sent, appointed, ordered (apostello[G], shelachu[H]) speaks (yadabeir[H]) the utterances, words (rhema[G], divreiy[H]) of the God (Ho-Theos[G], Ha-Elohim[H]): Who (God) does not give out a limited measure of the Spirit (Ho-pneuma[G], Ha-Ruach[H]). Judaism had understood up to this point that the Holy Spirit was only ever given in measure: "Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, "in measure".--Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but "in weight".'' - Vajikra Rabba, sect. 15. fol. 157. 3. The sent Word speaks the Word of the God. It is the Word (Yeshua) Who is given authority in the Father to pour out the Spirit without measure, something that has never happened in Israel before. This is prophetic of the outpouring of the Spirit at Shavuot (Pentecost) 50 days after the resurrection of Yeshua (Isa.44:3; Joel 2:28; Acts 2). Joh 3:35 The Father (Ho-pater[G], Ha-Av[H]) loves (ohev[H]) His Son (et-beno[H]), and the all, everything, every individual (pas[G], ve’et-kol[H]) has been given (didomi[G], natan[H]) into His hand (be’yado[H]). Having revealed the promised outpouring of the Holy Spirit, Yochanan now speaks of the Father having given all creation into the hands of the Son. Thus the Godhead is revealed in complex unity. Yeshua has been given authority because it is through Him (a man, Who is also God) that humanity and creation are to be redeemed. Yeshua in turn will submit both Himself and all of the renewed creation to the Father. “When all things are subjected to Him, then the Son will also make Himself subject to the One who subjected all things to Him, so that God may be all in all.” -1 Corinthians 15:28 Joh 3:36 He (all) that believes, trusts, is persuaded of, places his confidence (pisteuo[G], kol-hama’amiyn[H]) in, on, with, for the Son (Ho-uihos[G], Ha-ben[H]) has, holds (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]): and he that does not believe, is apathetic toward (apeitheo[G]) the Son (Ho-uihos[G], Ha-ben[H]) shall not see, or be seen by (optanomai[G]) life, living (zoe[G], chayim[H]); because (kiy[H]) the wrath, anger (orge[G]) of the God (Ho-Theos[G], Ha-Elohim[H]) abides, remains, sits (meno[G], yishkon[H]) on, by, before, against, over (epi[G], alayv[H]) him. A Midrash speaks of the King Messiah, the Latter Redeemer: “whosoever believes in him shall live; but he that believes not in him shall go to the nations of the world, and they shall kill him.'' - Midrash Ruth, fol. 33. 2. “The one that believes, in the Son holds everlasting living” We note that the one who believes in the Son Yeshua “holds” present tense, “everlasting living”. The one who believes has already entered everlasting living, a form of living that death has no hold over. “The one that does not believe, who is apathetic toward the Son shall not see, or be seen by living because the wrath of the God remains on that one.” Many today are happy to talk about redemption but are unwilling to speak of consequences for those who refuse redemption. The Gospel is clear in its affirmation of the just judgement of God. His wrath is (present tense) on all who have had the opportunity to receive His Son but have rejected Him and refused God’s loving offer of sacrificial atonement. As long as one resists God that one stands condemned, judged. However, in the moment that that same one choses to receive the Son and return to God, that one enters everlasting living. Thus, as I stated previously, God does not send people to eternal punishment, to the contrary, those who go to that place have chosen it through a perpetual refusal of Gods love, grace and mercy. This kind of persistent refusal of God’s mercy is elsewhere called the blaspheming of the Holy Spirit (Matt.12:30-32). Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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