"The messenger of a man is as himself" - Talmud Bavliy. Beracot Introduction:
What follows is an extension of Yeshua’s teaching regarding Him being the all existing Light in which a disciple should walk (practice faith: halakhah). This is worth remembering in light of the ritual washing of feet (means of walking, halakhah) Yeshua now performs for His disciples. 1Moreover, before the Festival (chag[H]) of the Passover (ha-Pesach[H]:to pass over), Yeshua[H A] (YHVH Saves, Joshua), seeing, perceiving (eido[G]) that His certain definite time, fixed season, hour (hora[G]) had come, in which He would pass over (metabaino[G]) from this world (ho kosmos[G], ha-olam[H]) to the advantage of (pros[G]) the Father (ho Pater[G], Ha-Av[H]), having entirely loved (agapao[G], ahav[H]) those belonging to Him who were in the world (ho kosmos[G], ba-olam[H]), He entirely loved (agapao[G], aheivam[H]) them toward (eis[G]) the taxing goal (telos[G]). These events appear to take place the evening prior to Pesach (Passover) during the first of two possible Seders (ritual Passover meals) practiced by post exilic Jews in the first century CE. If this is not a Seder then the Seder accounts of the other Gospels must fit between the current passage and the arrest of Yeshua which soon follows. Regardless, the Greek text calls this a formal (deipnon[G]) meal, which seems to fit with the Seder theory. It is no coincidence that the Greek metabaino[G] means to “pass over”. Thus, Yeshua is about to become the figurative Pesach Lamb of Israel and pass over from this world into death and resurrection “to the advantage of the Father”, meaning in order to provide the means by which the Father might be reconciled to His children (humanity). In the case of Messiah “entirely loving” His disciples, His people ethnic Israel, He would now pretext the fulfilment of that love (death on a cross) by acting the role of the lowliest servant of the household. Thus, He entirely loved them with the taxing goal of their redemption in mind (His death and resurrection). 2 During the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), the devil (ho diabolos[G], ha Satan[H]: accuser, slanderer) having already put into the inner being, heart (ho kardia[G], ha-leiv[H]) of Yehudah[H] (Judah: praise) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah: Joshua 15:25), the son of Shimon[H] (heard), to betray Him (Yeshua), 3 Seeing, perceiving (eido[G]) that the Father (ho Pater[G], Ha-Av[H]) had given (natan[H]) all things (et ha-kol[H]) into His hands (b’yado[H]), and that He had originated (apo[G]) from God (Theos[G], Elohiym[H]) and was going back to God (Theos[G], Elohiym[H]), “The Father had given all things into His hands” tells us that Yeshua was completely free to choose whether He would go through with His mission. Elsewhere we read: “For this reason the Father loves Me, because I lay down My life, breath, soul existence so that I may take it up again. No one, nothing has taken it away from Me or separated Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice. I have authority, power, choice to lay it down, and to take it up again. This commandment I received from My Father.” -Yochanan 10:17-18 4 He rose from the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), and put aside His garments, outer clothing (himation[G]); and taking a towel, He girded Himself. 5 Then He poured water (hudor[G], mayim[H]) into the basin (nipter[G]), and began to ritually wash (nipto[G]) the disciples’ (talmidim[H]) feet and to wipe them with the towel with which He was girded. In John’s Gospel Yeshua acts out the teaching that He is recorded as having given in the Gospel according to Mark 10:43-44. The Greek text uses the word nipto[G] which can refer to ritual washing. In the present context Yeshua rises from the dining table in order to wash the feet of His disciples. This means that the practical feet washing performed for guests entering the home had already occurred prior to the meal upon the arrival of Yeshua and His disciples. In short, their feet were already clean (of the dust of the road). Therefore, the correct translation is “began to ritually wash the disciples’ feet”. It is not by accident that the water is poured into a basin and Yeshua strips down to His undergarment, a seamless white garment like that of the priesthood of Israel. “Then the soldiers, when they had crucified Yeshua, took his garments and divided them into four pieces; and they also took his undergarment (chiton) which was seamless, woven from top to bottom entirely. Therefore they said among themselves, ‘Let’s not tear it, but instead cast dice to decide who gets it’.” -Yochanan 19:23 “17 Adonai spoke to Moses saying, 18 “You will also make a basin of bronze with a bronze stand for washing. You are to place it between the Tent of Meeting and the altar and put water in it. 19 Aaron and his sons are to wash their hands and their feet there. 20 Whenever they go into the Tent of Meeting or come near to the altar to minister, to present an offering made by fire in smoke to Adonai, they are to wash with water so that they do not die. 21 They are to wash their hands and their feet, so that they do not die. It is to be an eternal statute for them, to him and to his offspring throughout their generations.” -Shemot (Exodus) 30:17-21 TLV Yeshua is not only taking on the role of the lowliest servant of the household, as the Priest like Melkiy-tzedek (Psalm 110:4; Hebrews 5 through 7), He ritually washes the priests whom He has chosen to administer His Gospel when He ascends to the Father. Therefore, as is necessary before the priests approach the altar where His death will take place, He washes their feet as a symbol of their identity in Him and the role that they are to play in the events that follow. The text of Exodus 30:17-21 tells us that the ritual washing of the priests cleanses them for approaching the Holy God of Israel. This is one of the reasons for Yeshua’s dialogue with Kefa (Peter). 6 So He came to Shimon Kefa[H] (Simon: hears; Peter: Rock) who said to Him, “Adonay[H] (Kurios[G], Lord), do You wash my feet?” 7 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “What I do you do not see, perceive, recognize (eido[G]) now, in this moment (arti[G]) but you will know it intimately (ginosko[G], yodeia[H]) hereafter.” It is interesting to note that Simon Peter’s name essentially means “He hears the Rock”. HaShem is the Rock of Israel, her place of strength and shelter, and His Son Yeshua is the physical manifestation of God as Rock. “The Ruach Adonai has spoken through me and His word is on my tongue. 3 The God of Israel has said, the Rock of Israel has spoken to me, ‘He who rules over men righteously, he who rules in the fear of God-- 4 he is like the light of the morning when the sun rises, a cloudless morning of glistening as grass springs from the earth.’” -2 Samuel 23:2-4 TLV Yeshua responds to Shimon Kefa by placing a marker in his mind that he is to recall later at such a time as is important for him to perceive of what Yeshua has done and the role that Simon Peter has been given in the outworking of God’s kingdom through Messiah Yeshua. 8 Kefa[H] (Peter: Rock) said to Him, “You will never wash my feet!” Yeshua[H A] (YHVH Saves, Joshua) answered him, “If I do not wash you, you have no part with Me.” 9 Shimon Kefa[H] (Simon: hears; Peter: Rock) said to Him, “Adonay[H] (Kurios[G], Lord), then wash not only my feet (rag’lay[H]), but also my hands (yaday[H]) and my head (roshiy[H]).” Kefa (Peter) protests because he does not want the Rabbi Whom he venerates, respects, and adores to lower himself to a place of dishonour and servitude. He may be brash but his heart is in the right place. However, Yeshua is focused on the time that is at hand and has no time for playacting Kefa’s misplaced zeal. Therefore, Yeshua is harsh with Kefa because of His deep love for this disciple. “Snap out of it son, this is for your good!” Kefa’s response is incredible, rather than be deterred he doesn’t skip a beat but says “Okay, I’m in boots and all!” Yeshua is washing feet because He has recently explained that those who desire to serve Him must become His disciples and walk (using their spiritual feet) in His Light. Kefa adds the symbolism of hands (actions) and head (leader, governor of the body), and Yeshua responds… 10 Yeshua[H A] (YHVH Saves, Joshua) said to him, “He who has bathed, washed the whole body (louo[G]) needs only to ritually wash (nipto[G]) his feet, moreover he is completely clean, pure (katharos[G]); and you are clean, pure (katharos[G]), but not all of you.” 11 For He saw (eido[G]) the one who was betraying Him; for this reason He said, “Not all of you are clean, pure (katharos[G]).” Yeshua explains that in Him His disciples are entirely clean and need only be reminded of the fact that in their transcendent state of salvation in Him they must, at least for a while, continue to walk their faith in the sin affected world as ones who have been redeemed (past, present, future) and are being sanctified (Hebrews 10:14). This mysterious tension between certain salvation and continued sanctification is explained further in Yochanan’s first letter: “5 Now this is the message we have heard from Him and announce to you—that God is light and in Him there is no darkness at all. 6 If we say we have fellowship with Him and keep walking in the darkness, we are lying and do not practice the truth. [a] 7 But if we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin. 8 If we say we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness. [b] 10 If we say we have not sinned, we make Him a liar and His word is not in us.” -1 John 1:5-10 TLV “But not all” refers to Yehudah (Judas), who has clearly not placed his trust in Yeshua as King Messiah and is therefore intent on following the desires of his baser nature and has been enticed by the lies of the father of lies Satan. 12 So when He had ritually washed (nipto[G]) their feet, and taken His garments and reclined at the table again, He said to them, “Do you know (ginosko[G], hay’da’tem[H]) what I have done to you? 13 You call Me the Teacher (Moreh[H]) and the Lord (ho Kurios[G], Adon[H]); and [b]you are right, for I am (eimi[G]). 14 If I then, the Teacher (Moreh[H]) the lord (ho Kurios[G], Adon[H]), ritually washed (nipto[G]) your feet, you also ought to ritually wash (nipto[G]) one another’s feet. 15 For I gave you an example that you also should do as I did to you. Here Yeshua says “Do you ginosko (know)” rather than “Do you eido (perceive, see)”. This is because He is asking them if they have gained knowledge that will result in practice. The message is that as disciples of Yeshua they are to follow His example of service and to affirm one another in the priesthood they share in Him. This is pretexted by the Torah which says that the ethnic, religious, empirical Jewish people have been chosen as a nation of priests. Therefore, the Gospel and priesthood of Messiah continues to be first for the Jew. Yeshua is saying that the gifts and calling of God upon the ethnic Jewish people are irrevocable (Romans 1:16; 11:29). “and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” -Shemot (Exodus) 19:6 NASB Only then is the offer of priesthood in Messiah extended to the nations, not as usurpers of Israel’s rightful place but as participants in the faith (a spiritual relationship) of Abraham. The later does not negate the former, nor does it cause the former to cease. Therefore: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvellous light;” -1 Peter 2:9 NASB 16 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, a bond servant (doulos[G]) is not greater than his master, nor is one who is sent greater than the one who sent him. 17 If you see, perceive, recognize (eido[G]) these things, you are blessed (well off) if you do them. The double amein reminds us once again of the firmly established truth of what follows. Yeshua admonishes His disciples to accept the sight He has imparted to them and see with spiritual clarity the King Messiah as their ever present Servant King and the Father as the Originator of Israel’s relationship to Himself. Yeshua’s disciples must remember that He is greater than they and has submitted Himself to His Master YHVH. Therefore, they should emulate their Master Yeshua for God’s glory. In doing so Yeshua promises them that they will experience true blessing as a result of their right actions in emulating Him. "R. Meir says, who is greatest, he that keeps, or he that is kept? from what is written in Psalm 91:11, he that is kept, is greater than he that keeps: says R. Judah, which is greatest, he that carries, or he that is carried? from what is written in Psalm 91:12, he that is carried, is greater than he that carries: says R. Simeon, from what is written, in Isaiah 6:8, הוי המשלח גדול מן המשתלח, "he that sends, is greater than he that is sent".'' - Bereshit Rabba, fol. 68. 1. “If you recognise these things blessed are you if you do them.” "he that learns but not to do", it would have been better for him, if he had never been created; and says R. Yochanan, he that learns but not to do, it would have been better for him if his placenta/membrane (secundine) had been turned upon his face, and he had never come into the world.'' - Hieros. Beracot, fol. 3. 2. 18 I don’t speak of all of you. I know the ones I have chosen; but that the Writing (graphe[G], ketviy[H]) may be fully filled, ‘He who eats My bread (lachmiy[H]) has lifted up his heel (akeiv[H]) upon Me.[Psalm 41:10(9)]’ “Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me. 10 But You, O Lord, be gracious to me and raise me up, That I may repay them. 11 By this I know that You are pleased with me, Because my enemy does not shout in triumph over me. 12 As for me, You uphold me in my integrity, And You set me in Your presence forever. 13 Blessed be the Lord, the God of Israel, From everlasting to everlasting. Amen and Amen.” -Psalm 41:9-13 NASB We note that the fullness which the Gospel writer is alluding to begins with betrayal but ends with the betrayed one held up in His integrity and set before God’s presence forever. “Lifted up his heel” is a Jewish idiom that means “He was inspired by his pride to do harm”. 19 From now on I am telling you before it comes to pass, so that when it does occur, you may believe, trust, be persuaded (pisteuo[G], v’he’emantem[H]) that I am (ego eimi[G]). “From now on” is an indication that Yeshua will no longer teach them in mashaliym (parables) but will speak in clear terms. Yet again the Greek phrase ego eimi reflects the Divine title “I AM”. Yeshua is placing yet another mental marker in the minds of the disciples so that when they see what is to come (His death, resurrection, and ascension), they might be certain of His Deity. 20 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, the one who receives whomever I send receives Me; and the one who receives Me receives Him who sent Me.” Again, the double amein establishes the truth of what follows. Those who receive the disciples and their message of Yeshua’s Gospel are, in a spiritual and transcendent way, receiving Yeshua Who will dwell in them by His Spirit, that is the Spirit of the Father and the Son. Subsequently those who will receive the messengers (disciples) sent by Yeshua will receive Yeshua Himself and in doing so will receive God the Father in perfect reconciliation and preordained eternal relationship. Of course, the opposite is also true. Those who reject those sent by Yeshua (His disciples, including modern believers) reject Yeshua and in turn reject the Father. This is especially true of those who reject Jewish believers who bring the message of the King Messiah Yeshua. של אדם כמותו ששלוחו "the messenger of a man is as himself". - Talmud Bavliy. Beracot, fol. 34. 2. Kiddushin, fol. 41. 9. & 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. “Whoever claims to abide in Him must walk as Yeshua did!” -1 Yochanan (John) 2:6 © Yaakov Brown 2020 For the child of Light approval should not be confused with the false desire to earn it. In Messiah Yeshua we have (past tense) been approved. Therefore, we should live from that approval and not for it. Introduction:
Yeshua speaks what follows in Jerusalem prior to (Pesach) Passover. He is among the disciples, and many other devote Jews are overhearing Him. This follows His triumphal entry into the city to the Messianic shouting of tens of thousands of Jewish worshippers and some Greek God fearers. He has just used the mashal (figure) of the wheat falling to the ground in order to produce fruit as a prophetic image pointing to His death and resurrection. Now He expounds on the imagery by explaining that those who follow Him will also suffer with Him, that is, as He has suffered and will be with Him (in a transcendent way) where He is, both in death and in resurrection. 26 If anyone serves, attends, waits on, ministers to (diakoneo[G]) Me, that one must follow Me, become My disciple (akoloutheo[G]); and where I am, in that place (ekei[G]) My servant (diakonos[G]) will also be; if anyone serves (diakoneo[G]) Me (in the future), My Father (Pater[G], Aviy[H]) will fix value upon, revere, venerate, honour (timao[G]), y’chab’denu[H]) that one. If one is determined to attend to Yeshua, serve Him, minister to Him, that one must take a step further, beyond mental assent and into discipleship. Discipleship in this context means sitting at the Rabbi’s feet, staying so close so as to be near Him at all times, and thus the essence of the Rabbi is absorbed by the disciple, talmid shel Yeshua. If one truly enters into this relationship with Yeshua, he or she will, by nature of this relationship, be where Yeshua is. Therefore, given the inseparable nature of God, the Father will honour the true disciple of Yeshua as a son or daughter. 27 “Now, at this present time (nun[G]) My breath/soul (psuche[G], nafshiy[H]) has become agitated, disquieted, anxious, distressed, troubled (tarasso[G]); and what shall I say, ‘My Father (Pater[G], Aviy[H]), save Me, keep Me safe, rescue Me (sozo[G]) from the (ho[G]) certain definite time, fixed season, hour (hora[G])’? Nevertheless, through, by, for (dia[G]) this which is to come (erchomai[G]) I came to the certain definite time, fixed season, hour (hora[G]). Yeshua’s words here are similar to those of His prayer in Gat Sh’maniym (Gethsemane) [Matt. 26:38-39; Mark. 14:34-36; Luke. 22:41-43]. The enormity of the task before Him overwhelms His humanity. He has suffered and been tried in every way as we have and yet remains sinless (Heb. 4:15). There is great comfort here for those suffering mental distress and emotional turmoil. The suffering Messiah walks with us in our suffering, not as a Job’s comforter but as One Who has suffered as we suffer. We note that it is “through, by, for” His coming death and resurrection that Yeshua has come. It is through His death and resurrection that He brings glory to the Father, and by His death and resurrection that He brings freedom to those imprisoned by sin, and it is for the purpose of reconciling the creation to the Creator that He refuses to give in to distress and anxiety. 28 My Father (Pater[G], Aviy[H]), glorify, extol, magnify, celebrate, convey the thoughts of, adorn with lustre, clothe with splendour (doxazo[G]) Your Name (sh’mecha[H]).” Then a voice came from the heavens (kol min-hashamayim[H], Bat Kol [daughter voice]): “I have glorified, extoled, magnified, celebrated, conveyed the thoughts of, adorned with lustre, clothed with splendour (doxazo[G]) My Name (it), and will glorify, extol, magnify, celebrate, convey the thoughts of, adorn with lustre, clothe with splendour (doxazo[G]) My Name (it) again.” Notice that Yeshua does not ask the Father to glorify Yeshua’s Name but to glorify the Father’s Name. Many a human being throughout history has relied on the remembrance of their name and its veneration in the temporal world in order to gain some solace at the point of their martyrdom, but Yeshua thinks not of Himself but of the Father and His eternal redemptive purposes. The primary flaw in much of our fallen human thinking is our inability to see beyond the boundaries of time and space, our inability to perceive of something outside of the temporal created universe. We ask for evidence and proof of intangible things, and when none is given we presume that the intangible simply does not exist. Yeshua shows us that even in our most desperate circumstances we can look to the Father our Creator and be certain that there is a truer reality than the one we perceive with our limited intellect. “Then a voice from the heavens…” In rabbinic tradition this “voice” is known as “Bat Kol” literally “Daughters voice” and is a title given to the voice of an angelic messenger of God. Following the last prophet of the Tanakh it is said that the Ruach HaKodesh (Holy Spirit) did not manifest Himself among the people of Israel but that instead the voice of an angelic messenger would from time to time speak from the heavens. “After the death of Haggai, Zechariah and Malachi, the last of the prophets, the Ruach HaKodesh (Holy Spirit) ceased from Israel; nevertheless they received communications from God through the medium of the Bat Kol.” -Tosefta Sotah 13:2 The rabbis also say that the Bat Kol is: "a voice that comes out of heaven proceeding from the midst of another voice,'' -Piske Tosefot in T. Bab. Sanhedrin, art. 30. One of the rabbis of the Talmud R. Yochanan ben Zaccai, was said to be well versed in the language and speech of angelic beings (Talmud Bavliy Sukkah, fol. 28. 1. & Bava Bathra, fol. 134. 1.). It is impossible to narrow down the many ways God had glorified His Name prior to these words into just one instance. In reality, the Father is referring to all that has gone before that has brought glory to His Name, and to all that is to proceed from the redemptive work of Yeshua, bringing perpetual glory to the Name of YHVH the God of Israel and of all creation. 29 Therefore, the crowd (ochlos[G]) who stood by and heard it were saying that it had thundered; others were saying, “A messenger/angel (aggelos[G], malakh[H]) has spoken to Him.” The first clause emulates the response of Israel to the thundering of God at Sinai (Exodus 19:18-19). The second clause reflects the rabbinic understanding of the Bat Kol (as explained in the previous notation). 30 Yeshua[H A] (YHVH Saves, Joshua) answered and said, “The voice (ha-kol[H]) has not come for My sake, but for your sakes. Yeshua was aware of the tradition among the teachers of Israel who taught that no man (no would be prophet, Messiah etc.) was to be listened to or received, even if he were to do as many great signs and wonders as Moses, unless the people of Israel were to hear the Lord speaking audibly to him as He did to Moses (R. Mosis Kotsensis praefat. ad Mitzvot Torah). 31 Now a separating, judgement, decision (krisis[G], nidin[H]) is upon this world (kosmos[G], ha-olam[H]); the present ruler, first in rank, a prince (archon[G], sar[H]) of this world (kosmos[G], ha-olam[H]) will be violently driven out (ekballo[G]). The driving out of the “ruler of this world” is a reference to the removal of the keys to death and hades from the one who had been given temporal control over them. That one being Satan the adversary and accuser of humanity. Thus, we see Yeshua pictured in the Revelation of John holding the keys to death and Hades as the living One Who was dead but is now alive forever perpetually and is victor over death (Revelation 1:18). The text is not saying that Satan will no longer have any influence in the fallen creation but that he has had the temporal control over death (the fruit of sin) removed from Him even while the present world order remains within the domain of death, which is within time and space. Therefore, Satan’s influence is reduced and He no longer has the ability to hold death over the heads of those who Yeshua will redeem through His death and resurrection. The reference to Satan being violently driven out is intentionally ambiguous. It means that Yeshua’s violent death will result in Satan being violently driven out of his temporal place of rule. One sees here that Satan has never been on equal footing in the battle between good and evil. In fact, as a created being he is subject to the Creator and is nothing more than a footnote in the eternal purposes of God for His creation. Satan has been allowed certain temporal power in order to facilitate the decision required in order to validate love. The so called “problem of evil” is only a problem to those whose vision is limited to time and space (the present world). From the point of view of Yeshua, even when present within time and space, Satan and the problem of evil have already been solved, overcome, done away with, through the sacrificial act of vicarious love that Yeshua has committed Himself to from before the creation of the world (1 Peter 1:19-20; Revelation 13:8). It’s interesting to note that our rabbis use the title “Sar haolam” Prince of the world in reference to the angel of death (Talmud Bavliy Yebamot, fol. 16. 2. & Sanhedrin, fol. 94. 1. & Cholin, fol. 60. 1.). 32 And I, if I am lifted up from the land (ho ge[G], ha-aretz[H]), will draw all individually (pas[G]) near to Myself.” 33 Moreover He was saying this to give a sign (semaino[G]) of the nature of death (thanatos[G]) by which He was to die. In describing the type of death He would die Yeshua also reveals the intrinsic link between glory (being lifted up in exaltation) and sacrifice (being lifted up on a Roman cross of execution). In fact, Yeshua’s vicarious sacrifice is evidence of God’s incomparable love and is therefore a manifestation of His glory. The Talmud Bavliy says that in the Olam Haba (world to come), the days of the Messiah (Messianic age), all the proselytes shall be g’ruriym גרורים, "drawn" to the sign or banner raised up by the Messiah, and will freely join the people of Israel (Talmud Bavliy Avoda Zara, fol. 24. 1. & Gloss. in ib.). 34 The crowd (ochlos[G]) then answered Him, “We have heard out of the Torah (ho nomos[G], ha-Torah[H]) that the Messiah (Christos[G], Mashiyach[H]) is to remain forever in an unbroken age (aion[G]); and how can You say, ‘The Son of Humanity (uihos ho Anthropos[G], Ben ha-Adam[H]) must be lifted up’? Who is this Son of Humanity (uihos ho Anthropos[G], Ben ha-Adam[H])?” “the Messiah is to remain forever in an unbroken age” In this context Torah/Law (nomos[G]) refers to the entirety of Hebrew Scripture (Tanakh). The reference that the crowd makes to the eternal reign of the Messiah can be linked to a number of Scriptures from the Tanakh (OT). “The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” -Psalm 110:4 ESV Our rabbis say the following concerning Zechariah 4:14, relating the two anointed ones, Aaron and the Messiah: "These are Aaron and the Messiah; and it would not be known which of them is (most) beloved, but that he says, Psalm 110:4, ‘the Lord has sworn, and will not repent, you are a priest for ever’; from whence it is manifest that the Messiah is more beloved than Aaron the righteous priest.'' - Avot R. Natan, c. 34. Rabbi Moshe Hadarsan writes: Psalm 45:1-2 is also understood by our ancient writers to be an allusion to the King Messiah. “My heart overflows with a pleasing theme; I address my verses to the king; my tongue is like the pen of a ready scribe. You are the most handsome of the sons of men; grace is poured upon your lips; therefore God has blessed you forever.” -Psalm 45:1-2 ESV The Targum (2nd Century Aramaic paraphrase) renders: "thy beauty, O King Messiah, is more excellent than the children of men.'' Psalm 72:17 is interpreted by numerous rabbinical commentators as referring to the perpetual nature of the Messiah (T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. Bereshit Rabba, fol. 1, 2. Echa Rabbati, fol. 50. 2. Pirke Eliezer, c. 32.): “May his name endure forever, his fame continue as long as the sun! May people be blessed in him, all nations call him blessed!” -Psalm 72:17 ESV “how can You say, ‘The Son of Humanity (Ben ha-Adam) must be lifted up’?” They are not saying that they don’t know what the Messianic title “Son of Man” (taken from the prophet Daniel 7:13) means, rather they are asking to whom it applies. We know this because they link the title “Son of Man” to their question regarding the Torah, showing that they see the Messiah and the Son of Man as being synonymous titles. Both ancient and modern Jewish scholars alike agree that Daniel 7:13 is a reference to the Messiah (Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Yarchi & Sandiah Gaon in Dan. vii. 13. & R. Yeshua in Iben Ezra in ib.). 35 Therefore, Yeshua[H A] (YHVH Saves, Joshua) said to them, “For a little while longer the all existing Light [not created] (ho phos[G], ha-Or[H]) is among you. Walk halachically (hit’hal’chu[H]) while you have the all existing Light [not created] (ho phos[G], ha-Or[H]), so that darkness [created] (skotia[G], choshekh[H]) will not take hold of (katalambano[G]) you; he who walks his halacha (ha-holeich[H]) in the darkness [created] (bachoshekh[H]) does not see, perceive (eido[G]) where he goes. Messiah Yeshua is the all existing Light that walks among them and will soon ascend to the Father. Therefore, while He is among them they are to “walk”, that is practice faith according to the Light of the King Messiah. Their halakhah (applied faith) must reflect Yeshua’s teaching and practice. The counterpoint to this is the consequence of darkness taking hold of those who fail to walk according to the Light of Yeshua. We note that the Light of Yeshua is not created but all existing, while the darkness is a created thing that is subject to the Creator, to Yeshua. Thus, the one who “walks” practices faith in darkness, practices vain faith and is unable to see (perceive) even the direction he is heading in. 36 While you have the all existing Light [not created] (ho phos[G], ha-Or[H]), believe, be persuaded, trust (pisteuo[G], ha-amiynu[H]) in the all existing Light [not created] (ho phos[G], ha-Or[H]), so that you may become children of the all existing Light (b’neiy ha-Or[H]).” These things Yeshua[H A] (YHVH Saves, Joshua) spoke, and He went away and hid Himself from them. We note that only those who trust in the all existing Light of Yeshua will become children of Light. All human beings are children of creation and therefore in one sense children of God. However, throughout Scripture a distinction is made between B’nai ha-Adam (children of fallen humanity) and B’nai Elohiym (children of God). Therefore, in another sense only those who receive the Light of God are truly children of God. “Children of Light” is synonymous with “B’nai Elohiym” children of God. “Children of Light” is not as some suppose an allusion to Essene theology. In fact, Yeshua’s teaching could not have been further from the esoteric teaching of the Essenes. So much so that Yeshua never addressed the Essenes or acknowledged them as part of God’s continued plan for the ethnic, religious, empirical, chosen people of Israel. Far too much conjecture has been entered into by so called “Messianic” Bible teachers, who make erroneous claims concerning the Essene sect, linking Yeshua to the cult using nothing more than conjecture and supposition. In fact the teaching of the Essenes has more in common with the false belief of Gnosticism than it does with Judeo-Messianic thought. 37 But though He had made (asah[H]) so many miraculous signs (otot[H]) before them, they were not believing, being persuaded, trusting (pisteuo[G], he’emiynu[H]) in Him. In spite of the many signs Yeshua performed and the audible voice from the heavens, there were still many who didn’t trust in Him as the promised King Messiah. 38 Fully filling the word, essence, substance (ho logos[G], ha-Davar[H]) of Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) the prophet (ha-naviy[H]) which he spoke: “Lord (YHVH[H]: Mercy), who has trusted (he’emiyn[H]) our report? And upon whom has the arm (zeroah[H]) of the Lord been uncovered, revealed, made naked (nig’latah[H])?[Isaiah 53:1]” The author of John’s Gospel quotes the prophet Isaiah intending the full context of Isaiah 53:1-12 to be considered. We note that a connection is made between the present verse and the beginning of the Gospel linking the Davar, word essence of God to both Yeshua and the words of Isaiah made manifest. This tragic indictment observes the public revelation of Messiah to the people of Israel and our inability to comprehend Him. So obvious is His person among us that it is as if He were made naked before us. And yet, we failed to receive Him corporately at His first coming, though many believed individually. 39 For this reason they could not believe, trust (pisteuo[G], l’ha’amiyn[H]), for Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) said again, 40 “He has shut (hasha[H]) their eyes and He made their heart (leiv[H]) fat (hash’mein[H]), otherwise they would not see (yir’eh[H]) with their eyes and understand, consider, discern (yaviyn[H]) with their heart (leiv[H]), and return (vashav[H]) and I heal (v’rafa[H]) them. [Isaiah 6:10]” Once again the context of Isaiah 6 is intended. The reality was that we had allowed ourselves to become numb to God’s voice and under Roman oppression had become preoccupied with the temporal goal of freedom from servitude to a foreign power rather than concerning ourselves with our nation’s need for freedom from idolatry and godlessness. The poetic imagery of the prophet Isaiah likens the clogging of the arteries to the spiritual condition of the inner being. We note that our return as a people needs to begin in our willingness to be discerning with our vision: only then can we return to be healed, made whole. This is a poignant reminder for the present age where the media seeks to cloud our vision with false reports and immoral agendas. We are challenged as followers of Messiah to be discerning, listening to the voice of the Ruach HaKodesh rather than the voice (spirit) of the air (Satan). Sadly, many so called “believers” today have fallen victim to spiritual fatness of heart (core being) and have been taken hold of by the darkness of the age. 41 These things Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) said because he saw His (Yeshua/YHVH[H]) opinion, judgement, view, glory and he spoke of Him (Yeshua/YHVH[H]). Yochanan the author once more makes the connection between Yeshua and Deity. The glory Yeshua spoke of in the previous verses was that of the Father, now the author of the Gospel notes that Isaiah said these things as a result of seeing the glory of the Son. It seems likely that Yochanan is referring to Isaiah 6:1-3: “In the year of King Uzziah’s death, I saw Adonai sitting on a throne, high and lifted up,[a] and the train of His robe filled the Temple. 2 Seraphim were standing above Him. Each had six wings: with two he covered his face and with two he covered his feet, and with two he flew. 3 One called out to another, and said: ‘Holy, holy, holy, is Adonai-Tzva’ot! The whole earth is full of His glory.’” -Isaiah 6:1-3 TLV Therefore, John’s Gospel makes the glory of God the Father and the glory of God the Son echad (One, a complex unity). Keep in mind that part of Yeshua’s glory is His death and the resulting resurrection and assent. We need also understand that this means that Isaiah saw and received the Messiah Yeshua some 700 years before Yeshua was born into time and space. So much for “progressive revelation”. 42 Nevertheless many even of the rulers, princes, leaders [both religious and secular] (archon[G], ha-shariym[H]) believed, trusted (he’emiynu[H]) in Him (Yeshua), but because of the P’rushiym[H] (Pharisees, chaste ones) they were not confessing Him, for fear that they would be put out of the synagogue (aposunagogos[G]); “many even of the rulers, princes, leaders [both religious and secular] (archon[G], ha-shariym[H]) believed, trusted (he’emiynu[H]) in Him (Yeshua)” Many among the ruling religious class believed. This means Pharisees, Priests, secular rulers, and yes, even some Sadducees. “but because of the P’rushiym[H] (Pharisees, chaste ones) they were not confessing Him, for fear that they would be put out of the synagogue (aposunagogos[G]);” Retrospectively the author of the Gospel would have loved for his fellow Jews to step up and have the godly chutzpah to profess their faith at this time, but having lived to see the outworking of God’s redemptive purpose he also knew that Yeshua had to enter death and resurrection as the King Messiah. Therefore, we should not stand passing judgement against those among the rulers who believed. They were in an extremely difficult position and would later become emboldened following Shavuot (Pentecost), spreading the Good News by the Spirit of God in them. “put out of the synagogue (aposunagogos[G])” [John 9:22] In the first century it was more common to refer to being cast out of the “Congregation of Israel” when referring to full excommunication from the people and religion of Judaism. The rabbinical equivalent exercised against the messianic Jewish community of the early body of believers was called “cherem” (lit. devote to destruction) The threat of the present text does not necessarily refer to cherem, a form of complete excommunication from the congregation of Israel, meaning they would shunned by the community but not refused entry to the Temple precinct (there was no Great Synagogue at the time because the Temple was the central place of Jewish Worship until 70 CE). However, regardless of the specific intent, it was a significant threat, given that the local synagogue acted as a type of community centre, as well as a subsidiary place of worship and Torah study, and that those who were “cherem” (if this was the implied threat) were only to enter through the mourners (and the excommunicated) gate of the Temple and move to the left contrary to the practice of others, proclaiming the state of their excommunication. "all that go into the temple, go in, in the right hand way, and go round, and come out in the left, except such an one to whom anything has befallen him, and he goes about to the left; (and when asked) why dost thou go to the left? (he answers) because I am a mourner; (to whom it is replied) he that dwells in this house comfort thee: (or) שאני מנודה, "because I am excommunicated"; (to whom they say) he that dwells in this house put it into thy heart (that thou mayest hearken to the words of thy friends, as it is afterwards explained) and they may receive thee.'' -Mishnah. Middot, c. 2. sect. 2. 43 for they loved the glory, judgement, approval, opinion, view (doxa[G], kevod[H]) of human beings (agappao[G], anashiym[H]) rather than the glory, approval (doxa[G], kevod[H]) of the God (ho-Theos[G], ha-Elohiym[H]). This is a sad indictment on us all. It is not that we don’t love the glory and approval of God, rather it is that we have compromised ourselves in order to receive the glory and approval of human beings. In doing so we show that we do not properly understand the fruit of either. The glory and approval of human beings may reap temporal comfort but it will inevitably reap eternal destruction whereas the glory and approval of God may reap temporary discomfort but will ultimately reap eternal life. For the child of Light approval should not be confused with the false desire to earn it. In Messiah Yeshua we have (past tense) been approved. Therefore, we should live from that approval and not for it. 44 And Yeshua[H A] (YHVH Saves, Joshua) cried out like a raven (krazo[G]) and said, “He who believes, trusts (pisteuo[G], hama’amiyn[H]) in Me, does not believe, trust (pisteuo[G], ma’amiyn[H]) in Me but in Him who sent Me. Yeshua screams this truth above the crowd of Passover worshippers. Ref. “If you have seen Me you have seen the Father” (John 14:7, 9). “Seen” meaning, “perceived, received, understood, accepted etc.” 45 He who sees Me observes, looks attentively to (theoreo[G]) the One who sent Me. 46 I have come, all existing Light [not created] (ho phos[G], ha-Or[H]) into the world (kosmos[G], ha-olam[H]), so that everyone who believes, trusts ((pisteuo[G], hamamiyn[H]) in Me will not remain in darkness [created] (ba-choshekh[H]). The Greek theoreo further affirms the depth of sight (spiritual) required in a person’s seeking out God the Father. “I have come, all existing Light [not created] (ho phos[G], ha-Or[H]) into the world” This statement makes a clear distinction between the created light of the fallen world (Sun, moon etc.) and the all existing Light of the King Messiah. The Light of Messiah has entered the world and has eclipsed the created light of the sin affected days of the present creation. Therefore, the created darkness is removed from those who receive Yeshua’s all existing Light. 47 If anyone hears (akouo[G], v’hashomeia[H]) My spoken words (rhema[G], d’variy[H]) and does not keep, guard (phulasso[G], yish’mereim[H]) them, I do not separate, pronounce judgement on (krino[G]) him; for I did not come to separate, pronounce judgement on (krino[G], eshpot[H]) the world (kosmos[G], ha-olam[H]), but to save (sozo[G], l’hoshiya[H]) the world (kosmos[G], ha-olam[H]). The Greek rhema refers to spoken word, whereas the Hebrew davar is the sum of all aspects of word, substance. Yeshua is calling attention to His public teaching, after all, who can hear that which they haven’t had the opportunity to listen to. “for I did not come to separate, pronounce judgement on the world, but to save the world…” This applies to Yeshua’s first coming. He has come the first time in order to give Himself as the substitutionary sacrifice that enables others to come to salvation. However, He will return to Judge (Matt. 25:31-46; John 5:22, 27; 2 Cor. 5:10; ). In fact the following verse tells us that the very word that issues from the mouth of Yeshua will judge humanity in the last day, that being Yom HaDin (Day of the Judgement). 48 He who disregards, rejects, does away with (atheteo[G]) Me and does not receive, take hold of (lambano[G]) My spoken words (rhema[G], d’variy[H]) has one who separates, pronounces judgement on (krino[G], yadiyn[H]) him; the word, essence, substance (ho logos[G], ha-Davar[H]) I spoke is what will separate, pronounce judgement on (krino[G], yadiyn[H]) him at the extreme last day (eschatos hemera[G], bayom ha’achron[H]). The “One” Who passes judgement on the last day is both the Father and the word of Yeshua. 49 For I did not speak on My own initiative, but My Father (ho Pater[G], Aviy[H]) Himself who sent Me has given Me a command, charge, injunction (entole[G]) to be spoken (epo[G]) and to be uttered (laleo[G]). The commandment given to Yeshua is not, as some foolish so called Messianics’ teach, the Torah. Those who insist that the Torah is the centre of faith are idolaters and false guides. Rather the commandment given of the Father specifically to and through Yeshua is the sum of the Torah and the eternal application of that part of the Torah which remains (not all of the Torah is necessary in the Olam Haba. There will be no need for “Thou shalt not…” in a world devoid of sin). The “command, charge, injunction” given to Yeshua by the Father concerns the freeing of those made captive to sin and its fruit death. The resulting command, injunction, bearing the fruit of eternal life. 50 And I see, perceive (eido[G], yodatiy[H]) that His command, charge, injunction (entole[G], mitzvato[H]) is eternal life (zoe aionios[G], chayeiy olam[H]); therefore the things I speak, I speak in the same manner as My Father (ho Pater[G], Aviy[H]) has told Me.” The Greek word entole is best translated “injunction” here. In the usual English sense and within the limitations of time and space eternal life is not a command but an injunction that puts an end to the fruit of sin and is an ongoing charge to those who are being sanctified within time and space until that point in time when eternity and the temporal world converge at the second coming of the resurrected King Messiah Yeshua. The manner of the Father is manifest in the Son as the outworking of His redemptive purpose for humanity. © Yaakov Brown 2020 “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 Thus, under Roman occupation and religious tyranny the common people of Israel were powerless to prevent Yeshua’s death, and in turn, neither the governments of this world nor any power in the heavens or on the earth were able to prevent His resurrection. Introduction:
The events of John 10:1-21 took place sometime following Sukkot in the month of Tishrei, and probably occurred within a week of the eighth day Shmini Atzeret. The events of verses 22 to 42 take place in the winter during Chanukah at the end of the month of Kislev. Thus, two months have gone by between verses 21 and 22 of John chapter 10. 22 At that time the Festival of the Chanukah[H] (egkainia[G] , renewal, dedication from kainos - new) took place at Yerushalayim[H] (Jerusalem, downpour of peace); 23 it was winter (cheimōn[G] – stormy), and Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves), was walking in the house (b’veiyt[H]) of the temple (hieron[G], ha-mikdash[H]) in the porch (stoa[G]) of Shlomoh[H] (Solomon, peace, wholeness, well-being). The Greek text allows for the reading “At the time of the new festival taking place in Jerusalem; it was winter…” Either way, the festival is Chanukah, the only Jewish festival that takes place in winter, and at that time a relatively new extra-Biblical festival, not a festival of the Torah or the Tanakh (e.g. Purim). Chanukah: The festival of Chanukah (new dedication), appointed by Yehudah Maccabee and his brothers, following the purging of the temple, and renewing of the altar, after the desecrating of them by Antiochus Epiphanes; begins on the twenty fifth of the month of Kislev, (November-December of the modern western calendar). "52 Now on the five and twentieth day of the ninth month, which is called the month Kislev, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Kislev, with mirth and gladness.'' -1 Maccabees 4 "5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Kislev. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' -2 Maccabees 10:8 חנוכה "the dedication"; and they are forbidden mourning and fasting, as the days of "Purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.'' -Hilchot Megillah Uchanucha, c. 3. sect. 2, 3. & 4. 1, 2. Vid. Talmud Bavliy Shabbat, fol. 21. 2. Josephus the Jewish Historian calls Chanukah the “Festival of Lights” due to the lighting of the temple during this rededication festival. This is later reflected in the lighting of chanukiyot (special menorot for Chanukah) [Antiquities of the Jews. l. 12. c. 7. sect. 7.]. The following exert from a siddur (prayer book) used for Chanukah reads: "blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.'' -Seder Tephillot, fol. 234. 1, 2. Ed. Amsterd. Solomon’s Porch was situated on the outside of the Temple complex to the east (also mentioned in Acts 3:11; 5:12). The covered portico on the west side of the outer wall which is often mistakenly called Solomon’s Colonnade, is in fact the Royal Stola. The record of Josephus makes it clear that Solomon’s Colonnade is situated next to the deep valley of the Kidron (east), and not on the west side of the temple complex. "there was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple.'' -Josephus Antiquities of the Jews. l. 20. c. 8. sect. 7. In order to form a foundation for context I will retell the events leading up to Chanukah so as to give insight into the religious thinking of the first century at the time of these events recorded in John 10:22-42. My version of events touches on the main historical points while also allowing for some artistic licence in terms of storytelling. The Chanukah Story as it relates to John 10:22-42: It was the winter of 165 BCE and the known world was ruled by an anti-messiah named Antiochus Epiphanes, a man who claimed to be the manifest image of the invisible Supreme God. The darkness of his empire reached its greatest depths in the land of Israel where he had banned all practices associated with the worship of the God of Israel. The darkness was not confined to the physical world. Many in Israel, having suffered under relentless persecution, had turned away from worshipping God, Israel’s temple had been defiled, and the light of her holy Menorah, representing the manifest light presence of God had been snuffed out. A small army of Jewish warrior priests lead by Yehudah Maccabee, approached the court of Israel inside the Temple complex in Jerusalem. Despite the size of their army God had enabled them to defeat the Tyrant Antiochus and his hordes and were now seeking to restore and rededicate the Temple of Israel’s God. As they walked past the altar of sacrifice toward the doorway of the Temple they saw the remnants of burnt pig skin and smelt the foul stench of pigs’ blood. Several of the men buckled at the knees and vomited in disgust at this sacrilege, others hardened their resolve and moved forward toward the entrance of the Holy place. The Temple was dark, devoid of light, and as they entered the men tripped on debris and slid on pig fat and faeces. One of the soldiers lit a torch, the flame struggled against the cold wind that blew in from behind them. Suddenly, as if by divine edict the wind stopped and the flame grew strong, illuminating the Holy place and revealing the full extent of the desecrations that had been perpetrated there. An Idol of the Greek god Zeus stood in the Holy of Holies and the remnants of pig and fowl carcasses littered the floor. The seven branched Menorah, the windowless Temple’s only source of light, lay toppled on the stone floor and the incense altar was overflowing with urine. Judah and his men fell to their knees, they sobbed like helpless children and in the torch light they cried out to the God of Israel, “Hoshiyah na!” Save us now! In the midst of their wailing and hopelessness they heard the voice of a young boy who had followed them into the Temple courts. He yelled out at the top of his lungs, “I’ve found a jug of undefiled oil, the priestly seal is still on it. I discovered it hidden beneath the floor in one of the side rooms”. The silence that ensued was palpable, something shifted in the atmosphere and the walls of the Temple seemed to radiate heat. As the boy lifted up the jug of oil, it glistened in the torch light. Yehudah called to his men and had them begin to cleanse the Temple, he collected the oil and used it to light the Menorah, knowing that there was only enough oil to last for one day. As the oil of the sevenfold lamp took fire, the Temple came to life and the hope of God filled the hearts of the heroic priestly warriors of Israel. Day after day they returned to the Temple, and day after day the Menorah continued to burn until finally on the eighth day, after more oil had been consecrated, the miracle gave way to the practice of the priests. The Temple, once defiled and thrown into darkness was now restored to life with the light of God and the symbol of His Spirit and present glory. On the eighth day as Yehudah returned to his residence he walked through the section of the Temple complex known as Solomon’s colonnade. Some of the Judean leaders asked him, “What shall we do with the defiled altar stones? They can’t be used again because we’re unable to purge them of the pigs blood that they’ve absorbed. But at the same time we can’t throw them out because they’ve been part of the Holy Temple service.” Yehudah responded, “Put them aside in a secure location and when the Messiah comes we will ask Him what we should do about the defiled altar.” And so they did as Judah had instructed, and Israel waited. Some 200 years later circa 30 CE it was the time of the Festival of Chanukah in Jerusalem. It was winter, and Yeshua the King Messiah was in the Temple courts walking in Solomon’s Colonnade. Some of the Judean leaders who were there, gathered around Him, and asked, “How long will you keep us in suspense? If you are the Messiah, tell us publicly, plainly, explicitly.” (Yochanan/John 10:22-24) Yeshua answered them, “I have already told you, and you don’t trust me. The works I do in my Father’s name testify on my behalf, but the reason you don’t trust is that you are not included among my sheep. My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from My hands. My Father, who gave them to Me, is greater than all; and no one can snatch them from the Father’s hands. I and the Father are echad, one, a complex unity.” (Yochanan/John 10:25-30) Through His sacrificial death on behalf of Israel and the nations and by His resurrection, Yeshua answered the question of what to do with the defiled altar stones: “Throw them away, you don’t need them anymore!” Yeshua had come to set alight a nation of priests (1 Peter 2:9), who would not only light up the physical temple but would become the temple of the living God, both individually and corporately. A note on Chanukah’s proximity to Christmas: It’s worth noting that while the Bible does not tell us when Yeshua was born, it is clear that early believers saw a link between Chanukah and the birth of the Messiah. Thus, there is documented evidence of the celebration of Messiah’s birth during winter from as early as the third century, and in spite of the many deluded accusations of Christmas hating Messianics, who circumstantially relate the decision of celebrating Messiah’s birth on the 25th of December to pagan observances, the reality is simply that early Messiah following Jews clearly saw a link between the Light of the World Yeshua and the light of the Chanukah celebration. As a result the 25th of Kislev found a convergence with the equivalent gentile calendar date during the month of December. Thus, the transposing of the date became the premise for the celebrating of Christmas on the 25th of December by Gentile Christians. It is high time we put to death the pseudo learned nonsense of those who theorize a Sukkot birth. It is simply not consistent with the majority of evidence available to us at present. For further study read my articles refuting popular objections to Christmas. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/objections-to-christmas-a-messianic-response https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/chanukah-5777-when-christmas-and-chanukah-converge https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-is-alright-by-me-answering-objections-to-christmas https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/this-jew-boy-will-be-celebrating-christmas-on-the-25th-of-december https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-an-open-letter-to-the-haters 24 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), then gathered around Him (Yeshua), and were saying to Him, “How long will You leave us with our breathing (psuche[G]) heightened (airo[G]), in suspense [Aramaic txt. leh ‘dama lematy nasev anat nafshan[A]: How long will you hold our souls]? If You are the Mashiyach[H] (Christos[G], Anointed One, Christ), tell us boldly, plainly (parrhesia[G]).” The Hebraic idiom “hold our soul” or “take away our soul” is equivalent to the modern phrase “Hold us in suspense.” “Tell us boldly, plainly” means “Tell us explicitly, say ‘I am the Mashiyach’” or, as some understand it, “If you desire the position of Messiah, submit your request to us here in public.” The idea being that those particular Judean leaders wished to be consulted concerning Yeshua’s claims. This prideful presumption of authority over God’s redemptive purposes is also common in many Christian communities today. Spiritual blackmail has become an artform in modern Christianity, and those who wield it do so with dire consequences. 25 Yeshua answered them, “I told you, and you don’t believe, trust, are not persuaded (pisteuo[G], he’emun’tem[H]); the toil, occupation, works, deeds (ergon) that I do in the Name (b’Sheim[H]) of My Father (Pater[G], Aviy[H]), these testify, bear witness (martureo[G], l’eidot[H]) of Me. Yeshua’s response points them to the many things He has said that prove His identity as King Messiah. He goes on to qualify His position by explaining that their failure to recognize and publicly acknowledge Him is due to their inability to believe, trust, that what they have heard Him say is evidence of His Messiahship. Therefore, He asks them to consider the miraculous signs that they have seen Him perform, which are in themselves testimony of His legitimacy as the promised King Messiah (ref. 5:36). 26 But you don’t believe, trust, are not persuaded (pisteuo[G], ta’amiynu[H]) because you are not of My sheep (probaton[G], mitzoniy[H]). 27 My sheep (probaton[G], tzoniy [H]) hear, listen to, receive (tishma’nah[H]) My voice, sound (phone[G], et koliy[H]), and I intimately know (ginosko[G], y’da’tiyn[H]) them, and they follow (akoloutheo[G]) Me; “But you don’t believe” means that they don’t believe that Yeshua is the Messiah. The reason being that they have not accepted Him as God’s promised Shepherd and are therefore, not yet His sheep (ref. my article on John 10:1-21). Given that this dialogue takes place in Jerusalem several months after the events of John 9:1-10:21, it can be deduced that those listening are religious Jews who have returned to Jerusalem for Chanukah and have heard Yeshua speak before concerning the figurative mashal (parable) of Shepherd and sheep (John 10:3, 4, 14, 16 etc). Thus, they are hearing Him say these words again, having already heard them following Sukkot in the Temple courts, as recorded in verses 1-21 of this chapter. Yeshua has offered many opportunities for the sheep of Israel to believe in Him and listen to His voice. He stands before the people as both Redeemer and Prophet, warning them: “Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! For He is our God, and we are the people of His pasture, and the sheep of His hand. Today, if you hear His voice, do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness,” -Tehillim (Psalm) 95:6-8 (ESV) 28 and I give life (zoe[G], chayeiy[H]) without end (aionios[G], olam[H]) to them, and they will never be destroyed (apollumi[G]) into (eis[G]) the (ho[G]) unbroken age (aion[G]); and no one will seize (harpazo[G]) them out of My hand (miyadiy[G]). 29 The Father (Ho-Pater[G], Ha-Av[H]), Who has given (n’tanan[H]) them to Me, is greater (gadol[H]) than all; and no one is able to seize (harpazo[G]) out of the hand (miyad[H]) of the Father (Ho-Pater[G], Ha-Av[H]). 30 I and My Father (Aniy v’Aviy[H]) we are (anachnu[H]) one, a complex unity (echad[H]).” “No one will seize them out of My hand” Those who receive Messiah are locked in the grip of His Salvation. Once secure no sheep belonging to the Shepherd can be seized away. Furthermore, “The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father…” God the Father, in Whom God the Son takes hold of the sheep, is greater than all, immutable, unconquerable. Thus, there is a doubling of grip, a Hebrew idiom denoting a firmly established truth. The believer (sheep) is secure within security. Therefore, Yeshua explains, “I and the Father are echad, a complex unity”. “31 What then shall we say in view of these things? If God is for us, who can be against us? [a] 32 He who did not spare His own Son but gave Him up for us all, how shall He not also with Him freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. [b] 34 Who is the one who condemns? It is Messiah,[c] who died, and moreover was raised,[d] and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.”[e] 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.”- Romans 8:31-39 Tree of Life Version (TLV) Footnotes: a. Romans 8:32 cf. Ps. 118:6. b. Romans 8:34 cf. Isa. 50:8-9. c. Romans 8:34 Some mss. read Messiah Yeshua. d. Romans 8:34 Some mss. add from the dead. e. Romans 8:36 Ps. 44:23(22)(43:23 LXX); cf. Zech. 11:4, 7. Tree of Life Version (TLV) Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society. 31 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) picked up stones again to stone Him (Yeshua[H]). 32 Yeshua answered them, “I showed you many good, perfect, pure (toviym[H]) works (ergon[G]) from the Father (Ho-Pater[G], Ha-Av[H]); for which of them are you stoning Me?” 33 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) answered Him, “For a good, perfect, pure (toviym[H]) work (ergon[G]) we do not stone You, but for blasphemy; and because You, being a man (anthropos[G], adam[H]), make Yourself God (Theos[G], Elohiym[H]).” Note that only some of the religious leaders picked up stones to stone Yeshua. Verse 42 clearly shows that many others were in favour of Yeshua and would not have allowed a stoning to take place. Yeshua offers for evidence of His claim to be echad (a complex unity) with the Father, the miraculous signs that testify to His being the promised King Messiah Imanu-El (With us God). “but for blasphemy; and because You, being a man, make yourself God” Many claim that Yeshua never said He was God with us. The text of the New Testament notes on many occasions that the Jews of the first century clearly understood Yeshua to be making that very claim. To say “I and the Father are One” is to claim deity. Therefore, the only question remains, will we accept that Yeshua is Imanu-El (God with us), or not? 34 Yeshua answered them, “Has it not been written in your Torah[H] (Tanakh[H], OT), “I have said “You are elohiym[H] (judges, rulers, gods)35 If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came (and the Writings [graphe[G], ketuviym[H]] cannot be undone [luo[G]]), 36 do you say of Him, whom the Father (Ho-Pater[G], Ha-Av[H]) sanctified, set apart (hagiazo[G], kidsho[H]) and sent (vayishlacheihu[H]) into the world (kosmos[G], la’olam[H]), ‘You are blaspheming,’ because I said, ‘I am (Aniy[H]) a Son of the God (Ho-Theos[G], Ben-Elohiym[H])’? Take careful note that the same Davar (Word, Yeshua) Who Yeshua refers to here, “If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came…” Is standing before them. He is offering them an opportunity to conclude rightly. When Hezekiah the prophet speaks to Israel saying “Your God” he is not distancing himself from relationship to God. The phrase “Your God” is often used by Hebrew speakers to challenge the hearer to take ownership of their common bond. Likewise, Yeshua (Jesus) uses the phrase “Your Torah” (John 8:17; 10:34; 18:31). He does not mean to deny His ownership of the Torah, after all He is the Author and goal of the Torah (which in this context refers to the Tanakh rather than the five books of Moses alone), rather He means to stir in them a sense of right identity and ownership with regard to the Spirit of the Torah and the bond shared in the knowledge of God by every Jew who observes the Torah. “I have said “You are elohiym” Yeshua is quoting Psalm 82 and is therefore, using the noun Torah to refer to the wider body of inspired Scripture rather than to the five books of Moses alone. This remains common practice today among observant Jews. Therefore, context informs meaning in the use of the noun Torah. As is true of all rabbinic quotations the full context of Psalm 82 is invoked in the quoting of a small part of it. Yeshua is making a drash (comparative teaching) from this verse and its contextual meaning within the Psalm. Tehillim (Psalm) 82 reads this way: “1A Psalm of Asaph (Gatherer). The elohiym (judges, plural) are in the congregation of El (God, singular); He yishpot (judges) among elohiym (judges, gods, rulers, plural). 3How long will you judge unjustly, and accept the persons of the wicked? Selah (pause and contemplate it). 4Defend the poor and fatherless, do justice to the afflicted needy. Deliver the poor and needy: rid them out of the hand of the wicked. 5They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are shaking. 6I have said “You are elohiym (judges, rulers, gods); and all of you are children of Elyon (Supreme God, Most High). 7Indeed, k’adam for humanity temutun you shall die uche’achad and as one of hasariym the princes tilpolu you will be cast down. 8Arise O God, judge the earth: for You shall inherit all nations.” -Tehillim (Psalm) 82 Author’s translation In the context of Psalm 82, God El (singular) stands in the midst of the congregation of the judges, rulers (elohiym: plural) of Israel. They have been appointed judges of the people in keeping with that attribute of God that exhibits His divine judgement. Therefore, the Hebrew word elohiym (gods, judges, rulers) is used to show the intrinsic connection between the Elohiym (God, The Judge) and the justice that He expects human rulers (in this case specifically rulers of Israel) to outwork in His likeness. Yeshua quotes Psalm 82 to certain Jewish “Judges”, spiritual leaders (elohiym, rulers) of His day in response to their accusing Him of blasphemy for claiming to be a Son of God. For Yeshua to claim to be the Son of God is tantamount to saying He is the judge appointed by God. In response to the accusation of blasphemy Yeshua uses the Psalm to remind those who are accusing Him that they, as judges, spiritual rulers of Israel, were called in the likeness of God, to make right judgements as elohiym (judges, rulers), and to recognize that Yeshua is both a son of God (ben Elohiym) like them, and in addition He is the Son of God (Ha-Ben Elohiym), the Judge. 37 If I do not work at the occupation, works (ergon[G]) of My Father (Aviy[H]), do not believe, trust, be persuaded in (pisteuo[G], ta’amiynu[H]) Me; 38 but if I do His works, though you do not believe, trust (pisteuo[G], ta’amiynu[H]) Me, believe, trust (pisteuo[G], ta’amiynu[H]) the works, so that you may intimately know (teid’u[H]) and understand, have faith (ta’amiynu[H]) that in Me (kiy-viy[H]) is the Father (Ho-Pater[G], Ha-Av[H]), and I (va’Aniy[H]) in Him (bo[H]).” Yeshua could have gotten angry with those who disbelieved and dismissed their ignorant hatred of Him but instead He desperately tries to convince them to consider the miraculous signs He has performed as evidence of Who He is so that they might come to an intimate and saving knowledge of Him, seeing the Father in the Son, and the Son in the Father. 39 Therefore they were seeking again to lay hold of (piazo[G]) Him (Yeshua[H]), and He eluded their grasp. As before in the court of the women (8:59) when Yeshua alluded capture, so again here it seems likely that many present enabled Yeshua to escape the grasp of those few who wanted to kill Him for His perceived blasphemy. From the beginning many Jews were for Yeshua. 40 And He went away again beyond Ha Yarden[H] (the descender, Jordan) to the place where Yochanan[H] (YHVH is gracious, John the Immerser) was first performing tevilah[H] (ritual immersion, baptizing), and He was staying there. There is a sense of connection between the region of the Yarden, Yochanan the Immerser’s ministry and Yeshua. Yeshua returned to that place where Yochanan the Immerser had first said of Him: “Joh 1:26 Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27 It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie. Joh 1:28 All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]). Joh 1:29 The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).” Joh 1:30 This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31 And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water. Joh 1:32 And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.” Joh 1:33 And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]). Joh 1:34 And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35 Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36 And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!” -Yochanan (John) 1:26-36 (Author’s translation) 41 Many came to Him and were saying, “While Yochanan[H] (YHVH is gracious, John the Immerser) performed no miraculous sign (ot[H]), yet everything Yochanan[H] (YHVH is gracious, John the Immerser) said about this man was true (emet[H]).” 42 Many believed, trusted, put their faith (pisteuo[G], vaya’amiynu[H]) in Him in that place (Ba-Makum[H]). “Many put their faith in Him…” At this point in His ministry those who had put their trust in Yeshua now numbered in the thousands. It is utter nonsense to blame the entire first century Jewish populace for Yeshua’s death. As is the case today, a small minority in power held sway. Therefore, the governing bodies both Roman and Jewish allowed an illegal trial to take place and enforced an unjust death sentence, and carried it out against Yeshua. Thus, under Roman occupation and religious tyranny the common people of Israel were powerless to prevent Yeshua’s death, and in turn, neither the governments of this world nor any power in the heavens or on the earth were able to prevent His resurrection. Copyright 2020 Yaakov Brown Yeshua is the Lamb, the Sheep Gate, and the Shepherd... Introduction:
The text that follows is a continuation of the dialogue begun in the previous chapter. The nearest subjects are the Pharisees and crowd gathered following the healing of the man born blind. Therefore, the dialogue of verses 1-21 of chapter 10 occurs in Jerusalem and given the subject matter is a conversation that was probably held near to the sheep gate on the north side of the Temple complex on Mt Moriah (The Temple Mount). Verse 21 brings to conclusion the events surrounding the healing of the man born blind and there is a significant gap in time between verse 21 and verse 22 which records a unique set of events that take place several months later during winter, at the time of Chanukah (Dedication). In the interest of continuity, we should begin this chapter by repeating the last few verses of the previous chapter: “39 And Yeshua said, “For a decree, judgment (krima[G]) I came into this world (kosmos[G], ha-olam[H]), so that those who do not see with their eyes (blepo[G]) may see with their eyes (blepo[G]), and that those who see with their eyes (blepo[G]) may become blind (tuphlos[H]).” 40 Those of the P’rushiym (Pharisees: chased ones) who were with Him heard these things and said to Him, “We are not blind (tuphlos[H]) too, are we?” 41 Yeshua said to them, “If you were blind (tuphlos[H]), you would have no sin (hamartia[G]); but since you say, ‘We see with our eyes (blepo[G]),’ your sin (hamartia[G]) remains (meno[G]).” (John 9:39-41) 1 “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 (all) (lechem[H]), the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) into the uncovered space around the house, the fold (aule[G], latyara[A]) of the sheep (probaton[G]), but ascends, climbs up (anabaino[G]) from another place (allachothen[G]), that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]). 2 But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]). It seems likely, given the details concerning the events of the previous chapter and the subject matter of the dialogue that continues on from that chapter, that the present teaching is taking place somewhere in the vicinity of the sheep gate at the north entrance to the first century Temple complex in Jerusalem. Yeshua continues to make a clear distinction between Himself and the accuser Satan. He is further illuminating the ideas of lineage, legitimacy, occupation, service, and authority. Some of those listening had already heard Him accuse the religious leaders of being children of the Devil. Here, Yeshua adds to the distinction between the children of God and the children of the fallen nature by using the shepherd and sheep analogy. The sheep are the children of Israel and from verse 16 onward by extension the believing children of humanity as a whole. The Good Shepherd is God, manifest as God with us the King Messiah Yeshua, Who has entered humanity and the people of Israel legitimately. The thief and robber is the “original murderer… the father of lies”, Satan, the Devil, Accuser of the people of Israel and of all humanity. The Shepherd seeks to save His sheep, whereas the robber seeks only to steel and destroy. Therefore, Satan is not the Shepherd of the sheep, but he is a false shepherd, like the many false shepherds he has influenced throughout the history of humanity and of Israel. Yeshua has entered both the sin affected world and the tribe of Judah from God and through Miriyam (Mary), a daughter of Eve and of Israel. He has also been obedient to the Torah and its requirements in every way and has entered the courts of the Temple according to the appropriate protocol, speaking, working wonders and teaching in public where all can access his message and make a reasoned assessment of His authenticity. Therefore, Yeshua, born of a woman, has entered humanity and the Jewish people legitimately, through the appropriate gate as Shepherd (and Lamb for slaughter). Satan, on the other hand, “a murderer from the beginning… the father of lies” and “a thief and robber”, seeks to deceive the sheep, God’s people Israel (ethnic, religious, chosen, empirical). Satan works in darkness, spreads lies, works lesser signs to seek his own glory rather than God’s. Satan does not keep Torah, nor does he follow religious protocol. Ultimately, Satan cannot be born of a woman because he has no creative authority, nor can the angelic mate with humanity (Matt.23:30, which also puts to death the foolish notion that the Nephilim are the progeny of angels and humans). The best he can hope for is to manipulate one born of a woman. Therefore, Satan has not entered through the door/gate of the human womb and has no legitimate right to exert authority as one who has entered through that gate. It is interesting to note that the Greek kleptes which is used here to describe Satan, is the root for the modern English word kleptomania. Kleptes-mainesthai meaning “mad thief”. This word denotes a nature of theft that is beyond the thief’s ability to perceive the error of it. In other words, Satan is incapable of doing anything other than to steel, murder, lie and destroy, because it has become his nature. In addition, the Devil is here called a “thief… robber”, rather than one who has committed a theft or robbery. The former denotes nature, the latter an act of sin. Therefore, those who refuse Yeshua are children of the Devil by nature, whereas those who receive Yeshua become righteous in His nature and whilst we occasionally commit sin acts, it is no longer our nature to do so. This is why the Scripture says, “Through one sacrifice Messiah has made perfect forever those who are being sanctified.” (Heb.10:14) 1 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain,” The doubling of this firm agreement is a Hebraism that denotes a matter firmly established. “…the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H])” The one who doesn’t enter legitimately is the enemy of God and the accuser of humanity, the Devil. The gate is both literal and metaphorical. These words are likely spoken near to the sheep gate, the gate through which the sacrificial animals were brought into the Temple complex. Yeshua, Who the Gospel writer calls “The Lamb of God Who takes away the sins of the world” has probably entered through this gate many times in observance of the sacrificial rite and is perhaps even entering as He speaks these words, or has just entered and has begun to speak these words. Thus, “the Lamb” of God literally enters the sheep gate as a figure for what is to come, that is, His being led as a lamb to slaughter, sacrificed (crucified) for the sins of Israel and all humanity. In the Hebrew text we read “the way of the gate”, making the way an intrinsic part of both the entering and the gate itself. In short, how one enters is as significant as the gate through which one enters. This is to do not only with action but also with the nature that fuels that action. “…into the uncovered space around the house, the fold (aule[G]), of the sheep (probaton[G])” The Greek text here is fascinating. Note that the word used to refer to the sheep fold relates specifically to a walled area surrounding a house. Yeshua has probably just entered through the literal sheep gate, that gate being one of the entrances to the outer walled area that surrounds the House of God (the Temple). In fact, one of the Hebrew names for the Temple mount is “Har Beit” literally “Mountain House”. The Aramaic text is also interesting “Men tara latyara” is a word play combing the like sounds of the Aramaic tara (gate) and tyara (sheepfold), literally “in a gate to the sheepfold”. The false shepherds and teachers of Israel, like their father (Satan) were not willing to sacrifice themselves for the people. They preferred to enter through the more prestigious gates where they might be afforded honour and acclamation. Yeshua on the other hand was entering as a humble Galilean lamb through the gate that would lead to His slaughter, knowing that He would be despised and rejected. “…but ascends, climbs up (anabaino[G]) from another place (allachothen[G]),” Notice that the evil one “ascends from another place”. Meaning that he [it] has not descended from above but has ascended from below. The thief and plunderer invades the city by scaling the walls. “…that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]).” This describes not only the actions of theft and plunder but also the nature of these things which denotes that they are attributes of the individual. The Devil, a murderer and a liar from the beginning, the father of lies, the language of lying being his native tongue. The thief is also a figure for false teachers. According to our rabbis the difference between a thief and a robber was that the former stole a person’s property in secret while the latter stole a person’s property publicly (Maimon. Hilchot Genuba, c. 1. sect. 3.) Therefore, in a world where secret theft is no longer frowned upon, public theft slowly becomes acceptable. We are seeing this very thing unfold in our time. “…But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]).” What beautiful redemptive irony. The Lamb Who enters the gate legitimately as a willing sacrifice is also the Shepherd Who seeks to protect and save His flock. For further study regarding Yeshua as the Good Shepherd: John 21:15-17; Hebrews 13:20; 1 Peter 5:4; Exodus 3:1; 2 Sam. 5:2; Ezekiel 34:23, 37:24, Also compare Psalm 23, where God the Father (YHVH) is seen as the Shepherd. In addition compare the false shepherds of Israel Ezekiel 34:1-22; Acts 5:36-37. 3 To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens, and the sheep (probaton[G]) hear (tishmanah[H]) His voice, sound (phone[G], kol[H]), and he calls His own sheep (probaton[G]) by name (onoma[G]) and leads them out (exago[G]). 4 When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them, and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]). “To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens” The ultimate Gatekeeper HaShem opens the gate to allow the true Shepherd Yeshua entry. Also, the watchmen assigned by HaShem upon the walls and at the gates of the city of Jerusalem, give entry to the legitimate Shepherd. In particular the watchman assigned to the spiritual sheep gate, that being Yochanan (John) the immerser (Baptist), who, being born of the priestly line through his father Zechariah, may well have also come from the lineage of priests who were gatekeepers of the sheep gate, opens the gate to Yeshua and proclaims “Behold, the Lamb of God Who takes away the sins of the world!” “and the sheep (probaton[G]) hear (tishmanah[H]) his voice, sound (phone[G], kol[H])” The sheep are Israel, ethnic, religious, empirical, chosen and from verse 16 onward by extension, all who might receive Yeshua the Lamb and Shepherd. Note that “hearing” in Hebrew tishmanah, denotes receipt of sound, voice. It is an act rather than a passive ability to hear. Therefore, to hear means to receive and perceive the voice of the Shepherd (Yeshua). The sheep in question are those who God knows will receive their Shepherd. “and he calls His own sheep (probaton[G]) by name (onoma[G])” To “call His own sheep by name” has great significance in Hebrew thought. The Biblical narrative observes the Hebrew naming practice in relationship to the birthing process. A Hebrew child is often named based on the circumstances of his or her gestation, birth or early childhood, as this process reveals figuratively the prophetic implications for the child’s life. Thus, Moses is named for his being “drawn out” of the deadly waters of the Nile river, and Yaakov is named for the gripping of his brother’s heel as he came forth from the birth canal, and so on. Therefore, calling His own sheep by name denotes a birth and prophetic calling on the lives of every one of those sheep. God, Who sees the end from the beginning has chosen the names of each sheep in the flock for the purposes of His glory, thus each sheep is “born from above”(John 3:3, 7). “and leads them out (exago[G]). When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them,” The Shepherd does not send the sheep out vulnerable to the conditions outside the safety of the sheepfold, rather He leads them out. He is first to go out through the gate. He does not ask the sheep to do what He has been unwilling to do. “and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]).” Note that the sheep join themselves to the Shepherd, they don’t simply follow, they follow closely. The sheep “see”, that is they “perceive” the Shepherds voice, sound. This is outside of the reach of mere human intellect, it is a transcendent perception born of God because eyes can’t see sound, ears hear it. In first century Judaism “sight” relates to what is seen with the eyes both practically and spiritually and hearing to what is heard with the ears and spiritually speaking, that which is heard in the spirit. Therefore, when the writer of John’s gospel chooses the Greek eido to convey the idea of seeing the Shepherd’s voice, He is intentionally showing the sight in question to be a transcendent ability gifted of God and not achievable through human effort or natural ability. 5 Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow, not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G]), because they do not see, perceive (eido[G]) the voice, sound (phone[G], kol[H]) of one belonging to another [A stranger] (allotrios[G]).” 6 This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of. “Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G])” Here the false one who climbs over the wall illegitimately seeking entry is said to belong to another, meaning that the intruder is not a Shepherd of God but of Satan. This speaks of a secondary figure, one who might seek to fool the sheep, a man (anti-Messiah: 2 Thess. 2:3; 1 John 2:18, 22; 4:3; 2 John 1:7). The sheep perceive the voice of the true Shepherd and are therefore unable to receive the false voice of the intruder. Stranger means not only a non-Jew but also one who holds to strange teaching, a Hebrew idiom denoting idolatry. We note the “strange fire” brought by the sons of Aaron and the punishment they received (Lev.10:1-2).It is important to note that at the time of this teaching there were certain illegitimate priests who had come from the Hasmonean dynasty and were not descendants of Zadok. In other words, there were priests at the time that were not descendants of Levi and therefore quit literally “belonged to another”, strangers from another tribe, some even being of mixed bloodlines. “This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of.” Yeshua was using a familiar rabbinical method of teaching by using an everyday vocation as a mashal (teaching story) to illuminate a spiritual principal. The fact that some of those listening did not comprehend it intellectually shows that they were not seeking to perceive His words spiritually. It seems that they had already decided to assign Yeshua’s words to the domain of rambling nonsense. Therefore, they were unable to learn and could not perceive that the parable concerned Yeshua as Shepherd. 7 So Yeshua said to them again, “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, I am (ena[A]) the door, opening, passage (ho thura[G], petach[H]) of the sheep, flock (probaton[G], ana[A]). Seeing that many listening were not comprehending, perceiving, Yeshua returns to the Hebraic modus operandi of repetition and affirmation. “I am the door” in the Greek is “I am the opening” in Hebrew. Yeshua has now identified Himself as the Lamb entering through the sheep gate as a willing unblemished sacrifice, the Shepherd entering the sheepfold with Divine authority by legitimate means, and now as the door/gate/opening itself, the means of entry into that walled space that surrounds the house (Temple) and protects the sheep. That same door/opening is also the means by which the sheep go out. Therefore, through Yeshua the Lamb and Shepherd, the chosen sheep come in and go out. They come in through Him and under His protection and they go out through Him and under His protection. He is speaking of His vicarious sacrifice which makes it possible for the sheep of Israel (ethnic, religious, empirical, chosen) to enter God’s everlasting Kingdom. In the Aramaic text there is a word play using ena (I) and ana (flock) to denote Yeshua’s intrinsic connection to the flock for whom He is the gate (means of entry to God’s Kingdom). 8 All (individually) who came before Me are thieves, embezzlers [fig. false teachers] (kleptes[G], ganav[H]) and robbers, plunderers, brigands [by nature] (lestes[G]), but the sheep (probaton[G]) did not hear, receive, accept (lo shamu[H]) them. “All” means all who have come before Him claiming to be the Messiah. They were clearly not the Messiah but were false messiah’s manipulated by the evil one for the purpose of leading Israel astray. There were numerous would be messiah’s in the first century who lead failed revolts against the Roman occupation. The text of Zechariah 11 alludes in part to the treatment of Yeshua the Shepherd at the hands of false shepherds: “So I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named Favor, the other I named Union. And I tended the sheep. In one month I destroyed the three shepherds. But I became impatient with them, and they also detested me. So I said, “I will not be your shepherd. What is to die, let it die. What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another.” And I took my staff Favor, and I broke it, annulling the covenant that I had made with all the peoples. So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the LORD. Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, “Throw it to the potter”—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter.” -Zechariah 11:7-13 ESV 9 I Am, I exist (ego eimi[G]) the door, opening (ho thura[G], ha-patach[H]); if anyone enters through Me, he will be saved (sozo[G]), and will go in and out and find pasture. “I AM” is yet another statement of divinity. Yeshua is God with us. Entering the sheepfold of God’s everlasting kingdom is only possible through the opening made through Yeshua’s blood. Thus the sheep who enter through Yeshua will never again be threatened by the wolf of sin or the lion of death. The coming in and going out expresses the freedom afforded to every believer in God’s kingdom and speaks prophetically of that time yet future when the heavens and the earth will be renewed and God and the Lamb will dwell with humanity. At that time there will be no need for the sheep to remain behind walls of protection because they will never be threatened again. At this point Yeshua is speaking specifically to the sheep of the sheepfold of ethnic, religious, empirical, chosen Israel, the Jewish people. It is only later that He will widen His message to include the sheep that are not of the sheepfold of Israel (the Gentiles)[v.16]. 10 The thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) comes only to steal and kill and destroy; I came that they may have living (zoe[G], chayiym[H]), and have it abundantly (perissos[G]). Here, Yeshua shows the stark contrast between Himself and the enemy of Israel Satan. The Devil, a murderer and liar from the beginning, comes only to steal, kill and destroy. To steal what is good by tempting us to defile it, to kill what is living through the fruit of sin, and to destroy and put an end to our hope through deception. On the other hand, Yeshua has come to give perpetual living in place of temporal death, a life devoid of the fruit of sin, overflowing with abundant and transcendent joy. 11 “I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]); the good (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]) lays down His life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]). Once again Yeshua premises His words with a statement of His all existing nature. In Hebrew ha-tov (the good) expresses a state of unmitigated purity, wholesomeness, surpassing excellence, unparalleled goodness, perfection. This is why Yeshua says elsewhere, “Why do you call me tov, there is none tov but Elohiym (God).” (Mark 10:18; Luke 18:19). When Yeshua says that He is the good Shepherd, He is in fact once again claiming to be God with us, because only God qualifies as the Good Shepherd. Therefore, where Yeshua says elsewhere, “Why do you call me tov, there is none good but God” He means to say, “Ask yourself why you called me good and you will see that none is good but God”. The Good Shepherd is no ordinary Shepherd, He is the ultimate Shepherd, unmatched in purity, faithfulness, dedication and love for His sheep. Although He is already the rightful owner of the sheep, He none the less gives His life (Hebrew nafsho – soul existence) as the price for their protection from death (fig. eternal death). Genesis speaks of Joseph as a figure for the future King Messiah, Yeshua the Shepherd of Israel: “Joseph is a fruitful bough, a fruitful bough by a spring; his branches run over the wall. The archers bitterly attacked him, shot at him, and harassed him severely, yet his bow remained unmoved; his arms were made agile by the hands of the Mighty One of Jacob (from there is the Shepherd, the Stone of Israel),” -Genesis 49:22-24 12 The hired hand, who is not a shepherd (poimen[G], ha-tzon[H]), and does not own the sheep, sees the wolf coming, and leaves the sheep (poimen[G], ha-tzon[H]) and flees, and the wolf snatches them and scatters them. The wolf, like the thief, seeks only to steel, kill and destroy. A hired person has nothing to loose by saving his own skin when the wolf comes, whereas the owner has a vested interest in saving the sheep. In the case of this mashal (parable), the Owner lays down His life for the sheep, allowing the wolf to take His life so that the sheep can go free. “The hired hand” is a figurative allusion to the false shepherds and misguided religious and political leaders of Israel. “Then the word of the Lord came to me saying, 2 “Son of man, prophesy against the shepherds of Israel. Prophesy and say to [a]those shepherds, ‘Thus says the Lord [b]God, “Woe, shepherds of Israel who have been [c]feeding themselves! Should not the shepherds [d]feed the flock? 3 You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without [e]feeding the flock. 4 Those who are sickly you have not strengthened, the [f]diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. 5 They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered. 6 My flock wandered through all the mountains and on every high hill; My flock was scattered over all the surface of the earth, and there was no one to search or seek for them.”’” 7 Therefore, you shepherds, hear the word of the Lord: 8 “As I live,” declares the Lord God, “surely because My flock has become a prey, My flock has even become food for all the beasts of the field for lack of a shepherd, and My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock; 9 therefore, you shepherds, hear the word of the Lord: 10 ‘Thus says the Lord God, “Behold, I am against the shepherds, and I will demand My [g]sheep [h]from them and make them cease from feeding [i]sheep. So the shepherds will not [j]feed themselves anymore, but I will deliver My flock from their mouth, so that they will not be food for them.”’” -Ezekiel 34:1-10 NASB Jewish commentary speaks of Satan, as, הוא הזאב, "he is the wolf" and by extension he is said to influence all false prophets, and teachers, who are ravenous wolves (sometimes in sheep's clothing). So too are tyrants, oppressors, and persecutors of Israel. “a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.'' - Talmud. Bavliy. Bava Metzia, fol. 41. 1. & 93. 2. & 106. 1. “a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.'' -Maimonides, Hilchot Shechirut c. 3. sect. 6. 13 He (hired person) flees because he is a hired hand and is not concerned about the sheep (poimen[G], ha-tzon[H]). 14 I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]), and I know (ginosko[G], yodatiy[H]) My own and My own know (ginosko[G], yodatiy[H]) Me, 15 even as the Father (ho Pater[G], ha Av[H]) knows (ginosko[G], yodatiy[H]) Me and I know (ginosko[G], yodatiy[H]) the Father (ho Pater[G], ha Av[H]); and I lay down My life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]). “Behold, the Lord GOD comes with might, and His arm rules for Him; behold, His reward is with Him, and His recompense before him. He will tend His flock like a shepherd; He will gather the lambs in His arms; He will carry them in his bosom, and gently lead those that are with young.” -Isaiah 40:10-11 ESV ""He shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he says, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.'' -Abarbinel, Mashmia Yeshua, fol. 20. 4. Therefore, “His reward is with Him” in the form of that which He brings as a reward to the faithful sheep and in terms of the sheep themselves who are His reward, inheritance, joy. HaShem is the perfect Father, Yeshua, the perfect Son. When Yeshua says He “knows” His sheep and that they “know” Him, He is not speaking of the intellectual knowledge of humanity but of the transcendent knowledge of God. This is made clear by the affirmation in the Father, “Even as the Father knows Me and I know the Father.” In Hebrew the word yada (know), infers an intimate soul tie. This is why it is used as a euphemism for sexual intercourse. In other words, the knowledge Yeshua speaks of denotes an inseparable relational connection. 16 I have other (allos[G]) sheep (probaton[G], tzon[H]), which are not of this uncovered space around the house, the fold (aule[G], latyara[A]); I must bring them also, and they will hear (tishmanah[H]) My voice, sound (phone[G], koliy[H]); and they will become one, a complex, unified (heis[G], echad[H]) flock (poimne[G]) with one, complex, unified (heis[G], echad[H]) shepherd (poimen[G], roeh[H]). Up to this point the sheep Yeshua has been referring to are the ethnic, religious, chosen people of Israel (the Jewish people), and the sheepfold of God’s Kingdom as it is outworked through Israel upon the throne of David in the greater Son of David the King Messiah Yeshua. Now He alludes to sheep who are not from the tribes (sheepfold) of Israel. The Tanakh (OT) alludes to the salvation of Gentiles on numerous occasions (Gen.12:3, 18:14, 22:18, 26:4; Isaiah 11:10, 19:6, 54:1-3, 60:1-3; Hosea 1:10; Amos 9:11; Malachi 1:11; Psalms 72, 87. The “Aleinu” prayed daily by observant Jews acknowledges God’s rule over all the earth and the future unity of His rule and Kingdom and Name according to the prophet Zechariah: “And HaShem will be King over all the earth; on that day HaShem will be one and His Name one.” (Zechariah 14:9). It is important to note that the one flock will be housed in the sheepfold of Israel (ethnic, religious, empirical, chosen). With reference to the Gentile sheep not of the sheepfold Yeshua says He will “bring them”, that is, they will be afforded a concession to come into the commonwealth of Israel. Note carefully that Ezekiel the prophet speaks God’s word identifying ethnic Israel as His chosen sheep and the greater Son of David (the King Messiah Yeshua) as the Shepherd: “I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” -Ezekiel 34:22-24 ESV “They will become one” Note that they are not yet one but will become one. The present manifestation of the body of believers is truly a complex unity in that it continues to await the fullness of these words of Yeshua. Those Jews who are presently Messiah followers remain Jews, while those of the nations who are presently Messiah followers are not Jews but are one with their Jewish brothers and sisters. The body of believers awaits the inclusion of all of the remaining Jewish people through Yeshua (Romans 11:25-36). There is a convergent aspect to the present state of the body of believers (Ecclesia) where Jewish believers meet the circle of the wider body, which includes Gentiles. This does not mean that the Church is a continuation of the Jewish people, rather, it means (according to Romans) that the body of believers is yet to see its fullness. That fullness being revealed at the end of the age when the entire remnant of the ethnic, religious, empirical, chosen people of Israel (the Jewish people) will be saved through Yeshua and we will truly be one, complex and unified people in God. Complex because we will not be robbed of our uniqueness, and unified because in Messiah we will delight in the diversity of the body. The Ecclesia (Body of believers, Church) is made up of Jews (Sheepfold of God) and Gentiles (Not of the sheepfold of God but brought in through Yeshua), while the chosen people of God, ethnic, religious, empirical Israel (the Jewish people) continue in their unique role as a sign pointing toward the fullness of God’s redemptive plan for humanity, that being the salvation of all ethnic, religious, empirical, chosen Israel (the Jewish people) at the end of the age after all who will come in from the nations (Gentiles) have come. Thus, those not of the sheepfold of Israel are afforded through Yeshua the opportunity to become part of the commonwealth of Israel in the similar way to that of people of other tribes and nations becoming part of the commonwealth of Great Britain, or some other such collective. Therefore, no tribe or nation loses their unique identity, rather in Messiah all are made a complex unity of diverse expression, just as the body has many parts but functions as one entity reliant on all its parts, guided by the head and powered by the heart and lungs. Therefore, the Church is not a continuation of Israel, nor is it the continuation of the faith of Abraham. Rather, it is the living organism that having been born of the Jews in Yeshua seeks its fullness in the redemption of ethnic, religious, empirical, chosen Israel through Yeshua at the end of the age and into the Olam Haba, world to come. The primary flaw in misunderstanding this truth is born of the pride of the Gentile Church, which has come to see itself as the rightful heir. To the contrary, the Gentiles are afforded an opportunity to come into the sheepfold of Israel as a concession and not as a right. The redemptive plan of God comes through and from the Jews and draws others inward, it does not progress outward with the intention of making the Jews obsolete. This is made abundantly clear by Yeshua when He says “I must bring them (Gentiles) also…” Therefore, the Gentiles are brought in but the place of the chosen people Israel (ethnic, religious) does not change. After all, it is the sheepfold of Israel that the believing Gentiles are being welcomed into. Rav Shaul writes using the wall that separates Gentiles from the courts of the woman and of Israel saying: “For He (Yeshua) is our peace, who has made both one, and has broken down the middle wall of partition between us;” -Ephesians 2:14 We note that the breaking down of this wall is intended to bring the Gentiles in to the worship practices of Israel and is not taken down in order to have the Gentiles leave behind the Jewish roots of their faith. And yet, that is exactly what the Gentile Church has done. For centuries it has turned its back on the people and worship practice from which it was born and in doing so has directly opposed the words of both Rav Shaul and Yeshua. 17 For this reason the Father (ho Pater[G], ha Av[H]) loves (oheiv[H]) Me, because I lay down My life, breath, soul existence (et-nafshiy[H]) so that I may take it up again. 18 No one, nothing (oudeis[G]) has taken it away from Me or separated (apo[G]) Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice (exousia[G]). I have authority, power, choice (exousia[G]) to lay it down, and to take it up again. This commandment (entole[G]) I received from My Father (Pater mou[G], Aviy[H]).” The Messiah was prophesied to lay down His life for the people of Israel (Isaiah 53:1-12; Psalm 16:8-11). Note that Yeshua lays down His life of His own fruition and power. Neither the thief, nor the wolf, nor any other power is able to take the life of the Messiah except that He allows it. The giving of His life is entirely His decision. Notice the relational language and convergence of authority, freewill and command. Yeshua has been given full authority from the Father and in turn submits His will by His own choosing to the Father in obedience to the Father’s instruction. After all, God cannot refuse to act according to His Own character and nature. 19 A tear, division (schisma[G]) occurred again among the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) because of these words, essences, substances (logos[G], d’variym[H]). 20 Many of them were saying, “He has a demon, false divinity, evil spirit (daimonion[G], sheid[H]) and is meshuggah[H] out of his mind, insane. Why do you listen to Him?” 21 Others were saying, “These are not the sayings of one demon-possessed. A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?” Again Yeshua is accused by some of being insane. The use of the word “demon” as it is understood by the modern reader is misleading in many respects. In modern terms they were accusing Yeshua of being schizophrenic, bipolar, severally mentally ill, and yes, at times these conditions may be exacerbated by demonic forces, but the point here is to discredit Yeshua as a mentally ill fool who talks nonsense. Jewish tradition speaks of a spirit which called Tazazit, which is an evil spirit that takes away the understanding of human beings (R. David Kimchi, Sepher Shorash rad.). Also note that once more the religious leaders are divided in their opinions of Yeshua. The word schisma suggests an even division, meaning that at least half the leaders were in favour of Yeshua after hearing His words. It is utter nonsense to make “Pharisee” or “Jew” synonymous with “disbeliever”. This kind of antisemitism has been far too prevalent in the common theological language of the Gentile Christian Church for too long. “A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?” In fact, in the latter days those manipulated by demonic forces will produce miracles like the giving of sight to the blind in order to fool people into following a false god. The One Who is of God is proved by His pointing people to God. Therefore, as I’ve said previously, miraculous signs in and of themselves are not evidence of a true prophet. “[a]If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul. 4 You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has [b]counseled [c]rebellion against the Lord your God who brought you from the land of Egypt and redeemed you from the house of [d]slavery, to seduce you from the way in which the Lord your God commanded you to walk. So you shall purge the evil from among you.” -Deuteronomy 13:1-5 NASB “For false Messiahs and false prophets will arise and will [n]show great [o]signs and wonders, so as to mislead, if possible, even the [p]elect.” -Matthew 24:24 NASB Copyright 2020 Yaakov Brown It’s important to note that Yeshua utilized miraculous signs, He did not venerate them. Every miracle He performed was done to point people to salvation through Him. Any miracle that does not point people to Yeshua and reconciliation to God is not of God. Introduction:
This miracle (sign), found only in John’s gospel, is unique in many ways: the young man has been blind from birth, Yeshua uses inanimate matter (earth) in the healing process, and the healing generates a wide range of responses from observers and an argument over halakhah (application of Torah principles) that involves the parents of the recipient and the religious leaders--P’rushiym (Pharisees). John is concerned with revealing the Davar[H], logos[G] (Word, essence, substance) of Adonai made flesh, and also uses terms like light, dark, day and night, to show the stark contrast of the Messiah’s light against the dark night of this world (figurative of blindness and hidden deeds of evil). Thus, conveying the deeper meaning in the metaphor of light and its relationship to sight and revelation (lifting of a veil) throughout his gospel. John is clearly intending to make the Deity of Messiah plain for all to see. He wants us to understand what it truly means to behold Immanuel (God with us), literally “Imanu (He is with us) El (God)”. All this happens following Yeshua’s last words in John 8: “Before Avraham was born, I AM!” There are also aspects of this miraculous sign that affirm the cultural and spiritual miss beliefs of some of the first century Jewish people and their leaders. However, before we become too critical we should remind ourselves that we continue to hold many of the same miss beliefs in the modern Christian Ecclesia (Church) to this day. In our text the disciples suggest by inference that personal or parental sin is the cause of the young man’s blindness, some of the Pharisees again accuse Yeshua of working on the Sabbath (the added action of mud making helps to fuel their zeal), excommunication (possibly cherem, indefinite cutting off from the community) is threatened against the young man’s parents and so the list goes on. Yochanan (John, the writer of this gospel) tackles a wide range of issues in this concise but diverse account. If we are to understand it well, we will need to ask both the obvious questions regarding the healing itself and the deeper questions of religious culture and colloquial presumption. My hope is, that having studied this passage, we will be able to avoid the conclusion, “It’s clear as mud.” Though on second thought, perhaps in this case at least, the idiom denotes significant clarity. 1 As He (Yeshua) passed by, He saw (eido[G], va’yare[H]) a man blind, sightless (tuphlos[G], iveir[H]) from the day of (miyom[H]) his birth (genete[G], hivaldo[H]). 2 And His disciples (mathetes[G], talmidim[H]) asked Him, “Rabbi[H] (My Great One, Pastor, Teacher), who is the sinner (hamartano[G], ha’chote[H], missed the mark set by God), this man or his parents, in order (hina[G]) that he would be fathered (gennao[G]) blind, sightless (tuphlos[G], iveir[H])?” “He (Yeshua) saw…” Note that this account begins by stating that Yeshua “sees, perceives”. This in contrast to the one born blind, sightless. The figurative meaning is that Yeshua, Whose origin is from above, sees and imparts sight, whereas the man (human being) is born of the earth, into a sin affected creation and is therefore blind, sightless from birth (Psalm 51:5). The opening verse essentially conveys the core premise for the Gospel’s purpose, to give sight to the spiritually blind and set them free from bondage to the deeds of darkness. “For all have sinned, and come short of the glory of God; 24 Being justified freely by His grace through the redemption that is in Messiah Yeshua: 25 Whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believe in Yeshua.” -Romans 3:23-26 “Blind from birth.” This statement is significant, as testified to by the healed man himself in verse 32 of this same chapter. This is intended to set up the many Messianic overtones of the healing. For years prior Israel had been awaiting a Messiah for Whom one of the significant signs of His validity would be the giving of sight to the blind (Yeshayahu/Isaiah 29:18, 35:5, 42:7). “On that day the deaf will hear d’variy My word, essence, substance, a sepher scroll, book, and out of their gloom and choshek darkness the eyes of the blind will see.” -Isaiah 29:18 (Author’s translation) “Then the eyes of the blind will be opened And the ears of the deaf will be unstopped.” -Isaiah 35:5 NASB Notice that Isaiah uses the Hebrew word “Davar”, the same word Yochanan uses to describe Yeshua (John 1). “To open blind eyes, To bring out prisoners from the dungeon And those who dwell in darkness from the prison.” -Isaiah 42:7 NASB “Who sinned?” This question is not without foundation. There are clear examples both in Scripture and in life, of personal sin that results in illness. In the case of humanity’s fall, sin entered the world and death with it, therefore sin can be linked to all sickness to some degree. However, this does not always mean that personal sin has caused illness. Therefore, the disciples’ question can be seen as presumptuous, given that not all cases of illness are the direct result of personal sin. There is substantial evidence indicating that the commonly held perception at that time, regarding illness, was that those who were severely ill had committed some great sin or had parents who had sinned and therefore were reaping the curse of the four generations as outlined in the Torah. To this the rabbis added arguments such as those regarding the ante-natal behaviour of Esau and Jacob (these rabbinical conversations are found in extra-Biblical texts which record the oral traditions and debates of the first century CE, e.g. Bereishit Rabbah 63:6 on Gen 25:22), some suggesting Esau’s sin in the womb as being the reason for his later loss of birth-rite. Needless to say, the question of the disciples was not unwarranted, given the social and religious connotations associated with severe sickness as understood by the Judaism of the first century CE. “…fathered (gennao[G]) blind” This phrase infers something different from simply having been born (genete[G]) blind. To be “fathered blind” denotes blindness passed on by the father. In short, the disciples were inferring that the father (parents) were responsible. Therefore, in this context “fathered blind” denotes that the “sins of the father” have been “visited on the son” (Exodus 20:4-6). The Torah text that explains this idea is associated to idolatry and therefore, infers that the one suffering under generational sin is reaping the fruit of an idolatrous forebear. However, the prophet Ezekiel (Ezekiel 18), speaking the Word (Davar) of the Lord (YHVH) explains that each person is judged according to their own actions. This is consistent with the Torah because the Torah explains (Exodus 20:6) that the one who loves God and obeys His Instruction will see perpetual (everlasting) blessing (the number 1000 is a figurative Hebraism meaning “everlasting”). Therefore, at any point in the generations of the wicked a son might turn to God in repentance and reap blessing, thus cancelling out the curse of the four generations and redeeming the family line. Ezekiel’s words do not oppose the words of Exodus, rather they illuminate them. Yeshua has come to illuminate them further, and to add the need for discernment in all such situations so as to leave room for the redemptive works of God. 3 Yeshua[H] (YHVH Saves: Iesous[G], Joshua, Jesus) answered, “Neither this man sinned (hamartano[G], chata[H], missed the mark set by God), nor his parents; this has occurred (but) in order to manifest, display, make visible (phaneroo[G]) in him the business, occupation (ergon[G]) of the God (ho Theos[G], El[H]). 4 We must labour in (ergazomai[G]) the business, occupation (ergon[G]) of Him who sent Me (pempo[G]) as long as it is day (hemera[G], yom[H]); night (nux[G], halaylah[H]) is coming when no one can labour (ergazomai[G]). 5 While I am in the world (kosmos[G], ha-olam[H]), I am the uncreated Light (phos[G], Or[H]) of the world (kosmos[G], ha-olam[H]).” Yeshua illuminates the small view of His disciples and shows them the big picture, the meta-narrative of redemption. He is explaining that individual sin is a symptom of the sin affected creation, and that God has made a way for all, parents and children to be delivered from their inherent blindness. “The works of God” which Yeshua is displaying are intended to point all to the King Messiah and redemption through His vicarious sacrifice. Yeshua never performed a miracle (sign) simply for the sake of healing a person or as a display of His prowess. After all, what good is temporal healing if that same person fails to receive Yeshua and thus ends up in perpetual torment for all eternity? Yeshua is no magician, He’s not a doctor, nor any other kind of crass performer of temporal cures. He is God with us. He need not gain an audience. “Neither… but this happened so that the works/signs of God might be displayed in him.” Yeshua is not saying that it’s impossible for personal sin to result in severe sickness. He is simply saying that it’s not the only option, that there are times when people get sick for other reasons. In this case the reason is that the purpose of God be made manifest. That is, a sign, work, action, that reveals the true identity of the Messiah as one who causes the blind to see—in fulfilment of the afore mentioned Messianic passages of Isaiah. “As long as it is day…” It is here that John begins to juxtapose concepts of light and darkness, right action and sin, day and night. These themes become a metaphor for the stark contrast between blindness and sight. The conclusion will be that spiritual blindness is the greater danger. Only Messiah can act in this world to bring sight to that kind of blindness, and only those who are willing to accept that they are blind are able to receive sight. While Yeshua is with them, He is the Light of the world (John 8:12; 9:5). “The occupation of God..” mirrors the language in Yeshua’s accusation against the religious leaders regarding the fact that they claimed to be children of Avraham and yet did not walk in the occupation, business of Avraham (John 8:39). 6 When He (Yeshua) had said this, He spat on the ground (chamai[G], ha-aretz[H]), and made clay (pelos[G], tiyt[H]) of the spittle, and applied, spread (epichrio[G]) the clay on his eyes (ophthalmos[G]), 7 and said to him, “Go, wash, ritually purify yourself, bathe (nipto[G], ashiyg[A], ur’chatz[H]) in the pool of Shiloach[H] (Siloam[G])” [which is translated, Sent]. So he went away and washed (nipto[G], ashiyg[A]), and came back seeing. “He spit on the ground and made mud and put it on the blind man’s eyes.” If, as is clear from Scripture (Mark 10:51-52; Luke 18:41-43; John 4:50 etc), Messiah Yeshua did not need to use anything other than the word of His mouth or the intention of His will to heal, why did He make mud? Was He emulating an occult practice as some foolishly claim? Certainly not, He’s the Author of the Torah, which forbids such practice. Was He using a microbial herbal healing technique, perhaps knowing that the mud and saliva somehow combined to become a natural healing balm? Extremely unlikely. It is noteworthy that Yeshayahu/Isaiah—the prophet Yeshua quotes most—healed Hezekiah with a fig poultice, however there is no real correlation here, except to validate the authenticity of Yeshua as a prophet of God. Why then, did Yeshua act out this show of ritual in full view of those observing the miraculous sign? The most obvious answer is that it was intended as a living parable, like those performed by the prophet Ezekiel (Ezekiel 4:9-12). So, what exactly is Yeshua saying through this action? Firstly, we should ask, “What is the gospel writer’s agenda in writing?” John is concerned essentially with the theme of God’s coming down and dwelling among us. John uses the terms, Word and Light to describe Immanuel (God with us), the King Messiah Yeshua. He begins his gospel with the words, “In the beginning was the Word and the Word was with God and the Word was God.” He goes on to emphasise that, “The Word (God’s very essence/intention/breathe/saliva) became flesh (Adam) and dwelt among us.” Yeshua (God with us) is the person who embodies the very intention/essence/saliva of God, He is a physical symbol of the issued mouth essence of God (Ruach—breath), combining this essence with the soil (adamah—earth, ha’aretz—ground, land) is a recreation (a figure) reflecting the creation of the first Adam (human-being), and pointing to the last Adam (Yeshua). After sinning and allowing sin to enter into the world, the first Adam was unable to heal in this way but Yeshua is not the first Adam. We are told by Rabbi Shaul (Paul the Apostle) that Yeshua is the last Adam (1 Corinthians 15:45). This physical parable then is most likely meant as a sign/work of Divine creative power and a figure alluding to the Messiah, a representation of His physical being and His status as God with us. He is the Shiloach (Sent One) Who Yeshayahu/Isaiah prophesied would open the eyes of the blind. He has come down as the essence (Saliva) of God and has been joined to the adamah (earth/soil) and has become the last Adam (Fully God and fully man), God with us, Immanuel. Only He is capable of a miracle of such significance. “‘Go, wash in the pool of Siloam (Shiloach),’ (this word means “Sent”). So, the man went and washed, and came home seeing.” In order to fully understand this statement of Yeshua we must first gain an understanding of the Hebrew word Shiloach, which John chooses to transliterate into Greek as Siloam, explaining that it means sent. This is the same pool from which the water was drawn for the ritual libation offering of Sukkot (see my previous article on John 7:25-53). This pool gains its name from the Hebrew Shalach (go or send) and is closely related to the Hebrew Shiloh meaning sent one. Hebrew readers will recognize this word from the title to the Torah portion B’shalach (In going forth). We should begin with the term Shiloh because it was known in ancient Judaism to represent the Mashiyach (Messiah). We find the first reference to this term (which is a Proper Noun/name) in Bereishit/Genesis 49:10: “The sceptre shall not depart from Y’hudah, nor the rulers staff from between his feet (that is from his issue, children’s children) until Shiloh (the sent one) comes: and the people will be obedient to Him. (Shiloh)” Without knowledge of the proper noun/name Shiloh, this account (John 9) is difficult to understand. The meaning then is grounded in the fact that Shiloh, the One Genesis 49:10 speaks of is the Sent One, the Mashiyach/Messiah, Yeshua. Once we understand this we move to the next key text, this text mentions the derivative term shiloach (Siloam), Yeshayahu/Isaiah 8:9 “This people have refused the softly flowing waters of Shiloach (the sent one) and rejoice in Rezin and Remaliah’s son. (Meaning the false ruler and his false deities)” Israel are seen here as both presently and prophetically rejecting the cleansing (waters) of the Sent One (Shiloach) Who is the Messiah Yeshua (God with us). With this understanding as our foundation we now look at the present text and the rich meaning displayed in Yeshua’s command for the blind man to wash in the waters of Siloam (Shiloach). Yeshua is effectively saying: “Go, wash in the gently flowing waters of the Sent One.” Yeshua is Shiloh, He is Shiloach and He is sending the blind man to the waters of the Sent One so that he might gain his sight (A sure sign of the fact that Yeshua is the Messiah [see previous Isaiah passages]). Thus, the blind man, in obedience, does the opposite of the people of Yeshayahu/Isaiah 8:6 and so, he receives sight, both physical and, spiritual. The blind man himself is sent by the Sent One to be a tributary, a little sent one. Why? Because “while it is day we must do the works of Him who sent us. Night is coming when no one can work”, unless, the Light of the World lives in us, so that we might become light in the night. The once blind man now returns home as a sent one who will shine his light in the darkness. This is God’s desire for each of us, we have all been blind and need the Sent One (Yeshua) and His cleansing, so that we might receive true spiritual sight, thus avoiding the deeds of darkness and disbelief. Some see tevilah (baptism) or mikveh in the washing of the blind man, but it is more likely that he simply washed his eyes clean of the mud. Needless to say, rabbinical teaching would have seen the very act of washing as a defilement of the Sabbath (this of course is not a Torah understanding, it is simply a law of men). It’s important to note that Yeshua utilized miraculous signs, He did not venerate them. Every miracle He performed was done to point people to salvation through Him. Any miracle that does not point people to Yeshua and reconciliation to God is not of God. Many blind guides in the body of believers today place great emphasis on the miraculous. They decontextualize Scripture saying “We’re able to do greater things than Yeshua…” as a basis for their witchcraft, manipulations, invocations and celebrated manifestations. They lack the discernment required to distinguish between manifestation of the Spirit and the manifestation of the demonic and thus place the body of believers in grave danger. The Scripture they often refer to in defence of their idolatry (John 14:12), when read in context, teaches that by the Spirit of the Father and the Son (“because I am going to the Father”), those who believe in Yeshua will enact something greater than the miracles Yeshua performed during His earthly ministry, in that the greater purpose of those miracles was always to point people to salvation through Him. Therefore, our doing “greater than these” (What is greater than raising a person from the dead?) is us working to spread the gospel throughout the known world, something that Yeshua did not physically carry out during His earthly ministry because He had come “only for the lost sheep of Israel”(Matt. 10:6; 15:24). In conclusion, to pursue miracles is idolatry, whereas to focus on the Miracle Maker (Yeshua) is righteousness. Interestingly, the extra-Biblical teaching of the Mishnah (Oral Law) lists making mud or clay as one of the thirty nine kinds of work that is unlawful (according to the rabbis) on the Shabbat (Mishnah Shabbat 7:2;). 8 Consequently the neighbours (of the man born blind), and those who previously observed (theoreo[G]) him as a beggar, were saying, “Isn’t this the one who used to sit and beg?” 9 Others were saying, “This is he,” still others were saying, “No, but he is like him.” He (the once blind man) kept saying, “I am the one (who was born blind).” 10 So they were saying to him (who was born blind), “How then were your eyes opened?” In religious Jewish thought giving tzedakah “Charity” should produce and opportunity for self-worth. A sitting beggar of the first century would probably have been considered an unworthy recipient because of the appearance that he was not willing to further himself. In addition, if his blindness were considered the result of sin he would have earned very little from begging. This shows the depth of desperation of this man prior to his healing. When the blind man came home seeing, he was met with a divided response from those who knew him. Some were so confused by this miraculous event that they doubted he was the same man who had been born blind. Others were certain it was the ex-blind beggar they had known for so long. The man himself was adamant, “I am the man!” The people respond, “How were you healed then?” If this was that blind guy, something pretty amazing was happening and they genuinely wanted to know what that was. 11 He answered, “The man who is called Yeshua made clay (pelos[G], tiyt[H]), and applied, spread (epichrio[G]) it on my eyes, and said to me, ‘Go to Shiloach[H] (Siloam[G]: sent) and wash, ritually purify yourself, bathe (nipto[G], ashiyg[A], ur’chatz[H])’; so I went away and washed, ritually purified myself, bathed (nipto[G], ashiyg[A], ur’chatz[H]), and I looked up (anablepo[G]), received sight.” 12 They said to him, “Where is He (Yeshua)?” He said, “I don’t know.” 13 They brought to the P’rushiym (Pharisees: chased ones) the man who was formerly blind. “The man they call Yeshua made some mud and put it on my eyes and sent me to wash in the pool of Shiloach, as soon as I had done this I could see.” This is the first in a progression of chronological statements that show the man’s journey to salvation (John, the writer of this gospel, is rightly called the Evangelist by early Church fathers). Here, the man has not yet seen Yeshua, he barely even knows Who He (Yeshua) is, so he says, “the man they call Yeshua.” This statement shows the relational distance between the man and Yeshua directly after his healing. He is referring to Yeshua, not as an acquaintance but rather as someone that others talk about. This is step one in the man’s journey to identifying and understanding who Yeshua is. “Where is this man?” The now seeing beggar responds, “I don’t know.” Yeshua has obviously left the location of the healing (the place where the clay was applied). The man upon receiving his sight, is so excited that he goes straight home to show everybody what a wonderful miracle has happened to him. He has not yet seen Yeshua. “They brought the man who had been blind to the Pharisees.” There is no need to see this as an act of malice. The people were socially and religiously accustomed to seeking the advice and opinions of the P’rushiym (Pharisees), who were entrusted as leaders of their synagogues and as spiritual shepherds of Israel. 14 Now it was a Shabbat[H] (Sabbath) on the day when Yeshua made the clay (pelos[G], tiyt[H]) and opened his eyes. 15 Then the P’rushiym (Pharisees: chased ones) also were asking him again how he received his sight. And he said to them, “He applied clay (pelos[G], tiyt[H]) to my eyes, and I washed, ritually purified myself, bathed (nipto[G], ashiyg[A], ur’chatz[H]) and I see.” 16 Therefore some of the P’rushiym[H] (Pharisees: chased ones) were saying, “This man is not from God (Theos[G], Elohiym[H]), because He does not keep the Shabbat[H] (Sabbath).” But others were saying, “How can a man who is devoted to sin (hamartolos[G]) perform such signs (otot[H])?” And there was a rent, tear, division (schisma[G]) among them. “The day on which Yeshua made the mud and opened the man’s eyes was a Sabbath.” This Sabbath is either the eighth day celebration Shmini Atzeret which follows the Sukkot week, or it is the weekly Sabbath following Sukkot. This is obviously important to the discussion that follows. Throughout His ministry Yeshua is criticized by the Pharisees for His actions on the Sabbath (Yeshua keeps the Torah but He does not bow to the wider added traditions of the rabbis’ concerning the Sabbath). The making of the mud in addition to the actual healing was of particular concern to them in light of rabbinic oral tradition (Mishnah Shabbat 7:2). "it is forbidden to put fasting spittle even on the eyelid on a sabbath day.'' -T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4. & T. Bab. Sabbat, fol 108. 2. & Maimon. Hilchot Sabbat, c. 21. sect. 25. The Pharisees asked how the man had been healed and upon finding out, they were divided in their opinions of Yeshua and the event itself. Some of them felt that He had broken the Sabbath laws (of course He had only broken their man-made laws), others were convinced that because Yeshua had worked such a great miracle that they should not be so hasty to condemn Him. Neither argument was valid, the Torah warns that false prophets may work great miracles, so the fact that this healing was miraculous was not proof of Yeshua’s standing as a prophet of God. The working of miraculous signs does not qualify a prophet of God. Rather, miraculous signs that point to salvation (the spiritually blind being given sight) are the fruit of a godly prophet. “21 “Not everyone who says to Me, ‘Lord, Lord!’ will enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me on that day, ‘Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?’ 23 Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness!’” -Mattitiyahu (Matthew) 7:21-23 TLV It’s worth noting that what follows is a spontaneous and unlawful trial, conducted against both the once blind man and Yeshua. Our rabbis explicitly forbid courts (trials) to be in session on the Sabbath (y. Sanh. 4:6). 17 So they said to the blind (tuphlos[G], iveir[H]) man again, “What is your opinion of Him (Yeshua), since He opened your eyes?” And he said, “He is a prophet (prophetes[G], navi[H]).” As is the proper thing to do they turn to the man who had been healed and ask him, “What do you have to say about Him?” To which the man replies, “He is a prophet.” This is the second stage in the development of the man’s relationship to Yeshua. Here he has progressed from speaking of Yeshua as one Whom others speak of, to naming him a prophet. The full impact of what has happened to him is beginning to sink in and he is starting to see glimpses of who Yeshua really is. 18 The religious leaders, Judeans (Ioudaios[G], Yehudiym) then did not believe, trust, were not persuaded (pisteuo[G]) of him, that he had been blind (tuphlos[G], iveir[H]) and had received sight, until they called the parents of the very one who had received his sight, 19 and they questioned his parents, saying, “Is this your son, who you say was fathered (gennao[G]) blind (tuphlos[G], iveir[H])? Then how is it that he now sees?” 20 His parents answered them and said, “We know that this is our son, and that he was born, fathered (gennao[G]) blind (tuphlos[G], iveir[H]); 21 but how he now sees, we do not know; or who opened his eyes, we do not see, perceive (eido[G]). Ask him; he is of age, he will speak for himself.” 22 His parents said this because they were afraid of the religious leaders, Judeans (Ioudaio[G]s, Yehudiym[H]); for the religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) had already agreed that if anyone confessed Him to be Messiah, he was to be cast (ekballo[G]) out of the synagogue (meeting place). 23 For this reason his parents said, “He is of age; ask him.” Finding it too hard to accept that the man was ever blind, the Pharisees send for his parents to get confirmation. “Is this your son, who you say was fathered (gennao[G]) blind (tuphlos[G], iveir[H])? This is a tacit accusation inferring that the father of this man is an idolater. The parents acknowledge that their son has been blind from birth but they are as confused as everybody else as to how he can now see. They are not willing to enter the debate, sighting his being of age (that is older than thirteen and showing the signs of puberty [Maimon. Hilchot Eduth, c. 9. sect. 7.]) as reason for questioning him and allowing his testimony to stand for itself. His parents were scared of being kicked out of the synagogue. In the first century it was more common to refer to being cast out of the “Congregation of Israel” when referring to full excommunication from the people and religion of Judaism. The rabbinical equivalent exercised against the messianic Jewish community of the early body of believers was called “cherem” (lit. devote to destruction) The threat of the present text does not necessarily refer to cherem, a form of complete excommunication from the congregation of Israel, meaning they would shunned by the community but not refused entry to the Temple precinct (there was no Great Synagogue at the time because the Temple was the central place of Jewish Worship until 70 CE). However, regardless of the specific intent, it was a significant threat, given that the local synagogue acted as a type of community centre, as well as a subsidiary place of worship and Torah study, and that those who were “cherem” (if this was the implied threat) were only to enter through the mourners (and the excommunicated) gate of the Temple and move to the left contrary to the practice of others, proclaiming the state of their excommunication. "all that go into the temple, go in, in the right hand way, and go round, and come out in the left, except such an one to whom anything has befallen him, and he goes about to the left; (and when asked) why dost thou go to the left? (he answers) because I am a mourner; (to whom it is replied) he that dwells in this house comfort thee: (or) שאני מנודה, "because I am excommunicated"; (to whom they say) he that dwells in this house put it into thy heart (that thou mayest hearken to the words of thy friends, as it is afterwards explained) and they may receive thee.'' -Mishnah. Middot, c. 2. sect. 2. 24 So a second time they called the man who had been blind (tuphlos[G], iveir[H]), and said to him, “Give (didomi[G], tein[H]) glory, judgement (doxa[G], kavod[H]) to the God (ho Theos[G], leiElohiym[H]) ; we know that this man is devoted to sin (hamartolos[G], chotei[H], has missed the mark set by God) .” 25 He then answered, “Whether He is devoted to sin (hamartolos[G], chotei[H], has missed the mark set by God), I do not see, perceive (eido[G]); one thing I do see, perceive (eido[G]), that though I was blind (tuphlos[G], iveir[H]), now I see with my own eyes (blepo[G]).” 26 So they said to him, “What did He do to you? How did He open (anoigo[G]) your eyes (ophthalmos[G], eiyneycha[H])?” 27 He answered them, “I told you already and you didn’t listen, hear, recieve (sh’matem[H]); why do you want to hear (lishmoa[H]) again? You do not want to become His disciples (talmiydayv[H]) too, do you?” 28 They heaped abuse (loidoreo[G]) on him and said, “You are His disciple (mathetes[G], talmid[H]), but we are disciples (talmidiym[H]) of Moshe[H] (Moses: drawn out). “Give (didomi[G], tein[H]) glory, judgement (doxa[G], kavod[H]) to the God (ho Theos[G], leiElohiym[H]) ; we know that this man is devoted to sin…” There is an interesting juxtaposition here. The “cherem” excommunication possibly referred to in the previous verses literally means “devoted to destruction”. Here, the religious leaders accuse the improperly tried Yeshua of being “devoted to sin”. The Pharisees, beside themselves with frustration, send for the man a second time (at this point they were conducting what was effectively an illegal trial of both Yeshua and the healed man). The use of the idiom, “Give glory to HaShem!”—which means tell the truth or in modern terms “swear on the Bible”), literally translates as “Give a judgement of God”. Today we say something similar in Hebrew upon hearing of the death of a Jewish person, “Baruch dayan ha-emet” Blessed is the judge of the truth. It’s a reference to the fact that God is the ultimate judge. Some of the Pharisees are essentially saying, “Stop lying and admit you weren’t blind in the first place and that this Yeshua is a fraud,” or “Admit that this Yeshua is a false prophet!” They (that is the group among them that didn’t accept the miracle) had already decided that Yeshua was a Sabbath breaking sinner despite the lack of real evidence. It’s here that the once blind man begins to truly find his vision and shine the light he has been given by Yeshua, and not without a good dose of Jewish chutzpah to boot. “One thing I do know, I was blind and now I see.” In other words, “When you guys are able to exhibit the kind of power and authority that Yeshua does, I might pay more attention to you!” The Pharisees are looking for ammunition so (having just called him a liar to his face) they ask again how it all took place. The once blind man responds, “I told you already, weren’t you listening? Why do you want to know more? Do you want to become his Talmidiym (disciples)?” It’s safe to say that this enraged them. They react by saying, “You are this man’s disciple, we are Moses disciples.” I don’t think the man would have been at all offended by being called a disciple of Yeshua at this stage (though he was not, not quite). What is unusual is the claim by the Pharisees that they were Moses’ disciples. This designation was not common at the time and denotes a desperate scratching at straws on their part. It’s one of those, “No! you are!” type arguments usually used by people who have no idea what to say next. “Whether He is devoted to sin, I do not see, perceive; one thing I do see, perceive, that though I was blind, now I see with my own eyes.” The use of Greek here is important. Those English translations that translate “eido” as “know” do so without considering the writer’s obvious allusion to perception based on sight. In fact, the more accurate translation of “eido” is “see, perceive”. The context better supports my translation. “How did He open your eyes?” The Hebrew “Ayin” meaning “eye” is also used to refer to the opening in the earth where a spring of water comes forth. This is interesting given Yeshua’s offer of living water (during the water drawing ceremony of Sukkot) in chapter 7 and the use of water in the healing process of the once blind man. Siloam is feed by the Gihon (Great Bursting Forth) spring. 29 We see, perceive (eido[G]) that the God (ho Theos[G], Elohiym[H]) has spoken to Moses (Moshe[H]), but as for this man, we do not see, perceive (eido[G]) where He is from.” “We know that God spoke to Moses, but as for this fellow, we don’t even know where He comes from.” What they mean by this is that the Messiah is prophesied to come from Bethlehem and as far as they knew Yeshua was from Nazareth. Of course the truth is that they knew where He came from (the Galilee) they had very little respect for the am ha-aretz (common people of the land, that is, uneducated farmers and fishermen). As I’ve stated previously they probably considered Yeshua to be somewhat of a hillbilly. 30 The man answered and said to them, “Well, here is an amazing, wonderful, marvellous (thaumastos[G]) thing, that you do not see, perceive (eido[G]) where He is from, and yet He opened (anoigo[G]) my eyes (ophthalmos[G], eiynayi[H]). 31 We perceive (eido[G]) that the God (ho Theos[G], Elohiym[H]) does not hear those devoted to sin (hamartolos[G]); but if anyone is a worshipper (theosebes[G]) of God and does His will (thelema[G]), He hears him. 32 Since the beginning of time it has never been heard that anyone opened (anoigo[G]) the eyes (ophthalmos[G], eiyneiy[H]) of a person fathered (gennao[G]) blind (tuphlos[G]) . 33 If this man were not from God (Theos[G], Elohiym[H]), He could do nothing.” 34 They answered him, “You were fathered (gennao[G]) entirely in sins (hamartia[G]), and do you presume to teach us?” So they cast (ekballo[G]) him out. The sardonic rebuke of the man is a delight to read, perhaps being born blind and suffering all his life had birthed in him an immunity to the fears and obligations of Israel concerning her hypocritical religious leaders. On the other hand, maybe he was just a sarcastic guy? If so, he probably had some kiwi (New Zealand) blood in him from the diaspora. The healed man draws their attention to the catalyst for understanding the Messianic significance of this miracle, he says, “Nobody has ever heard of opening the eyes of one born blind. If this man were not from HaShem He could do nothing.” This is a pointed observation that reveals the sign of God regarding the opening of the eyes of the blind, something that would alert Israel to the Messiah’s presence (as prophesied by Yeshayahu/Isaiah: see verse 1 and note). This is also the third step in the man’s journey into relationship with Yeshua. Here, he says Yeshua is, “from God.” The disbelieving group among the Pharisees, who are not used to being disagreed with by commoners, are more than insulted by the man and resort to name calling, “You were born from sin and are soaked in it, how dare you lecture us!” Actually the man had been following proper halakhic protocol with his well-argued rebuttal, they were just sore because his argument was more convincing than theirs. Had this been recorded in the Talmud, the man’s argument would have been sighted by future rabbis as the dominant view. Seeing that they were not going to win this argument the Pharisees cast him out (probably out of the synagogue, the threat under which all religious Jews of the first century lived in order for the false shepherds to keep people in line). I’m not sure that this would have worried him too much, he had been spending a lot of time on the streets begging for food up till now and may not have found much solace in the synagogue at any rate. 35 Yeshua heard that they had cast (ekballo[G]) him (the once blind man) out, and finding him, He said, “Do you believe, trust, are you persuaded, confident (pisteuo[G], hata’amiyn[H]) in the Son of Man (B’ven-haAdam[H])?” 36 He answered, “Who is He, Adoniy[H] (Lord: kurios[G]), that I may believe, trust, be persuaded, confident (pisteuo[G], ve’a’amiyn[H]) in Him?” After hearing that the man had been thrown out Yeshua found him (this means Yeshua had sought him out, an intimate and thoughtful gesture). The man’s father and mother had forsaken him and he had been kicked out of the local synagogue, this is a pivotal occasion in his journey into God’s light. Yeshua asks, “Do you believe in the Son of Man (a Messianic title).” The man responds, “Who is he Lord, tell me so that I may believe in him.” This is the fourth stage in the journey of relationship, the man calls Yeshua (Whom he is seeing for the first time) Adoniy, My Lord, Master, a term of respect and ownership. The Greek Kyrios is used and can be translated lord or L-RD, there is no Greek equivalent for YHVH—L-RD, so the same Greek word is sometimes used to denote the Holy Name. Here however, “Adoniy, Lord, Master” is the correct translation, given the context. 37 Yeshua said to him, “You have both seen (horao[G]) Him with your own eyes, and He is the One Who is speaking with you.” 38 And he (the once blind man) said, “Adoniy[H] (Lord: kurios[G]), I believe, trust, am persuaded, confident (pisteuo[G], ma’amiyn[H]).” And he worshiped, prostrated himself before (proskuneo[G]) Him (Yeshua). “Yeshua said, ‘You have now seen Him, in fact, He is the one speaking with you.’ Then the man said, ‘L-RD I believe.’ And he worshipped Him.” Remember, the man is seeing Yeshua for the first time, both physically and spiritually. This is the final stage of the man’s journey into saving relationship. He has been blind, he has been washed in the life-giving water of the Sent One, he has known of Yeshua, he has identified Him as a prophet, he has realized that Yeshua was sent from God, he has respectfully called Him Lord and now he sees Him for who He really is, “L-RD”. The Greek word kyrios is used here by John (a Jew) to represent YHVH. We must not put more weight on the Greek language than we do upon the cultural religious psyche of the writers of the gospels. The fact that the Greek language is unable to convey the nuances of the Hebrew designations for God does not mean the deeper meaning was not intended by the writer (inspired by God). A beautiful picture of what has just occurred between Yeshua and the healed man appears in the words of the Psalmist: “Though my father and mother forsake me, the L-RD will receive me.” Tehillim/Psalm 28:10 39 And Yeshua said, “For a decree, judgment (krima[G]) I came into this world (kosmos[G], ha-olam[H]), so that those who do not see with their eyes (blepo[G]) may see with their eyes (blepo[G]), and that those who see with their eyes (blepo[G]) may become blind (tuphlos[H]).” Yeshua sums up this living parable of healing by clarifying for those present that He has come to fulfil the words of Yeshayahu/Isaiah (Isaiah 6:10, 42:19). This is an opportunity for those studied in the Tanakh (Old Testament) to recognize His claim to Messianic authority and repent, but He knows that they will remain blind, while those who realize their blindness will receive their sight through Messiah just as God had prophesied through the prophet. 40 Those of the P’rushiym (Pharisees: chased ones) who were with Him heard these things and said to Him, “We are not blind (tuphlos[H]) too, are we?” 41 Yeshua said to them, “If you were blind (tuphlos[H]), you would have no sin (hamartia[G]); but since you say, ‘We see with our eyes (blepo[G]),’ your sin (hamartia[G]) remains (meno[G]). It continues to be made clear by the gospel of John that some Pharisees were following Yeshua (not necessarily the same ones that interrogated the healed man). They realized He was warning them of spiritual blindness and in pride wanted to show themselves spiritually insightful, so they asked, “Are we blind to?” Yeshua’s response is a harsh rebuke, “If you were blind you would not be guilty of sin; but because you claim you can see, your guilt remains.” Yeshua is saying that only those who admit their blindness/sin can be freed from it and given spiritual sight. Those, who in pride, claim that they can see are in fact still blind and are unable to receive sight from Yeshua. Without humility no one can come to God. Conclusion: We live in a world that Messiah Himself has called night. While He was here physically He was the light, now He is here metaphysically by the power of Gods Holy Spirit, living in every believer. The Sent One has filled those of us who believe, in order that we might be sent ones who shine His light in this dark world. If we claim we have not been blind, then we, like the Pharisees are unable to see. However, when we admit our blindness the Sent One will restore our sight by coming to us and then sending us out to be the softly flowing waters of Shiloach to a parched and hopeless world. May He bare light in us, that we might be light to others, shining our light in order to reveal the path that leads to Him. Copyright 2020 Yaakov Brown Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Introduction:
John 8:31-59 is thematically similar to Galatians 4, where Rav Shaul illuminates and differentiates between Isaac the son of promise born of faith and Ishmael the illegitimate son born of disbelief. Note that both sons are sons of Avraham. Yeshua is not asserting that Jews are illegitimate sons but that human beings who choose to reject God’s redemptive plan are sons and daughters of Satan until such a time as they repent and receive the King Messiah and His vicarious sacrifice and resurrected life. Keep in mind that many of those listening were Jewish believers in Yeshua (v.30) and that those who later violently oppose Him are specifically qualified as a group who “want to kill” Yeshua, by definition, a subset of the whole. Note that they do not succeed in stoning Yeshua because He was able to slip away in the crowd. Meaning that a large portion of the crowd of Jewish worshippers gathered in the court of the women were in favor of Yeshua and helped Him elude capture. 31 Therefore, Yeshua[H] (YHVH Saves, Joshua, Jesus) said (yomer[H], lego[G]) to those Judeans, Jews, (Ha-Yehudiym[H]) who had believed, were persuaded by, put their trust (hama’amiyniym[H], pisteuo[G]) in Him, “If you continue, remain, abide (meno[G]) in the word, essence, substance (vid’variy[H], ho logos[G]) of Me, truly, in truth (be’emet[H], alethos[G]) you are disciples (mathetes[G]) of Mine (talmiydiym atem liy[H]); 32 and you will know intimately (viyda’tem[H], ginosko[G]) the truth (et ha-emet[H], ho aletheia[G]), and the truth (ha-emet[H], ho aletheia[G]) will make, engrave, imprint you with freedom, [alt. let you go, set you free] (totziyachem l’cheirut[H], eleutheroo[G]).” “Therefore” refers to the woman caught in adultery, the proclamation of Yeshua concerning His being the light of the world, and the belief of those mentioned in verse 30. “Those Jews who believed” were made up of Jews from every tribe and every religious sect of first century Jewry, who had come up to Jerusalem for the festival of Sukkot. Therefore, what Yeshua says next is spoken to thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis. We note that Yeshua was not content with their belief. He had come to set them free from slavery to sin and to give them the tools of discipleship, that is, the means to live an ongoing life of freedom in Him. Seeing their belief and approval of Him and His words, Yeshua did not push His advantage by blowing smoke up their skirts, rather He sought their advantage by challenging the depth of their belief and offering them the means by which they might continue to believe and be truly and eternally set free from sin. "The truth will set you free" is perhaps the most decontextualized, misapplied, and philosophically misappropriated part verse of the entire New Testament. Those who use this phrase today as a type of all in one "Truth Coach" are in fact proliferating a lie. In order for this phrase to have any true meaning one must first define the truth it’s speaking of. Most modern speakers understand the truth as a collection of facts, or the subjective centre of some religion or philosophy, truth being defined by the individual rather than having its origin outside of the sphere of human intellect and spirituality. In fact the verses in question (John 8:31-32) identify truth as a person, that is, as an attribute of a person, and not just any person, but the King Messiah Yeshua, God with us (Imanu El). Therefore, in order to understand what is meant by “The Truth” we must read the phrase in context: “If you continue to remain in My word, essence, substance in truth you are My disciples, followers, students; and you will intimately know the truth, and the truth will imprint you with freedom, set you free.” Note that there is a prerequisite for the freedom that truth makes possible: “If you continue to remain in My word, essence, substance”. In short, unless one remains in the message and person of Yeshua (the Speaker), one cannot know the truth or the freedom that knowing the truth affords a person. Note that the second requirement for being set free is to “Intimately know the truth”. In fact, as I’ve said, the Truth is not an it but a Person, and that Person defines truth. Elsewhere Yeshua says, “Aniy Ha-Derekh, v’Ha-Emet, v’Ha-Chayiym, I Am the Way, and the Truth, and the Living, no one can come to the Father (God) except through, Me.”(John 14:6). Therefore, truth, like direction (way), and living, is an attribute of the Messiah, Who is God with us (Imanu El) [prophesied by Isaiah (7:10-16) 700 years before the birth of Yeshua]. Do you want to intimately know the Truth and be truly set free from all that keeps you in bondage? Then remain in the Word and Substance of Yeshua (Jesus), becoming His devout follower, and you will come to know the Truth Himself, and He will set you free. Notice that this second half of chapter 8 begins with the theme of freedom from bondage. A theme that is ingrained in the Jewish soul from Egypt and up to the Roman occupation and beyond. Yeshua speaks of a freedom that transcends temporal life, to a people who are at the time tacitly enslaved by the Roman Empire. Yeshua’s challenge to those listening, both believers and unbelievers, is intended to thresh the wheat and sift out the chaff. By the end of this dialogue the belief of some will be strengthened, while the belief of others will grow cold. Yeshua came to make disciples, not converts. We should be careful to emulate Him. 33 They answered Him, “We are Avraham’s (Father of many tribes) descendants and no one has enslaved us (douleuo[G]) at any time (popote[G]); how is it that You say, ‘You will become freeborn (eleutheros[G])’?” “They answered Him” The nearest subjects are the thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis, who were in the court of woman in the Temple complex. A mixed crowd of those who now believed in Him and those who did not. בני חורין, (noblemen), that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;'' -Mishnah. Bava Kama, c. 8. sect. 6. & Talmud Bavliy Bava Kama, fol. 86. 1. & 91. 1. “We are Avraham’s descendants (Gen.12; Deut.14:1) and no one has enslaved us at any time…” They did not mean that the Jewish people had never been physically enslaved. After all, freedom from slavery in Egypt is part of our journey as a people, not to mention our time in Babylon and subsequent freedom. What they meant was that those Jewish people who were true worshippers of God had never been made spiritual slaves to other gods (Jer.2:10-14), nor were they, the generation to whom Yeshua spoke, slaves to the Romans. The Jews of the land of Israel in the first century were under occupation but were not living lives of slavery as they had done in Egypt. The Roman Empire had a history of gleaning slaves from its conquests, thus the reality of one being born into slavery was a concern to all of those living in the Empire. However, those debating with Yeshua were freeborn people, meaning that they were not born into households already bound to indentured servitude or slavery. This is why they are incredulous and ask Yeshua, “How is it that You say, ‘You will become freeborn?” “Freeborn” (eleutheros[G]) Is an important distinction. Ultimately Yeshua is saying that even the freeborn (eleutheros[G]) of the Roman Empire need to be set free (eleutheroo[G]), and become spiritually freeborn (eleutheros[G]). 34 Yeshua[H] answered them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, everyone who commits sin (misses the mark set by God) is the slave (doulos[G]) of sin (hamartia[G]). “Everyone who commits sin (misses the mark set by God) is the slave of sin.” Yeshua makes it clear that He is talking about spiritual bondage, slavery to sin. Rav Shaul the Shaliach (Paul the Apostle), writes an exposition on this idea: “14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey—whether to sin resulting in death, or to obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; 18 and after you were set free from sin, you became enslaved to righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you yielded your body parts as slaves to uncleanness and lawlessness, leading to more lawlessness, so now yield your body parts as slaves to righteousness, resulting in holiness. 20 For when you were slaves of sin, you were free with regard to righteousness. 21 So then, what outcome did you have that you are now ashamed of? For the end of those things is death. 22 But now, having been set free from sin and having become enslaved to God, you have your fruit resulting in holiness. And the outcome is eternal life. 23 For sin’s payment[a] is death, but God’s gracious gift is eternal life in Messiah Yeshua our Lord.” -Romans 6:14-23 TLV 35 Moreover, the slave, bondservant (doulos[G]) does not remain in the house (babayit[H], ho oikia[G]) forever; the son (ha-bein[H], uihos[G]) does remain forever. This phrasing is qualified by the proceeding verse. Those listening were born into the slavery of sin affected humanity and therefore, in their present state, cannot remain in the house of life. Whereas, the Last Adam (Yeshua) [1 Cor. 15:22-45], the Son of God and therefore Son of the house of creation, being the perfect sinless example of humanity (God with us), is able to set free those who have been enslaved and offer them life everlasting as heirs with Him, sons and daughters of the renewed house of creation ordered by the Creator (YHVH). With regard to Torah the exception to this idea applies to the slave who willing chooses to become a member of the family and an indentured servant for life (Exodus 21:6). This does not however negate the right of the son of the household to set that slave free. Although, in this case the slave is usually treated as a member of the family. Our rabbis agree that irrespective of the “forever” clause in Exodus 21:6, that freedom is eventually mandatory according to the Torah law of Jubilee (Lev.25:10). "one that is bored (through the ear) is obtained by boring (through the ear), and he possesses himself (becomes free) by the year of jubilee, and by the death of his master.''- Yarchi, Iben Ezra, & ben Gershom in Exod. xxi. 6. "he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.'' – Maimonides Hilchot Abadim, c. 3. sect. 6, 7. 36 Therefore, if the Son (ha-bein[H], ho uihos[G]) makes you free (eleutheroo[G]), you will in reality, as a point of fact, be truly (be’emet[H], ontos[G]) freeborn (eleutheros[G]). The Son of God, Yeshua, sets those enslaved to sin free (eleutheroo[G]) by causing them to be born from above (John 3:3-7). Thus, through Him they are freeborn (eleutheros[G]). Not freeborn in the Roman Empire, or at any point in human history within the sin affected world, but transcendently freeborn of God and children of God’s Kingdom, no longer subject to the temporal kingdoms of the sin affected world. The use of Greek language as it pertains to the idea of freedom is exceptional. The writer of this Gospel shows in the language used that Yeshua is placing the concept of being freeborn (eleutheros) as superior to simply being freed from indentured servitude (doulos). If one is freed (eleuthero) by Yeshua, that one will be truly freeborn (eleutheros). 37 I know (yadatiy[H]) that you are Avraham’s (Father of many tribes) descendants; yet you seek to kill Me, because My word, essence, substance (devariy[H], logos[G]) has not been given space, room, place, occupation, yield (choreo[G]) in you (each individually). NB: From here on to the end of the chapter Yeshua is specifically speaking to those who “seek to kill” Him, and not to those who have believed (v.30). Keep in mind that Yeshua is also a descendant of Avraham and the substance of the Creator Who placed faith within Avraham. Therefore, as is the case with His saying “Your Torah”(John 8:17), He is not distancing Himself from Avraham, rather He is exposing the misuse of Avraham’s identity by those who claim connection to Avraham through pride of bloodline rather than through adherence to true faith. This does not discount the value of ethnic bloodline, which remains, given Yeshua’s zeal for the ethnic, religious, chosen people of Israel (Matt. 15:24). Rather, Yeshua is seeking to cleanse and sanctify the people, so that both their bloodline and spirituality might be unified in the freedom of Messiah. “Yet you seek to kill Me” Cannot refer to those who have believed in Him (v.30), nor to the crowd in general, many of whom were undecided on the Person of Yeshua. Therefore, it is clear that He is now speaking directly to a subgroup of those who do not believe in Him and are seeking a way to put Him to death. “because My word, essence, substance has not been given space, room, place, occupation, yield in you…” There are those in the crowd who have not believed and therefore have not allowed room within themselves for the Word essence of Yeshua to reside in them. In short, they seek to kill Him because they have refused to listen to Him. It is in our nature as human beings to ignore the contrary opinions of others while devising a rebuttal to their words. Our opponent may be speaking but we are not listening. Thus, we fail to hear another person in the throes of debate making us unable to properly entertain their point of view and measure it to determine its value. Notice that one of the meanings of the Greek choreo is “yield”. Belief that is born of true faith will yield fruit but disbelief or false belief, even surface approval, does not allow sufficient depth of spiritual soil for the fruit of practical faith to be produced. Another meaning of the Greek choreo is “occupation”. Meaning in this context, “You have not allowed belief to perpetually occupy your life”. Therefore, belief of this sort alone is not sufficient for salvation. “You believe that God is One. Excellent! Even the false deities, demons, evil spirits believe that—and are terrified.” -Yaakov (James) 2:19 Author’s translation 38 I speak the things which I have seen (horao[G]) from, beside, with, near (para[G]) The (My) Father (Aviy[H], ho Pater[G]); and you also do the things which you heard (akouo[G]) from, beside, with, near (para[G]) the father (ho Pater[G]) you acquired (poieo[G]) [Alt. Heb. Aviychem your (plural) father].” NB: It’s important to remember that this is not being spoken to all present but specifically to those who are seeking to kill Him (v.37). Yeshua explains that both He and His opponents are directed by their respective father’s. Yeshua “speaks” of what He has “seen” from being in, with and near the Father God. Whereas His opponents “do” the things which they have “heard” from the father they have acquired. That is to say, they have chosen a father other than God. In this context “speak” refers to the truth of God’s word made manifest based on literal “sight”, an actual true experience of the Person of God, and “do” is a reference to human effort based on hearsay “hearing” from a second-hand source (Satan). 39 They answered and said to Him, “Avraham is our father.” Yeshua[H] replied to them, “If you are Avraham’s children, accomplish the occupation (ho ergon Abraam poieo[G]) of Avraham. [Alt. in the business of Abraham work, make, fashion etc.] “They” Those who are seeking to kill Yeshua (v.37) while claiming a connection to Avraham as their qualification, are in fact contradicting the faith practice of Avraham. Thus, Yeshua calls them on it. If you’re going to claim the tzadik (righteous) one Avraham as your father, then act righteously as he did. Believe God (accept His Messiah), and it will be credited to you as righteousness. The rabbis of the Talmud agree with Yeshua’s assertion: “whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.'' - Talmud Bavliy Betza, fol. 82. 2. 40 But as it is, you are seeking to kill Me, a man who has told you the objective truth of the matter (ha-emet[H], aletheia[G]), which I heard from the God (ha Elohiym[H], ho Theos[G]); a thing Avraham could not do. Yeshua heard the truth in the unveiled presence of God the Father as one with the Father and has imparted that same truth to His hearers, fellow descendants of Avraham. Though Avraham heard from God, he was not one with God, nor did he see and hear from God in the fullness of God’s glory. Therefore, Avraham could not reveal the fullness of God’s redemptive plan to his descendants in the way that Yeshua has. Avraham has relationship with God through Yeshua, as one who has had the truth revealed to him, whereas Yeshua being one with the Father, reveals the truth. “which I heard from the God” Yeshua’s hearing, unlike that of His opponents, is unaffected by disbelief. 41 You are doing, fashioning, accomplishing (poieo[G]) the business, occupation (ergon[G]) of your father (av[H], pater[G]).” They said to Him, “We were not born of illicit sexual intercourse (fig. we are not idolaters); we have one Father (Av[H], Pater[G]): the God (ha-Elohiym[H], ho Theos[G]).” Yeshua’s opponents (not all present but those who are specifically seeking to kill Him), understand that by making a distinction between God as father, Avraham as a father and yet another father, the father they are obeying, Yeshua is inferring that their claim on Avraham and his faith is a false one and that they are acting on the faith of a false father. Therefore, as one might expect, they take offense and proclaim, “We are not the children of whores (idolaters), we have one Father, Elohiym!” In short, “You’re no better than us, we are sons and daughters of God!” Some may even have been inferring that Yeshua was of illegitimate origin, while they were not. 42 Yeshua[H] said to them, “If the God (ha Elohiym[H], ho Theos[G]) were your Father (Av[H], Pater[G]), you would love (ahavtem[H], agapao[G]) Me dearly, for I come out of the God (ha Elohiym[H], ho Theos[G]) and go forth, not for the purpose of separating (apo[G]) Myself, but that of He Who sent Me (shelachaniy[H], apostello[G]). Yeshua’s message is simple, “If you were truly sons and daughters of God you would recognise the present manifestation of God standing in front of you and would love Him.” Note the progression. First they claim Avraham, and Yeshua refutes their claim. Then they claim God, and Yeshua exposes their inadequacy. “I come out of the God and go forth, not for the purpose of separating Myself, but that of He Who sent Me.” Note the familiar use of the counter separation phrasing. Yeshua is very clear in saying “Neither I nor my purpose is in any way separate from God Who sent Me.” This becomes the pre-emptive counterpoint to the separation of the accuser Satan, who is separated from the beginning (v.44). 43 Why do you not understand (ginosko[G]) what I am saying? Because you are unable (dunamai[G]) to hear, perceive, comprehend (lishmo[H]) My word, essence, substance (et devariy[H], logos[G]). They neither properly hear nor do they understand because they have wilfully resisted Yeshua and His message and are therefore incapable of comprehending His word, substance, essence. Again, “they” are specifically those who were “seeking to kill Him” (v.37, 40), and not all present (v.30) 44 You are of your father (aviychem[H], ho pater[G]) the Devil (ha-Satan[H], ho Diabolos[G]), and you have in mind (ethelo[G]) to do the lusts (epithumia[G]) of your father (aviychem[H], pater[G]). He was a murderer, human slayer (anthropoktonos[G]) separated (apo[G]) from the beginning (arche[G]), and in the absolute truth (emet[H], aletheia[G]) he does not stand because there is no truth (emet[G]) in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father (ha-av[H], ho pater[G]) of lies. Note that while Yeshua speaks often of the fact that He has not come as one separate from the will of the Father, here, Satan is described as one who has been separate from the truth of God from the beginning of creation. Therefore, the battle between truth and lie is one of great imbalance. The Creator from Whom Truth comes, created a being that decided to reject the love of God, and His absolute Truth and seek to poison creation. Therefore, the liar is subject to the Truth, in fact his very existence relies on the truth. We note that lying and murder are intrinsically linked. The enemy of our souls is by nature a liar and a murderer, the father of lies. The Genesis account explains that Satan deceived Adam and Eve with a lie (Gen. 3:4; 2:17) and that as a result sin and death entered the world. Subsequently the first murder followed when Abel was murdered by Cain. Therefore, the father of lies is also the father of sin, and those that are bound by sin serve him. “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” -Genesis 3:15 (ESV) Thus, Yeshua’s opponents prove themselves children of Satan by their accusations aimed at Yeshua and their denial of the Truth in Him. A liar will always call the truth a lie. 45 But because I speak (dab’riy[H]) absolute truth (ha-emet[H], aletheia[G]), you do not believe, trust (ta’amiynu[H], pisteuo[G]) Me. 46 Which one of you convicts Me of sin? If I speak with absolute truth (emet[H], aletheia[G]), why do you not believe, trust (pisteuo[G]) Me? Yeshua’s opponents had been trying and failing to trap Him in a sin from the moment they first began to hate Him. The phrase “why do you not believe Me…” further emphasises the fact that He is speaking specifically to that subgroup who have not believed, and want to kill Him. 47 He who is of the God (ha-Elohiym[H], ho Theos[G]) hears that which is spoken of the God (ha-Elohiym[H], ho Theos[G]); for this reason you do not hear, because you are not of the God (ha-Elohiym[H], ho Theos[G]).” Here, He is clearly speaking to those who do not believe, and not to all present, many of whom have already believed. 48 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) answered and said to Him, “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity (sheid[H], daimonion[G])?” 49 Yeshua answered, “I do not have a demon, evil spirit, false divinity (sheid[H], daimonion[G]); but I honour, esteem, revere (kabeid[H], timao[G]) My Father (Aviy[H]), and you dishonour, insult (atimazo[G]) Me. I have translated Ioudaios as Judean Religious leaders here because the context shows clearly that only those who opposed Yeshua are speaking. “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity?” This accusation explicitly vocalizes the tacit accusation of illegitimacy inferred in verse 41. “Yeshua answered, “I do not have a demon, evil spirit, false divinity; but I honour, esteem, revere My Father, and you dishonour, insult Me.” Put simply, “By dishonouring Me you dishonour the God Whom you claim as your Father.” Elsewhere when accused of having an evil spirit Yeshua warns His accusers that if they determine to continue to believe this of Yeshua that they will have no hope of salvation (Mark 3:23; Luke 12:10). 50 But I do not seek (zeteo[G]) My glory, judgement, view, opinion (kevodiy[H], doxa[G]); there is One who seeks and separates, selects, chooses (krino[G]). We note that again a correlation can be made between glory and judgement. Yeshua submits His glory and judgement to the One to Whom it belongs, God the Father. 51 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if anyone keeps My word, speech, essence, substance (devariy[H], logos[G]) that one will never see, attend to, remain in (tereo[G]) the death of the body (mavet[H], thanatos[G]).” Further illuminating the practical outworking of the freedom He has previously spoken of, Yeshua explains that through intimacy with God in Him a person can be free from slavery to sin and death and instead will not remain or abide in death. Elsewhere Yeshua explains this in another way saying: “‘I am the resurrection and the living. The one who believes in Me will live, even though that one dies;” -Yochanan (John) 11:25 “And as it is appointed unto human beings once to die, and then the judgment:” -Hebrews 9:27 The key here is that the one who keeps the message of Messiah Yeshua will not “remain” in the death that results from temporal life in the sin affected world. 52 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “Now we know that You have a demon, evil spirit, false divinity (sheid[H], daimonion[G]). Avraham died, and the prophets also; and You say, ‘If anyone keeps My word, speech, essence, substance (logos[G]), that one will not taste (geuomai[G]) of the death of the body (meit[H], thanatos[G]) into the unbroken age (aion[G]).’ This is the ancient equivalent of “You’re a total psycho, Abraham and the prophets died years ago, which proves that what you’re saying about your words having the ability to give a person life over death is a lot of garbage!” 53 Not in the least are You greater (ha’gadol[H]) than our father Avraham, who died? The prophets (han’viyiym[H]) died too; who are You making Yourself out to be?” Yeshua’s opponents accuse Him of delusions of grandeur. The height of irony. Added to this is the interesting fact that the Samaritan woman asked something similar when she challenged Yeshua’s authority with the rhetorical question “Are you greater than our father Jacob?” (John 4:12). It’s clear to we Messiah following Jews that those who challenged Him with these words did not represent the whole. One of our ancient commentators writes: ""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, (Gen.14:22) "and extolled" above Moses, as it is written, (Num.11:12) and he shall be higher than the ministering angels, as it is written, (Eze.1:26) for he shall be גדול מן אבות, "greater than the fathers".'' - Tachuma apud Huls. p. 321 54 Yeshua answered, “If I glorify, extol, honour, prefer (chabeid[H], doxazo) Myself, My glory, judgement, view, opinion (k’vodiy[H], doxa[G]) is nothing; it is My Father (Aviy[H], Pater[G]) Who glorifies, extols, honours, prefers (chabeid[H], doxazo[G]) Me, of Whom you say, ‘He is our God (Eloheiynu[H], Theos[G])’; Yeshua responds, “I’m not making Myself out to be anything, to the contrary, it’s My Father, Who honours Me, the same Father Whom you claim as your God.” “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” -2 Corinthians 10:18 (ESV) 55 and you have not come to know (y’datem[H], ginosko[G]) Him, but I see, perceive (eido[G]) Him; and if I say that I do not see, perceive (eido[G]) Him, I will be a liar like you, but I do see, perceive (eido[G]) Him and keep, guard, carefully attend to (tereo[G]) His word (d’varo[H], logos[G]). The Greek text here is important. Yeshua explains that His opponents have not come to know (ginsoko) Him, and that Yeshua sees (eido) God. Note the present continuous tense of the text, not that Yeshua has seen God but that He continues to exist in and see God. Therefore, even if He wanted to acquiesce to the incredulity of His opponents He could not because being the very definition of Truth He is unable to lie and say that He is someone else. Notice that Yeshua “guards carefully and attends to God’s word (davar[H], logos[G]). Yeshua is the Word (John 1). Therefore, He is instructing those who believe to follow His example (v. 31-32). 56 Your father Avraham rejoiced exceedingly (sas[H], agalliao[G]) to see perceive (eido[G]) My day (yomiy[H]), and he saw (eido[G]) it and was glad, hailed it, thrived in it (yis’mach[H], chairo[G]).” In the order (Seder) of Simchat Torah (Rejoicing in the Torah) it is written: “Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.'' -Seder Tephillot, fol. 309. 1. Ed. Basil. Yeshua is quite literally saying that Avraham saw Yeshua and His day (time) [past tense]. Moses also knew the Messiah, which is the reason for his giving up life in Pharaoh’s palace in order to live among his Jewish people (Heb. 11:26). NB: First century Jewish tradition (Testament of Abraham) records a story of Avraham being taken by the Arch Angel Michael on a tour of the heavens and the inhabited world, the idea being that on this tour he saw the coming judgement and the mercy and grace of God made manifest. However, it does not specify the revelation of the Messiah and is therefore unlikely to apply to the present text in any meaningful way. 57 Therefore, the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “You are not yet fifty years old, and have You seen Avraham?” They focused on the wrong subject. They were still fixated on how Yeshua measured up against Avraham when they should have considered how Yeshua might have been revealed in the faith of Avraham. It was not that Yeshua had seen Avraham that was important, rather it was that Avraham had seen Yeshua. God is the focus of our prayer, not the vehicle for our desires. Clear sight begets right conclusions and right conclusions beget clear sight. The reference to the age of fifty years has significance in ancient Judaism. Pirke Abot, c. 5. sect. 21. Says that at the age of fifty a Jewish man becomes fit to give counsel (as an elder of the community). This is said to be why the Levites were dismissed from service at that age. A Jewish man could not be chosen as a Meturgeman (interpreter) in a kehilah (congregation), until he reached fifty years of age. (Talmud Bavliy Chagigah, fol. 14. 1. Yuchasin, fol. 44. 2.) If a Jewish man died before fifty years of age it was considered a death of “cutting off”, inferring a curse for a sinful life of disobedience to the Torah. (T. Hieros. Biccurim, fol. 64. 3. Talmud Bavliy Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9.) 58 Yeshua[H] said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, before Avraham was born, I am, exist (Aniy[H], ego eimi[G]).” Any fool who says that Yeshua never claimed to be God (with us) need look no further than this verse to see that Yeshua claimed to pre-exist Abraham as the great I AM. This is quite literally the meaning of verse 58. “And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.” -Exodus 3:14 KJV 59 Therefore they picked up stones to drop on Him, but Yeshua[H] hid Himself and went out of the temple (hieron[G], hamikdash[H]). Believing Yeshua to have committed the gravest of blasphemies his opponents (not the majority of the crowd but the few who were already seeking a reason to kill Him) picked up heavy stones to drop on Him. They did this contrary to the sanctity of the Temple precinct in the court of the women, and contrary to the Torah instruction concerning the Sabbaths of God (although one commentator claims that the Torah allows for stoning on the Sabbath under exceptional circumstances. T. Hieros. Yom Tob, fol. 63. 2. ). But, Yeshua’s time had not come and Yeshua hid Himself in the crowd and made His way safely out of the Temple complex. It is highly likely that the crowd aided His escape, given that many believed and that those who were unsure did not consider Him worthy of stoning. At this juncture the reader of the New Testament is faced once more with a major decision. Is Yeshua Who He says He is, that being God with us, or is He a blasphemer and heretic to be completely rejected? These are the only two choices. You may not call Him both a good teacher and a heretic, that is a contradiction. You may not call Him a devout Jew and a blasphemer, that would be a contradiction. According to the prophet Isaiah you may not call Him the Messiah and at the same time say that He is not God with us (Imanu El), that would be a contradiction. Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Copyright 2020 Yaakov Brown Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief. 1After (meta[G]) these (tauta[G]) words, essences, things (ha-devariym[H]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) was walking (peripateo[G], halakh[H]) in the land (b’eretz[H]) of the Galilee (ha-Galiyl[H], a circuit), for He was unwilling to walk (halokh[H]) in Judea (Ioudaia[G], b’Yehudah[H]) because the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking to kill Him (Yeshua[H, A]).
“After these things” Means after the making whole of the lame man on the Sabbath of Purim [John 5:5-16] (which will become poignant in verse 23), after the feeding of the 28,000 (5000 men) [John 6:1-15], after the sign of walking on water and calming the storm [John 6:16-21], after the profession of His identity as the true manna from the heavens [John 6:48-51] and the means of salvation for all who will believe… The Hebrew text of the Ha-Brit Ha-Chadashah (NT) says “Achar ha-devariym” After these words, essences, things… “Yeshua was walking” The Hebrew “halakh” means more than just “physical walking”, it means to walk with spiritual, religious, moral integrity according to the perfect practice of God’s word. In Judaism our “halakhah” the way we practically walk our faith is inseparable from our theology. In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief (ref. the book of Yaakov [James]). Therefore, one could understand the text by way of remez (hint) drash (comparative teaching), to say “Yeshua’s halakhah was among the common Jewish people of the Galilee, for He was unwilling to practice the halakhah of religious hypocrites.” Regardless, the reason “Yeshua was not willing to walk in Judea” is clearly stated in the text, it was because the Judean religious leaders “wanted to kill Him”, and while it was His intention to go to the cross, He was determined that His death happen at the “opportune time.” We note that His life was not taken from Him by the authority of men but was given of Him by the authority of God (John 10:17-18). The sign/miracle that became the catalyst for the Religious leaders’ plan to kill Yeshua was the making whole of the man at Beit Chasda (House of kindness/practical love), because Yeshua had performed a miracle on the Sabbath (John 5:5-16). This is affirmed as we read on, in the discussion over Yeshua’s sanity and the hypocrisy of those who claim Moses as their guide and yet do not keep the Torah that Moses gave to them, albeit from God via Moses. How sadly ironic that the miracle which ignited such hatred toward Yeshua was performed in the House of Kindness by the Kindest man Who ever lived. “Because of this therefore the Judeans, religious Jews were seeking all the more to kill Him, because He not only was breaking the Shabbat, but also was calling the God His own Father, making Himself equal with the God.” -John 5:18 Author’s translation “for He was unwilling to walk in Judea because the Judeans, religious Jews, were seeking to kill Him.” We see here one of the many examples showing why it is foolish to translate the Greek Ioudaios as “Jews” in general. The context of this passage shows clearly that Yeshua was walking among Jews in the Galilee but did not walk among the Jews of the region of Judea because a group of religious Jews from Judea were intent on killing Him. Therefore, in the context of this passage all are Jews, some are Galileans, some Judeans, some religious, some secular, some of one sect, some of another, all Ioudaios but not all Ioudaios from the region of Ioudaia, though most made regular aliyah (going up) to Jerusalem in Judea for the three Regaliym (Pesach, Shavuot and Sukkot). It is the foolish general translational choice to equivocate all instances of Ioudaios, that has led to some of the most heinous anti-Semitic theology and action of the so called “Christian Church”. It shames the Name of Christ and has mislead countless people of genuine faith for millennia. 2 Now the feast (Chag[H]) of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), the Feast (Chag[H]) of Sukkot[H] (Shelters), was near. “Now the feast of the Judeans, religious Jews” Because all observant Jews (from all over Israel and not just from Judea) went up to this feast, the “Feast of the Judeans” here refers to a feast all Jews participated in. Once again, context is key to translation, interpretation and understanding. “The feast of Sukkot was near” Much time has passed since the end of chapter 6. The events of chapter seven begin some months later. The feast of Shavuot (Pentecost) has been skipped by the author and we now find ourselves nearing the end of the year at the time of the later harvest heading toward fall and winter. The author of the Gospel of John does not intend his Gospel to relay a blow by blow historical and chronologically detailed account like that of Luke. The theme of this Gospel regards the present deity of the Messiah and His redemptive purpose as the Lamb of God come to give Himself as a vicarious sacrifice for all who would receive Him. Thus, the next point in the revelation of the theme begins prior to Sukkot, that festival which prophecies the future dwelling of God with His redeemed creation. A sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its customs is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: Apart from the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle. These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent), and was poured along with wine upon the altar as a libation offering, which was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. 3 Therefore His brothers (achiym[H]) said to Him (Yeshua), “Leave here and go into the region of Judea (Ioudaia[G], b’Yehudah[H]), so that Your disciples (talmidim[H]) also may see Your works, deeds (ergon[G], ha-ma’asiym[H]) which You are doing, making (oseh[H]). It seems clear that Yeshua had many disciples outside His intimate retinue and that many of them were not always with Him but were Judean Jews who often spent time in Judea among the religious community there. The suggestion of Yeshua’s biological brothers is a practical one, and in and of itself is not wrong. 4 For no one does anything, word (davar[H]) in secret (kruptos[G], seiter[H]) when he himself seeks to be known (l’hivodeia[H]) publicly, become famous. If You’re going to do these things, show Yourself to the world (kosmos[G], ha-olam[H]).” “no one does anything in secret when, he himself seeks to be known publicly.” Initially the suggestion of Yeshua’s brothers may have been well meaning, a desire to see Yeshua succeed in His role as a great teacher of Israel. However, their disbelief alluded to in the following verse illuminates their true motivation. Like so many others of their generation and like so many human beings throughout the generations, the thought of failing to promote one’s gifts in order to form a mass following seemed ludicrous to them. We are guilty of the same idolatrous sin today: Mega Churches, Media promotion of certain faith leaders, buildings, empires, mass followings, and all contrary to the ministry of Messiah Yeshua. Our motivation has been self-promoting idolatry, whereas Yeshua’s motivation was to walk according to the redemptive purposes of God and in full obedience to the Father regardless of what that meant for His own reputation and well-being. “Secret, hidden” The use of the Greek kruptos, meaning “secret, hidden, concealed” is poignant, given that Yeshua had explained earlier (some months past, but directly precedent to this chapter) that He is the “true bread from the heavens”( John 6:48-51), the manna that had been hidden, kept secret, concealed from the eyes of the Jewish people up to this point in history. Yeshua is the hidden manna in that He can be seen only by those who receive Him. He has no need of popularity because His intent is not to please the public but to honour God His Father. Modern believers would do well to emulate Him. “The one who has an ear, let that one hear what the Spirit says to the body of believers. To that one who overcomes, to that person I will give some of the hidden, secret, concealed (krupto) manna (bread from the heavens), and I will give that person a white stone, and a new name written on the stone which no one knows but the one who receives it.’” -Yeshua’s Revelation to Yochanan 2:17 5 For not even His brothers (achiym[H]) were believing in Him, thought Him true, were persuaded of Him, had faith in Him, trusted Him (pisteuo[G], he’emiynu[H]). Yeshua’s brothers are named in the Gospels of Matthew and Mark as: Yaakov, Yosef, Yehudah, and Shimon. These were sons of Miriyam (Mary) and Yosef (Joseph), Yeshua’s biological mother and earthly but not biological father (Matt.13:55-56; Mark. 6:3). “A stranger I have become to my brothers and a foreigner to the children of My mother…” -Tehilim (Psalms) 69:8 Author’s translation It’s important to note that the disbelief of Yeshua’s brothers did not persist after His death and resurrection. We know for certain that Yaakov became not only a believer in Yeshua but also a leader of the early Messianic Jewish sect (The Way) [Acts. 2:17, 15:13, 21:18, Galatians. 1:19, 2:9, 12]. He is also the most likely author of the book of Yaakov (James) included in the Ha-Brit Ha-Chadashah (NT). Another brother Yehudah is thought to be the author of the NT book of Yehudah (Jude). 6 So Yeshua[H] said to them, “The true measure, opportune time for Me (ho kairos[G]) is not yet here, but your true measure, opportune time (ho kairos[G]) is all the time, any time, always now (pantote[G]). In other words, pursuing popularity, self-promotion and idolatry are always the go to for those who are spiritually blind. In and of itself fame is not wrong, the Scriptures tell us that because HaShem was “with Joshua, and his fame spread throughout the land” (Joshua 6:27), but when the pursuit of fame seeks to promote self rather than the Gospel, or worse, in place of the Gospel, it becomes idolatry. 7 The world (kosmos[G], ha-olam[H]) can’t hate you, but it hates Me because I testify (meiiyd[H]) of it, that its deeds are perpetual, intense, multiples of evil (raiym[H]). The sin affected people of this world love those who tell them what they want to hear, but those who challenge sin and teach the need for sacrifice and repentance are hated by this world. Why? Because our evil actions are perpetual, so much so that evil has become the norm. Therefore, when our long held beliefs are challenged we do what all sin affected people do, we become defensive and attack the one who has exposed the lie of our existence. 8 Go up to the feast (Chag[H]) yourselves; I do not go up to this feast (Chag[H]) because the true measure, opportune time for Me (ho kairos[G]) has not yet (oupo[G]) fully come (pleroo[G]).” 9 Having said these things to them, He stayed in the Galilee (ba’Galiyl[H], b’Galeela[A]). Notice that Yeshua’s brothers were religiously observant Jews who had clearly planned to make aliyah (going up) for the Regaliym Festival of Sukkot (Shelters). Both the context and the grammar tell us that Yeshua was not saying that He wouldn’t go at all, rather He was saying that He would come at the appropriate time. The present tense of the Greek is better translated as “I’m not presently going up”. 10 But when His brothers (achiym[H]) had gone up to the festival (Chag[H]), then He Himself also made aliyah[H] (went up), not openly (b’gelya[A]), but in secret, hidden, concealed (kruptos[G]). 11 So the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking Him at the feast (Chag[H]) and were saying, “Where is He?” Yeshua had always intended to attend. It is likely that He followed soon after His brothers and arrived in time for the beginning of the feast so as to make His chagigah or sacrifice according to first century practice. The journey from the Galilee to Jerusalem was approximately 3 days by foot, with stops to rest each evening). However, the Mishnah allows for the sacrifice to be made at another point during the festival (Mishnah. Chagiga, c. 1. sect. 6. Maimon. Hilch. Chagiga, c. 2. sect. 4, 5, 6, 7). Therefore, regardless of when He went up, He non the less kept the Torah requirement, as was His custom. The anger of the Religious leaders was such that they were actively searching for Yeshua at the festival. However, we note that they at very least considered Yeshua an observant Jew, or else why were they looking for Him at the feast? 12 There was much murmuring, grumbling, secret displeasure (goggusmos[G]) among the crowds concerning Him (Yeshua[H]); some were saying, “He is a good man”; others were saying, “No, on the contrary, He causes people to go astray (planao[G]).” 13 Yet no one was speaking openly of Him for fear of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]). The people of Israel were undecided as to whether Yeshua was a good, even truly prophetic figure or a heretic. Some spoke quietly against Him, others spoke quietly in His favour, but such was the power of the religious leaders that none spoke publicly concerning Him for fear of religious persecution or being “Put out of the synagogue”. 14 But when it was now the middle (alt. chol ha-moediym[H] intermediary days) of the feast (Chag[H]) Yeshua[H] (Jesus) went up into the Temple (hieron[G], ha-Mikdash[H]), and began to teach. Some date this Sukkot festival to the year 29 CE, the definitive middle of the festival being at the convergence of yom shiyshiy and the beginning of the only weekly Shabbat of the festival. If this dating is correct the ministry years of Yeshua spanned 27-30 CE. “…into the Mikdash (temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. 15 the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) marvelled, were astonished, admired His teaching (thaumazo[G]) saying, “How has this man become knowledgeable, learned in sacred things, having never been educated?” “How has this man become knowledgeable, learned in sacred things, having never been educated?” In other words, “How is this hick from the Kinneret (Galilee) able to clearly articulate Jewish halakhic teaching without ever having attended a yeshivah or studied under a famous rabbi or scholar?” Interestingly the Talmud acknowledges that Yeshua was taught by the great Rabbi Yehoshua Ben Peracyah, the chief teacher of his day (Sanhedrin 107b, Sotah 47a). However, that is utter nonsense, given that the rabbi in question lived a hundred years earlier. Still, the point is that Jewish tradition does not record Yeshua as being ignorant of religious training and knowledge. 16 So Yeshua[H] answered them and said, “My teaching is not Mine, but His who sent Me (sholkhiy[H]). 17 If anyone is willing to do His will, that one will know of the teaching, whether it is of the God (ho Theos[G], Elohiym[H]) or whether I speak (adabeir[H]) from Myself. In reality Yeshua’s learning, knowledge, and application were in this world but not of it. His wisdom and practice are from above, the impartation of the Father God. His teaching, perpetual, sacred and transcendent. “…whether it is of the God or whether I speak from Myself.” The beautiful irony here is that in either case the teaching is of God. 18 He who speaks from himself seeks, craves, demands (zeteo[G]) his own judgement, opinion, view, glory (doxa[G], k’vod[H]); but He who is seeking the judgement, opinion, view, glory (doxa[G], k’vod[H]) of the One who sent Him, He is true, faithful, trustworthy (alethes[G], ne’eman[H]), and there is no injustice, unrighteousness (adikia[G]) in Him. Note the intrinsic connection between judgement (discernment, view) and glory (honour). This link between judgement and glory bears fruit in verse 24 where Yeshua challenges the false judgement/glory of His hearers. 19 “Didn’t Moshe[H] (drawn out) give (natan[H]) you the Instruction (Ha-Torah[H]), and yet none among you does, acts out (oseh[H]) the Instruction (Ha-Torah[H])? Why do you seek to kill Me?” In fact Moses gave Israel the Instruction of God, the author and goal of that Instruction being Yeshua Himself. The religious Jewish community of the first century were proud of their connection to the Torah and Moses, and yet they did not do what the Torah required. This is true of so many people of faith today. We are aware of what we should do but non the less act in a contrary fashion. Yeshua is not exposing their inaction but their hypocrisy. 20 The crowd answered, “You have an evil spirit, demon, divinity, god (daimonion[G], sheid[H])! Who seeks to kill You?” In modern terms, “You’re a demonized psycho, a sicko, crazy person…” 21 Yeshua[H] answered them, “I did (poieo[G]) one (echad[H]) deed, work (ergon[G]) and you all admire, marvel (thaumazo[G]). The work Yeshua speaks of is recorded in John 5:5-16, and concerns the making whole of the lame man at the pool of Beit Chasda on the Shabbat of Purim now some months prior. John 5:18 quite literally says that the religious Jewish leaders “sought to kill” Yeshua because of this miraculous sign performed on the Shabbat. Thus, what follows concerns actions that are permissible by first century Jewish halakhah on the Shabbat, even when they contradict the Shabbat commandment. 22 For this reason Moshe[H] (drawn out) has given (natan[H]) you circumcision (ha-miylah[H]) [not because it’s from Moses, but from the fathers (ha-Avot[H], Avraham, Yitzchak, Yaakov)], and on the Sabbath (Ha-Shabbat[H]) you circumcise (tamulu[H]) a man. “Moses has given you circumcision” Leviticus 12:3 “…not because it’s from Moses, but from the fathers” God originally gave the commandment of circumcision to Avraham in Genesis 17:1-27, which he carried out on Yitzchak in Genesis 21:4, and it was perpetuated by Yitzchak and Yaakov respectively. This occurred centuries prior to the command given through Moses, which was a reiteration of the original command. "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' -Maimon. in Mishnah. Cholin, c. 7. sect. 6. 23 If a male receives circumcision (timol[H]) on the Sabbath (Ha-Shabbat[H]) so that the Instruction (Torah[H]) of Moshe[H] will not be broken, are you angry with Me because I made an entire human being (anthropos[G]) sound, whole, fully restored (hugies[G]) on the Sabbath (Ha-Shabbat[H])? The Torah commands that a Jewish male be circumcised on the eight day (Gen. 17:12; Lev. 12:3), however, it also prohibits work on the Shabbat (Exodus 20:9-10, 23:12, 31:14-15, 34:21; Lev. 23:3; Deut. 5:12-14 etc.) Therefore, if the eighth day of a new born male’s life falls on a Shabbat there is a practical conflict. It is clear from the text that the halakhah of the first century Judean Jews under these circumstances was to practice circumcision on the Shabbat. The Talmud tractate Shabbat 128b-137b records this halakhic practice for posterity. Therefore, that which Yeshua referred to was a well-known and accepted halakhic practice. Yeshua was not denying its validity, rather He was using it as an example so as to expose the hypocrisy of His accusers. Yeshua is using a form of reasoning which in Judaism is called kal ve’chomer or a light and heavy argument. He is essentially saying, “You permit the breaking of the Shabbat in order to circumcise, how much more important is it to make a person whole on the Shabbat?” Jewish tradition agrees with Yeshua’s reasoning. The Talmud Bavliy sites the principle that saving a life suspends the Shabbat: “Rabbi El’azar answered, ‘If circumcision. Which involves only one of the 248 human body parts, suspends Shabbat, how much more must [healing] the whole body suspend Shabbat.” -Talmud Bavliy Yoma 85b "…the preservation of the soul life, suspends the Shabbat…” -Talmud. Bavliy. Shabbat, fol. 132. 1. Put simply, a suffering person cannot rest, therefore, in order for the suffering person to keep the Shabbat that person must first be made whole. After all, Shabbat means “Seventh, blessing, stop, rest, pause, completion, wholeness, sound construction and transcendent peace.” 24 Do not separate, select, prefer, determine, judge (krino[G], tish’petu[H]) according to sight, seeing, appearance (opsis[G], lemareih[H]), but, instead by righteous, innocent, faultless observation (dikaios[G], tzedek[H]) separate, distinguish, make just, right judgment, alt. conclude justly (krisis[G], mishpat[H]).” This verse challenges the false sight of the religious Jewish leaders and those among the crowd who oppose Yeshua’s teaching. He brings to summation the idea seeded in verse 18 concerning the intrinsic connection between judgement and glory, as a means of challenging His hearers to choose a different way of looking at, perceiving, judging, accessing things. If they were to follow His advice they would receive Him and His teaching and find redemption. Every modern believer is promptly challenged to do away with the foolish, decontextualized popular pseudo Christian phrase, “Don’t judge”. While it is true that Scripture indicates elsewhere that we are not in any position to condemn others or pass judgement on them, it is certainly not true that we should not judge. A lack of judgement results in sin. Rather, we are instructed to judge well, truly, rightly, based on Godly sight born of the righteousness purchased for us in Messiah. Therefore, “Stop judging by mere appearances and make a truly just judgement.” Copyright 2020 Yaakov Brown 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
|