Introduction:
 
Regardless of when this psalm was penned in its final form, it is attributed to King David. Psalm 133 is one of the fifteen Songs of Ascents (Shir Ha-ma'alot), and one of the three Songs of Ascents consisting of only three verses (131; 134). It’s not known when David wrote this psalm, however, some suggest it was written on the occasion of his anointing as king in celebration of the people’s unification under his reign (2 Sam. 5:1), while others suggest it was written following the quelling of Absalom’s rebellion, when the tribes of Israel jostled for the honor of bringing David back to his rightful place in Jerusalem (2 Sam. 19:9). Still others make a more general and much more likely suggestion that he wrote it while observing Israel gathered together for one of the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. In addition to these suppositions some scholars suggest that this psalm was added to the collection of psalms nearing the end of David’s life in approximately 1015 BCE.
 
The Jewish commentators Kimchi and Ben Melekh see this psalm as being prophetic of the times of the Messiah (yet future), and take it to be a prediction of the peace that will exist between the King Messiah and the High Priest of Israel. This is in keeping with the figurative typing of Joshua (Zechariah 6:11-13). In fact, Yeshua united the Kingship and Priesthood of Israel through His immersion (baptism), His death and resurrection, and sanctified these roles with the pre-existing priesthood likened to the order of Malkiy-Tzedek (My King of Righteousness): a perfect priesthood (Hebrews 7) that functions to reconcile all who believe to the Father, causing both Jew and Gentile to truly abide together in a union that is everlasting, purchased through the blood of the Messiah’s perfect substitutionary sacrifice.
 
The two figures of the oil running down Aaron’s beard and the dew upon Mt Hermon convey a sense of extravagant blessing and the empowering of God’s chosen people Israel (ethnic, religious). These Hebraic poetic couplets denote a firmly established future for the Jewish people, in fact, in the context of this psalm they reveal and established eternity. The imagery is more than simile, it is “ki” because of these similitudes that brothers and sisters dwell together in union.
 
There are many side rooms in this psalm that lead us to greater depths of understanding: each symbol and figure brings to life the intricate workings of God as He weaves together a picture of unity that surpasses even our greatest attempts at manufacturing oneness. The Hebrew poetic couplets further enforce the strength and certainty of these richly prophetic words, and remind us again of the everlasting value of the promises seeded into time and space by God through the mouth of His servant David, king of Israel, beloved of God.
 
Like so many of the psalms, the weighty distant steps of the coming Messiah can be heard ringing through the hallways of history, approaching with glory, and “commanding the blessing!”
 
133:1 Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David (Beloved of God). Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also, united, in union, alike, as one!
 
Another way to read this would be:
 
A song of the ascending of David: Look, now, what is this good, and what is this loveliness; it is brothers and sisters sitting together also in union.
 
Notice that the brothers and sisters are not merely sitting in close proximity but are sitting and are in union.
 
The Jewish sage Iben Ezra interprets “achiym” to refer specifically to priests (which is similar to the teaching of 1 Peter 2:9); the Jewish commentator Kimchi interprets “achiym” as the King Messiah and the priest together (which is similar to the teaching of Hebrews 7); and the Jewish commentator Yarchi, interprets “achiym” of the Israelites (which is consistent with the remainder of the psalm).
 
The 2nd century Aramaic Targum reads:
 
“1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.”
 
The Targum understands well the locational aspect of this psalm by merging the latter similes of the Hebrew text with the opening clause. Where others have focused only on the unity aspect, and have thus, misunderstood the whole. The idea of ascending from the abyss is one of transcendent quality that alludes to the redemptive priestly work required in order for Godly union to be made manifest.
 
“Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David.” (133:1a.)
 
The opening clause can be understood in multiple ways, both spiritual (esoteric) and literal:
 

1. A song concerning the thoughts (e.g. thinking “upward” toward the things of God) of David.
2. A song sung by those ascending (in a redemptive or transcendent sense), penned by David.
3. A song “spoken” (borrowed from the Aramaic Targum) as one (a priest) literally walked up the steps toward the Temple in Jerusalem, written and appointed for that occasion by king David.

 
One may also paraphrase the opening clause as a spiritual drash for all who believe:
 
“We each have a song that we offer up to the Father, a song that comes to mind as we ascend through the redemptive work of the King Messiah, a song that testifies of His love, sung by the beloved of God.”
 
However, the p’shat (plain meaning) of the text is locational, situational, and refers specifically to the ascent of the Temple mount in Jerusalem, in the land of Israel and as it relates to the Jewish (ethnic, religious, empirical) people, the elect (chosen) of God, through the priesthood and the redemptive, substitutionary sacrificial system. These words being, “of king David”, one of the most influential and prophetic kings of Israel’s history, and the one from whom the Messiah would come forth (with regard to His humanity).
 
“Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also - united, in union, alike, as one!” (133:1b.)
 
While the majority of English translations render “mah” as “how”, it seems equally likely and more colloquially intuitive to translate “mah” with regard to its common use as “what”.
 
Therefore, I prefer to read:
 
“Wow, look, pay attention, what goodness and what delight is this? Sitting, dwelling, even remaining, brothers and sisters, also, in union (or: also as one).”
 
In other words, “What is this incredibly beautiful and truly impossible thing I’m seeing? True Godly union between brothers and sisters.”
 
Notice that the text does not say simply that brothers and sisters dwelling is good and pleasant, rather it says that both dwelling and also union (oneness), is good and pleasant. Nor does the entirety of this psalm promote unity alone. Rather, it shows Godly unity to be the fruit of a priestly order via a sacrificial system of atoning substitution. Empowered by the Spirit (oil), which produces the fruit of unity.
 
Unity is not the goal. Messiah is the goal and unity is the fruit of Messiah at work in us through the anointing and empowering of the Holy Spirit. This spiritual principal which can be applied to all believers, is none the less first and foremost (in its plainest sense) specifically prophetic of Israel’s (ethnic, religious) future. As we will see from the latter verses, the blessing that results is locational, yet future, and for a specific people (Jews) in a specific land (Israel).
 
Good and Pleasant:
 
“Tov”, is good in the purest sense. Yeshua, revealing His own deity, said, “Why do you call me good, only God is good” (Mark 10:18). For something to be good in all its fullness is for it to be “On earth as it is in heaven” (Matt. 6:10).
 
“Nayim”, is pleasant to the olfactory sense (sense of smell). In other words, this will be pleasing not only based on sight but also on smell. This is why the psalmist goes on to use the fragrant anointing oil as a simile.
 
We note that the observing of this form of unity brings a sense of “tov” goodness, wellness, pleasure, and of “nayim” pleasing experience, delight etc. The unity described is in fact not truly achievable in a perpetual sense within a sin affected world, not even by the community of believers. Therefore, the unity described is intentionally and specifically prophetic. It is a unity that will be experienced at the coming of the King Messiah at the end of the age, and will be evidenced in the redeemed ethnic religious nation of Israel (and subsequently in all of redeemed humanity).
 
Unity:
 
“Yachad” means union, unitedness, unity (noun masculine), together, all together, alike (adverb). It occurs 147 times in the Tanakh (OT) and is most often (124 times) used to denote togetherness, that is, individual persons, entities, or objects, together in close proximity. It is related to the Hebrew word “echad” meaning “one” which is used to describe the intimate union of man and wife “the two shall become one flesh” (Gen 2:24). However, “yachad” specifically refers to separate entities in proximity rather than denoting an intimate conjoined union. Thus, when a husband and wife are walking together they are yachad, but when they are joined in the sex act they are echad.
 
When we consider the weighty emotion brought to this psalm by David, who had many wives, concubines, sons and daughters, we must grapple with the turmoil he must have felt as he considered the disarray and division caused by his sin choices and looked forward in hope to a time when, through the Messiah, all of his family would live as one (unified) in the presence of God in the New Jerusalem, in the land of Israel.
 
This union that is being spoken of is not possibly except through the Messiah.
 
“Everyone who believes that Yeshua is the Messiah is born of God, and everyone who loves the Father loves the one born of Him. 2 We know that we love God’s children by this—when we love God and obey His commandments. 3 For this is the love of God—that we keep His commandments. And His commandments are not burdensome. 4 For everyone born of God overcomes the world. And the victory that has overcome the world is this—our faith. 5 Who is it that overcomes the world, if not the one who believes that Yeshua is Ben-Elohim?” -1 John 5:1-5 (TLV)
 
133:2 Ka-shemen Because, like, as oil (fatness) ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days), shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent!
 
David now proceeds to explain not only what the union of brothers and sisters who dwell together is like, but also the mechanism and process required in order for the fruit of unity to be seen in Israel.
 
The Hebrew “Ka-shemen” is most often translated “Like oil”, however, the Hebrew “kiy” which begins the composite “Ka-shemen”, can be understood to mean, “because, as, like etc.” Therefore, we may read:
 
“Because the precious oil upon the head of Aaron runs down the beard, Aarons beard…”
 
In other words, the imagery is associated to the mechanism which perpetuates the peaceful dwelling together of brothers and sisters in unity. The images of oil on Aaron’s beard and dew on Mt Hermon are more than simile, they are the outworking of the blessing that brings about the unity observed by David in the first verse of this psalm, and in turn becomes witness to the locational blessing commanded by God in the last verse.
 
The poetic imagery used here is of great importance. The oil is not just oil but “The good oil” or “The precious oil”, and refers specifically to the mixture of oil assigned by God for use in anointing the Cohen Ha-gadol (The High Priest) and sprinkling on the priests. It was not to be used for any common purpose or by any common Israelite (Exodus 30:22-23).
 
The oil was to be poured upon the head of Aaron subsequent to the donning of the priestly garments, including the head covering (Lev. 21:10) and was to overflow to the very ends of the garments. It is interesting to note that Aaron was never to uncover his head or rend his garments (Lev. 21:10).  
 
The specific event described here occurred only once. That is, it is specifically Aaron’s anointing that is described and likened to a time when brothers and sisters will dwell together in union. Aaron was the first Levitical High Priest and father of Israel’s subsequent Levitical priesthood. Therefore, this figure is not intended as a general image to be likened to every act of anointing ever performed, rather it specifically alludes to the anointing of Israel’s first Levitical High Priest Aaron, and to the mixture of oil used to anoint him. Therefore, failing to understand the context means misinterpreting the text and misunderstanding its application and future fulfilment.
 
Ka-shemen Because, like, as oil ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days)… (133:2a.)
 
“shemen ha-tov”, the precious oil, is described as follows:
 
“23.“Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, 24.and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil. 25.And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil. 26.With it you shall anoint the tent of meeting and the ark of the testimony, 27.and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28.and the altar of burnt offering with all its utensils and the basin and its stand. 29.You shall consecrate them, that they may be most holy. Whatever touches them will become holy. 30.You shall anoint Aaron and his sons, and consecrate them, that they may serve me as priests. 31.And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations. 32.It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you. 33.Whoever compounds any like it or whoever puts any of it on an outsider shall be cut off from his people.’” -Shemot (Exodus) 30:23-33 (ESV)
 
The fine fresh olive oil smelled strongly of cinnamon (cassia being of the same family, a bark), myrrh, and an uncertain sweet aromatic cane, possibly from Sheba or some part of Arabia. It is perhaps for our own protection that the exact blend is impossible to fabricate today.
 
The perfumed anointing oil (being a symbol of the Holy Spirit), offers an opportunity for us to experience at very least in part the fragrant nature of the experience of Aaron. The Ruach (Spirit) of God is illuminated in the components of the perfumed oil. He is the fragrance of sweet salvation to those who are being redeemed.
 
We note that the oil of anointing was not poured over Aaron’s sons, though it was sprinkled on them. Thus, Aaron is “Ha-Cohein Ha-Mashiyah” (The Priest The Anointed), whereas subsequent priests experience “Meshuchiym” (Anointings) [Numbers 3:3]. Additionally, it was never to be used on the common Israelite. Therefore, the anointing in question is for priests alone, and more importantly, the fullness of that anointing is upon the head of the High Priest.
 
Therefore, in keeping with this imagery we are able to properly interpret the life of Messiah Yeshua, His unification of the Kingship and High Priesthood of Israel and His perfect Priesthood in the order of Melki-Tzedek. Ultimately, it is from the anointing of Messiah and through Him that all who believe become participants in the priesthood (1 Peter 2:9) that is offered to all according to the type or order of Melki-Tzedek (My King of Righteousness) [Hebrews 7]. This is not to say that anointing others with oil is in and of itself inappropriate, but simply that the anointing in question is intentionally specific and refers to a prefigure that illuminates the Messiah.
 
The text of Exodus details the dressing of Aaron in his High Priestly garments prior to his anointing. Further still, contrary to the depictions of this event in popular Christian art, we are not told that Aaron’s head dress was removed prior to anointing. Therefore, he must have been wearing the head covering (which symbolised the need for blood atonement) and the gold plate engraved with the words “Kadosh le’YHVH” Holy Unto The Lord.
 
The anointing oil runs down Aaron’s beard and over his shoulders, down his breast and to the very edges of his priestly garments:
 
“shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent!” (133:2b)
 
In order for the oil to reach the outer edges of Aaron’s robes, it must have been poured in copious quantity, and would have flowed over the stones on his shoulders engraved with the names of the tribes of Israel, over the breastplate and each of the precious stones engraved with the names of the tribes of Israel, down behind the breast plate over the uriym (lights) and tumiym (completions) which were tucked into a pocket behind the breastplate, over the blue outer garment, over the pure white linen garment, soaking through to his skin and symbolically covering every aspect of his priesthood and headship as the spiritual shepherd of Israel (Exodus 28). The obvious correlation to the ministry of the Messiah is to say the least, mind-blowing.
 
We must not cheapen our understanding of this imagery by seeing only a few drops of oil being applied to the head of a petitioner. The text denotes a flood of specifically composed fragrant anointing oil.
 
The oil is poured forth from a horn (Ram’s horn), thus signifying the One through Whom all believers would one day receive the promised Ruach Ha-Kodesh Holy Spirit (Yeshua being the substitutionary Ram of God and the horn being a symbol of His strength in redeeming Israel [Isaac]). The oil is poured over the head in order to convey the spiritual headship of the High Priest, and is therefore a prefigure of the Perfect Great High Priest Yeshua, the King Priest of the Perfect Priesthood (Hebrews 7).
 
What is more, all of this is preceded by Aaron and his sons participating in the offering of substitutionary sacrifice for the atonement of sin and a meal of matzot (unleavened bread) [Exodus 29]. Therefore, the anointing with the precious oil was not performed until right relationship with God had been established (at least symbolically). This of course is a prefigure of the body of Messiah broken for us (matzot) and the blood atonement purchased for us through Messiah’s blood poured out on the cross (rams).
 
The Holy Spirit (oil) was not poured out on the believing Jewish community until after Messiah’s return to the Father following His death and resurrection (Acts 2), nor is the Holy Spirit given to anyone who has not understood and received the saving work and Person of Messiah Yeshua (Jesus).
 
In one sense the outpouring of the Holy Spirit on the first century Jewish believers in Messiah Yeshua (Acts 2), is a foretaste of the ultimate manifestation of the unity of Israel (ethnic, religious) at the return of the Messiah. Both events are the literal outworking of the similes in the present psalm.
 
It’s important to note that while David alludes to the imagery of Aaron’s anointing, which occurred outside of the land of Israel following Israel’s escape from Egypt, he is none the less writing this psalm from his purview within the land of Israel and is therefore uniting the imagery of Aaron’s anointing with the anointing of the land from Hermon (in the north) to the mountains of Zion in the centre. David writes this psalm as a psalm of ascent (Aliyah: going up [to Zion, the Temple Mount in Jerusalem]), not just localised ascent to the Temple mount but also as an Aliyah psalm for all those who ascend three times a year to observe the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. Thus, the fragrances of the festival foods and the offerings, both sacrificial and celebratory (freewill) is presupposed by the union of the two similes of the anointed High Priest and the anointed mountains of the land of Israel. The former having occurred immediately post bondage (in Egypt) and the latter being the hope of Israel’s future redemption through Messiah.
 
Aside from the depth of symbolism in the process of anointing Aaron, there is also the simple grandeur of the oil flowing over his head, stinging his eyes and soaking into his skin, beard, and garments.
 
In order to better understand the kinetic reality of the anointing of Aaron, I had myself anointed in a similar way and was stunned by the stinging sensation in my eyes as the oil made its way down my face. The pain was great, “What’s going on” I thought, “Shouldn’t this be an enjoyable pain free experience. Isn’t this supposed to represent the Holy Spirit being poured out on me? It’s killing my eyes, I can’t see… Wait a minute… I can’t see…”
 
It occurred to me that the Holy Spirit does not always make me feel comfortable, in fact, He often makes me feel uncomfortable. God is present in my discomfort, just as He is in my comfort. The eyes I use for seeing this world are stung by the presence of the Holy Spirit, but when I become accustomed to the oil I am able to see things that are not of this world, pure, eternal, unseen things.
 
There are those who claim that the manifestation of the gifts of the Holy Spirit are evidence of His abiding with a believer, however, Yeshua reminds us that “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?’ Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness!’” (Matt. 7:22-23 TLV)
 
 I think (or should I say “Scripture teaches”), that the Holy Spirit is more often evidenced in the way we respond to suffering than He is in the ecstatic gifts that are often counterfeited by so many. In one sense, God is saying to Aaron the High Priest and to we who follow the High Priest Yeshua (The Suffering Messiah), “If you want to be a priest, you best get used to both the healing balm and the stinging pain of the present, overflowing Spirit of God.”
 
133:3 Ketal Because, like, as the dew, night mist of Chermon (Hermon, Sanctuary, devoted, dedicated for destruction) shereid running down, sinking down, marching down, descending al-Har-reiy on the mountains of Tziyon (Zion, Parched land)! Keey Because sham there tzivah commands, orders, charges, HaShem (YHVH, Mercy, The LORD) et (the) certain ha-berachah the blessing, prosperity, gift, treaty of peaceful Chayyim living, perpetual life, ad ha-olam going round, perpetually, as far as forever in the world (to come).
 
The Mt Hermon/mountains of Zion simile (literal and figurative mechanism) works perfectly alongside the imagery of the anointing oil running from Aaron’s head to the edges of his garments. In like fashion the dew of Hermon runs from the top of Israel’s northern border and down to the place where Israel collectively goes up to worship God during the Regaliym/Aliyot festivals. Thus, all Israel (the people) and all of her land, is covered by the dew of Hermon both literally and figuratively.
 
“There” is a locational term indicating the mountains of Zion, where the brothers and sisters of Israel (ethnic, religious) dwell together in unity.
 
“HaShem commands the blessing”. The blessing is commanded upon the mountains of Zion when Jews dwell there together as one (yachad). This is a prophetic statement. God is speaking into time and space an observation of the future redemption of the entire remnant of Israel (ethnic, religious), when, following the fullness of the nations, all of Israel (ethnic, religious) will be saved (Romans 11).
 
We note that the Hebrew text does not say, “There the Lord commands a blessing” but rather, “There the Lord commands the blessing.” The “berachah”, blessing, prosperity, gift, treaty of peace, is one that brings “chayim”, not life but living (plural, perpetual). Living that will be “ad ha-olam” going round in the world perpetually forever. The world being the Olam Haba (World to come).
 
Therefore, the text is not saying that wherever believers in general dwell together in unity that God will command a blessing, rather, it is saying that when Israel (ethnic, religious, empirical) dwell together through redemption and the anointing supplied by the King Priest Messiah, in the land (literal) of Israel (at the return of the Messiah), then and only then, there and only there, will God command and establish the blessing of everlasting life on the New Earth.
 
Mt Hermon:
 
“Chermon” (Hermon), from charam, to dedicate someone or something to the afterlife or to death.
 
The Law of charam is expounded in Leviticus 27:28-29, and states that whatever is labelled as charam cannot be redeemed (bought back or ransomed out). In the Tanakh (OT) there are no instances of human beings designated as charam who aren't subsequently executed, however, there are a number of people who have names that are derived from this verb. Which may indicate that the verb once denoted salvation.
 
Not everything designated charam was automatically destroyed. In Numbers 18:14 HaShem declares “Every devoted thing (charam) in Israel is yours (Aaron and his sons) [see also Lev. 27:21 and Eze. 44:29]. When Joshua sacked Jericho, the whole city and all it contained (apart from Rahab and her house) was designated charam, yet the gold, silver, bronze and iron objects went into the tabernacle's treasury (Joshua 6:19).
 
Mt Hermon therefore, carries the symbolic meaning of being charam dedicated to the Lord unto the afterlife and is equally representative of salvation.
 
“Hareiy Tziyon”, the mountains of Zion (the parched land), also have significant figurative value and show Israel’s need for the mayim waters of chayim living. Waters that she receives through the dew that results from the charam (dedication) of her Messiah, and the salvation that results from His substitutionary sacrificial death and resurrection.
In addition to the profound poetic value of this simile there is the practical reality of the geography and climate of Israel:

Van de Velde writes in regard to his Travels (Bd. i. S. 97):
 
 “What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion, is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon.”
 
Therefore, the simile is both powerfully figurative and practically literal.

In Conclusion:
 
Psalm 133, has been misused to claim an illegitimate unity over certain groups within the body of Messiah, devoid of respect for the plain meaning of the text as it applies to the brothers and sisters of Israel (ethnic, religious) and the contextual and locational elements in the text. In addition, and with great fervour it has been misused as an excuse for believers in general to demand a blessing from God based on their dwelling together, despite the fact that the blessing is for a specific people (The Jews), time, and in a specific location (The mountains of Zion in the land of Israel).
 
While it’s true that in some sense there is a principal here regarding unity and blessing for all believers, it is only the case in a secondary sense and must be made subject to the plain meaning of the text.
 
This psalm observes the ultimate union of the brothers and sisters of Israel (ethnic, religious) in the land of Israel, through an anointing that flows from the head of her priesthood (both literal and transcendent), and shows through the use of simile, those things that must take place in order for this union to be fully filled at the end of the age.
 
Therefore, David, by the Holy Spirit, employs the poetic imagery and occasion of the anointing of Aaron the High Priest alongside the majestic beauty and natural precipitation of Mt Hermon, in order to show both literally and figuratively, where and when God (YHVH: Mercy, the God of Israel [ethnic, religious]) will command the blessing of life everlasting upon the union made possible by His Son and empowered by His Holy Spirit poured out on Israel (and the nations).
 
Let us therefore, show due respect for the plain contextual meaning of this psalm by appropriately applying the principal of unity and ceasing to demand a temporal blessing where a locational (place, time, space) blessing upon a specific people (Jews) with an eternal purpose, is intended.
 
For Reference:
 
133:1 A Song of that which goes up, that which comes to mind, degrees, stairs, ascents; attributed to David, (the beloved of God).  Behold, now, pay attention, how good and how delightful, pleasant, lovely it is, sitting, dwelling, remaining, abiding brothers and sisters again, also, united, in union, alike, as one! 133:2 Like oil the good, the best, on the head, running down, sinking down, marching down, descending on the beard, beard of Aaron (the bright one, of many mountains, a light bearer, an ark bearer, in the latter days), running down, sinking down, marching down, descending on the collar (mouth) of his robes, stature, measure, extent! 133:3 It is like the dew, night mist of Hermon, (a sanctuary, devoted, dedicated for destruction) running down, sinking down, marching down, descending on the mountains of Zion (Parched land)! Because there (the mountains of Zion) commands, orders, charges, HaShem (YHVH, Mercy, The LORD) (the) certain blessing, prosperity, gift, treaty of peaceful living, perpetual life, going round, perpetually, as far as forever in the world (to come).
 
2nd Century CE Aramaic Targum of Psalm 133:
 
“1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers. 2.Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments. 3.Like the dew of Hermon that comes down on the mountains of Zion; for there the Lord has commanded the blessing, life forevermore.”
 
Copyright Yaakov Brown 2019

Introduction:

Many within the community of faith see the giving of a tenth of their income as an obligation. Or worse, are encouraged to give money they don’t have to fund building projects that have little eternal value. This is an unfortunate consequence of a theological view point that seeks to utilize the financial elements of Israel’s priesthood to generate income for extra-biblical projects, while ignoring the far greater obligations of Israel’s commonwealth and her Temple centric worship system. It seems ludicrous that a community which so fervently professes the faith of Avraham through Messiah Yeshua (Jesus) [that is the Church, Ecclesia of Messiah], should completely neglect the actions of Avraham in the matter of tithing/giving.

The first person to present a tenth to HaShem is Avram that is Avraham before he became Avraham. This tenth is of great figurative significance to us as Jews. It is not merely an obligation, it is a symbol of all that is complete in us. To separate our financial wealth from our spirituality is as alien a concept to the observant Jew as the idea of separating soul and spirit. We cannot separate the inseparable. We are not spirits in a material world, we are souls (Nefesh), physical, mental, spiritual, emotional: we are complex and unified beings. We are Souls living in God. It is Hashem in Whom we dwell, He Who has made us echad (one).

Therefore, if we are obligated to give a tenth we are also obligated to practise all of the instructions of the priesthood. However, if we are free to give, we have a High Priest Yeshua, Who, devoid of sin, is able to complete and perfect in us the fullness of all that His priesthood requires. Even ten by ten by ten l’olam va’ed (for worlds eternal).
​
Gen 14:18 And Melchi-tzedek (My King of righteousness) king of Shalem (Peace, wholeness) brought forth bread (Lechem) and wine (Yayin); and he is priest of El-Elyon (God the most high). Gen 14:19 And He blessed him (Avram), and said: “Blessed be Avram (Father of a people) of El-Elyon (God the most high), Maker of heaven and earth; Gen 14:20 and blessed be El-Elyon (God the most high), Who has delivered your enemies into your hand.” And he (Avram) gave him (Melchi-tzedek) a tenth of all (Hebrews 7:4). –Genesis 14:18-20
 
The King of righteousness, Who is also the King of peace and the Great High Priest on behalf of all peoples brought bread and wine to the father of trust, which is faith. As High Priest of the Highest God, He spoke the blessing of God over the father of trust saying, “All blessing has come to you from God father of a nation: the God above all gods has delivered your enemies and their wealth into your hands.” After the King had spoken these words the father of a nation responded to the King of righteousness, the King of Peace and Wholeness, the Great High Priest, by giving to him a tenth of all that he possessed, both that which had always been his and that which he had plundered from the nations. This tenth symbolized everything that the father of a nation was, and everything that belonged to him. Ten is a symbol of wholeness and completion, of a promise fulfilled and sustained.
 
Therefore, Avraham (Then Avram) offered a symbol of all that he was and was to become, all that he possessed and was to possess. He offered this from the riches of his own household and from the households of the nations he had plundered. Therefore, it is a practice that can be entered into by both Israel and the nations. He offered the tenth freely to a Priest Who held position before the priesthood of Aaron, and Who was a type for the Messiah, Who is the Cohen Ha-gadol raba (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron.
 
Heb 7:1  For this Melchizedek was king of Salem, kohen of God Most High. He met Abraham returning from the defeat of the kings and blessed him, Heb 7:2  and to him Abraham apportioned a tenth of everything. First, by the translation of his name, he is “King of Righteousness”; and then also King of Salem, which is “King of Shalom.” Heb 7:3  Without father, without mother, without genealogy, having neither beginning of days nor end of life but made like Ben-Elohim, he remains a kohen for all time. Heb 7:4  Now see how great this man is! Even Abraham the patriarch gave him a tenth out of the plunder. Heb 7:5  Indeed, those sons of Levi who receive the priesthood have, according to Torah, a command to collect a tithe from the people—that is, from their kin, although they have come out of the loins of Abraham. Heb 7:6  But this one—who did not have their genealogy—has collected tithes from Abraham and has blessed him, the one holding the promises. Heb 7:7  Now it is beyond dispute that the lesser is blessed by the greater. Heb 7:8  In one case, dying men receive tithes; but in the other, one about whom it is testified that he lives on. Heb 7:9  Through Abraham even Levi, the one receiving tithes, has paid the tithe, so to speak— Heb 7:10  for he was still in his father’s loins when Melchizedek met him. Heb 7:11  Now if perfection was through the Levitical priesthood (for based on it the people had been given the Torah), what further need was there for a different kohen to arise—designated according to the order of Melchizedek, not according to the order of Aaron? Heb 7:12  For whenever the priesthood is altered, out of necessity an alteration of law also takes place. Heb 7:13  For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. Heb 7:14  For it is clear that our Lord has sprung forth from Judah—concerning this tribe, Moses said nothing about kohanim. Heb 7:15  And it is even more evident, if another kohen arises like Melchizedek— Heb 7:16  one made not by virtue of a Torah requirement of physical descent, but by virtue of the power of an indestructible life. Heb 7:17  For it is testified, “You are a kohen forever, according to the order of Melchizedek.” Heb 7:18  For on the one hand, a former requirement is set aside because of its weakness and ineffectiveness— Heb 7:19  for Torah made nothing perfect. But on the other hand, a better hope is introduced, through which we draw near to God. Heb 7:20  Moreover, it was not without a sworn oath. (Others indeed have become kohanim without a sworn oath, Heb 7:21  but He with an oath—sworn by the One who said to Him, “Adonai has sworn and will not change His mind, ‘You are a kohen forever.’”) Heb 7:22  How much more then has Yeshua become the guarantee of a better covenant. Heb 7:23  Now on the one hand, many have become kohanim, who through death are prevented from continuing in office. Heb 7:24  But on the other hand, the One who does remain forever has a permanent priesthood. Heb 7:25  Therefore He is also able to save completely those who draw near to God through Him, always living to make intercession for them. Heb 7:26  For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and exalted above the heavens. Heb 7:27  He has no need to offer up sacrifices day by day like those other kohanim g’dolim—first for their own sins and then for the sins of the people. For when He offered up Himself, He did this once for all. Heb 7:28  For the Torah appoints as kohanim g’dolim men who have weakness; but the word of the oath, which came after the Torah, appoints a Son—made perfect forever.  –Hebrews 7 TLV
 
All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus the Cohen Ha-gadol (High Priest) becomes the symbolic head of that priesthood. These tithes and offerings are intended to feed and clothe the priests of god and provide for the service of worship which is to be perpetuated generationally. Messiah did not cancel out the less effective priesthood of Aaron, rather He perfected it because He was before it. The Great High Priest Yeshua is now the mediator of the tithes and offerings of HaShem, only rather than making them an obligation He has turned them into an opportunity to respond to the freedom He has purchased on our behalf. This is why Melki-tzedek brings bread and wine to Avram. They’re symbols of both provision and redemption. Redemption through the sacrificial blood of Messiah’s death and provision through the life giving blood of His resurrection. Therefore, our tithing and giving are to be offered as a response to this freedom, in the same way that Avram offered his tenth in order to acknowledge the freedom and provision of God. The giving of our tenth, like Avram’s tenth, is a symbolic gesture which acknowledges that everything we are and all that we have belongs to God through Messiah Yeshua.
 
Mar 12:41 He (Yeshua) sat down opposite the treasury and began watching how the people were putting money into the offering box. Many rich people were putting in a lot. Mar 12:42 Then a poor widow came and put in two small copper coins, worth less than a penny. Mar 12:43 Calling His disciples over, He said to them, “Amen, I tell you, this poor widow has put in more than all those contributing to the box! Mar 12:44  For they all put in from their surplus; but she, out of her poverty, put in everything she had, her whole living.” –Mark 12:41-44 TLV
 
In this historical account, Yeshua observes a poor widow and illuminates her actions as being the actions of someone who has decided to offer all to God in the practice of worshipping Him.
 
Avram’s tenth was also a foreshadowing of the widow’s offering. He did not give it to cover a debt or as an obligatory tithe but as a symbolic gesture which said, “All that I have and am belong to you HaShem”.
 
This teaches us that the value of that which we give is measured by the intention of the heart of the giver. A believer may never tithe to an organized community of faith, instead, he may open his home to strangers, spending more than a tenth on providing for them and caring for their wellbeing. He may be in the practice of giving to fellow believers when they’re in need or lending his possessions to be used by others in the community. By doing this he shows that all that he has belongs to HaShem. Thus he gives to God in all circumstances, surpassing the requirement of the Torah.
 
The number ten is a symbol of all that we are and all that we have.
 
2Co 9:6 The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully.
 
When we look at tithing and giving as loosing, or sacrificing something we are missing the point. A wise farmer keeps aside a portion of the grain in order to seed the soil for the next season’s crop. He doesn’t consider this to be a loss or a sacrifice, rather he considers it a necessary part of the process of sowing and reaping. If he fails to plant enough seed he will also fail to reap a good crop. However, when he practices effective sowing he also reaps the benefit. The giving Rav Shaul is describing in 2 Corinthians is one or reciprocity. God owns all, therefore, He supplies us with all things and allows us to manage that supply. Additionally, rather than keeping the harvest for Himself and hoarding its benefits like a human land owner would do, God gives the fruit of the harvest back to the grower and leaves the grower to decide what he will offer as a token of his gratefulness to God.
 
Today, there are those who misuse the principal of sowing and reaping to illicit funds from people who have nothing more to give. They encourage believers to mortgage houses and take out loans in order to, “reap” a greater reward. In doing so they bring poverty to the community of believers while they build worthless icons in memory of their so called ministries. This is a grievous sin against the body of Messiah that should not be tolerated. God does not ask us to give from what we don’t have but from what we have.
 
The Scripture says, “My God shall supply all my needs according to His riches and glory” not, “I shall supply God’s needs according to my loans and lack of finances.” Those wolves among us, who steal from the poor in order to prosper themselves, may well have turned to the widow whom Yeshua spoke of and said, “If you’ve got a house you should mortgage it, two little coins will not reap the harvest God desires for your life, if you keep sowing so sparingly you’ll become even more accursed by God.” These liars, despicable leeches, false teachers, are condemned men.
 
2Co 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2Co 9:8 And God is able to make all grace overflow to you, so that by always having enough of everything, you may overflow in every good work. 2Co 9:9  As it is written, “He scattered widely, He gave to the poor; His righteousness endures forever.” 2Co 9:10  Now the One who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.
 
Rav Shaul (Paul) explains that it is the heart (Lev) intention (the intention of the core being, not the intention of the emotion) that determines the value of the gift. Remember, it already belongs to God. He is a debtor to no one. If we give grudgingly it is as if we hadn’t given at all. Of course, due to the nature of sowing and reaping, we will also fail to benefit from an abundant crop. This is not a punitive action on God’s part, rather it is the natural result of our own actions.
 
2Co 9:11  You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2Co 9:12  For this service of giving is not only supplying the needs of the kedoshim, but is also overflowing with many thanksgivings to God. 
 
When we give from an understanding of God’s goodness toward us we see God’s provision in all things and are grateful. This in turn inspires us to give to others from the overflow of our own spiritual and physical wealth. Rav Shaul calls this act a “service”, meaning an act of temple worship, a service of the priesthood of all believers. Thus in Messiah, the Great High Priest, we act as priests under His authority. The result is not only blessing and thanks giving among the holy ones (believers), but also an overflow to those around us. This overflow draws people to Messiah, Who reconciles them to God. Thus giving is one of the ways that the Gospel is perpetuated.
 
2Co 9:13  Because of the evidence of this service, they praise God for the obedience of your affirmation of the Good News of Messiah and for the generosity of your contribution to them and to everyone. 
 
As a result of our giving other believers praise God and give Him the glory due His Name. Our giving affirms our certain hope in the Gospel of the Messiah.
 
2Co 9:14  And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2Co 9:15  Thanks be to God for His indescribable gift! -2 Corinthians 9:6-15 TLV
 
Our giving is the fruit of the surpassing chesed (grace, mercy) of God which is upon us. It is an act of worship that gives voice to the eternal truth that God’s greatest gift, the gift of His Son, has produced a great harvest of souls. Thus, we praise Him and give thanks to Him.
 
Conclusion:
 

• The number ten (Tithe) reminds us that all that we are and all that we have, belong to God in Messiah Yeshua.

 

• The free-will tithe of Avram holds authority over the obligatory tithe of the temple service and the priesthood of Aaron.

 

• God asks us to give of what we have, not from what we don’t have. Anyone who suggests that the widow in the story of the widow’s offering should mortgage her home because she didn’t give enough in order to reap abundantly, is misunderstanding the principal of sowing and reaping and worse, is committing a grievous sin against the body of Yeshua.

 

• We are not obligated to give, nor are we free not to give. Like trust and action (faith and works) freedom and giving go hand in hand, they are intrinsically linked, a complex unity.

 

• The purpose of our giving is to facilitate the perpetuation of the worship of God in our generation and to seed the Gospel work of God's people, so that others will be redeemed into His kingdom and enjoy the prosperity of God, which is both within and beyond the material world.

 

• Godly giving turns the seed of temporary wealth into the fruit of eternal peace.

 
© Yaakov Brown 2016

An examination of Revelation 15.

Introduction:

This chapter is the preface to the pouring out of the seven final plagues (Rev. 16).

15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished.

The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe.

The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27).

The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space.

2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying,

If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!”

Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”.

“Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself.  Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26)

The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7):

“From on high he sent fire,
    sent it down into my bones.
He spread a net for my feet
    and turned me back.
He made me desolate,
    faint all the day long.” –Lamentations 1:13

The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19).

The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers).

The Song of Moses:

It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption.

“Then Moses and the sons of Israel sang this song to HaShem, and said,

“I will sing to HaShem, for He is highly exalted;
The horse and its rider He has hurled into the sea.
2 “HaShem is my strength and song,
And He has become my salvation (Yeshua);
This is my G-d (Elohim), and I will praise Him;
My father’s G-d, and I will extol Him.
3 “HaShem is a warrior;
HaShem (Merciful) is His name.
4 “Pharaoh’s chariots and his army He has cast into the sea;
And the choicest of his officers are drowned in the Red Sea.
5 “The depths cover them;
They went down into the depths like a stone.
6 “Your right hand, O HaShem, is majestic in power,
Your right hand, O HaShem, shatters the enemy.
7 “And in the greatness of Your excellence You overthrow those who rise up against You;
You send forth Your burning anger, and it consumes them as chaff.
8 “At the blast of Your nostrils the waters were piled up,
The flowing waters stood up like a heap;
The depths were congealed in the heart of the sea.
9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil;
My desire shall be gratified against them;
I will draw out my sword, my hand will destroy them.’
10 “You blew with Your wind, the sea covered them;
They sank like lead in the mighty waters.
11 “Who is like You among the gods, O HaShem? (Mikhael)
Who is like You, majestic in holiness,
Awesome in praises, working wonders?
12 “You stretched out Your right hand,
The earth swallowed them.
13 “In Your lovingkindness You have led the people whom You have redeemed;
In Your strength You have guided them to Your holy habitation.
14 “The peoples have heard, they tremble;
Anguish has gripped the inhabitants of Philistia (Palestinian).
15 “Then the chiefs of Edom (Red: sins like scarlet)  were dismayed;
The leaders of Moab (Who’s your father: son of incest), trembling grips them;
All the inhabitants of Canaan (subjugated) have melted away.
16 “Terror and dread fall upon them;
By the greatness of Your arm they are motionless as stone;
Until Your people pass over, O HaShem,
Until the people whom You have purchased pass over.
17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14),
The place, O HaShem, which You have made for Your dwelling,
The sanctuary, O HaShem, which Your hands have established.
18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18

The Song of the Lamb:

It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him.

“And they sing a new song, saying,

‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation.

You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.

Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13

This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16).

Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son.

In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father.

“Great and marvellous are Your works, (Psalm 111:2)
O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty);
Righteous and true are Your ways, (Psalm 145:17)
King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations)
4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9)
For You alone are holy;
For all the nations will come and worship before You, (Isaiah 66:23)
For Your judgements have been revealed.” (Zechariah 14:9-16)

This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil.

We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14).

The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son.

5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened, 

Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle.

The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth.

6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes. 

In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d.

The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d.

7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever. 

“One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise.

8 And the Sanctuary was filled with smoke from the glory of G-d and from His power;

The glory of Hashem is described in the same way in the book of the prophet Isaiah:

“I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:

“Holy, holy, holy is HaShem Shaddai;
    the whole earth is full of his glory.”

4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4

Yeshua Himself is likened to the K’vod (glory) of G-d:

“This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3

The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4).

And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished.

This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter.

“Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35

Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom.

We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest.

Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love.

When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again.

I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me.

It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies.

Shalom aleichim, Peace Himself is with you.

© Alastair Brown 2015

An examination of Revelation 7

Revelation seven returns us to the sub plot regarding the reconciliation of Israel (ethnic), drawing it’s theme from the repentance of Israel (ethnic) which has already begun in Revelation 1:7 where, “All the tribes (Jews) of the land (Israel) will mourn on account of Him”. The ultimate conclusion to this plot line is the reconciliation of ethnic Israel to G-d.

Following this, a new part of the vision is revealed but not fully resolved. When the multitude is presented, they’re pictured well into the future, at the very end of days, after the final judgement. Yochanan records what he’s seen like a skilful screen writer, setting up a plot thread and then putting it aside to build his characters before bringing all the threads together in a satisfying conclusion. Revelation seven therefore, is a literary break from the chronology of the opening of the seven seals. It’s meant to reveal additional elements regarding the main characters of the vision, but is out of chronological order with the main narrative. The text returns to the opening of the final seal (seventh seal) at the beginning of Revelation 8, after a brief intermission (Revelation 7).

Yochanan’s eschatology revolves around the reconciliation of the tribes of Israel (ethnic) in a very similar way to the visions of Ezekiel the prophet. By failing to observe this obvious fact and or by making the mistake of allegorizing it, many foolish Christian scholars over the centuries have dug deeply into the soil of error and have lead the wider Church with them into the pit of heresy, the blind leading the blind. The theology that teaches that the Church is Israel and Israel is the Church is nothing more than a satanic lie. In all its forms: Replacement theology, Supersessionism etc. It is a teaching that places a blindfold over the eyes of Gentile believers and a noose around the necks of Jews. The day is coming when those who teach it will come under harsh judgement from G-d, Who is fierce on behalf of His people, ethnic Israel.

7:1 After this I saw four messengers standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree. 

The phrase, “After this” reminds us that we have just heard Yochanan describe the latter days when the enemies of G-d from throughout the earth, ranging from kings and rulers to the common and poor, will “hide themselves in the caves nd among the rocks of the mountains; saying to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand? Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?’”

These four messengers, like the horsemen of Zechariah’s vision (Zech. 6:5), are the riders of the four horses of Revelation 6.

“I asked the messenger speaking with me, ‘What are these, my master?” 5 The messenger answered me, ‘These are the four winds of the sky that go out, after presenting themselves before the master of all the land.” –Zechariah 6:5

The four corners of the earth reflect the points of the compass and symbolize the entry points of the coming events which will consume the entire globe. The naming of the land, sea and vegetation is simply a reference to the key elements of the earth, meaning that the destruction brought by the winds (the four horsemen) will be withheld from the earth temporarily.

The prophet Daniel calls the four winds, “The four winds of heaven” (Dan. 8:8). The prophet Isaiah calls them, “The four winds of the earth” (Isaiah 11:12). Jeremiah 49:46 combines these two elements, showing that the four winds of heaven act as the four winds of the earth.

Jewish tradition teaches that messengers/angels stand at the gates of the four winds, “with the keys of the winds in their hands.” (Raziel, fol. 36. 1. 2.), and call these messengers, “Angels of the winds” (Targum in 1 Reg. xix. 11.) In addition, Jewish tradition conveys the understanding that there are angelic beings who have authority over the elements. This is affirmed by Revelation 14:18, “the angel of the fire” and Revelation 16:5, “the angel of the waters”.

The withholding of the winds of judgement, conveys a season of reprieve, a length of time between the commandment to go out into all the earth and the enacting of that command by the horsemen.

Apocryphal Jewish literature supports the concept of angelic beings holding back the elements. In the book of Enoch the angels of the waters are commanded by G-d to hold back the waters until Noah has completed the Ark (Enoch 66:1-2). 2 Baruch tells of angels with burning torches who are commanded to hold back their fire until the sacred vessels of the Temple could be hidden away (2 Baruch 6:4).

It’s important to remember that in Biblical Jewish thought secondary scientific causes aren’t explained. This is not to say that science has no place in our spirituality, rather it is a reminder that all things are subject to the direction of G-d.

2 Then I saw another messenger coming up from the east, having the seal of the living G-d. 

The Messenger from the East:

Symbolically speaking the East is a source of blessing, the place where light originates. Eden was located in the East (Gen. 2:8), and the Shekinah (manifest feminine glory of G-d) came to the Temple from the East (Ezekiel 43:2). In addition the Magi who visited Yeshua after His birth said, “We have seen His star in the East” (Matthew 2:2). It’s impossible to determine who the angel/messenger from the East is. It seems most likely that given His responsibility in carrying the seal/mark of the Living G-d, that he is one of the arch angels, in particular Michael, who is the angel that stands in time of conflict, acting in favour of the Jewish people.

“At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” –Daniel 12:1

The Zohar (eleventh century Kabbalistic text written in Aramaic) speaks of an angel/messenger named “Gazardiel (Possibly means: Circumcised or divided by G-d),” that presides at the eastern part of the heavens, who is also one of the angels who are in charge of making sure that the sun rises and sets on time and receive the prayers of the Israelites. This same angel is said to offer up the prayers of the saints (Rev. 8:3).

"(Gazardiel)… kisses the prayers of the faithful and conveys them to the supernal firmament." –Zohar in Exod. fol. 79. 2.

The Seal:

The Hebrew equivalent to the Greek, “sphragis” meaning to permanently seal is, “Tav” which is also the name of the last character of the Hebrew Alphabet. This is symbolic of the fact that the Jews who are about to be sealed are a catalyst for the final judgement and the resurrection of the dead as alluded to by Rav Shaul/Paul in Romans 11:15:

“For if their (Ethnic Israel) rejection brought reconciliation to the world, what will their (Ethnic Israel) acceptance be but life from the dead?” –Romans 11:15

The Hebrew, “Tav” means to, “mark, scratch, imprint, engrave, desire”. This is not a seal in the sense of a seal used to secure a document, although those receiving it are certainly made secure in Messiah, rather it’s a seal/mark like the one received by the righteous Jews of Jerusalem prior to the smiting of the wicked (Ezekiel 9:4-6). It is like the holy engraving of the golden plate that was made a seal on the High priests forehead () and a mark of belonging, a seal of approval and of G-d’s desire for His people, ethnic Israel.

The seal brought forth by the angle from the East is most likely a priestly seal, like the gold plate placed on the forehead of the High Priest, engraved with the words, “Kadosh le’HaShem” Holy unto YHVH (Exodus 28:36).

“You shall also make a plate of pure gold and shall engrave on it, like the engravings of a seal, ‘Holy to YHVH (the L-rd).’” –Exodus 28:36

This is confirmed in the text of Revelation 14:1, which tells us that it is the Father’s Name (YHVH) that is written on the foreheads of the 144,000.

This is a fulfilment of the calling of ethnic Israel as a nation of priests:

“ For you are a chosen people, (Isaiah 43:20; Deuteronomy 7:6; 10:15) the King’s cohanim (priests), (Exodus 19:6; Isaiah 61:6) a holy nation, (Exodus 19:6) a people belonging to (sealed for) G-d! (Isaiah 43:21; Exodus 19:5) That you might declare the praises of Him who called you out of darkness into His wonderful light. 10 Once you were not a people, but now you are G-d’s people (Hosea 2:23); before, you had not received mercy, but now you have received mercy.” –1 Peter 2:9-10

These verses from 1 Peter 2 can also be applied as a midrash to all believers, both Jew and Gentile, however, in the context of Revelation 7, via the seal, the application is unto ethnic Israel alone.

The seal marked on the forehead of each of the 144,000 Jews is a symbol of authority. The head (Rosh) is the beginning and the guide of the body, symbolically speaking. Thus the Head over all things (Yeshua), sends forth His mark to be placed on the heads of His elect.

While the seal/mark is clearly a spiritual mark, engraved upon the minds of the Jewish faithful, it is also represented in the prayer practice of donning Tefillin (Prayer boxes), which are warn by devote Jewish men in prayer (Deut. 6:8), and, are a sign of the priesthood of every Jew (Exodus 19:5).

It is noteworthy that these boxes contain the written Word (ketvi) of G-d and therefore symbolize Messiah Himself (Ketvi, D’var, Memra etc.): they are warn on the left arm next to the heart and on the forehead over the mind, they are wound around the arm three times to represent the unity of G-d and the character Shin, which is the first character of the Hebrew words Shaddai (Mighty G-d) and Shalom (Prince of Peace). They are then wound seven more times around the arm to symbolize action (halakhah) and perfection, and finally they’re wrapped around the centre finger of the left hand which is said to mark the point of the most direct blood flow from the heart and is significant because it is known as the finger of betrothal. While the finger is wrapped three times the final blessing of donning Tefillin is prayed, it’s a direct quote from Hosea 2:19-20:

“I will betroth you to me forever;
    I will betroth you in righteousness (tsaddikim) and justice (mishpat),
    in loving kindness (chesed) and compassion (racham).
I will betroth you in faithfulness (emunah),
    and you shall know (yada) HaShem.” –Hosea2:19-20

This entire practice finds its sum in the Shema (Central prayer of Judaism) which says:

“Hear, listen, receive and understand O Israel (Who overcomes in G-d), The L-RD YHVH (Father, Merciful) your G-D Elohim (Son, Judge), The L-RD YHVH (Ruach—Holy Spirit, Comforter) is echad (complex unity). You shall love The L-RD YHVH your G-D Elohim with all your heart, mind and strength/action. ” –Deuteronomy 6:4

Therefore, seal/mark on the foreheads of the 144,000 Jews, symbolizes G-d’s desire for His people ethnic Israel, His having sealed them with the mark of His Son Yeshua (The Word), The head (Rosh) over creation, and the great High Priest (le’kadosh Adonai); Who has betrothed them to Himself in love and has redeemed them and is sanctifying their hearts (core being), minds (Thoughts and motivations) and actions (Mitzvot, good works).

The seal, like the blood on the doors of Israel’s homes in Egypt, will act as a sign of protection when the avenging angels of HaShem come to bring judgement against the pagan peoples of the earth. (Exodus 12:23)

The Seals of Jewish Tradition:

The Zohar speaks of the east gate of one of the heavenly  palaces, which is said to be shut for the six days of the work week, and on the Sabbath day is opened, and the ruler of the palace has two subordinate messengers/ministers/angelic beings, one on his right hand, and one on his left, and they each have a seals in their hands: these are, "the seal of life", and the “seal of death”, and all the books of the world are before them. Some of those who are recorded in the books are sealed to life, and some to death (Zohar in Exod. fol. 100. 1.)

Of course the seal/mark (seal of life) brought by the angel of the East, finds its dark counterpoint in the mark of the beast (Seal of death) of Revelation 13:16. This mark also represents belonging, unfortunately it is the seal received by those who belong to eternal punishment.

The Living G-d:

The title, “Elohim Chayim (Living G-d)” is used throughout Scripture. It is a title that sets HaShem apart from the dead deities of Israel’s enemies. Isaiah 44:9-17 describes the futility of the worship of idols and contrasts the dead pagan gods with the “Living G-d” of Israel. Joshua reminds Israel that “The Living G-d” is with them to defeat their enemies (Joshua 3:10). Hosea reminds Israel that once they were not a people but through G-d’s mercy they have become children of the “Living G-d” (Hosea 1:10).

“My soul thirsts for G-d, for the living G-d.
    When can I go and meet with G-d?” –Tehilim/Psalm 44:2

The seal of the, “Living G-d” is a mark/seal of Chayim (life), secured in His mercy through the blood of His Son, the sacrificial Lamb Yeshua (Jesus).

Notice that the life that is secure in G-d through Yeshua is Chayim (plural form: which denotes intensity and longevity), it’s full, intense and eternal.

He called out in a loud voice to the four messengers (Horsemen) who had been given power to harm the land and the sea: 3 “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our G-d.” 

The loud voice of the angel from the East is an indication of the fact that his voice reaches to the four corners of the earth where the four Horsemen are situated.

It is the four riders of Revelation 6 who have been given power to bring the various judgements of G-d and the Lamb which have been firmly decided upon.

The command not to harm the earth (Land, sea and trees), affirms G-d’s decision to hold back judgement until He has marked those who belong to Him.

As we will see from the following verses, the servants spoken of here are those who have been set apart among the tribes of ethnic Israel. While it’s true that G-d has sealed all who belong to Him both Jew and Gentile, that is not the intended meaning here. The language of the text is very specific.

4 Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel. 5 From the tribe of Judah (Praise) 12,000 were sealed, from the tribe of Reuben (Behold a son) 12,000, from the tribe of Gad (a troop is coming) 12,000, 6 from the tribe of Asher (Happy am I) 12,000, from the tribe of Naphtali (wrestling) 12,000, from the tribe of Manasseh (Causing to forget) 12,000, 7 from the tribe of Simeon (Hearing) 12,000, from the tribe of Levi (Joined to) 12,000, from the tribe of Issachar (there is reward) 12,000, 8 from the tribe of Zebulun (Exalted) 12,000, from the tribe of Joseph (YHVH has added) 12,000, from the tribe of Benjamin (Son of my right hand) 12,000.

The text doesn’t tell us from whom Yochanan heard the number of those being sealed. It may have
been spoken by the angel from the East who brought the seal, however it’s also possible that this
number was spoken to Yochanan’s spirit for the purpose of qualifying what he was witnessing.

What is clear beyond any doubt or misinterpretation, is that the 144,000 are ethnic Jews “from all
the tribes of Israel.” The fact that this is the p’shat (Plain meaning) of the text is irrefutable. Those
who see the Gentile Church represented here are looking through an anti-Semitic and Satanic lens:
some because they’re unaware, others out of pride, pursue this view intentionally. Ignorance is not
the absence of knowledge, it is refusing to know.

Some have suggested that based on Revelation 14:1-5 we are able to determine that these 144,000
Jews are male infants. As proof they site the fact that the 144,000 are “virgins” (Rev 14:4), who
“have never spoken a lie” (Rev 14:5). However a closer look at the text of Revelation 14 proves these
assertions to be untenable.

“These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb wherever He goes. These were redeemed from among humanity, being the firstfruits unto G-d and to the Lamb. And in their mouths was found no guile (dolos: trickery, deceit, guile, subtlety): for they are blameless before the throne of God.” –Revelation 14:4-5

We can agree that these 144,000 are virgins. However this isn’t evidence of infancy. My wife and I
were virgins when we married at 21 and 22 years of age respectively. Furthermore, Jewish tradition
required virginity prior to marriage and no ancient Jewish marriage took place prior to Bar Mitzvah
age (12 years). Therefore the fact that they are virgins is not valid proof.

The second proof offered, that of there having been, “No lie found in their mouths” is simply a
mistranslation and a misunderstanding of what being blameless before G-d actually means in
Biblical terms. The Greek word, “dolos” which is often translated as, “lie” has a wealth of greater
meaning that is better suited to the context. It can mean, “Trickery, deceit, guile, subtlety”. The
better translation follows the same usage as John 1:47 and should read:

“And in their mouths was found no guile (dolos) for they are blameless before the throne of God.”

Neither being devoid of guile nor being blameless are proof of infancy. Nathaniel was without guile
and yet an adult (John 1:47) and both Zechariah and his wife Elizabeth, the parents of Yochanan the
Immerser, are called blameless (Luke 1:6). This is clearly not intended to infer that they’re sinless, for
we are vulnerable to sin from our conception, which is the point at which conscious life begins for
every human being (Psalm 51:6; Isaiah 49:1; Hosea 12:3; Luke 1:41-44).

“For all (not some) have sinned and fallen short of the glory of G-d.” –Romans 3:23

Notice also that these 144,000 blameless Jewish males are later pictured, “before the throne of
G-d (Rev 7:9)”, along with the righteous of the nations, meaning that they are blameless because
they have been washed in the blood of Yeshua, redeemed and resurrected and singing before G-d’s
throne having been, “redeemed from the earth”, that is, they were redeemed on the earth and are
now redeemed from the earth. The context denotes that this is taking place in the heavens at a later point in time.

Therefore there is no reason to believe that these 144,000 Jewish males are infants.

The number 144,000 is perfectly rounded and like many other numbers in the Tanakh (OT) it has a
symbolic rather than literal meaning. There are 12 tribes and 10 Instructions (commandments) upon
which Judaism finds it’s ethnic and spiritual foundation in G-d. In addition the 12 tribes are
represented in the 12 talmidim (disciples) of Yeshua. 12 squared equals 144 and 10 cubed (unity of
G-d 3 as echad/one) equals 1000: therefore the fulfilled nation of Israel multiplied by the fulfilled
Instruction of G-d equals the redemption of ethnic Israel and the resurrection of all humanity unto
judgement. 144 x 1000 = 144,000. The number of Jews sealed therefore, is a symbolic way of saying
what Rav Shaul/Paul the apostle says in Romans 11:25-27.

“I do not want you to be ignorant of this mystery, brother, so that you may not be conceited: ethnic Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all of ethnic Israel will be saved. As it is written:

“The deliverer will come from Zion (That is out of the East);
    he will turn godlessness away from Jacob.
And this is my covenant with them
    when I take away their sins.” –Romans 11:25-27 (Isaiah 59:20, 21; 27:9; Jer. 31:33,34)

Rav Yechiel Lichtenstein explains that:

“Israel numbered 7,200,000 at the time of the destruction of the second Temple. The t’rumah [the offering to cohanim from the firstfruits] is usually one fiftieth (Mishna, T’rumot 4:3), which here comes to be 144,000. At Romans 11:16 Paul remarked that ‘if the challah offered as firstfruits is holy, so is the whole loaf.’ Thus the meaning is that if the firstfruits of Israel, the 144,000 Messianic Jews who put their trust in Yeshua, is holy, then the whole loaf, all of Israel, is holy. Therefore Paul continues, ‘In this way all Israel will be saved. As the Tanakh says, “Out of Zion will come the redeemer; He will turn away ungodliness from Jacob” (Romans 11:26).’ This is in accordance with my comment on Revelation 1:7, which says that when the sign of the Son of man is seen in heaven, the children of Israel will repent, recognize Messiah, and mourn because they pierced Him unjustly. That is when all Israel will be saved.” (Commentary to the New Testament, on Rev 7:9)

The conclusion we reach is that all of the remnant of ethnic Israel who remain at the time of these
events will be saved prior to the four judgements meted out by the four horsemen and before the
final judgement of all humanity.

The order of the tribal listing is significant for a number of reasons. Judah comes first because it is
from Judah that the Branch (Messiah) comes forth. Levi is mentioned, which is unusual because a
number of Tanakh listings of the tribes exclude Levi due to the fact that the priestly tribe has no
separate allotment of land. Levi is mentioned here to affirm the fact that ethnic Israel is finally
becoming a true nation of priests through Yeshua the Great High Priest.

Some commentators site Dan’s idolatrous behaviour as the reason he’s not mentioned, however this
is unnecessary. All the tribes of Israel have black marks against them for some reason or another and
yet they are listed here. We should note that the writer considers, “all the tribes” of ethnic Israel to
be represented here. Therefore the unmentioned tribes of Ephraim and Dan are represented by the
fact that they’re part of the nation of Israel. Ephraim finds validation under Joseph as the second of
the two sons of promise (Ephraim and Manasseh), and Dan, whose name means Judge, is
represented in the judgements that are about to take place.

Rav Yechiel Lichtenstein says of these verses:

“Some say Dan is excluded because he sinned by worshipping idols (Judges 18:30; 2 Kings 10:29); as
proof they quote 1 Chronicles 2-7, where the tribe of Dan is not mentioned. But this is not a valid
proof , because Z’vulun is not mentioned there either; and the reason in both cases is that the
author, Ezra, wrote in his book only what he found in the scrolls available to him. This is why the
subjects there often follow one another without logical connection—there are missing links…
Concerning Dan, Ya’akov, when blessing his sons, said, ‘Dan will judge his people as one of the
tribes of Israel’ (Genesis 49:16). Moreover, Ezekiel 48:32 attributes one gate to Dan, one to Yosef,
since Joseph includes Efrayim and Ma’nasheh in respect to the heritage, and one to L’vi.”
–Rav Yechiel Lichtenstein (Commentary to the New Testament)

Perhaps there is also a remez (hint) in the meanings of the tribal names and the order in which they
follow one another? A sod (mystery) that might read like this:

I give Praise (Judah) because I have seen a son (Reuben) and He is coming with heavens armies
(Gad).  I am Happy (Asher), though I once wrestled with G-d (Naphtali), He has caused me to forget
my sin (Manasseh). Having heard (Simeon) His Gospel I am joined to (Levi) Him in love. His reward
(Issachar) is with Him and His name is exalted (Zebulun) I have been added in YHVH (Joseph) to the
book of life, by the Son of G-d’s right hand (Benjamin).

9 After this I looked, and there before me was a great multitude that no one could count, from
every nation, tribe, people and language, standing before the throne and before the Lamb.

The phrase, “After this” is an indication to the reader that the emphasis has shifted and a new part
of the vision is being presented. Meaning that what we are now about to read takes place after the
events of Revelation 7:1-8 at some undetermined point in the future.

The description of the multitude is different from that of the sealed 144,000. This is
because it’s a description of the Church (Ecclesia) as a whole, “from every nation, tribe (Israel),
people and language,” People who belong to G-d through Yeshua (Jesus) the Messiah.

This multitude is seen at a future time after the great tribulation. This means that the multitude is
the unity of both Jewish and Gentile believers pictured before the throne at a later date. This
multitude is not the 144,000.

They were wearing white robes and were holding palm branches in their hands. 

The white robes, as before, represent the righteous actions of the set apart ones and the purity
Purchased for them by the blood of the Lamb of G-d who takes away the sin of the world.

The palm branches are waved before the L-rd on the first day of Sukkot along with leafy trees, citrus
and willows. This is known as a lulav (Date tree frond: Lev. 23:40) and symbolizes thankfulness to
G-d for His abundant provision. This practice also anticipates the coming of HaShem’s Shekinah glory
and the dwelling of His presence within the Sukkot (booths) of Israel, along with the Ushpizin
(Angelic guests).
 
The palm is also a sign of triumph and coronation for the Kings of the East. It was used to welcome
victorious kings and their armies into the capital cities of their kingdoms. Yochanan’s Gospel records
a similar practice being applied to Yeshua’s entry into Jerusalem.

“They took palm branches and went out to meet him, shouting, ‘Hoshanah (Save us now)! Blessed is he who comes in the name of HaShem! Blessed is the king of Israel (ethnic)!’” –John 12:13

The righteous themselves are said to be like palm trees:

“The righteous one will flourish like the palm tree,
He will grow like a cedar in Lebanon.” –Tehilim/Psalm 92:12

The multitude is celebrating Yeshua’s victory over sin and death and waving the offering of the
abundant overflow of their faith in Him.

10 And they cried out in a loud voice:

Their praise is heard throughout heaven and earth.

“Salvation (Yeshua) belongs to our G-d,
who sits on the throne,
and to the Lamb.”

This should be understood in a similar way to the text of Psalm 98:2:

“His right hand and His mighty arm have brought forth for Him salvation/victory (Yeshua)”

Salvation has been purchased by HaShem through His own blood, which is G-d with us as the Lamb Yeshua. Therefore praise is due to The Father and The Son.

11 All the messengers (angelic beings) were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped G-d,

This is a description of all the heavenly host, every order of angelic being from greatest to least and the heavenly priesthood who serve before the throne, bowing down to G-d’s absolute sovereignty over all things. They worship in complete humility.

12 saying:
“Amen!

The first thing these mighty ones say is, “We agree (Amen) with all that the multitude of believers have said.”

Praise (1) and glory (2) (k’vod)
and wisdom (3) and thanks (4) and honour (5)
and power (6) and strength (7)
be to our G-d for ever and ever.
Amen!”

These are seven words of praise to reflect the attributes of G-d and His eternal nature, followed by a rhetorical “Amen?” spoken to the multitude, seeking their affirmation.

13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?”
14 I answered, “Sir, you know.”

It seems that even in visions of the heavenly court there is good old fashioned Hebrew debate. This delightful rhetoric between the elder and Yochanan is akin to listening to a Rabbi and his student.

And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.

This, “Great Affliction” is not an allusion to the persecution of believers throughout the centuries, rather it is a specific great trial that is to come upon the world in the future (that is Yochanan’s future).

We can take comfort however in the words of the Scriptures as they apply to all who follow Messiah unto the glory of G-d:

“At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” –Daniel 12:1

“For then there will be great distress, unequalled from the beginning of the world until now—and never to be equalled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” –Matthew 24:21-22

They have washed their robes and made them white in the blood of the Lamb.

The multitude have endured persecution, however, there robes are not made white by their deeds, to the contrary, they are made white by being washed in the blood of the lamb. Right action is born of Messiah’s work.

It is important however, to note that they (the multitude) washed their robes, meaning that Messiah offered His cleansing blood but every believer must receive and appropriate the salvation of G-d. We are not saved by inaction. Messiah offers us the gift of His saving sacrifice but we must unwrap it.

“Come now, let us settle the matter,”
    says HaShem.
“Though your sins are like scarlet,
    they shall be as white as snow;
though they are red as crimson,
    they shall be like wool.” –Yishaiyahu/Isaiah 1:18

15 Therefore,

Because those in the multitude have, “washed their robes and made them white in the blood of the Lamb.”

“They are before the throne of G-d
    and serve Him day and night in His temple (Mishkan/Tabernacle);
and He who sits on the throne
    will dwell among them (Mishkan) with his Shekinah presence.
16 ‘Never again will they hunger;
    never again will they thirst.
The sun will not beat down on them,’
    nor any scorching heat. Isaiah 49:10


This will take place after the resurrection when the Heavenly Temple and the New Jerusalem come down from the heavens and G-d dwells (tabernacles) with His people (Jew and Gentile). This is a depiction of a type of eternal Sukkot (Feast of Booths). There are two clues in the text that indicate the future chronology intended. First, the multitude are those who have survived the great tribulation, some of whom have passed away. While in Sheol in Abraham’s bosom those who have passed away in Messiah are within time and are not above in the heavens (Specifically the third heaven), therefore they are not yet located in the heavenly Temple. Second, The Scripture speaks of a time when G-d will dwell (Tabernacle/Mishkan) among them with His Shekinah (feminine light presence). This will not happen until the very end of days following the final judgement. This is affirmed in Revelation 21:

 “And I heard a loud voice from the throne saying, “Look! G-d’s dwelling (Tabernacle/Mishkan) place is now among the people, and He will dwell with them. They will be His people, and G-d himself will be with them and be their G-d. 4 ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” –Revelation 21:3-4

Therefore the present passage must be understood as corresponding chronologically to the text of Revelation 21. This is further reinforced by the fact that Revelation 7 is a type of intermission between the opening of the sixth seal at the end of Revelation 6 and the opening of the seventh seal in the beginning of Revelation 8. This is a literary tool that builds almost to completion and then is left open to await its conclusion in the latter chapters.

7 For the Lamb at the centre of the throne
    will be their shepherd;
‘He will lead them to springs of living water.’ Isaiah 49:10; Jeremiah 2:13; Ezekiel 34:23
    ‘And G-d will wipe away every tear from their eyes.’” Isaiah 25:8 (Rev. 21:3-4)

“He (G-d) will swallow up death forever.
The Sovereign HaShem will wipe away the tears
    from all faces;
He will remove His people’s (ethnic Israel’s) disgrace
    from all the earth.
HaShem has spoken.” –Yishaiyahu/Isaiah 25:8

“And the ransomed of HaShem will return
And come with singing unto Zion,
With everlasting joy upon their heads.
They will find gladness and joy,
And sorrow and sighing will flee away.” Yishaiyahu/Isaiah 35:10

The Lamb is seated at the centre of the throne because He is echad, G-d is One. Yeshua is G-d with us.

From ancient times G-d has called Himself the shepherd of ethnic Israel. This vision testifies to a future day when the ultimate fulfilment of G-ds role as shepherd over all His people (Jew and Gentile) will be seen.

“HaShem is my shepherd, I shall want for nothing.
2     He makes me lie down in green pastures,
He leads me beside still waters,
3     He refreshes my entire being.
He guides me along the right paths
    for His name’s sake.
4 Even though I walk
    through the valley of the shadow of death
I will fear no evil,
    for You are with me;
Your rod (discipline/protection)and your staff (guidance),
    they comfort me.
5 You prepare a table before me
    in the presence of my enemies.
You anoint my head with oil (Holy Spirit);
    my cup overflows (Kiddush cup).
6 Surely your goodness and merciful love will pursue me
    all the days of my life,
and I will dwell (tabernacle/live in a sukkah) in the house (New Jerusalem) of HaShem
    forever.” –Tehilim/Psalm 23

© Alastair Brown 2015