"Christians who take a neutral stance in the conflict between Israel and her enemies, or worse, side with the enemies of Israel, prove themselves to be the "Goats" of the parable of "The Sheep and The Goats". This demands repentance. The outcome for those who ignore this warning is everlasting fire. Hatred of Jews is by definition hatred of Yeshua the Jewish Messiah and Saviour of all who receive Him." “Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” Matthew 25:31-46
Introduction Matthew chapters 24 and 25 record a series of warnings from Yeshua regarding the last days. What begins as a literal warning of events and the coming of, “The Son of Man,” continues in chapter 25 as a series of משלות mashlot/parables that reinforce the weightiness of this teaching. For those who are misled into predictive eschatology (theology of the end times), it’s important to note that all of these parables are premised on the fact that, “The day and the hour are unknown” [Deut. 29:29]. Yeshua is quoted at the end of chapter 24 as saying: “Therefore, be on the alert, for you do not know which day your Lord is coming.” –Mattitiyahu/Matthew 24:42 And at the beginning of chapter 25 says: “Keep watch therefore, for you do not know the day or the hour of My return.” –Mattitiyahu/Matthew 25:13 “6 Then they gathered around Yeshua (Him) and asked Him, ‘Lord, are you at this time going to restore the kingdom to Israel?’ 7 He said to them: ‘It is not for you to know the times or dates the Father has set by His own authority.’” –Acts 1:6-7 The משלות mashlot/parables of chapter 25 are all warnings, beginning with the parable of the ten virgins and continuing with the parable of entrusted wealth, Yeshua intends to emphasize the fact that one who genuinely follows his Lord, acts righteously without a second thought. The counterpoint to this is the wicked servant or servants, who are preoccupied with selfish inaction. Yeshua is not changing the rules of salvation here. These parables do not teach that righteous acts bring about salvation, on the contrary, they show that righteous acts are the natural outworking of an already transformed person. Yeshua places great importance on identifying Himself as, “The Son of Man,” prior to the telling of these משלות mashlot/parables. Why is that? He is bringing His Jewish listeners back to the beginning of the end, the prophecies of the great prophet Daniel and his contemporary Ezekiel. We will be unable to understand the משל mashal of the Sheep and the Goats if we do not first understand what it means for Yeshua to be, “The Son of Man”. The Mashal (Parable) Of the Sheep And The Goats 31 “And when the Son of Man comes in His Kavod (glory), and all the malakhim (angelic messengers) with Him, then He will sit on His glorious throne. 32 All the goyim nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink?38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers and sisters of Mine, even the least of them, you did it to Me.’ 41 Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these brothers and sisters of Mine, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.” -Matthew 25:31-46 The Mashal (Parable) Of The Sheep And The Goats begins: 31 “And when the Son of Man comes in His Kavod (glory), and all the malakhim (angelic messengers) with Him, then He will sit on His glorious throne. -Matthew 25:31 Who is this mysterious “Son of Man”? 13 “I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 “And to Him was given dominion, glory and sovereignty, over all the peoples/tribes (ethnic), nations (national collective) and human beings (humanity) of every language, that they might serve Him, His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed. –Daniel 7:13-14 Many have attempted to explain away this title as nothing more than a generic term referring to human beings, saying that Yeshua simply uses it as an example of what we can become. While this may be true in some cases, it is not true in the context of this passage. On the contrary, the rabbis’ have understood this term to be Messianic for thousands of years. One rabbi in particular, Rabbi Nachman of the Talmud Bavliy, when commenting on Amos 9:11, calls the Messiah, “Bar Nafle—Son of the fallen (house of David).” In other words, “The one who will restore the fallen house of David,” that is, the Messiah. The Hebrew, Bar Nafle is generally assumed to represent the Greek equivalent phrase, meaning, “Son of the clouds,” which refers to the Messiah coming in the clouds as alluded to in Daniel 7:13-14. By using the title Son of Man, Yeshua knew that His Jewish listeners would identify it as a reference to the coming Messiah. It’s important to note that Yeshua’s candid admission to the High priest in Mark 14:62 is immediately followed by His being condemned by the High priest: “I AM,” answered Yeshua. “Moreover, you will see the Son of Man sitting at the right hand of HaG’vurah (The mighty/powerful One) and coming on the clouds of heaven.” 63 At this, the high priest (Kohen hagadol) tore his clothes and said, “Why do we still need witnesses? 64 You heard him blaspheme! What is your decision?” And they all declared him guilty and subject to the death penalty. –Mark 14:62-64 Yeshua uses this title a number of times in the New Testament and is clearly referencing His second coming (Mark 8:31; Mark 14:62; 2 Th. 1:7; Rev19:11-16). As a contextual concern relating to our present mashal/parable, we must consider the preceding chapter of Matthew and in particular the quoted words of Yeshua in Matthew 24:30-31: “And, then the banner (nisi) of the Son of Man will appear in the sky, and then all the tribes of the land (eretz: land of Israel) will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. (Daniel 7:13) 31 And He will send forth His angelic messengers with A GREAT SHOFAR SOUNDING and THEY WILL GATHER TOGETHER His elect (Israel, empirical, ethnic—not the Church) from the four winds, from one end of the sky to the other.” - Matthew 24:30-31 Yeshua is quoting two key passages from the TaNakh (OT) here. First, He quotes Zechariah 12:10-14, which refers to the day when the people of Israel (empirical, ethnic) will mourn over God Whom they’ve pierced as they would mourn over a firstborn son (John 19:37). Second, He quotes the Daniel 7:13 passage, thus affirming His status as the Son of Man and the One Who will gather Israel (empirical, ethnic), the elect from the corners of the earth. This event happens prior to the separating of the nations (goyim) in the mashal/parable of the Sheep and the Goats. Understanding this chronology is essential in order to properly understand the mashal. The calling and ingathering of Israel, the elect (empirical, ethnic, not the Church), happens prior to the gathering together of the nations. Why is this? It’s because Judgement comes first to the Jews and also to the goyim (nations) [Romans 2:9]. 32 All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; -Matthew 25:32 Although Israel is a goy (nation), she is not included here. As we have seen from the context of this portion of Matthew’s gospel, the elect people of Israel have already been gathered prior to this scene in the parable of the sheep and goats. Yeshua indicates in verse 40, that the righteous acts of the sheep have been done to His brothers and sisters, fellow Jews. Therefore Israel (empirical, ethnic), is not part of the gathering of nations in this mashal/parable. In fact, throughout the Bible whenever God speaks to chosen, ethnic Israel through His prophets concerning the nations, He is distinguishing the nations from Israel, the Jewish people. Thus, in this parable Yeshua’s Jewish listeners understand that He is NOT including them in the gathering of the goyim, whom they understand to be everyone other than Israel, the Jewish people. Why does Yeshua use sheep and goats to represent the righteous and the unrighteous? Are sheep more righteous than goats? Of course not. Though many have sought to give more complex meaning to this symbolism, the truth is that it is an example much like that of the agricultural example of the wheat and the tares (Matthew 13:24-30). Anyone who has seen a picture of wheat and tares growing together will agree that it is very difficult to determine one from the other. The same is true of the varieties of sheep and goats herded in the land of Israel and throughout the Middle East. The point is that it’s the farmer or the shepherd who is best equipped to identify one from the other. 33 and He will put the sheep on His right, and the goats on the left. -Matthew 25:33 The symbolism here is simple, the right hand is the hand of strength, progeny, righteousness and power; whereas the left hand is a symbol of weakness, subjugation, loss and condemnation. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. -Matthew 25:34 Who are these sheep? They are blessed of the Father and have been chosen to be His children from before the creation of the world. They will inherit the kingdom, Olam haba, and everlasting life. We know that no one can come to the Father except through the Son (Yeshua) [John 14:6]. We also know that followers of Yeshua (Jesus) are chosen from the foundation of the world [Eph. 1:4]. In addition, we know that those who have accepted Messiah have been promised eternal life [John 3, 4]. Therefore, the sheep are Gentile disciples of Yeshua, the Gentile component of the Ecclesia, Body of believers (Church), put simply, the sheep of this parable are Gentile Christians. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink?38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ -Matthew 25:35-39 Notice that the sheep are unaware of their many acts of righteousness. Why is this? It is because as believers in Yeshua we act from His life in us rather than from our fallen nature. We don’t act righteously in order to win His approval, on the contrary, we act righteously because we have His approval. All that we do for Him is sin because it is initiated from our desire to save ourselves through our own actions, however, all that we do from Him is righteousness, that is, Messiah in us works mitzvot (good deeds). Thus, we act in Him and with Him as lovers of His ethnic brothers and sisters the Jewish people. Notice that this requires action. When the Jewish people are attacked and Christians fail to act to protect them, or side with the enemies of Israel, or remain neutral, they prove themselves either to be grieving the Holy Spirit and in danger of discipline, or devoid of the Spirit of God’s Son. This will require repentance or the result will be everlasting torment for those who act this way. “Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” -Dietrich Bonhoeffer We should take great comfort in the fact that this parable doesn’t threaten our eternal security, rather it shows us that we need not keep an account of righteous deeds or manufacture deeds of our own, rather, we should simply live according to the Spirit of Messiah in us and in doing so we will act righteously of Him rather than of our sin nature. 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers and sisters of Mine, even the least of them, you did it to Me.’ -Matthew 25:40 It’s true that we should act in righteousness toward all human beings, however this mashal/parable doesn’t teach this as a general principle, rather it’s addressing the specific acts of righteousness that believers who live among the nations perform toward the Jewish people (Israel, ethnic, empirical). Some will say, “The brethren Jesus (Yeshua) refers to here are all believers, because He says elsewhere, ‘Those who do the will of my Father in heaven are my mother and brothers’” (Matthew 12:46-50). However, here Yeshua makes a clear distinction between those that act righteously (the sheep) and those who have been the recipients of that action (His brothers and sisters), therefore the sheep are the believers that act righteously toward the “brothers and sisters” of Yeshua. The brothers and sisters therefore, are chosen, empirical, ethnic, Israel, Yeshua’s brothers and sisters by blood, the ethnic progeny of Jacob the Patriarch. 41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these My brothers and sisters, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.” -Matthew 25:41-46 This is just one of many times that eternal punishment is spoken of in the Bible. The Greek aionion literally, figuratively, metaphorically and allegorically means: forever, perpetual, eternal and everlasting. This punishment is not hades or hell but the eternal fire that comes after the final judgement [Rev. 20:14-15]. Some have said this parable is simply an allegory and really refers to something temporal or something that isn’t quite as bad as it sounds. If as some say, it’s simply an allegory then one must accept that it’s an allegory for something that is spiritually eternal and torturous (Rev 20:14-15). An allegory cannot contradict itself in conveying its message. The same Greek word, aionion (eternal) is used to describe eternal life (John 3:16; 4:14; Acts 13:46; Romans 6:22 to name a few). Is our hope in eternal life really just a hope in temporary life? Seriously, what would be the point? A curse on that idea! The same Greek word, aionion (eternal) is used to describe God Himself (Romans 16:26). Is God not eternal? What utter nonsense it is to suggest that there is no eternal punishment simply because we don’t like the idea of it. What are we being saved from if not the rightful punishment for our sin? What hope do we have if neither God nor His promise of life are eternal? Thank God, we do have an eternal hope in Him through His Son our Messiah Yeshua. We note that the unrighteous (goats) are as surprised as their counterparts. “Surely, we’ve helped the poor and the sick, when did we not help them? Show us some specific examples.” Yeshua’s answer is plain, allow me to put it into a modern context for you: “When you didn’t stand up for my people Israel, the Jewish people (chosen, empirical, ethnic) while the nations verbally abused them, the majority media siding against them. When you didn’t help the Jewish poor and sick, when you rallied against them in the streets and helped to send them to labor camps and prisons where they were murdered. When you supported so called social justice groups that opposed my people’s safety and their right to self-defense. When you hid beneath the guise of open-minded liberalism while My people were being bombed and persecuted from every side. When you prayed prosperity for the enemies of Israel, the Nazis, the Palestinian majority, the nations of the Islamic dominion, and their satanic cause. When you posted online in support of the genocidal cry of the Palestinian people, who chant for the annihilation of the Jews “From the river Jordan to the Mediterranean Sea”, echoing the Nazi final solution. When you remained neutral, falsely claiming moral equity between My people and their enemies because My people Israel chose to defend themselves against their enemies, who have raped Jewish women, lynched and murdered Jewish civilians, cut of the heads of Jewish infants. When you denied the legitimate claim of the Jewish people to their God given land and the right to live un-harassed in the Land of Israel. When you rage against them, that’s when you reject Me the Jewish King Messiah and Savior of all those people who come to Me. You have failed to recognize Me! Away with you into everlasting punishment, But the righteous will go into the Olam Haba—Eternal life.” Copyright 2023 Yaakov Ben Yehoshua (Brown) Introduction:
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc. One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church. James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the meta-narrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…” I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on. Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive meta-narrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning. On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. The Human Writer: It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used). The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23). Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time. In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua. Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
Recipients: It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc. While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile. It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov). Themes:
Translation: My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish. God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations. In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him. Key: [G] = Greek [A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts) [H] = Hebrew Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew) 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. Yaakov 1:1-15 (Line upon line) 1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]). 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”. For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God. Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns. We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing: “To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!” The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to. 2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]). 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15). In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16). We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance. 4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]). 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer. The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing. Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing. We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence. 5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us. This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31). We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes. “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB 6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]). 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind. The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows: “God, we need provision of food for our community,” ‘I will give you food tomorrow in the form of quail and bread from heaven’, “No you won’t!” The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction. Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…” We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians: “14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already. “16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection. “For if you cry out for insight, And [a]raise your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB 7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]). 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer. The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn. The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation. 9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth. It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life. 11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]). 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity. We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10). 12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]). 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father. The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH. 13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength. God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil. Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion? Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation. After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit. The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you. As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24). Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination). 14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either. We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation. God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc. The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17). When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18) “the person who overcomes shall not be hurt by the second death.” -Revelation 2:11 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB Copyright 2022 Yaakov Brown We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. Yaakov 1:16-27 (Author’s convergent translation from Greek, Aramaic and Hebrew)
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with Whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent, but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 27 Pure, clean, clear and undefiled religion, service before the face of the God/Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Yaakov 1:16-27 (Line upon line) 16 Don’t wander, err, be deceived (planaō[G], tit’u[H]), my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). 17 Every good, complete, perfect, full thing (agathos[G], tovah[H]) given and every perfect gift (dōrēma[G], matanah[H] ) is from above (anōthen[G], haorot[H]), descends (katabainō[G]) from the Father (ho patēr[G], Aviy[H]) of luminaries, lights (phōs[G]), with whom there is no fickleness, transmutation, no state of being in between phases of orbit (parallagē[G]), or revolving, turning (tropē[G]) shadowing (aposkiasma[G], choluf vekol-tzeil shinoy eiyn-imo[H]). 16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. “Don’t wander, err, be deceived” This is a warning to those who may be tempted (as described in v. 13-15). Wandering was the result of Israel’s decision to sin against God when He commanded Israel to enter the land of promise (Num. 13-14). The writer employees the same turn of phrase here making it a drash (comparative teaching) concerning entry into the Olam Haba “world to come” through the King Messiah (Yeshua: Joshua). In short, the writer is saying, “Don’t do what our ancestors did when they refused to go into the land”. To wander from intimate relationship with the Father is to place one’s self in jeopardy. “My completely loved brothers and sisters” In plain English, “My fellow Jewish believers, dearly loved in God”. “Every good thing” This includes the good inclination yetzer tov, all good comes from God and is in opposition to the temptation that seeds sin and births death (v.13-15). That which is good, complete, perfect, full, comes from El Elyon “the Supreme God”. HaShem the Father God and Creator of all things, including the orbiting lights of the heavens (Sun, moon etc.), which have been worshipped throughout the millennia by pagans, but are nonetheless subject to the God of Israel, He is the Supreme King over all things and is named here as “Father”. For those Jews who are in Messiah God is not only Creator of, and Ruler over all things, but is also Father, Abba (Daddy). Thus, the Spirit of the Son cries “Abba, Father” (Romans 8:15). Unlike the created lights of the heavens God is not subject to being in between phases of (orbit), nor is He revolving around anything or anyone. A light source doesn’t cause shadow. Shadow is caused by an object coming between the recipient of light and the light source. Thus, it is impossible for God to cast shadow (in a figurative sense) because “God is All Existing Light, and in Him there is no darkness”(1 John 1:5). Put concisely, unlike the sun, a created light source, nothing can come between the believer and God. This is why the Scripture says “Even the darkness is as light to You” (Ps. 139:12), meaning “nothing is hidden from You”. This is one of the many ways Scripture explains that “God is the same yesterday, today, and forever” (Ex. 3:14; Ps. 102:27, 103:17; Isa. 41:4, 44:6; Heb. 13:8; Rev. 1:8). Because He is holy and unchanging He is trustworthy. “descending from the Father of luminaries” Using “above” and “below” as a figures for “that which originates from God” verses “that which originates from fallen humanity”, Yaakov reminds his hearers of the transformative difference that receiving birth from above makes. The good that God gives, like His nature, does not waver, it is not indecisive like the action of the one who cannot receive wisdom (as described in v. 6-8). On the contrary, by His loving and gracious will God has given the ultimate gift, the gift that connects us again to Truth. He has imparted Himself, God with us (Imanu-El), ha-D’var Emet “the Word of Truth” (Yeshua) [John 1]. Truth Himself has brought us out of darkness into a place without transition or shadow through the “message of truth”. When we receive Yeshua we are no longer planets orbiting the Creator (the All Existing Light Source), rather, we have been made echad (one) in the Creator. We are not God, but we are united as sons and daughters born of His Spirit through the blood of Messiah. 18 In exercising His will (boulomai[G], vecheftzo[H]) He birthed us (apokueō[G], yalad[H]) in the Word, Essence, Substance (logos[G], bidvar[H]), the truth (alētheia[G], haemet[H]), so that we would be made (einai[G]) a kind of first fruits (aparchē[G], reishiyt bikureiy[H]) among His creatures (ktisma[G], yetzurayv[H]). 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. There is no need to make the false choice between interpreting “the Word of truth” as referring to Messiah or to the Gospel message. The answer is that “the Word of truth” refers both to Messiah (Hadavar emet) and to His message. Yeshua being the Author and goal of the Gospel message. The Hebrew text reads “The Word, the Truth”. The first century Messianic Jews of both Eretz Yisrael and the Diaspora had been afforded the opportunity to be a first fruits offering (Shavuot[H], Pentecost[G])[Lev. 23:17; Acts 2] as a result of their having been birthed of God in the Word Himself (Yeshua). “16 For I am not ashamed of the good news, true message: it is the power of God for yeshua (salvation) to everyone who has faith, trust; continually to the Jew first and also continually to the Greek. 17 For in it the righteousness (the Righteous One) of God is revealed through faith for faith;” -Rav Shaul’s Letter to the Roman Believers 1:16-17 (Author’s translation) 19 Wherefore (hōste[G], al-kein[H]) see, perceive (eidō[G]) [that which has just been said and that which is about to be said], my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). Let everyone, individually and collectively (pas[G], kol-iysh[H]) be quick (tachus[G], mahiyr[H]) to hear, listen, understand (akouō[G], lish’moa[H]), slow (bradus[G], kasheh[H]) to speak (laleō[G], ledaveir[H]), and slow (bradus[G], vekasheh[H]) to wrath (orgē[G], lichos[H]); 20 for a human being’s (anēr[G], adam[H]) wrath (orgē[G], ka’as[H]) does not bring about the righteousness (dikaiosunē[G], tzidkat[H]) of God, the Judge (Theos[G], Elohiym[H]). 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. “Be quick to hear” This doesn’t mean “be quick to listen to everything and everyone” rather it means “Be quick to listen to and receive that which is from above, from the Father of the luminaries”. Being quick to hear godly things is an idea found in the Talmud Bavliy (Gloss. in T. Bavliy. Megillah, fol. 21. 1. ). Numerous other ancient Jewish commentators teach that if a word is worth one shekel, silence is worth two. Silence is said to be the spice of speech, and the chief of all spices, the hedge of wisdom. The sage Shammay says, “say little, and do much” (Pirke Avot, c. 1. sect. 15. 17. & 3. 13. T. Bavliy. Megillah. fol. 18. 1. Vayikra Rabbah, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1.). “be silent, and hear” -Talmud Bavliy Sanhedrin, fol. 7. 1. We note that the recipients of this work are admonished to be “slow to wrath”. Wrath is the progeny of anger. Godly wrath is enacted in righteousness as a just response to evil. In this case it is not anger itself, or even wrath itself that the recipients are being warned against but the anger/wrath born of the sin affected nature of human beings. This ungodly wrath is not good because it has not originated from above. Additionally, and as a general principle, it is in our nature to push for our own agenda in life. We often neglect the helpful conversation of others in order to pronounce our own knowledge. We are (in our fallen state) inclined to allow the temptation to promote our own point of view to give birth to the sin of rash words and when confronted in truth we respond in ungodly anger. Because we are filled with the Spirit of God, we must be tempered by the Instruction of God in this present world. In Messiah we are to instruct ourselves with these words and make a habit of choosing firstly to listen then respond with care and if challenged, to repeat the process so as not to allow fallen human anger to birth unrighteousness. “ I will therefore that men pray everywhere, lifting up holy hands, without (ungodly) wrath and doubting.” -Rav shaul 1 Timothy 2:8 KJV 21 Therefore (dio[G], lachein[H]), put aside, lay off, rid yourselves (apotithēmi[G]) individually and collectively of all (pas[G]) filthiness, defilement (rhuparia[G], tinuf[H]) and the abundance (perisseia[G], vetarbut[H]) surplus (foreskin) of malice, wickedness, evil (kakia[G], ra’ah[H]); and receive (dechomai[G], vekab’lu[H]) with gentle humility (prautēs[G], va’anavah[H]) the inborn (emphutos[G]) Word, Essence, Substance (logos[G], et-hadavar[H]), which is able (dunamai[G]) to save (sōzō[G], lehoshiya[H]) your (pl.) soul life, mind, self, heart, core being (psuchē[G], et-naf’shteiychem[H]). 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. The Jewish believer is instructed to intentionally put aside, cast off, strip himself of filthiness and the abundance of grudge holding malice and evil attached to the old way of life which is feed by the yetzer ha-ra (evil inclination, fallen nature). “Surplus of malice” This may be an allusion to the metaphor of the removal of foreskin used by Jeremiah to warn the people of Judah and Jerusalem to dedicate their hearts to God through the removal of their surplus of wickedness (foreskin). “Circumcise yourselves to YHVH, and remove the foreskins of your (collective) heart, core being, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, that burns so that nothing can quench it because of the evil of your doings.” Yermiyahu (Jeremiah) 4:4 The Targum paraphrases this same passage of Jeremiah as the “removal of the wickedness of your hearts”. Messiah in us propels us into action. No one can live a truly righteous existence devoid of Messiah, nor can anyone claiming to have received Messiah fail to act in the power of the Holy Spirit. This is pretext to the teaching that follows concerning the unified relationship of faith and action. Filthiness and wickedness are born of lust and pride, neither of which can receive anything (as explained in v. 6-8) because they compete within us and leave us undecided, we are then unable to choose the good. Humility, the act of recognizing our own spiritual poverty, is the only state in which we are capable of receiving the inborn Word, Essence, Substance (Yeshua), Who is able to save our entire being. This Word of truth is Messiah Himself, the very Essence, Author and Goal of the Torah/Instruction of God. “And that from a child you’ve known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Messiah Yeshua.” -Rav shaul, 2 Timothy 3:15 22 For (de[G]) now be made (ginomai[G]) doers, performers (poiētēs[G], oseiy[H]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not just hearers (akroatēs[G]) who deceive (paralogizomai[G]) themselves. 23 Because (hoti[G]) if a certain one (tis[G], haiysh[H]) is a hearer (akroatēs[G]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not a doer, performer (poiētēs[G], oseihu[H]), that person is like a man who looks, considers (katanoeō[G]) the face (prosōpon[G]) of his nature, origin (genesis[G]) in a mirror (esoptron[G]); 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; “Prove yourselves” is a poor translation of the Greek ginomai. In modern English the idea of proving one’s self denotes the work of the individual as the mechanism for proving. This is not what the text says. Rather it says “be made”. By necessity to “be made” requires a maker. In this case it is the “Word” received and the resulting “Salvation” of the previous verse that informs the present text. The Word is the Maker. Yeshua in us makes us “doers of the Word (Himself)”. Therefore, we read “Be made doers of the Word”. We are both from the Word and living examples of the Word in practice. “Being doers of the Word and not hearers only” This statement has been said to be contrary to the writing of Paul/Shaul and perhaps Yochanan/John. It is however consistent with the teachings of both writers and in addition it is likely a platform for their words, given that this book was likely written between 10 and 20 years prior to other New Testament writings. Yaakov is not saying that your actions save you, in fact he has just said prior to this that it is “the humble receiving of the Word/Messiah that saves you.” Yaakov is simply saying: “Don’t return again to the bondage of self-delusion. Let the inborn Word birth right action. Your actions will be the fruit of your new condition.” Only those who do not receive the Word of Truth with humility will find themselves in a situation where their actions prove them devoid of Truth. This is self-deception. Some believe, and I agree, that this letter of Yaakov was a favourite of Yochanan (John) and Rav Shaul (Paul the Apostle) prior to the writing of their works. “For it is not the hearers of the Torah who are justified before God, but the doers of the Torah shall be justified.” -Rav Shaul, Romans 2:13 “Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.” -Rav Shimon, Perkei Avot 1:17 24 for once he has looked at (katanoeō[G]) himself and gone away, he immediately (eutheōs[G]) forgets, loses from his mind (epilanthanomai[G]) what kind (hopoios[G]) of person he was. 25 But one who bends over, stoops down to look intently (parakuptō[G]) into the Torah, law (nomos[G], batorah[H]), perfected, complete, whole (teleios[G], hash’leimah[H]), the Torah of the freedom (ho eleutheria[G], hacheirot[H]), and abides, stays in it (paramenō[G]), not becoming a hearer (akroatēs[G]) who intentionally forgets, puts from his mind, negligent (epilēsmonē[G]) but is made (ginomai[G]) an intentional doer (poiētēs[G], oseh[H]), a toiler (ergon[G]), this person will continue to be blessed, happy (makarios[G], ashreiy[H]) in what he does (poiēsis[G], bema’aseihu[H]). 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. The mirror analogy is central to our understanding of this teaching. What kind of use of a mirror would cause a person to immediately forget what they looked like? The answer is, a fleeting use, a passing gaze, long enough to determine the basic outline of one’s features and nothing more. This is the kind of use that results in forgetting one’s self. On the other hand Yaakov suggests (as all great Hebrew poets might) that to gaze intently into the Torah completed (the Goal being Yeshua), the Torah of freedom, and to dwell in its reflection, continually responding to what we see, will bring blessing in all we do. The plain meaning compares the fickle nature of human recollection by sight with the failure to act in response to God’s Word. The remez (hint) at deeper meaning speaks to the nature of human beings. The reflection in the mirror is the natural face of the sin affected human being. Who, at his origin, chose to rebel against God. The one who looks at this reflection of himself and realizes that action must take place in order to show himself reborn unto righteousness, who then nonetheless walks away and immediately forgets his need, subsequently fails to act. Thus proving that he has not been reborn Why? Because he has looked at his sin nature in the mirror rather than looking at the perfected Torah (Instruction) of God which points to Yeshua, the One Who is both the means and strength of our faith in action. “one who bends over, stoops down to look intently”. We note that the reflection of the perfected Torah is one that must be “stooped down” to, “bent over” in order to view it. This denotes a reflective surface below or beside the viewer, a body of water perhaps, a mikveh. Additionally, where the one who looks at himself in the mirror is either holding it or viewing it upright in a position of pride, the one who looks into the perfected Torah must humble himself, stoop down, bend over in order to look into it. In short, change does not come about by looking at the reflected sin affected nature but by receiving the Living Word Yeshua and gazing intently into the “perfected Torah”, not the Torah of Moses, much of which will no longer be necessary in the Olam Haba (World to come) [Because there will be no sin and therefore no need for the negative commandments “Thou shalt not…”], but the “perfected” Torah (Instruction), the “Torah (Instruction) of the freedom” (found in Messiah), that is those parts of the word of God (including certain portions of the Torah of Moses) that are eternally present in Messiah Yeshua. This is why Yeshua says: “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB Rav shaul (Paul the Apostle) calls the “perfected Torah” the “Torah of Faith”. “Where is boasting then? It is excluded. By what Torah (Instruction, Law)? The law/Torah of works? Absolutely not, but by the Torah/Law of faith, trust.” -Romans 3:27 Properly qualifying the word Torah is essential in understanding what it means to gaze intently into the Torah of freedom in Messiah. Both the Greek nomos and the Hebrew Torah can mean “law” but do not always refer to the Law of Moses. Nor is the Greek nomos necessarily synonymous with the Torah, “Law of Moses” except when properly qualified. Torah[H] is a feminine noun meaning “Instruction”, whereas nomos[G] is a masculine noun meaning “law”. While instruction may include law it does not by necessity contain law. In the interpretation of the present text, and indeed, the texts of Rav Shaul, those who misuse the word Torah to always refer to the five books of Moses make themselves liars and false teachers. Many in the so called “Gentile Messianic, Hebrew Roots and Hyper Law” movements do this to their detriment. In looking intently it is our eyes that see/hear and the intention of our gaze that either neglects or accepts what we hear/see. When we gaze intently into a reflective surface we see not only our imperfections and flaws (causing us to seek a covering for them) but we also see our inherent value. The Complete Torah of Messiah reveals our sin for the purpose of covering it and shows us our worth so that we will not deceive ourselves into thinking we are worthless. The reflection of God’s Complete Instruction is one into which we should gaze intently until all is complete. Yeshua said, “Not one notation or mark will be removed from the Torah until all is fulfilled.” The reason for this is made clear here in Yaakov’s letter, we need the Torah as instruction in Messiah, it is a guide for those who have the Word (Messiah) born in us. No longer is it seen as the punitive Law of those who merely glance at it, rather for us it has become a reflection of our new nature. It is worth noting that the earlier allusion to the created heavenly lights, which include the sun and the moon which reflects the sun, connects to the analogy of the reflection of the perfected Torah in Messiah. In a figurative sense, just as the moon reflects the sun so too we reflect the all existing Light of God. We await the completion of all things, the day when all that exposes sin will evaporate from the Torah, leaving only that which is good. Messiah Himself the Word will be all that remains of the Torah. In the Olam Haba (World to come) we will return (tishuvah) to the state of Adam and Eve prior to the fall. We will again know only the good. Yetzer ha-tov (the good inclination), is the current indicator of a time yet to come when there will be no need to distinguish between good and evil, because there will be only good. In order for this to happen evil must be eternally encased in itself, this being eternal damnation (not temporary hell)[Rev. 20:14-15]. In the Olam haba we will have no need of a reflective surface that exposes our faults because in Messiah in God we will be without fault. Until then we have the Complete Torah of Truth as our present help and guide. The Complete Torah of Truth is the written Torah revealed in the Living Word Messiah Yeshua our King. We are reminded that we were not saved in order to become law breakers but so that in right relationship with God we might act out of His righteousness and thus be seen to be children of God through Messiah Yeshua our LORD (God with us) and King. 26 If a person (iysh[H]) thinks (yedameh[H]) himself to be religious, a servant of God (thrēskos[G], oveid Elohiym[H]), yet doesn’t bridle, guide, direct (chalinagōgeō[G], sam resen[H]) his tongue (glōssa[G], leshono[H]) but deceives (apataō[G]) his own heart, core being (kardia[G], levavo[H]), this person’s religion, service to God (thrēskeia[G], avodato[H]) is vain, worthless (mataios[G]). 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. “To the chief Musician, to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” -Psalm 39:1 KJV To “bridle” the tongue is not the same as “binding” the tongue. This is not an admonishment to be silent but rather an instruction to guide one’s words, in the same way a horse is directed by the bridle, bit, and reins. The bridle is pulled over the horses head and a bit placed in the mouth attached to reins that are used by the rider to direct the horse. To bridle one’s tongue means to employ the authority of the head and actively direct what comes out of the mouth. Wicked speech is evidence of a lack of self-control (a fruit of the Spirit)[Gal. 5:22-23]. We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. By misusing the word religion we become the vain spiritual practitioners we accuse others of being. When we translate the correct meaning of the word religion the statement “I’m not religious, I have a personal relationship with God” becomes “I am not a servant of God, I have a personal relationship with Him”. A glaring contradiction, an example of self-defeating logic, self-destructive thinking. A Messiah follower who walks rightly before God can say with confidence “I am in a relationship with God and because of this I practice pure and undefiled religion.” Consider this, Yeshua was religious, and if it could be said of Him that He was not religious then He would not have been the promised Messiah of Israel. 27 Pure, clean, clear (katharos[G]) and undefiled (amiantos[G]) religion, service (thrēskeia[G], ha’avodah[H]) before the face (para[G], lifneiy[H]) of the God/Judge (Theos[G], haElohiym[H]) and Father (patēr[G], Aviynu[H]) is this: to visit (episkeptomai[G]) the fatherless (orphanos[G]) and widows (chēra[G]) in their distress, trouble, affliction (thlipsis[G]) and to keep one’s soul unspotted (aspilos[G], nafsho[H]) by this world (ho kosmos[G], haolam[H]). 27 Pure, clean, clear and undefiled religion, service before the face of the God/the Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Note that God is the Father of the fatherless, so that when we visit the fatherless we are reflecting the Father heart of God, Who places the lonely in families (Ps. 68:6). Three central Jewish spiritual teachings are alluded to in verses 26 and 27: Firstly, ancient Biblical Judaism did not have a word for theology prior to the Hellenization of Israel by the Greeks. This means that Judaism always taught faith in action rather than the use of the mind alone to philosophize over God concepts. A Jew cannot separate godly concepts from godly actions: the centre of the Jew, being the heart, is not to be understood as the heart devoid of the mind, rather it is the intersection of all parts of the being made echad (one). Therefore hypocrisy is anti-Jewish, anti-God and anti-Messiah. One who thinks (that is theologizes, talks of God consciousness but does not birth it) that he is righteous, but doesn’t keep his tongue in check, deludes himself and his religion is worthless. Again, this affirms Yaakov’s previous warning not to allow lust to give way to temptation, sin and death. Our idle words are worthless, on the other hand our worthwhile actions are the very words of life. Secondly, Yaakov reminds us that religion is not the problem, we are. He is reminding Jews in the diaspora to maintain a pure observance of the perfected Torah in Messiah. He is not saying that observance brings salvation (he has already said that humbly receiving the implanted word brings salvation) on the contrary, he is calling the Jewish diaspora to return to their true identity as Jews in Messiah. Many lived in nations that worshipped false deities, practicing abominations against God on a daily basis. Yaakov reminds his fellow Jews of their worth as God’s chosen people. Thirdly, Yaakov asks that his Jewish brothers and sisters keep themselves separate from the pagan practices that surround them. The Torah gives specific instructions for the care of Israel’s widows, her poor, her orphans and the foreigner living among her. Yaakov is calling the Jews of the diaspora back to these guidelines as a starting point for the all-encompassing loving action of the Gospel as defined as perfected Torah. From the beginning God has asked Israel to be separate, called out ones, set apart, which is the very essence of what it means to be Holy. Here Yaakov reiterates this well-known Torah concept, connecting it to the “unspotted” sacrificial Lamb of God, the Mashiyach (Messiah). In doing so he endears himself to both Messianic and non-Messianic Jews alike. Honouring the tradition of ancient Judaism and belief in Messiah, he then goes on to fill it with hope for the future. That hope is born in Mashiyach, the one we had long awaited. We, like Yeshua, are called to be “unspotted” living sacrifices, holy and acceptable to God (Lev. 22:21; Num. 19:2; Romans 12:1; Eph. 5:27; Col. 1:22; 1 Pet. 1:19; ). The first chapter of Yaakov begins a book of unified spiritual-physical reality. We will see throughout this book the three concepts of shamor (observance) v’zakhor, (remembrance) v’halakhah (and action). These concepts are a unity (echad), they are not able to function properly outside of their connected circle of existence. The Word of life (Messiah) in us, reminds (zakhor) us to observe (shamor), in turn our observance (shamor) causes us to remember (zakhor) what God has done, what He is doing, and what He will do. By our observance and our remembering we give birth to action. This is Halakhah, the way we walk. There is no longer room for theology (thinking about God devoid of living in Him), because the life we now live in Messiah is a life beyond theology and its limitations. We are worthy because we have worth. God has set the measure of our value in the life of His Son Yeshua before the foundation of the world. You are loved with an everlasting love. “Therefore, I urge you fellow Jewish brothers and sisters through the mercies, compassion, emotions of the God, that you all present your bodies as a living, breathing sacrifice, holy, pleasing, acceptable to the God, this is your reasonable, logical service (religious practice).” -Rav Shaul (Paul the Apostle), Letter to the Roman Body of Believers 12:1 (Author’s Translation) Copyright 2022 Yaakov Brown This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David... Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature. Amos 6 (Author’s translation)
1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes. 2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory? 3 Do you put away the day of evil, and draw near a seat of cruelty? 4 Those who lie on beds of ivory, and stretch out on their couches, and eat lambs from the flock, and calves from the midst of the fattened cattle, 5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs, 6 Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph. 7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart. 8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.” 9 And it will come to pass, if ten men are left in one house, they will die. 10 And a man’s uncle will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered. 11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble. 12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness), 13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?” 14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH (Mercy) the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.” Amos 6 (Line Upon Line) 1 Ho Oiy, woe, alas hasha’ananiym to those who are at ease feeling secure betziyon in Zion (parched place), vehabotechiym and to those who trust behar in the mountain of Shomeron Samaria (guardians), and nekuveiy the appointed (to pierce) reishiyt heads of hagoyim the nations, uvau lahem beiyt Yisrael to whom the house of Israel comes. 1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes. Both Judah (Zion being the seat of king David’s power) and Israel (the northern tribes whose kings held court in Samaria) are being warned concerning their idolatrous faith in their own strength. Zion is used in Scripture to describe both the mountain located in Jerusalem and the entire land and or, people of Israel. Therefore, it is possible that Zion is used here as being synonymous with Israel, however, given that Amos is of Judah and that while the focus of his prophecy has been on the northern kingdoms there has nonetheless been earlier rebuke of Judah, it is most likely that both kingdoms and therefore all twelve tribes are being called out for their idolatrous behaviour, and the sin of trusting in their own strength rather than trusting in God. Regardless, the latter clause “those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes.” Is specifically addressed to the northern tribes who gather at the mountain city of Samaria under the northern king and in order to practice apostate worship in an intentional act of defiance against the appointed place of worship, Mt Zion in Jerusalem. The phrase “appointed heads of the nations” is a reference to the fact that the northern tribes had made agreements with the nations they perceived to be strong and thus trusted not only in their own strength but also in the added strength of alliances with godless nations. The Targum understands the phrase “appointed heads of the nations” somewhat differently, paraphrasing the text to read: "put the name of their children, as the name of the children of the nations;'' While this seems an unlikely interpretation, it does nonetheless point to the coming exile by inferring that Israelis will give their children foreign names during the future captivity in order to make their lives easier as strangers in a land not their own. 2 Ivru Pass over to Chalneh (fortress of Anu: Assyrian/Babylonian) misham from there to Chamat (fortress, upper Syria) rabah uredu then go down to the great Gat-Pelishtiym (wine vat of immigrants) Gath of the Philistines. Hatoviym min-hamamlachot haeileh Are they better than these kingdoms, im-rav with greater gevulam territory migevulchem than your territory? 2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory? In short, “Go and take a tour around the region, as far east as Chalneh in Babylon, north to the great city of Chamat located between Damascus and the Mediterranean sea, and finally south to Gath, the pride of the Philistines. Do Chalneh, Chamat, and Gath, exceed the grandeur, wealth and strength that the kingdoms of Israel and Judah have been given?” The answer is of course “No”. God had given Israel a land rich with produce and grandeur and yet she had looked elsewhere, not satisfied with the gift of YHVH. 3 Hamnadiym Do you put away leyom the day of ra evil, vatagiyshun and draw near shevet a seat of chamas cruelty? 3 Do you put away the day of evil, and draw near a seat of cruelty? “Do you put away the day of evil” means, “Based on your belief that you are strong of yourselves and the delusional view that the day of the LORD will be one of light for you, you have put the day of the LORD out of your thoughts, a day that for you will be a day of evil in the sense of darkness, torment and destruction.” “and draw near a seat of cruelty” means, having rejected the warning of the prophets and having chosen to turn their backs on God, they have instead entered into an intimate relationship with vile acts of cruelty, the oppression of the poor, the rape of women, the murder of those who threaten their worldly ambitions and so on. The translation “seat of violence” is not accurate, given that in and of itself violence is neither good nor evil but is informed by good or evil. Therefore, “cruelty” better conveys the Hebrew “chamas”. A prophetic and poignant translation given the modern terrorist organisation Hamas, whose modus operandi is cruelty even in the treatment of those they claim to be freeing from the so called tyranny of the modern state of Israel. 4 Hashocheviym Those who lie al-mitot on beds shein of ivory, useruchiym and stretch out al-arsotam on their couches, ve’ocheliym and eat kariym lambs mitzon from the flock, va’agaliym and calves mitoch from the midst marbek of the fattened cattle, 4 Those who lie on beds of ivory, and stretch out on their couches, and eat lambs from the flock, and calves from the midst of the fattened cattle, Once again the imagery depicts the rulers, uber rich and uncaring aristocracy of the northern tribes. Ivory was a valuable commodity and the act of lounging on beds made from it accentuates the palpable disregard for matters of justice and right action. This is coupled with gluttony, the consumption of the best of Israel’s cattle, some of which should have been offered in Jerusalem according to Torah, but was nonetheless being eaten by the upper class, who had decided that they themselves were the deities who deserved these offerings. The phrase “eat the lambs from the flock” contains a remez (hint) at deeper meaning. Israel is the flock of HaShem and the wicked among the rich upper class were devouring the innocent lambs of Israel, both physically and metaphorically as the analogy applies to apostasy and the leading astray of the vulnerable young. 5 Haporetiym Who make up nonsensical chants al-piy upon the face hanavel of the pitcher (jug), kedaviyd for David chashevu they esteem, invent lehem of themselves shiyr songs, 5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs, This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David. This is utterly abhorrent because it not only misappropriates David’s name but more importantly makes the false inference that their words are inspired by the Holy Spirit. Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature. 6 Hashotiym Who drink bemizrekei in bowls yayin of wine vereishiyt shemaniym yimshachu and anoint their heads with oils— velo yet they have not nechlu grieved al-sheiver over the shattering Yosef (Yah adds) of Joseph. 6 Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph (Yah adds). The wine drunk in sacred bowls is an allusion to the worship of deities accredited with the grape harvest, and the oils, in part made from the life sustaining olive oil of the land, are perfumed and hoarded at the expense of the poor. Thus, oil that might have feed the poor is used to adorn the rich for no other reason than to make them smell nice. We do the same today when we use perfume made in the sweatshops of foreign countries where the poor are kept under a cycle of oppression in order to sustain western demand for perfumed commodities. “yet they have not grieved over the shattering of Joseph (Yah adds).” The plain meaning regards the sin of the brothers of Joseph in selling him into slavery, this ancient sin being committed in another form against the destitute of the northern kingdom during the time of Amos. The rulers and wealthy elite have shown a lack of care for the well-being of all Israel, indulgence having given birth to complacency, and a hardening of heart. Joseph (Yah adds) is used here as a synonym for Israel and hints (remez) at the disregard shown for the fact that YHVH has added blessing to Israel. 7 Lachein Therefore, atah they will now yiglu go into captivity berosh at the head goliym of the exiles, vesar mirzach seruchiym and the feasting cry of those who stretch out (lounge) will depart. 7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart. Those who have been guilty of the aforementioned oppression of the weak and vulnerable will be the first to go into exile. Just as they share in the guilt of selling Joseph into slavery so too they will be punished by being made slaves. The text is a type of Hebrew word play which places the roshiym (heads) of Israel at the rosh (head) of the line leading into captivity. This is an ironic twist on the “first shall be last”. Here the “first shall be last by being first”. 8 Nishba Adonay The Lord (Master) YHVH (Mercy) has sworn benafsho by His soul, neum YHVH (Mercy) Eloheiy the God/Judge tzevaot Who goes warring has declared: “Metaeiv anochiy I abhor et-ge’on the majesty of Yaakov (follower), ve’armenotayv and his palaces saneitiy I hate; vehisgartiy and I will deliver up iyr a city umeloh and all that is in it.” 8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.” HaShem swears by Himself, His soul, character, essence, being, because there is none greater than He. He swears these things in mercy, which proceeds from His holiness. He swears as God and Judge, and as He Who goes warring to save His people from a fate worse than death, that is the second death (eternal punishment). To YHVH belongs all majesty, therefore, the majesty which Yaakov (Israel) has manufactured for herself He despises. The Hebrew text does not say “the city” as many wrongly translate but “a city”. Thus, for the purpose of disciplining His beloved children in order to return them to life everlasting, He will deliver up each and every city of Israel into the hands of the Assyrians, and subsequently into the hands of the Babylonians. 9 Vehayah And it will come to pass, im-yivateru asarah anashiym if ten men are left bevayit echad in one house, vametu they will die. 9 And it will come to pass, if ten men are left in one house, they will die. Those who are left of the northern kingdom, who are not taken into captivity, will die. 10 Unesa’o dodo umesarefo And a man’s uncle, will lift him up and burn him, lehotziy and bring out atzamiym bone substance min-habayit from the house, veamar and say la’asher beyarketeiy habayit to the one who is at the sides of the house, “ha’od imach Is anyone else with you?” veamar And that one will say, “Afes Zero, none.” Veamar Then he will answer, “Has Hold your tongue!” Kiy lo lehazkiyr besheim YHVH For the name of the Lord is not remembered. 10 And a man’s uncle, will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered. The bodies of Israel’s dead are to be interred in order to await the physical resurrection and Yom haDin (the Day of Judgement: Day of the LORD). The burning of an Israeli body is an abhorrent violation, but it will be the only option for those who remain, because the dead and rotting corpses of Israel will be so prolific and the remnant so few that they will not be able to bury them, thus leaving burning as the only means of preventing the spread of diseases associated with corpses. This is why the “uncle” asks “is anyone else with you?” The answer is “No one”. There is no one to help. The Targum says “they have all perished”. “Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered.” This is interpreted in a number of ways. Here are three possibilities: a.“Be silent, because while the one we are burying was alive he never called on the Name of YHVH.” b.“Why bother calling on the Name YHVH, He has brought this upon us, He has firmly established this.” c.“They say ‘Don’t bother crying out to the gods we thought would save us, they can’t save’. They say this because they have long since neglected to remember the One True God YHVH Who is able and willing to save those who repent and call on Him.” The Targum reads: "he shall say, remove (the dead), since while they lived they did not pray in the name of the Lord.'' 11 Kiy For hineih behold, now, pay attention YHVH (Mercy) the Lord metzaveh has commanded vehikah and will smite habayit hagadol the great house, resiysiym into fragments vehabayit hakaton and the little house beki’iym to rubble. 11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble. The judgement of God that will enact justice has been firmly established against the perpetual sin of the northern tribes. The great house can be understood to refer to the king of the northern tribes and the little house to the common people. It may also be a reference to two distinct houses of apostate worship in the north. Alternatively, if the Targum’s rendering is correct, it refers to the northern kingdom as the great house (having the majority of tribes) and the southern kingdom of Judah as being the little house (Judah & Benjamin). “he will smite the great kingdom with a mighty stroke, and the little kingdom with a weak stroke.” – Targum Yonatan (2nd Century C.E. Aramaic) 12 Hayrutzun basela susiym Do horses run on rocks? Im yacharush babekariym Or does one yoke them with oxen for ploughing? Kiy hafachtem lerosh mishpat Yet you have turned judgement into poison, uferiy and the fruit tzedakah of righteousness lela’anah into wormwood (bitterness), 12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness), These are of course rhetorical questions. These examples expose the immoral practice of swapping good for evil and vice versa. Israel had made poison of her judicial practices and had polluted the fruit of the righteous with vile acts of debauchery. 13 Hasemeichiym lelo davar You who rejoice in Lodebar (no word, thing), haomeriym and say, “Halo vechazekeinu By our strength have we not lakachnu lanu taken Karnayim (horn, a town of the region of Bashan)?” 13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?” Lo debar was a city southeast of the Kinneret (Galilee) in Gilead not far from Mahanaim, north of the Jabbok river (2 Samuel 9:4–5). Karnayim, also in the territory of Gilead, was directly east of the Kinneret (Galilee). It had been taken by Manasseh and was at the time a badge of honour reflecting their perceived strength. The meanings of the names of these two locations speaks of how God will turn Israel’s strength into weakness, just as they have sought to turn morality on its head. Lo Debar literally translates as “No thing (word)” and Karnayim “Horns (strength)”, the message being “There will be no strength in your words”, and “You will reap nothing from your strength!” 14 “Kiy For hin’niy behold, now, pay attention, I am going to meikiym raise up aleiychem upon you, beiyt Yisrael house of Israel,” neum declares YHVH (Mercy) the Lord Eloheiy God/Judge Hatzevaot the One Who goes warring, “Goy A nation velachatzu And they will oppress etchem you milevo from the entrance of Chamat (fortress, upper Syria) ad-nachal to the wadi (river bed) ha’aravah of the wilderness.” 14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.” This is prophetic of the Assyrians and subsequently the Babylonians. Yet again Mercy the Judge goes warring to save His children. He will do so through discipline, sending the invading armies through the entire land of Israel from Chamat (part of the northern border of the land (Numbers 34.1–9), all the way down to the desert stream bed in the south that borders the wilderness of Sinai. This links the coming exile to the ancient captivity of Egypt. It will be a return to bondage which reflects Israel’s turning away from God and His life giving instruction (Torah), and toward the bondage of idolatry, sin and death. However, there is hope of redemption ahead. Copyright 2022 Yaakov Brown When our motivation for writing songs of celebration, praise and worship to God is to ensure that they’re worded in such a way as to reach as wide an audience as possible; when we intentionally craft the lyrics to lessen the offense of the Gospel, or make our worship songs sound like ambiguous love songs, we are guilty of the same syncretism that the ancient northern kingdom was guilty of. We must Repent! Amos 5:16-27 (Author’s translation)
16 Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. 17 And in all vineyards mourning, because I will pass through the inner part of you,” says YHVH (Mercy) the Lord. 18 Woe to you who are longing for the day of the Lord, for what is it to you? The day of the Lord it will be darkness and not light; 19 Like when a man flees from the face of the lion and is met by the bear, and goes to the house and leans his hand on the wall and is bitten by the snake. 20 Will it not be darkness, the day of the Lord instead of light, and gloom with no brightness? 21 “I hate, I reject your festivals, and I won’t smell your sacred assemblies. 22 Because though you offer up to Me burnt offerings and your freewill grain offerings, I will not accept; and peace offerings of your fat beasts I will not look at. 23 Turn aside from Me on to the ground the noise of your songs; and the melody of musical instruments I will not listen. 24 But let judgement run down as waters, and righteousness like a torrent of water in the wadi (stream bed) that is never ending. 25 “Did you present Me with sacrifices and freewill grain offerings in the wilderness for forty years, house of Israel? 26 But you have carried the tent of your king Molech and an idol of the god Saturn, your images (idols) of your star gods which you made for yourselves. 27 Therefore I will make you go into captivity beyond Damascus,” says YHVH (Mercy) the Lord, God/Judge Who goes warring is His Name. Amos 5:16-27 (Line Upon Line) 16 Lachein Therefore koh-amar thus says YHVH (Mercy) the Lord Eloheiy God/Judge tzevaot Who goes warring, Adonay the Master (Lord): “Bekhol In all rechovot inner city streets mispeid there is wailing uvekhol-chutzot and in all highways yomeru they say, ‘Ho-ho Oiy va voiy! Oh no, alas!’ Vekareu And they call ikar a ploughman el-eivel to mourning umispeid el-yodeiy nehiy and those who know (are skilled in) lamentation to wail. 16 Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. Therefore thus says YHVH (Mercy) the Lord God/Judge Who goes warring, the Master (Lord): Mercy, the God and Judge of all, Who goes warring to save His people. “In all inner city streets there is wailing and in all highways they say, ‘Oiy va voiy! Oh no, alas!’ In every part of the northern kingdom the people will be terrified and cry out “alas, woe is me”! This as a result of their un-abating evil practices. The Assyrians will leave people dead on the streets of the towns and cities and on the highways throughout the territories of the northern tribes. This firmly establishes what was said previously concerning the diminishing numbers of Israel’s cities and towns. And they call a ploughman to mourning and those who know (are skilled in) lamentation to wail. This Chapter began with a song of lament. Therefore, it makes sense that the weight of the Word of God which is carried upon the people of Israel within His prophet, will move the people to call on every member of the community, from the simple ploughman to the professional mourner (Jer. 9:17; Matt. 9:23), to wail in the face of the death and destruction that is about to come against Israel as a just consequence of her perpetual sin. The calling of the ploughman to mourning by necessity means he will not be ploughing in order to plant crops and as a result famine will ensue. 17 Uvekhol And in all keramiym vineyards mispeid mourning, kiy-e’evor because I will pass bekirbekha through the inner part of you,” Amar says YHVH (Mercy) the Lord. 17 And in all vineyards mourning, because I will pass through the inner part of you,” says YHVH (Mercy) the Lord. Vineyards produce sweet grapes and wine, wine being a symbol of sweet abundance, and celebration of God’s goodness and provision. It is drunk in rejoicing at Israel’s festivals, and yet here it will be turned to mourning because God will “pass through the inner part” of all the people. This appears to be an allusion to the passing through of the messenger of death in Egypt (Ex. 12:12). This means that only the righteous remnant living in the northern kingdom will escape unscathed (albeit, taken into captivity as the result of the judgement against the entire northern kingdom). 18 Hoy Woe to you hamitaviym who are longing for et-yom YHVH the day of the Lord, lama-zeh for what is it lechem to you? Yom YHVH the day of the Lord hu choshekh it will be darkness velo-or and not light; 18 Woe to you who are longing for the day of the Lord, for what is it to you? The day of the Lord it will be darkness and not light; Isaiah the prophet, whose ministry converged with the latter part of the ministry of Amos wrote: 18“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21 Woe unto them that are wise in their own eyes, and prudent in their own sight! 22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: 23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!” -Yishayahu (Isaiah) 5:18-23 KJV Woe to you who are longing for the day of the Lord, for what is it to you? This is an indictment against those who claim to follow YHVH the God of Israel and yet syncretise (combine) pagan practices with their worship of Him. For all intents and purposes they believed they were godly and walking rightly before God in spite of the fact that they were contradicting His Word. So confident were they that they were right with God that they would proclaim their excitement about the coming day of the LORD, promoting it as a day of prosperity and celebration when their lifestyle would be approved of by the presence of God’s light. How chillingly familiar this is. It could easily be read today to the modern body of believers, as a description of the words and practices of popular Christianity and its love affair with predictive eschatology (study of the end times). God’s answer to this hypocrisy is: The day of the Lord it will be darkness and not light; In the context of the writings of Amos, the day of the LORD is first fulfilled in the attack of the Assyrians, then in the invasion of the Babylonians, however, the phrase “Day of the LORD” has far-reaching and yet to be fully filled manifestations. There will eventually be a final “Day of the LORD” called Yom Ha-Din “The Day of Judgement”. And whether this day is 24 hours or a thousand years the result will be the same. To the wicked, the hypocrite, the willfully unrepentant, the one who claims to know the LORD but does not, it will be a day of darkness and not light (John 3:19). Eschatological knowledge (knowledge of the end times) will not save the hypocrite from what is coming. 19 ka’asher Like when yanus iysh a man flees mipeneiy from the face of ha’ariy the lion ufegao and is met hadov by the bear, uva habayit and goes to the house vesamach and leans yado his hand al-hakiyr on the wall uneshacho and is bitten by hanachash the snake. 19 Like when a man flees from the face of the lion and is met by the bear, and goes to the house and leans his hand on the wall and is bitten by the snake. These three examples are examples of the terror experienced by the ancient Israelite when faced with circumstances that will result in certain death. There were no hospitals or anti-venom treatments in ancient Israel. Each of these examples of animal attacks were fatal and an unexpected surprise for their victims. Therefore: “1Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.” -1 Thessalonians 5:1-3 NIV “42 “Therefore keep watch, because you do not know on what day your Lord will come. 43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. 44 So you also must be ready, because the Son of Man will come at an hour when you do not expect him.” -Yeshua: Matthew 24:42-44 NIV The message here is that death will come suddenly and that each person should be prepared beforehand to face death and what comes after death. Believers are not instructed by Scripture to predict Messiah’s coming but are admonished not to bother with such nonsense, knowing that they cannot know when Messiah is coming, in the same way they cannot know if a thief will break into their homes on any given night, or whether they will be bitten by a snake, or to put it in a modern context, whether one might be hit by a car or in a car accident caused by another driver etc. I recall the foolish predictions of so called godly leaders only a few years ago, who based on blood moons and the Hebrew calendar predicted catastrophic events, the end of this world and the coming of the Messiah. On the back of blood moons books were sold, videos made and profits soured. However, the events predicted did not occur, the world did not end and the Messiah did not return, and yet the majority of those leaders remain unchallenged to this day, and many continue to make eschatology their god. God does not instruct us to focus on predicting the Day of the LORD, but on being prepared for His coming so that we might be found faithful. 20 Halo-choshech yom YHVH velo-or Will it not be darkness, the day of the Lord instead of light, ve’afeil and gloom velo-nogah with no brightness? 20 Will it not be darkness, the day of the Lord instead of light, and gloom with no brightness? In true Hebrew poetic repetition the darkness that will come to the wicked on the Day of the LORD is firmly established against the wilfully unrepentant. 21 “Saneitiy I hate, ma’astiy I reject chageichem your festivals, velo and I won’t ariyach smell be’atzeroteiychem your sacred assemblies. 21 “I hate, I reject your festivals, and I won’t smell your sacred assemblies. We note that it is not the festivals God has established for Israel that He hates, but the festivals Israel has created by syncretising pagan ritual and modifying the festivals of God to be practiced outside of the centre He appointed in Jerusalem (Deut. 12:11-21; 16:2-11; Deut. 26:2 etc.). He says, “I reject Your festivals”. The phrase “I won’t smell your sacred assemblies” is a counterpoint to the well-known phrase “A pleasing aroma to the LORD”, which is found throughout the Torah in reference to the aroma of the sacrifices which are offered to God according to His instructions (Ex. 29:18, 25, 41; Lev. 1:9, 13, 17 etc.). 22 Kiy Because im-ta’alu-liy though you offer up to Me olot burnt offerings uminchoteiychem and your freewill grain offerings, lo ertzeh I will not accept; veshelem and peace offerings meriyeiychem of your fat beasts lo abiyt I will not look at. 22 Because though you offer up to Me burnt offerings and your freewill grain offerings, I will not accept; and peace offerings of your fat beasts I will not look at. Because the offerings in question, which are three of the primary offerings prescribed by Torah, are offered according to apostate rituals and in syncretism with pagan worship, God will not so much as look at them (an idiom denoting God’s rejection of the offerings). Israel was offering God gifts with someone else’s name on them. A modern example might be gifting a present to someone who then opens it to find that someone else’s name is engraved on it. 23 Haser Turn aside mei’alay from Me on to the ground hamon the noise shireycha of your songs; vezimrat and the melody of nevaleycha musical instruments lo eshma I will not listen. 23 Turn aside from Me on to the ground the noise of your songs; and the melody of musical instruments I will not listen. There is nothing wrong with godly worship songs, however, there is something wrong with godly worship songs being sung by ungodly people. There is also something wrong with worship songs that combine the lies of pagan or secular beliefs with the truth of God’s word. How sickening it is to realise that a large number of modern Christian worship songs fit this description. God is not listening to them. When our motivation for writing songs of celebration, praise and worship to God is to ensure that they’re worded in such a way as to reach as wide an audience as possible; when we intentionally craft the lyrics to lessen the offense of the Gospel, or make our worship songs sound like ambiguous love songs, we are guilty of the same syncretism that the ancient northern kingdom was guilty of. We must Repent! 24 Veyigal kamayim mishpat But let judgement run down as waters, utzedakah and righteousness kenachal eiytan like a torrent of water in the wadi stream bed that is never ending. 24 But let judgement run down as waters, and righteousness like a torrent of water in the wadi stream bed that is never ending. The common translation “Let justice run down like a river” is acceptable but does not necessarily relay the full meaning here. It is justice in the form of Mishpat “judgement” that is being alluded to. Justice results from God’s judgement. The resulting justice will have an unending affect like the transforming affect that the torrential rainfall in the desert wadis has on the valleys of Israel. The water of that floods the wadis, represents life, however it is devastating to those caught in it. Today, when these torrential rains occur in Israel out of season, it is often the case that hikers and IDF companies out on patrol are caught in the landslides created by the rain which causes flooding in the wadis, resulting in unforeseen deaths and severe injuries. Even in the spring months when torrential rain is not expected a seasoned guide taking hikers through the desert lands of Israel will avoid wadis and dangerous zones surrounding them, because he is aware of the potential disaster. The imagery here is that of an unseasonal torrential rain fall that causes the water of life to become the agent of death for those caught unaware. Once again the emphasis is on preparedness. In an ironic and poignant twist, it is the tradition of certain Moroccan Jews* living in Israel to gather the waters of unseasonal rains like that described and to drink them in order to be healed from sicknesses. While this is a superstition, it is nonetheless a living mashal (parable) which teaches that the same waters which bring death to the wicked will also bring life to the righteous. *(I know this because we were having Shabbat with the Moroccan family of one of our Israeli sons following Pesach and during unseasonal rain). 25 “Hazevachiym uminchah higashtem-liy Did you present Me with sacrifices and freewill grain offerings vamidbar in the wilderness arbaiym shanah for forty years, beiyt Yisrael house of Israel? 25 “Did you present Me with sacrifices and freewill grain offerings in the wilderness for forty years, house of Israel? This does not mean that Israel offered no sacrifices during her forty year sojourn. After all, the Torah records the sacrifices offered (Ex. 24:5; Lev.8:1; Num. 7:12). While the regular offering of sacrifices was not as prolific during the period of wandering, neither was it none existent. What this verse means is that there were a number among the people of Israel who during that forty year period offered sacrifices to false gods outside the camp and practiced superstitions contrary to God’s instruction. In other words, “Did you offer sacrifices to Me? No, you offered them to demons, or worse, you offered them to Me and to demons at the same time.” This is affirmed by the following verse. 26 Unesatem But you have carried et sikut the tent malkekhem of your king Molech ve’eit kiyun and an idol of the god Saturn, tzalmeiychem your images (idols) kochav eloheiychem of your star gods asher asiytem lachem which you made for yourselves. 26 But you have carried the tent of your king Molech and an idol of the god Saturn, your images (idols) of your star gods which you made for yourselves. This description of heinous syncretism is heart breaking. Malkekhem “your king (other than God)”, is a reference to Molech and a word play incorporating the kings of the northern tribes. Molech was a Canaanite deity to which children were sacrificed. The Hebrew sikut translated “tent” also reflects the name of a Mesopotamian astral deity and is used as an aural pun which likens his name to Shikutz a Hebrew word meaning “detestable things”. The allusion to carrying the “tent” of their “king (Molech)” is a sad indictment against their rejection of the One true King YHVH and His mishkan “Tent of Meeting”. The Targum Yonatan reads: “You (pl.) have borne the tabernacle of your priests, Khiyun (Mesopotamian astral deity) your image, the star your god, which you have made to yourselves.” Israel’s rejection of the appointed place of worship symbolised by the “tent” and her syncretism with Molech is only a small part of her apostacy. Numerous false gods were added to the pantheon of the apostate, including but not limited to the god Saturn (kiyun) and various other star deities each purported to aid in certain areas of life (ref. Jer. 7:18). “Which you made yourselves” is a reminder that they were worshipping things they created rather than worshipping the God who created them. We are no different. Many modern believers syncretise pagan practices with their worship of God. Some mix fortune telling with prophecy and call it godly. Some mix cultural superstition with their faith in Messiah. Some use unproven herbal remedies which have been passed on from the ancient and superstitious worship of earth deities found within animistic cultures, some practice forms of exercise that involve positions named for the worship of false gods, and in doing all these things we claim that they are gifts of God for health, healing and enlightenment. Anything or anyone we allow pride of place in our lives is a false god. We were created worshipping, everything we think, do and say is an act of worship, we are either worshipping God or we are worshipping something or someone else. The first Messianic Jewish martyr Stephen, a Grecian Jew, quoted Sefer Amos when he called his Jewish brothers and sisters to repentance: “42 Then Elohim turned, and gave them up to worship the host (stars and planets) of the heavens; as it is written in the book of the prophets, ‘You house of Israel, did you offer to me slain beasts and sacrifices forty years in the wilderness? 43 Behold, you took up the tabernacle of Moloch, and the star of your god Remphan, figures which you made to worship them: and I will carry you away beyond Babylon.’” -Acts of the Sent Ones 7:42-43 (Author’s translation) 27 Vehigleiytiy etchem Therefore I will make you go into captivity meihalah beyond ledamasek Damascus,” amar says YHVH (Mercy) the Lord, Eloheiy God/Judge tzevaot Who goes warring shemo is His Name. 27 Therefore I will make you go into captivity beyond Damascus,” says YHVH (Mercy) the Lord, God/Judge Who goes warring is His Name. This speaks of the coming Assyrian, and by extension, Babylonian captivity. Once again God is named “Mercy, the God and Judge, Who goes warring to save His people”! Copyright 2022 Yaakov Brown We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. Amos 5:1-15 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death, and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Amos 5:1-15 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which Anochiy I nose carry aleiychem upon you all, kiynah a lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). 1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” As is the case in chapter 3 verse 1, the opening word of this chapter “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. This particular word which I carry upon you all This phrase differs from chapter 3:1 in that it reveals the weight of the Word of indictment upon the prophet, upon Israel and upon the Word Himself (Yeshua). We shouldn’t misread “this word that I take up against you” as some English versions do. To misread the text this way is to miss the fact that the grief, the weight of the indictment carried by the living Word essence of God within the prophet of God (Amos) is a manifestation of the resurrected and transcendent King Messiah Who took upon Himself our burdens. We note further that the testimony of Yeshua (the Word) is the Spirit of all prophecy, past present and future (Rev. 19:10). God, in Messiah the Word carries the weight that is upon His people. A lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). It is a dirge of mourning, a funeral song for Israel, a funeral song for the King Messiah. Israel as Amos knew her would soon pass away, but not completely. In a similar lament God would later reveal a two-sided scroll of mourning to the prophet Ezekiel (Ezekiel 2:10). 2 Nafelah She has fallen, lo-tosiyf kum she will rise no more--betulat the bride (virgin) Yisrael Israel. Niteshah She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. The language identifies Israel as a young bride who has yet to be conquered. Therefore, falling, she will rise no more as an innocent young bride. This also speaks of her loss of purity in seeking false gods and her physical punishment at the hands of the Assyrians. We know both from prophecy and from the subsequent history that Israel does not fall never to rise again, but “never to rise again as a young bride”. The qualifying Hebrew “betulat” (young bride, virgin) informs the phrase “never to rise again”. Israel will survive through remnant and continue to be the wife of HaShem. When the northern tribes return from exile to be reunited with the remnant of Judah they will henceforth become known as Y’hudiym (Jews). History itself is evidence of this, and the prophet Hosea whose ministry preceded and converged with that of Amos prophecies it: “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that in the place where it was said to them, You are not my people, there it shall be said to them, You are the children of the living God.” -Hosea 1:10 The phrase “She has fallen” written in the past tense, establishes the future observed by God, which is in turn spoken into time and space in the mouth of the prophet Amos. From God’s perspective all is eternally present. She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. This is a reference to rape and carries a metaphorical meaning applicable to the entirety of the northern tribes. As I have already noted, Israel, the northern tribes will not recover in the land but will return to it. Nothing will resurrect her from the temporal destruction being prophesied, but God will redeem her and return her from the subsequent exile she suffers. 3 Kiy For koh here amar says Adonay the Lord (Master) YHVH (Mercy): “Haiyr The city hayotzeit which goes forth elef a thousand tashiyr will be left with meiah a hundred, vehayotzeit and the one which goes forth meiah a hundred tashiyr will be left with a’asrah ten leveiyt to the house of Yisrael Israel.” 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” The meaning here is clear. Large cities will be reduced to the size of small towns and small towns to the size of a minyan (10). This connects the punishment of the northern tribes to the sin of the 10 spies who warned Israel against entering the land. It also reflects the fullness of God’s redemptive plan for Israel, ten being a number of fullness, wholeness, completion. 4 Kiy For koh here amar says YHVH (Mercy) the LORD leveiyt Yisrael to the house of Israel: “Dirshuniy Seek (enquire of) Me v’chyu and you will live. 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. 5 Ve’al-tidreshu And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) vehagilgal and the Gilgal (the wheel), lo nor tavo’u enter uve’eir-sheva Beersheba (well of sevens, blessing, oath); kiy for the Gilgal galoh yigleh will certainly go into captivity uveiyt-Eil and Bethel yihyeh will have succumbed le’aven to trouble, sorrow, idolatry, wickedness, iniquity. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. The counterpoint to the admonishment to “seek, enquire” of God is the warning not to “seek, enquire” of false gods (including enquiries that syncretise false gods with the God). This remains a warning to the modern believer. It has become common practice within the body of believers to syncretise our faith in the one true God of Israel with *godless popular philosophy, God denying humanist science, falsely premised Ted talks, moralism, devotional self-help (self-deification) gurus, pagan esoteric mindfulness guides and revisionist theologies. All these things join false beliefs to our Messiah essential true belief, and pollute our worship. Many of the aforementioned false guides utilize part truths which share some commonality with Biblical ideas, but pervert those ideas in much the same way Satan misuses Scripture in an attempt to tempt the King Messiah (Matt. 4:1-11). *By far the majority of self-help gurus, mindfulness guides, and moralist philosophers of the modern age, pollute the truth by stealing pieces from it and disseminating a perversion of part truths. Part truth itself being a form of lying by omission. The three locations named in this verse were once locations of blessing and sacred connection to the Patriarchs but have now been defiled, having become centres of idolatry. These places connect the upper northern kingdom to the southern land that had been taken from Judah and at that point in history was controlled by the tribe of Simeon. This indictment is aimed specifically at the northern kingdom. The allusion to Beersheba relates to what the prophet will say later concerning the idolatrous practices there (8:14). Where Israel goes up to these places of idolatrous worship they will be found and taken into captivity. In the last clause God is making an observation of the outcome of Israel’s disobedience. If Israel doesn’t seek God, but instead seeks idolatry at Bethel, she will be overcome by her own depravity. The natural consequences of sin in the fallen world are themselves a form of punishment. “Aven” meaning “trouble” is used here as a word play against the Hebrew “avon” meaning depravity, perversity. 6 Dirshu Seek (enquire of) et YHVH (Mercy) the Lord v’chyu and live, pen-yitzlach beware lest He break out kaeish like fire, beiyt yoseif (YAH adds) house of Joseph (Ephraim & Manasseh), ve’achelah and it will eat up ve’eiyn-mechabeh and nothing quench it le’veiyt-El to Bethel, 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, The region of the Bashan mentioned in the previous chapter connects Manasseh and Ephraim. This is the area to the east of the Jordan that the forebears of Manasseh, Gad and Reuven had requested (Num. 32; Josh. 13:15-23). The house of Joseph (Manasseh & Ephraim) in particular are singled out and admonished to seek the LORD. However, both Joseph and Ephraim are used as synonyms terms for Israel, as the ethnic noun relates to the northern tribes in general. We note that the text reads as a warning. “Seek the LORD and live, beware lest He break out like fire…” This reference uses language usually associated to the LORD breaking out against Israel’s enemies (2 Sam. 5:20; 1 Chron. 14:11). Its use here is intended to sober up its hearers with the reality that they, being God’s chosen, have made themselves enemies not only of God but also of one another. 7 Hahofechiym those who turn lela’anah to wormwood (bitterness) mishpat justice, utzedakah la’aretz hin’yichu and righteousness is put to rest on the land.” 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” The embitterment of justice and the putting to rest or casting down to the ground of righteousness is an idiom that conveys desecration. It is used in a similar way in Daniel 8:12. Ephraim and Manasseh were acting unjustly, intentionally withholding justice and turning the practice of justice into something ungodly. Therefore, not only had they brought bitterness on those being oppressed but would also reap bitterness as a result of the demise of society through injustice. We see something similar today in western democracies where heinous crimes receive inconsequential punishments and victims are further harmed by both the process of law and its outcomes. In our modern societies, through democratic legislation, we have not simply neglected the poor, we have also become intentional oppressors of the victims of crime, often under the guise of grace and forgiveness. Our mistake has been to enact forgiveness toward the unrepentant, something the Scripture does not teach. To the contrary, the Scripture teaches that forgiveness is offered to all but that only the repentant receive it. It is not secularism but a false gospel that has informed much of our modern law reform (so called). The reformation of something does not necessarily mean the improvement of something. 8 The One who oseih fashioned chiymah the seven stars (Pleiades) uchesiyl and the simpleton (alt. constellation [Orion]), vehofeikh and turns laboker to morning tzalmavet the shadow of death veyom and day He turns laylah to night, hechshiykh with darkness, hakorei Who calls lemeiy-hayam to the waters of the sea vayishpecheim and pours them out al peneiy on the face ha’aretz of the land, YHVH (Mercy) The Lord shemu is His name. 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. The standard English translation of this text is usually rendered “The One who fashioned the Pleiades and Orion.” This is acceptable, but the Hebrew literally says “The One who fashioned the seven stars and a constellation,”. Additionally, the Hebrew “kesiyl” (uchesiyl) is a word that means both “constellation” and “simpleton”. Therefore, an equally valid reading is “The One who fashioned the seven stars and the simpleton,” which would convey the idea that God is the Creator of the majestic stars and of the simplest human being, bringing the universe into perspective as that which exists in its entirety within God. The former reading would simply be understood as a Hebraic poetic coupling of like things “seven stars… and constellations”. Regardless of how we read the first clause, the verse as a whole conveys the creation and adds to what God has already begun to say in the previous chapter in reference to the creation narrative of Genesis 1. These words are intended to return Israel to repentant awe and away from idolatry. Their tiny false gods are no match for the Creator of all things. 9 Hamavliyg shod He who makes destruction gleam al-az upon the strong, veshod and havoc al-mivtzar upon the fortified city. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. God forms destruction from the actions of the wicked making it to shine in place of the gleam of strength. In an ironic turn of phrase the Hebrew is equivalent to saying “destruction will spoil the gleam of strength”. This is to say that God will show Israel just how weak her own strength is. By trusting in her own strength she has weakened herself because her own strength is born of her fallen actions. 10 Sane’u They hate him vasha’ar mochiyakh who corrects in the gate, vedoveir tamiym and the one who speaks with integrity yeta’evu they despise. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. Amos was one of those who corrected the people at the gate. The gate was the ancient location of counsel, city governance, spiritual direction etc. The elders of the community met at the gate of the city to decide maters, hold court, allocate funds, and listen to the counsel of both secular and religious leaders. Had the majority of the elders of Israel’s cities been wise they would have heeded the warning of the prophets and shown respect for the wise counsel of the men of integrity. Sadly they did the opposite. When we despise the words of men and women of integrity because we are offended based on the conviction of the Holy Spirit, we too become like the wicked of the generation of Amos. God has gifted us teachers and shepherds of integrity for our good. Are we listening to them or are we despising them? 11 Lachein Therefore, ya’an because you boshaschem put heavy weights al-dal upon the poor umasat-bar and from his burden of grain tikchu mimenu take tribute (taxes), bateiy gaziyt beniytem you have built houses of finished stone, velo-teishevu and you will not dwell in them; vam karmeiy-chemed your beautiful vineyards neta’tem you planted, velo and you will not tishtu drink et-yiyinam their wine. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. The strong among the northern tribes have stolen from what little grain the poor person carries home on his shoulder. The houses of the wicked are built using funds gained from the oppression of the poor. However, they will not get to enjoy their opulent stone homes or the wine from their carefully tended vineyards. The God of Israel will bring justice to the poor, weak and oppressed. 12 Kiy For yadatiy I know rabiym pisheiychem your many rebellions va’atzumiym chatoteiychem and your numerous sins (missing the mark set by God’s holiness), tzorereiy tzadiyk you bind the righteous lokecheiy khofer and take bribes, ve’evyoniym and the poor basha’ar in the gate hitu you push aside. 13 Lachein Therefore, hamaskiyl the prudent person ba’eit in a time hahiy such as this yidom is silent, kiy eit ra’ah hiy because it’s a time of evil. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. This is a further indictment against wicked governance which is predicated on rebellion and multiplied by the sins that come from rebellion. The prudent remnant among the people do not participate in the unjust rule of Israel’s cities and towns. They remain silent at this point because the majority have refused to listen to wise counsel. Thus, the wise recognise that the people are unteachable and withhold their pearls (metaphorical). The prophet of course has no such option, he is called by God to proclaim warning and pronounce the coming judgement. We should not therefore make false judgements between the witness of individual believers related to their unique callings in God. Some are tasked with proclamation, others with silence. The one who does as God instructs him is righteous regardless of the opinions of other believers. 14 Dirshu-tov Seek good ve’al-ra and not evil, lema’an so that tichyu you live; vihiy-chein YHVH (Mercy) Eloheiy-tzevaot and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say! 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! In spite of all the wilful rebellion of Israel God continues to admonish her to seek good. We note that God defines good, and that to seek good is essentially synonymous with seeking God. This is an invitation to right relationship with God. To seek good is to seek the nature of God, whereas to seek evil is to seek the product of the created being who enacted (rebellion) the first idolatry (Satan). “So that you will live” is an expression of consequence. Those who seek good reap life. “and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say!” God is always with Israel. What is meant here is that God will be with the righteous as the Merciful Judge Who goes warring on their behalf. The tragedy in the text is the observation “for that’s what you say”. This indicates Israel’s lip service to YHVH, Whom they claim is with them and approving of their apostate behaviour. God is saying “Rather than claim that you have my favour while acting wickedly, why not act righteously and actually benefit from My manifest favour?” 15 Sinu-ra Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Ulay Maybe yechenan YHVH Eloheiy-tzevaot the Lord God Who goes warring will be gracious to she’eriyt the remnant of Yosef Joseph (Ephraim & Manasseh). 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Here Israel’s king, her judges and governors, her religious leaders and secular authorities are offered a solution to the injustice at their gates: “Hate evil, and love good, be intentional about establishing justice according to My Torah (Instruction)”! In his letter to the Roman body of believers Rav Shaul (Paul the Apostle) makes a drash (comparative application) concerning dedication to the service of God in accordance with the just practice of love. As part of the drash Shaul quotes the prophet Amos, saying: “Let love be without hypocrisy. Hate that which is evil; cling to that which is good.” -Rav Shaul’s Letter to the Roman Ecclesia 12:9 “Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).” These words read as a hopeful petition by the prophet Amos on behalf of Israel (synonymous with Ephraim and Joseph). The prophet knows that Israel’s disciplining is firmly established and yet carrying the heart of Messiah Yeshua as Moses and Rav Shaul (Paul the Apostle) did [Ex. 32:32; Rom. 9:3], Amos nonetheless pleads grace. Of course God is continually offering grace, the outcome for the northern tribes has been made certain not by a lack of grace on God’s part but by the perpetual rebellion of the people. However, redemption lies ahead. Copyright 2022 Yaakov Brown Being unprepared when we have been warned is sin. Neither culture nor personality are an excuse for laziness, inaction. Amos 4 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance, you cows of the Bashan (a fruitful place) who are on the mountain of Samaria (Guardians), you are the oppressors of the poor, weak, vulnerable, the crushers of the needy; the speech to their lords (masters) is, “Enter, and drink!” 2 This swears Adonay the Lord (Master) YHVH (Mercy) in His holiness, “For behold, now, pay attention, days are coming upon you all, and you will be lifted up on spears (piercing things), and your posterity (issue, children) in fish pots. 3 And bursting forth you will go out, a woman conspicuous, and you will be thrown out to the Harmon (alt. the flat topped mountain),” declares YHVH (Mercy ) the Lord. 4 “Enter Bethel (House of God, Judge) and rebel; at the Gilgal (the wheel) make great your rebellion! And bring to the morning, your blood sacrifices, after three days from tithes (pl. tenth part). 5 And offer a sacrifice of smoke from yeast, a thanksgiving, and proclaim freewill offerings, making them heard. For this you all love, children of Israel,” declares Adonay the Lord (Master) YHVH (Mercy). 6 “And also I gifted to you clean teeth in all your cities, and lack of bread in all your places; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 7 “And also, I withheld from you the particular rain continually for the three months before harvest. And I caused it to rain upon one city, but on another city I did not cause it to rain; a portion of one was rained on, and another portion not rained on would wither. 8 And staggering, two or three cities go to another city to drink water, and are not sated; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 9 “I struck you all with blight and mildew which increases in your orchards, and vineyards and your fig trees and your olive trees, which have been devoured by worms/locusts; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 10 “I sent among you a plague in the way of Egypt; I killed your young men with the sword, along with your captured horses, and the stench of your camps rose up in your nostrils; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. 11 “I overturned you all, like when as Elohim as God/Judge I overthrew Sodom (burning) and Gomorrah (submersion), and you were like a log snatched from burning; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord.12 “Therefore this I will do to you, Yisrael; as a consequence for it, I will do this to you, prepare to meet your God, Yisrael.” 13 For behold, now, pay attention, He who forms mountains and creates breath, spirit, wind, and tells to a person what he is thinking, He who fashions dawn, hovering/covering, and treads upon the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring is His name. Amos 4 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey hadavar hazeh this particular Word, essence, substance, you parot cows habashan of the Bashan (fruitful) asher who behar are on the mountain Shomeron of Samaria (Guardians), you are ha’oshekot the oppressors daliym of the poor, weak, vulnerable, harotzetzot the crushers evyoniym of the needy; ha’omerot the speech la’adoneiyhem to their lords (masters) is, “Haviyah Enter, venishtah and drink!” 1 Listen, hear, comprehend, obey this particular Word, essence, substance, you cows of the Bashan (a fruitful place) who are on the mountain of Samaria (Guardians), you are the oppressors of the poor, weak, vulnerable, the crushers of the needy; the speech to their lords (masters) is, “Enter, and drink!” Shimu Listen, hear, comprehend, obey hadavar hazeh this particular Word, essence, substance… Once again the word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “hadavar hazeh”, meaning, “the word, this specific thing”. Where the former chapter speaks of “et hadavar” the specific Word of God (Yeshua) in terms of His person, the words that follow here are a specific warning emanating from the specific Word [Person] (logos: Yeshua [John 1]). The Creator of the universe speaks through the essence of creation to the created, and in particular to the unique and chosen people of Israel. You cows habashan of the Bashan (fruitful) asher who behar are on the mountain Shomeron of Samaria (Guardians)… Bashan is an area in the north of Israel located east of the Jordan river, and spans the tribal allotments of Gad, Reuven, and the half tribe of Manasheh. Bashan was known for its fertile soil and fruitful pasture land. The cows (easily enticed wayward people of Gad, Reuven, and the half tribe of Manasheh) had been herded southward to the idolatrous centre in Samaria. The city of Samaria was the capital of Ephraim’s territory (Isa. 7:9), and a centre where all the northern tribes gathered at times. The northern kings held court in Samaria. Ahab is called “King of Samaria” (1 Kings 21:1). This metaphor speaks to the docile behaviour of the people in allowing themselves to be so easily led into idolatry and the resulting injustice. More specifically the feminine noun “Parot” (cows, not bulls) denotes well feed women, in this case the elite women of the half tribe of Gad, Reuven, and the half tribe of Manasheh, and of the northern tribes in general. The Targum paraphrases this metaphor to read: “You rich of substance” In one of his Messianic Psalms, king David uses a similar metaphor in reference to those rich and powerful men (bulls) who have come against him. He calls them “the strong of Bashan” (Psalm 22:12). Therefore, Bashan is synonymous with fat cattle, who, lacking no good thing, are easily led into making poor decisions. You are the oppressors daliym of the poor, weak, vulnerable, harotzetzot the crushers evyoniym of the needy… The upper class women in particular and the people of the north in general, are being indicted for their intentional oppressing of the poor and their cruelty toward the vulnerable. This sin is inflated by the fact that they are harming fellow Israelis. They are not being accused of simply neglecting the poor, rather they are being called out on their intentional abuse of the poor and vulnerable. This kind of social injustice destroys the perpetrator as well as the victim. Failure to strengthen the weakest portion of the community results in weakening the whole community, making it vulnerable to destruction. Therefore, the punishment that is coming upon Israel at this point in her history is the natural outworking of her sin. By her actions she has essentially punished herself. We would do well to consider this in light of our own conduct. God offers to deliver us from self-harm. “A merciful person does himself good, But the cruel person does himself harm.” -Mishlei (Proverbs) 11:17 NASB the speech la’adoneiyhem to their lords (masters) is, “Haviyah Enter, venishtah and drink!” This is an intentionally ambiguous reference that likens the speech of the elite women to their husbands (adoneiyhem [lords]) to the speech of Israel to her false gods (adoneiyhem [lords]). The Targum further illuminates the meaning by rendering the speech as: “give us power, that we may spoil it.” 2 Nishba This swears Adonay the Lord (Master) YHVH (Mercy) bekadesho in His holiness, “Kiy For hineih behold, now, pay attention, yamiym days baiym are coming aleiychem upon you all, venisa etchem and you will be lifted up betzinot on spears (piercing things), ve’acharitechen and your posterity (issue, children) besirot dugah in fish pots. 2 This swears Adonay the Lord (Master) YHVH (Mercy) in His holiness, “For behold, now, pay attention, days are coming upon you all, and you will be lifted up on spears (piercing things), and your posterity (issue, children) in fish pots. This swears Adonay the Lord (Master) YHVH (Mercy) bekadesho in His holiness, God is Named Adonay “Lord” over adoneiyhem “their lords”, referred to in the previous verse, and in spite of the fact that He has every right as a jilted Husband to judge without mercy, He is nonetheless Named YHVH, the unpronounceable Name which denotes mercy. There is no greater expression of a vow than this. When God swears He swears by Himself and His holiness from which His character is expressed. Like the word “hineih” that follows, this is an awesome call to attention. “Kiy For hineih behold, now, pay attention, yamiym days baiym are coming aleiychem upon you all… The use of “hineih” following the vow of God emphasises the immediacy of the warning and the certainty of the coming punishment. The text does not say that the days of discipline might come, but that they are coming. you will be lifted up betzinot on spears (piercing things), ve’acharitechen and your posterity (issue, children) besirot dugah in fish pots. There are numerous variations in the English translation of these phrases, however the Hebrew is fairly simple and is using an idiomatic turn of phrase that indicates the impaling of the adults of Israel and the consumption of their progeny and achievements. It is an allusion to the king of Assyria and his invading force, who by the hand of God will enact the just punishment of God against the people of Israel. The impaling of captives on tall spears reflects a form of torturous death employed by the ancient Egyptians and thus points back to past oppression and suffering. There is also a connection to this imagery in the prophecy of Jeremiah recorded later in Israel’s history (Jer. 16:16). The Targum reads: “That people shall take you away on their shields, and your daughters in fishermen's boats;” 3 Uferatziym And bursting forth teitzenah you will go out ishah a woman negdah conspicuous, vehishlachtenah and you will be thrown out to haharmonah the Harmon (alt. the flat topped mountain),” neum declares YHVH (Mercy ) the Lord. 3 And bursting forth you will go out, a woman conspicuous, and you will be thrown out to the Harmon (alt. the flat topped mountain),” declares YHVH (Mercy ) the Lord. This continues the metaphorical language describing the coming exile. Like a woman conspicuously escaping through a breech in a city wall Israel will be exposed while trying to escape the invading Assyrians and will be easily captured and exiled. We note that it is YHVH, Mercy Who speaks these words of judgement, and are reminded yet again that His Mercy both precedes and is the result of His judgement. 4 “Bo’u Enter Bayt-El Bethel (House of God, Judge) ufishu and rebel; hagilgal at the Gilgal (the wheel) harbu make great lifshoa your rebellion! Vehaviyu And bring laboker to the morning, zivcheiychem your blood sacrifices, lishloshet after three yamiym days ma’seroteiycham from tithes (pl. tenth part). 4 “Enter Bethel (House of God, Judge) and rebel; at the Gilgal (the wheel) make great your rebellion! And bring to the morning, your blood sacrifices, after three days from tithes (pl. tenth part). Enter Bayt-El Bethel (House of God, Judge) ufishu and rebel; hagilgal at the Gilgal (the wheel) harbu make great lifshoa your rebellion! Bayt-El (Bethel) had become a centre of idolatrous worship in the north and is named here with palpable irony. The tribes of the north enter a place once honoured by God in connection to the patriarch Jacob and now, at this point in Israel’s history, dishonoured by syncretistic worship and unbiblical sacrifices. Israel enters the “House of God/Judge” with the intention of rebelling. Thus, the northern tribes are judged and found wanting by their own actions. Their apostacy is no accident. “Ufishu” from “pasha” the Hebrew root meaning rebellion is used again to show the intrinsic connection between idolatry (the root of all sin) and its fruit rebellion. Rebellion being the father of the many subsequent manifestations of sin. Gilgal was an Israelite camp west of the Jordan river and east of Jericho. It was a location where Samuel the prophet judged Israel and where Saul the first king of Israel was ordained, and It was yet another main centre of idolatrous worship for the northern tribes (5:5, 27; 6:7; 7:11, 17 cf. Hos. 4:15). Israel’s former request for a king like the other nations was itself an act of idolatry and a root for the national sin manifest during the days of the prophecy of Amos. The doubling up of the word “pasha” rebellion, and the references to multiple locations of idolatrous worship firmly establish the indictment concerning the sin of the people. And bring laboker to the morning, zivcheiychem your blood sacrifices, lishloshet after three yamiym days ma’seroteiycham from tithes (pl. tenth part). This is to say: “Bring your apostate blood sacrifices to your counterfeit altar on high places not approved by God, go about your superstitious three day rituals and bring your tithes, which should have instead been brought to Jerusalem. By all means pretend to follow some small aspect of what’s commanded in the Torah by syncretising it with the practices of idol worship. Go ahead, practice your sin, see what happens…” “After three days from tithes” can be understood to mean that the tithes that should have been brought to Jerusalem are instead being used in sacrificial rites at an apostate location in the north (Samaria, Bethel etc.). 5 Ve’kateir And offer a sacrifice of smoke mechameitz from yeast todah a thanksgiving, vekiru and proclaim nedavot freewill offerings, hashmiyu making them heard, known. Kiy For kein this ahavtem you all love, beneiy children Yisrael of Israel (Overcome in God, Judge),” neum declares Adonay the Lord (Master) YHVH (Mercy). 5 And offer a sacrifice of smoke from yeast, a thanksgiving, and proclaim freewill offerings, making them heard. For this you all love, children of Israel,” declares Adonay the Lord (Master) YHVH (Mercy). And offer a sacrifice of smoke mechameitz from yeast todah a thanksgiving… The sarcasm continues regarding Israel’s apostate practices. God commands in the Torah that yeast not be offered with a burnt offering: “‘No grain offering, which you bring to YHVH, shall be made with yeast, for you shall not offer up in smoke any yeast or any honey as an offering by fire to YHVH.’” -Vayikra (Leviticus) 2:11 (Author’s translation) Yeast represents sin. To offer a symbol of sin to God as a gift is abhorrent. Ironically, the actions of the northern tribes in syncretising heathen worship are well represented in an offering of a symbol of sin. They have at this point in history, been repaying God’s love with sin filled rebellion. Modern Christians are in no position to pass judgement. It has been taught among Christians for millennia that Yeshua’s parable of the yeast permeating the dough likens the Gospel’s spread in relationship to the kingdom of God, to yeast that spreads through the world (Matt. 13:33; Luke 13:20-21). Thus, the message of the Gospel is compared to an established (throughout the TaNaKh [OT]) symbol for sin. Like the offering of yeast by the northern tribes, the comparing of the Gospel to yeast is abhorrent. and proclaim nedavot freewill offerings, hashmiyu making them heard, known. Not only are the sacrifices and offerings apostate they are also being practiced as nothing more than a show of piety, an act of spiritual pride performed for others to see. Yeshua the King Messiah later addresses the hypocrisy of performance based religion: “5 And they do all their deeds to be noticed by other people; for they broaden their [a]phylacteries and lengthen the tassels of their garments. 6 And they love the place of honor at banquets, and the seats of honor in the synagogues, 7 and personal greetings in the marketplaces, and being called [b]Rabbi by the people.” -Matthew 23:5-7 NASB Are we guilty of performance based religion? How might we seek the strength of Messiah in order to change our behaviour to meet God’s standard of holiness? For kein this ahavtem you all love, beneiy children Yisrael of Israel (Overcome in God, Judge),” neum declares Adonay the Lord (Master) YHVH (Mercy). At this time in our history our modus operandi was to seek glory for ourselves at the expense of the vulnerable and in direct opposition to the commandments of God. Ironically the things we loved to do were acts of hatred not only against the poor but also toward ourselves. The same is true today. Only the true love of God can deliver us from our self-destructive behaviours. 6 “Vegam And also Aniy I nataiy lachem gifted to you nikyon clean shinayim teeth behkol in all areiychem your cities, vechoser and lack of lechem bread behkol in all mekomoteiychem your places; velo-shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 6 “And also I gifted to you clean teeth in all your cities, and lack of bread in all your places; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. And also Aniy I nataiy lachem gifted to you My nikyon clean shinayim teeth behkol in all areiychem your cities… The “cleanness of teeth” may be a euphemism for famine as some suggest, or it may refer to God bearing His teeth at Israel in an act of anger. The later seems most likely given the prophesied invasion of the cities. We note that the discipline of famine and physical harm is considered a gift. and lack of lechem bread behkol in all mekomoteiychem your places… This is clearly a metaphor for famine (2 kings 8:1). The phrase “in all your places” indicates nationwide famine. Israel is being given these physical warnings of famine and invasion as a call to repentance. Again, famine is “gifted” to Israel. Suffering that leads to repentance is a redemptive gift of God. velo-shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. This phrase appears five times in this chapter. It is a heart breaking observation that indicates Israel’s constant turning away from God in spite of the many warnings and the physical discipline God has given in order to provide an opportunity for repentance. The Hebrew does not simply say “you have not returned to me” but “you continually choose not to return to me”. This is a description of a way of life rather than the addressing of a singular act of rebellion. At this point in our history we were wilfully and continually turning our backs on God. 7 “Vegam And also, Anochiy I manatiy withheld mikem from you et-hageshem the particular rain be’od continually for the sheloshah three chadashiym months lakatyir before harvest. Ve’himtartiy And I caused it to rain al-iyr echat upon one city, ve’al-iyr achat lo amtiyr but on another city I did not cause it to rain; chelkah a portion achat of one timateir was rained on, ve’chelkah asher-lo timateir and another portion not rained aleyah on tiyvash would wither. 7 “And also, I withheld from you the particular rain continually for the three months before harvest. And I caused it to rain upon one city, but on another city I did not cause it to rain; a portion of one was rained on, and another portion not rained on would wither. The withholding of the timely rains that precede the harvest is a kind of shock and awe campaign. Without these rains the harvest would be meagre and famine perpetuated due to poor seed return. We note that as a counterpoint to Israel’s perpetual turning away the rains are perpetually withheld. When one rejects the supplier of water, water is withheld. Therefore, our sinful actions are self-harm. In addition to this God had brought about erratic rainfall within smaller locations so that on one side of a city rain fell and on the other the land dried up. As a result there would have been in fighting among the inhabitants of the city and a tendency for those who benefited from rainfall to hoard supplies. All of this accentuates the rebellious modus operandi of the people at that time. 8 Ve’nau And staggering shtayim two or shalosh three ariym cities el-iyr achat go to another city lishtot to drink mayim water, ve’lo and are not yisbau sated; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 8 And staggering, two or three cities go to another city to drink water, and are not sated; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. A lack of food from grain and fruiting trees was one thing, but a lack of drinking water is another thing altogether. Water is primary to human survival, without it we die. In spite of Israel experiencing these hardships she had not turned toward God. This repetition of the phrasing “yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord” becomes weightier when we realise that Israel had sought help during the famine and drought that resulted from God’s discipline, but they had not sought it from God. This means that false deities were being sought and or syncretised worship practices employed in order to invoke demonic spiritual support for Israel’s practical problems. 9 “Hikeiytiy I struck etchem you all bashidafon with blight uvayeirakon and mildew harbot ganoteiychem which increases in your orchards, vecharmeiychem and vineyards ute’eineiychem and your fig trees vezeiyteiychem and your olive trees, yochal which have been devoured hagazam by worms/locusts; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 9 “I struck you all with blight and mildew which increases in your orchards, and vineyards and your fig trees and your olive trees, which have been devoured by worms/locusts; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. Every time a discipling action is alluded to the phrase “yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord” follows. And each time the heart condition of the people is exposed. The fruiting trees described represent prosperity and celebration (wine, figs), healing and spiritual strength (olives). The metaphor exposes the spiritual and physical decay of the souls of the people. 10 “Shilachtiy I sent vachem among you dever a plague bederekh in the way Mitzrayim of Egypt; haragtiy vacherev bachureiychem I killed your young men with the sword, im sheviy suseiychem along with your captured horses, va’a’aleh be’osh machaneiychem and the stench of your camps rose up uveapechem in your nostrils; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 10 “I sent among you a plague in the way of Egypt; I killed your young men with the sword, along with your captured horses, and the stench of your camps rose up in your nostrils; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. I sent vachem among you dever a plague bederekh in the way Mitzrayim of Egypt… This can be understood to be likening the punishment of God against Israel during the time of Amos to the plagues of Egypt (Ex. 7-12), or to the plague Israel experienced on her way out of Egypt on her journey in the desert (Num. 16:46). The later seems more likely given that the Hebrew reads bederekh “in the way”, rather than “in Egypt”. 11 “Hafachtiy I overturned vachem you all, kemahpeichat like when as Elohim as God/Judge I overthrew et-sidom ve’et-amorah Sodom (burning) and Gomorrah (submersion), vatihyu keod and you were like a log mutzal snatched misereifah from burning; ve’lo shavtem yet you have not continually returned aday to Me,” neum declares YHVH (Mercy) the Lord. 11 “I overturned you all, like when as Elohim as God/Judge I overthrew Sodom (burning) and Gomorrah (submersion), and you were like a log snatched from burning; yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord. The list of literal and metaphorical calamities reaches its crescendo with this reference to Sodom and Gomorrah. This allusion is multifaceted in that it infers that Israel’s sins have caused her to descend to depths of depravity equal to those of Sodom and Gomorrah. The destruction therefore will be similar, however God in His mercy reached in and grabbed Israel from the burning fire (a reference to the fiery sulphur that rained on Sodom and Gomorrah) like a log pulled out before it can be consumed, charred but in one piece. We note that the metaphor puts the hand of the one who delivers the log at risk of harm. God has given of Himself in order to deliver Israel. “Yet you have not continually returned to Me,” declares YHVH (Mercy) the Lord.” 12 “Lachein Therefore koh this e’eseh-lekha I will do to you, Yisrael; ekev as a consequence kiy for zot it, a’eseh-lakh I will do this to you, hikon likrat-Eloheiykha Yisrael prepare to meet your God, Israel.” 12 “Therefore this I will do to you, Yisrael; as a consequence for it, I will do this to you, prepare to meet your God, Yisrael.” This draws together all the imagery of the previous verses and denotes both terrifying punishment and reconciliatory promise. Therefore koh this e’eseh-lekha I will do to you, Yisrael; ekev as a consequence kiy for zot it, a’eseh-lakh I will do this to you… I will punish you in a terrible way as a consequence of your sinful actions. prepare to meet your God, Israel. The way the reader receives this phrasing determines the outcome. A refusal to prepare will result in meeting God the Judge of Israel, while choosing to prepare through returning to YHVH (Mercy) in repentance will mean suffering the consequence of sinful actions in the physical world, but also being given an opportunity to meet YHVH in the desert of exile on a journey that returns Israel to the land of promise. The principle can be applied by all believers. Are we ignoring God’s admonishment of preparation and thus reaping self-destruction, or are we walking in repentance and receiving God in an intimate meeting between Creator and creation. The repentant prepare and receive mercy from the Judge, while the unprepared are condemned. Being unprepared when we have been warned is sin. Neither culture nor personality are an excuse for laziness, inaction. 13 Kiy For hineih behold, now, pay attention, yotzeir He who forms hariym mountains uvorei and creates ruach breath, spirit, wind, umagiyd and tells leadam to a person mah-sheicho what he is thinking, oseh He who fashions shachar dawn eiyfah, hovering/covering vedorekh and treads al upon bamoteiy aretz the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring Shemo is His name. 13 For behold, now, pay attention, He who forms mountains and creates breath, spirit, wind, and tells to a person what he is thinking, He who fashions dawn, hovering/covering and treads upon the high places of earth, YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring is His name. For hineih behold, now, pay attention, yotzeir He who forms hariym mountains uvorei and creates ruach breath, spirit, wind… The Lord reminds Israel that He is the Creator. That He both forms that which is created and creates life, the human spirit (ruach) from nothing. The ruach (wind), created from nothing, moves the dust of the earth. The ruach (breath) of God gives neshama (eternal convergent existence) to the dust, forming humanity. The ruach (spirit) of human beings is created by HaRuach (The Spirit) Elohiym of God. and tells leadam to a person mah-sheicho what he is thinking… The ambiguity seems intentional. God is the nearest subject but the person is the nearest object. Therefore, God both knows every thought of a human being before it is thought and speaks His divine thoughts to human beings according to their ability to receive His Word. He who fashions shachar dawn eiyfah, hovering/covering vedorekh and treads al upon bamoteiy aretz the high places of earth, This is an allusion to the creation account of Genesis 1. The Spirit of God hovers over the deep and forms the earth. He is Creator and Ruler over all things. Additionally and with regard to the apostate worship which was being performed at the time of the prophecy of Amos, God treads on the highest places used by the wicked as shrines to false gods. He grinds all idols to dust beneath His feet. By necessity all that is made has a beginning. The God of Israel has no beginning or end, He is all existing and therefore has no maker. Throughout Scripture the names of persons are used as a summation of their character attributes. When Israel is lost in rebellion what is the Name of her God? YHVH (Mercy) the Lord Elohay God/Judge tzevaot Who goes warring Shemo is His name. His Name is “Mercy the Righteous Judge Who goes warring to save His people”. Copyright Yaakov Brown 2022 The word “shema” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. Amos 3 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Israel, upon the entire family which I brought up from the land of Egypt: 2 “Only you I know from all families of the earth; therefore I will punish you for all your depravity.” 3 How can two people walk in unity except if they are in agreement? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring.14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. Amos 3 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which diber YHVH (Mercy) the Lord has spoken aleiychem upon you, b’neiy Yisrael children of Israel, al kol-hamishpachah upon the entire family asher which he’eleiytiy I brought up mei’eretz from the land of Mitzrayim (double distress) Egypt: 1 Listen, hear, comprehend, obey et-ha’davar this particular Word, essence, substance this which YHVH (Mercy) the Lord has spoken upon you, children of Yisrael (overcome in God), upon the entire family which I brought up from the land of Egypt (Mitzrayim: double distress): “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” The opening word “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. “this which YHVH (Mercy) the Lord has spoken upon you, b’neiy Yisrael” It’s a mistake to translate “aleiychem” as “against you [pl.]”. A translation employed by a number of English versions of the text. Anyone with a rudimentary understanding of Hebrew knows that this common contraction of “al” (upon) and “l’chem” (to you [pl.]) means “upon you”. This is why we respond to the colloquial phrase “Shalom aleiychem” with the words “Aleiychem shalom”. “Peace be upon you”, and the response “Upon you be peace”. The common English translation “against” misunderstands the Biblical Hebrew worldview. In the same way that Amos carries the burden of God’s Word upon himself, the people of Israel carry the weight of the Word of God’s rebuke upon themselves. God’s Word is not “against” Israel but “upon” her. It is not punitive but instructional. The weight of God’s rebuke is heavy only so long as Israel remains unrepentant. Through repentance that which was heavy becomes light. This is one of the reasons Yeshua says: “Come to me, all you that labour and are heavy with burden, and I will give you rest. Take my yoke upon you, and learn of me; for I am gentle and lowly (close to the earth) in heart (core being): and you will find rest for your souls. For my yoke is easy, and my burden is light.” -Mattitiyahu (Matthew) 11:28-30 (Author’s translation) Given that like the prophet’s name Amos (burden), the word he carries is made a burden upon the children of Israel. We should remember that Amos himself is an Israelite of the tribe of Judah. Thus the prophet identifies with the people. He doesn’t see himself as separated from the people in relationship to his ethnic and religious identity, rather he is distinct from those who are walking in disobedience to God’s instructions. “upon the entire family which I brought up from the land of Mitzrayim (double distress) Egypt:” This word is clearly indicated as being for all the tribes of Israel including Judah and Benjamin. In the context of Amos when Israel is used of the northern tribes alone a distinction is made by the lack of qualifying terms. Here, Israel is qualified as “the entire family which I brought from the land of Egypt”. 2 “Rak Only etchem you yada’tiy I know mikol from all mishpechot families ha’adamah of the earth, soil, dirt; al-kein therefore efkod I will punish aleichem you eit kol-avonoteiycham for all your depravity.” 2 “Only you I know from all families of ha-adamah the earth (the substance from which humanity is created in union with the breathe of God [neshamah]); therefore I will punish you for all your depravity (avon).” These are the words of a devoted husband who has eyes only for the wife of his youth. They’re spoken to a wife who has nonetheless slept around on him and welcomed his affection only so far as it serves her lust filled goals. We note that the Hebrew specifies that God’s choosing of Israel distinguishes her among all human beings. The phrase “ha-adamah” reflects the creation of humanity from the “adamah” dirt of the earth. This is an intimate reminder of the fact that God’s relationship with Abraham, Isaac and Jacob is a familial relationship between Father and sons. When Jacob went down to Egypt he was 70 in total (Gen. 46:27; Ex. 1:5; Deut. 10:22), a family numbered according to the symbolism of the fullness of the nations (Gen. 10). God is reminding Israel that even before her trial of slavery and bondage He had set her apart to belong to Him. Like a bride preparing for her wedding in this sin affected world, Israel was proved through her trial and matured in her suffering. 3 Hyeikechu shenayim How can two people walk yachdav in unity biktiy except im if noadu they are in agreement? This question begins a series of rhetorical questions denoting cause and effect. Ultimately the rhetorical question that sums up the series would be, “How is it possible that you have been clearly warned by God of coming destruction (the just response to your sin,) and have been directed as to how you might escape it, and yet have chosen to ignore Him?” This first rhetorical metaphor alludes to God and His chosen people, two men who are not walking in unity because they do not agree on the foundational doctrines of morality. This does not teach that believers must agree on everything, rather it teaches that unless two agree on the foundational premise for the way they walk, they cannot walk together. The context does not address agreement between Israelites (though that too is important), but agreement between God and Israel. Put simply, if two men arrange to meet at a given point in order to begin a journey (walk), but one of the men later decides of his own fruition that he thinks he should meet his friend at another time and place entirely, and doesn’t inform his friend of the changed plans, the two will neither meet nor begin their journey together. With regard to God and Israel, the two had agreed together at Sinai on the holy standard set by God in order for their right relationship to continue. However, while they began the journey together, at some point Israel decided that she knew better and left the path. By doing so, Israel had put herself in a position equal to that of those who refuse to agree to God’s moral standard in the first place. Thus, at the time of the prophecy of Amos, Israel was not in agreement with the foundational principle of her relationship with God. Therefore, “How can two people walk in unity except if they are in agreement?” To walk in unity with God is to agree with Him, that we have fallen short of His moral standard and accept His grace enacted in mercy, so that we can once again walk unashamed with our Creator. 4 Hayishag aryeih Will a lion roar baya’ar in the forest veteref eiyn when he has no prey? Hayitein Kefiyr kolo Will a young lion employ his voice mimeonato from his den biltiy except im if lachad he has caught something? 4 Will a lion roar in the forest when he has no prey? Will a young lion employ his voice from his den except if he has caught something? In this metaphor the Lion is HaShem and the prey is Israel. Israel is living in idolatrous comfort believing that the forest is quiet, but the lion is roaring and roaring means He is on the prowl for prey. The right response would be for the prey to cower and seek refuge (refuge is something that according to His nature, God offers perpetually to Israel). However, Israel has numbed herself to the danger (Jer. 5:6; Nahum 2:11), and at this point in her history is perpetually turning away from God (with the exception of the righteous remnant, inclusive of the prophets). 5 Hatipol tzipor Will a bird al pach fall into a snare on ha’aretz the ground umokeish eiyn lah if there is no bait in it? Haya’aleh-pach Will a trap rise up min ha’adamah from the earth, dirt, ground velachod and seize lo yilkod nothing at all? 5 Will a bird fall into a snare on the ground if there is no bait in it? Will a trap rise up from the earth, and seize nothing at all? While this is another rhetorical question intended to convey the idea that all the coming destruction is inevitable, it is nonetheless also an allusion to the self-destructive behaviour of Israel. Israel has fallen for the bait of sin and death: the false gods, the sexual depravity and the injustice of the neighbouring nations. The snare indeed has been thrown skyward to catch the bird Israel, who has willingly sought out the lure and has become entangled in the fruit of her own sinful choices. We note that two different words for earth are used: ha-aretz (the land) and ha-adamah (soil). The metaphor speaks of the bait of sin being present in the violated creation, thus “the land”, while also being particularly associated with “Ha-aretz” the Land of Israel. Alongside this are the very building blocks of humanity, “ha-adamah” (the soil) and the “Neshamah” (life breath of God convergent with the soil). These two hold the sin affected human being to account by way of a just snare. The trap springs up from the beginning of creation and captures the violator of creation, that person who has refused life and invited sin and death. The redemptive solution is always on offer. The offer of salvation being present before the creation of the worlds (1 Peter 1:19-20; Rev. 13:8). 6 Im yitaka shofar If a rams horn is blown beiyr in a city, ve’am will the people lo yecheradu not quake with terror? Im tihyeh ra’ah If an evil, distress, disaster occurs beiyr in a city, has YHVH (Mercy) the Lord lo asah not fashioned it? 6 If a rams horn is blown in a city, will the people not quake with terror? If an evil, distressful disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it? Once again it is not a “trumpet” but the shofar (rams horn) which combines the symbolic meanings of warning and substitutionary sacrifice. The plain meaning (p’shat) being that people in a war torn area who hear the sound of the rams horn become terrified knowing that their city of residence is on the brink of destruction. “If an evil, distress, disaster occurs in a city, has YHVH (Mercy) the Lord not fashioned it?” The rhetorical question has an obvious plain meaning. However, some misinterpret it to their detriment. The foolish notion that God is not in control of evil is silenced here. God is not guilty of evil, nor is He complicit, rather He created the possibility of evil in order that love might be manifest through freewill. Knowing the end from the beginning God also sacrificed Himself in Messiah before the creation of the worlds, thus providing the solution to the problem of evil before the problem of evil existed (1 Peter 1:19-20; Rev. 13:8). “But he said unto her, ‘You speak in the same way the foolish women speak. What are you saying? Should we receive good at the hand of God, and not receive evil?’ In all this Job did not sin with his lips.” -Job 2:10 (Author’s translation) The satanic forces are subject to God. He puts in order all things both good and evil for His divine purposes of holiness and redemption. In God all things exist and have their being, nothing exists outside of God, therefore the forces of evil are reliant on God for their continued existence. If evil comes, God has not only allowed it, He has set it in order for the purpose of good. Because evil relies on God, who is good, for its existence, evil is subject to good. Thus, evil cannot overcome good. “The light shines in the darkness and the darkness cannot overcome it.” (John 1:5) Put simply, the rhetorical question is, “Do you seriously believe God is not in control of the evil that happens?” Consider the alternative, if evil is not under God’s control, who controls it? If Satan controls evil and that control is not subject to God, is Satan outside of God’s control? A curse on that lie! The false idea that there is balance between good and evil is a lie seeded by Satan. The reality is this: God is all existing, Satan is created, the created thing is subject to the Creator. Therefore, the battle of good and evil is the battle between a Papermaker and a piece of paper. The Papermaker finds that the paper has been defiled with vile words, so He lights a match and the paper is incinerated. The battle between Good and Evil is like a battle between an ocean of universes and a speck of dust beneath a toenail. 7 Kiy lo ya’aseh For Adonay YHVH (Mercy) the Lord God does not davar kiy im galah speak a word unless He reveals sodo His secret el-avadayv to His servants haneviyiym the prophets. 7 Adonay YHVH (Mercy) the Lord God does not speak a word unless He reveals His secret to His servants the prophets. This verse qualifies the former verse by explaining that God has both ordered and given warning regarding the destruction (evil) that is to come. He has not quietly arranged the destruction of the people in response to their sin. He has instead given them every opportunity to repent. This has always been his modus operandi with regard to Israel and humanity as a whole. The prophets are like emergency workers sent to give news of the approaching disaster and direct people to shelter (repentance, reconciliation). Fools who disregard the warning of the emergency workers will always reap what they have sown. “The secret of the LORD is with those who fear Him; and He will show them his covenant.” -Psalms 25:14 (Author’s translation) 8 Aryeih sha’ag A lion has roared! Miy lo era Who will not fear? Adonay YHVH (Mercy) The Lord God diber has spoken! Miy lo yinava Who could stop himself from prophesying? 8 A lion has roared! Who will not fear? Adonay YHVH (Mercy) The Lord God has spoken! Who can stop himself from prophesying? The Lion, God Himself has roared fair warning. The prophet Amos is incredulous, the rhetorical question sour on his tongue. By the Ruach HaKodesh (Holy Spirit) it’s as if Amos were saying: “I can’t help but prophecy this warning to you because of my devotion to God and the realisation that I need to repent and rely on God’s grace and the manifestation of His mercy. How is it that you [pl.] are not terrified of God? How is it that you are not repenting and prophesying warning to others?” 9 Hashmiyu Proclaim al on armenot the palaces be’ashdod in Ashdod (Violent despoiler) veal-armenot and on the citadels be’eretz in the land of Mitzrayim Egypt (double distress) veimru and say, “Heiasfu Gather al on hareiy the mountains shom’ron of Samaria (Guardians) ureu and see the mehumot rabot great turmoil betochah within her va’ashukiym and the oppressions bekirbah in her midst. 9 Proclaim on the palaces in Ashdod and on the citadels in the land of Egypt and say, “Gather on the mountains of Samaria and see the great turmoil within her and the oppressions in her midst. Amos, by the Spirit declares that the coming punishment upon Israel is to be made known to Israel’s neighbours. The nations must learn that God shows no partiality. All must know that God is just and that He rewards those who diligently seek Him. Within the historical context of this message, how were Israel and Judah (v.13), and the surrounding nations to hear the prophetic warning? To make a modern comparison we would say that the ancient prophets of Israel were the equivalent of self-published writers with a very small immediate audience. They travelled, certainly, but in and of themselves they did not have the reach required to ensure that all for whom the message was intended would receive it. Even when the ministries of three or four prophets overlapped their collective resources could not have spread the message nationally or internationally. Therefore, there was an element of great trust in the obedience of the prophets. A trust placed in God for the spread of the message, and the fullness of its redemptive outcome. So how did the message of the prophets spread and become popular knowledge (as indicated by the prophetic word itself)? It spread by word of mouth from one righteous person to the next and was proclaimed not only by fellow prophets but also by common people of righteous faith, people the Scripture refers to as a righteous remnant. No prophet could hope to be effective based on his own personal reach, rather the spread of the prophetic word relied on the obedience of the faithful remnant community. Some would travel through dangerous lands to convey the message they had received from the Lord via the prophet, others would share the message with their children who in turn would pass it on to their friends and so on. A farmer, a house wife, a stone mason, a builder, a vine tender, a harvester, from the highest echelons of society to the impoverished street person, those who were of the faithful remnant spread the message of warning throughout Israel and Judah and into the neighbouring nations. How can I be so certain of this? After all, I don’t live in ancient Israel. My certainty, like the trust of the prophets, is born of and reliant on God, Who is just. Justice demands an accurate indictment, the opportunity for the guilty to face their accuser, and a fair trial. This has always been the modus operandi of the King of Justice, YHVH (Mercy). “and say, ‘Gather on the mountains shom’ron of Samaria (Guardians) and see the great turmoil within her and the oppressions in her midst.’” The plain meaning points to the neighbouring nations standing on the high places of Samaria in the territory of the ten northern tribes of Israel in order to witness Israel’s punishment. This of course denotes Israel’s future exile and the desecration of the shrines of idolatrous worship constructed on the high places. The neighbouring nations are called to bear witness to Israel’s punishment. They are called to gather on the mountains of Shom’ron (Guardians). The remez (hint at deeper meaning) here is that of guardianship. The nations are to gather in the midst of the guardians of Israel and look upon the discipline that the guardians of Israel meet out upon her according to God’s instruction. The malakhiym (angelic guardians) who surround Israel, surround her for her protection. Both her protection from outside threats and protection from the threats within. The greatest of the threats within being idolatry. 10 Velo-yadeu And they don’t know asot-nechochah how to fashion what is straight,” neum utters YHVH (Mercy) the Lord, “ha’otzriym these storers chamas of violence vashod and havoc be’armenoteiyham in their palaces.” 10 And they don’t know how to fashion what is straight,” utters YHVH (Mercy) the Lord, “these storers of violence and havoc in their palaces.” The Targum reads, “And they know not how to practice the Torah”. At this point in our history, we Israelites have so neglected God’s written word that we no longer know how to obey it due to our being devoid of it. Instead we store up sinful violence and practice injustice within our cities and palaces. 11 Lachein Therefore, ko this is what amar Adonay YHVH the Lord God says: “Tzar An adversary, useviyv will circle ha’aretz the land, vehorid and take down mimeich uzeich your might from you, venavozu and plunder armenotayich your citadels.” 11 Therefore, this is what Adonay YHVH the Lord God says: “An adversary, will circle the land, and take down your might from you, and plunder your citadels.” This refers to the king of Assyria, who invaded the land of Israel in the days of king Hoshea, and conquered Samaria, carrying Israel captive (2 Kings 17:6). 12 Ko This is amar what YHVH (Mercy) the Lord says: “Ka’asher Like when yatziyl haroeh the shepherd snatches mipiy from the mouth ha’ariy of the lion sheteiy two chera’ayim legs or a vedal-ozen piece of an ear, kein so will yinatzelu b’neiy Yisrael the children of Israel be snatched away hayosheviym who dwell beshomeron in Samaria — bif’at mitah in a corner of a bed uvidmeshek and Damascus ares on a couch! 12 This is what YHVH (Mercy) the Lord says: “Like when the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so will the children of Israel be snatched away who dwell in Samaria — in a corner of a bed, and in Damascus from a couch! The plain meaning is that only a small remnant of the northern tribes will survive the Assyrian and Babylonian invasions. “Israel are scattered sheep; the lions have driven away: first the king of Assyria has devoured him; and last this Nebuchadnezzar king of Babylon has broken his bones.” -Yermiyahu (Jeremiah) 50:17 (Author’s translation) The phrase “in Samaria in a corner of a bed” can be understood multiple ways. First, it speaks of the very corner of the tribal land and therefore means that all will be affected from the Greatest to the least. Second, it may be a metaphor for cowardice, hiding in the corner of the bed. Third, a metaphor for poverty, having only a corner to lie in. The phrase “Damascus on a couch” refers to the residents of Damascus, the then capital of the kingdom of Aram, being comfortable, sitting on luxurious couches thinking themselves secure. However, Damascus was taken around the same time Samaria was. The Targum reads “that dwell in Samaria, in the strength of power, trusting in Damascus.” Inferring that the northern tribes had begun to place their trust in the foreign power Aram. Some Israelites even living in Damascus. Regardless, both Aram and Israel would be conquered. 13 Shimu Listen, hear, comprehend, obey vehaiydu and bear witness beveit Ya’akov in the house of Jacob (follower),” neum utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring. 13 Listen, hear, comprehend, obey and bear witness in the house of Jacob,” utters Adonay YHVH (Mercy) the Lord God, Eloheiy the God Who goes warring. Once again the Hebrew “Shimu (Shema)” is employed. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. “Bear witness in the house of Jacob” is a declaration to the prophets, and the righteous remnant who live within all Israel (inclusive of the tribes of Judah and Benjamin). As is the case elsewhere in the TaNaKh (OT), two witnesses of a matter are established by the third witness, God Himself (Deut. 19:15). The first witness being the neighbouring nations (v.9), and the second being the prophets and righteous ones within Israel’s borders (present verse). “Adonay YHVH (Mercy) the Lord God, Eloheiy the God hatzeva’ot Who goes warring.” Three titles for God are expressed here. “Adonay”, meaning Lord, Master, “YHVH”, the unpronounceable proper noun which denotes mercy*, and “Eloheiy Hatzevaot” meaning, “God Who goes warring”. The Hebrew “tzevaot” is an intense plural form of “tzava”, to go forth in war. Thus, “God Who goes warring.” These three names teach us that God is the Merciful Lord Who goes warring against sin and death. We are not to diminish His character in our own eyes by saying that He is a pacifist, nor that He is devoid of mercy when He disciplines. We accept and hold the mysterious tension of His holiness with awe. *In Jewish tradition it is written: "The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6). In Scripture Elohim is the Name given for God as the Creator of the universe (Gen 1:1-2:4a) and implies strength, power, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy. 14 “Kiy For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions, alayv ufakadtiy I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God); venigdeu and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground. 14 “For in the day that I number Israel’s rebellions, I will also number upon the altars of Bethel; and cut off the horns of the altar, and they will fall to the ground. “For beyom in the day pakediy that I number fisheiy Yisrael Israel’s rebellions” We note that the coming day of numbering is not a possibility but a certainty. “When”, not “if”. The language of “numbering” is a measure of accountability and a sort of listing, in this case a listing of sins recorded in the indictment against Israel. Specifically, the root “pasha” (rebellion) is addressed. The idolatrous act of rebellion forms the foundation for all other types of sin. “I will also number al-mizbechot upon the altars of Beiyt El Bethel (House of God)” Not only does God bring to account the general sins of Israel, He also very specifically numbers the many infractions of idolatrous syncretism performed at the apostate centre of worship in Bethel. Bethel was the location of one of the calves Jeroboam fashioned in a vile re-enactment of Israel’s idolatry at the foot of Sinai (Choreb)[Ex. 32; 1 Kings 12:28]. God, through the prophet, brings His indictment upon “altars”, meaning multiple altars set up in worship of multiple deities and in connection with the misuse of God’s Name (Hosea 8:11). “and cut off karnot the horns hamizbeach of the altar, venafelu and they will fall la’aretz to the ground.” Having mentioned multiple heathen altars He now speaks of the primary apostate altar of Bethel, that being the rosh (head) over all other altars. It had been constructed in direct opposition to the singular altar of Mt Tziyon in Jerusalem. It is likely that the primary altar at Bethel was a replica of the altar in Jerusalem. No matter how detailed a counterfeit is, the maker of the genuine article can always tell the difference. The phrase “cut off the horns” refers both to the literal cutting off of the horns of the altar where blood was sprinkled in provocation of efficacy, and to the removal of the fourfold strength* of the heathen altar (a horn at each corner). *Throughout the TaNaKh (OT) horns are seen to represent strength. 15 Vehikeiytiy And I will slay beiyt-hachoref the harvest house al-beiyt hakayitz upon the summer house; veavedu bateiy the houses hashen of ivory will also perish, vesafu batiym rabiym and the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. 15 And I will slay the harvest house upon the summer house; the houses of ivory will also perish, and the great houses will come to an end,” utters YHVH (Mercy) the Lord. The idiom denotes full destruction from seed time to harvest. Destruction that continues over a period of at least a year. Additionally, it seems that the king of the northern tribes may have had both a winter and a summer house, each residence serving him according to the seasonal changes. A modern example would be that of a financially stable resident of Canada’s northern regions wintering in Colorado. In Jewish tradition it is noted that the king of Moab had a chariot (described in the ancient text as a “house”) made from ivory, and 1 Kings 22:39 says that king Ahab built a house of ivory. The Jewish commentator Radak explains: “This was the custom of the kings to make themselves a house for the winter and a house for the summer, and it is also said of Jehoiakim ‘the king sits in the winter house in the ninth month’, and concerning the chariot of the king of Moab it is written ‘and the house of the tooth which he built’, the tooth is the tooth of the elephant from which we make certain crafts:” -Radak on Amos 3:15 “the great houses will come to an end,” neum utters YHVH (Mercy) the Lord. This is a reference to the houses of the wealthy and in particular to the many houses of the king of Israel. Copyright Yaakov Brown 2022 Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. Introduction:
This chapter concludes the opening prophetic indictment against the nations with words spoken against Moav (one of Israel’s greatest historic enemies). The last nation to be charged is, Y’hudah and Yisrael. No, this isn’t a grammatical error, Judah and Israel, in spite of their being divided into two separate kingdoms at this point in history, are nonetheless am echad, one people, a complex unity. So complex in fact as to be a divided unity. This in part is what God is addressing through the prophet Amos. Reconciliation to God means reconciliation to one another. Through destruction and exile (Assyria, Babylon) God will unite and return Israel to the land as a whole people. That people will return to Judea to the remnant of the tribe of Judah and thus from the conclusion of the Babylonian exile onward all the tribes of Israel become known colloquially as “Y’hudiym” (Jews), from their association with Y’hudah (Judea). Effectively the opening words of indictment expressed in the scroll of Amos (Ch. 1 & 2) have addressed the neighboring enemies of all Israel [all 12 tribes] (many of whom Israel had formerly been charged with eradicating from the land) in descending order, from the then most recently active to that first and perhaps most notorious of enemies Moav, who came against Israel seeking to curse and annihilate her as she wandered out of Egypt toward the land of promise (Num. 22-25). The litany of charges (Ch. 1 & 2) addresses first the sin of the nations’ regarding universal moral law and then the sin of Judah and Israel regarding their violating of the sacred covenant made between God and their forebears. The charges against Judah and Israel are more detailed and have far reaching consequences. However, ultimately the final consequences of Israel’s discipline are her redemption, reconciliation, and restoration. This, because YHVH (Mercy) the God of Israel has purposed in the love that radiates from His holiness, to redeem Israel and the nations by His own everlasting blood through the King Messiah Yeshua (Who is fully God and fully man). Amos Chapter Two (Author’s translation) 1 Here is what YHVH, the Lord says: “Upon three rebellions of Moav, and upon four, I will not turn away, upon his burning bones of a king of Edom to whitewash. 2 And I will send fire in Moav and it will eat the citadels of Keriyot; and death in an uproar will come to Moav amid the sounding of judgement in the voice of a shofar. 3 And I will cut off a judge from her inner part and all her princes will be slain with him,” says YHVH the Lord. 4 Here is what YHVH, the Lord says: “Upon three rebellions of Y’hudah, and upon four, I will not turn away, upon their rejecting the Instructions YHVH of the Lord and the prescribed limits they have not guarded; and astray they wander because of lies which their fathers walked in. 5 And I will send fire upon Y’hudah, and it will eat the citadels of Yerushalayim.” 6 Here is what YHVH, the Lord says: “Upon three rebellions of Yisrael, and upon four, I will not turn away, upon their selling for silver a righteous one and the needy in order to get a pair of sandals. 7 That breathe heavily upon dust of the land on the head of the ones who are low, and the way of the humble they have bent, and a man and his father enter the same servant girl with intent to pollute My Holy Name. 8 And upon clothing bound in pledge stretched out near every altar (of slaughter), and the wine of those condemned, fined, they drink in a house of their God. 9 “And I, indeed I destroyed the Amorite from before their faces, whose height was like cedars height and strong was he, like oaks, yet I destroyed his fruit from higher up still and his roots from beneath. 10 And I, yes I caused you all to ascend from the land of Egypt and you all walked in the desert forty years to take possession of the land from the Amorites. 11 And I raised up from your children some to be prophets, and from your young men some to be Nazirites. Is this not so, children of Israel?” declares YHVH the Lord. 12 “And you forced the Nazarites to drink wine, and you placed upon the prophets, orders saying, ‘You shall not prophesy!’ 13 Behold, now, pay attention! I am making a rut beneath you, like that which is made by the pressing of the cart when it’s filled with sheaves of grain. 14 And escape will perish from the swift, and the strong will not be strengthened because of his power, and the mighty will not deliver his soul. 15 And the one who grasps the bow will not stand, the swift in foot will not slip away, and the rider of the horse will not save his soul. 16 And the mighty of heart among the mighty ones, will flee naked in that day,” declares YHVH the Lord. Amos Chapter Two: Line Upon Line 1 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Moav (from his father), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon sarfo his burning atzmot bones of Melekh a king of Edom (red: descendants of Esau) lasiyd to lime, whitewash. A heinous root of sin was established in Moab (a people related to Israel being descended from Lot Abraham’s brother) from conception. Moab being the son born to Lot’s eldest daughter through incest (Gen. 19:30-38). Moab later became notorious as a people for their hatred of Israel and their calling on the false prophet Bala’am (not of the people) to curse Israel as she journeyed out of Egypt toward the land of promise (Num. 22-25). Moab’s many sins included horrific idolatrous practices in worship of the false gods Chemosh (Subduer) and Ba’al Peor (husband, master, lord of the cleft/gap [2 Kings 11:7, 33]). Hosea, one of the contemporaries of Amos writes: “I found Israel like grapes in the wilderness; I saw your fathers as the first ripeness in the fig tree in her first fruiting time: but they went to Baal Peor, and separated themselves unto that shame; and their abominations were according to their love.” -Hosea 9:10 Israel, having been delivered by God from slavery in Egypt and brought out of the desert into the land of promise, had none the less rejected YHVH and gone after the demonic husband Ba’al Peor, God of the Moabites (enemies and haters of Israel). Jeremiah (48:13) likens the shame of Moab’s worship of Chemosh to Israel’s apostate worship at Bethel. God is indicting Moab while pointing toward Israel’s syncretism. Thus, the indictment of Moab is also the beginning of the indictment against all of Israel. It’s worth noting that Moav means “from his father”. This is significant because it points to the indictment against Judah in verse 4 which says that Judah has gone astray “because of lies which their fathers walked in.” “upon his burning bones of a king of Edom to lime, whitewash.” The Targum (a second century CE Aramaic translation of the Scriptures), and the Jewish commentators Yarchi and Kimkhi say that a ruler of Moab burnt the bones of a king of Edom until they became powder likened to lime, and then used the powder in a recipe for plaster which he used to plaster the walls of his palace in order to show contempt for Edom.* This is consistent with what we know of the ancient practice of using bone ash in formulas for paint and cosmetics. * Scholia in Targum in loc. Bone ash (called “lime” in English translations of the TaNaKh [OT]) “was used in ancient formulas for white paint and cosmetic pigments, and in the cupellation process to separate silver from lead.[1][2].”* *https://en.wikipedia.org/wiki/Bone_ash [1]. Phosphate Minerals. Springer Berlin Heidelberg. 2010. p. 3. [2]. Charvat, Petr (2003). Mesopotamia Before History. Taylor & Francis. It appears highly likely that the king in question was the heir to the throne of Edom whom the king of Moab offered as a burnt sacrifice to his gods on the wall of Edom’s defences, as recorded in 2 Kings 3:26-27. While in many cases the bone ash used to whitewash tombs and that utilized in ancient cosmetics was derived from the calcination of animal bones, the indictment used here infers the use of the ash of the bones of a king of Edom as whitewash. This is a vile desecration of moral law concerning the sanctity of human life and the honouring of human remains. The Torah says that blood guilt remains on the land and cannot be atoned for except by the blood of the one guilty of shedding that innocent blood (Num. 35:33). This reference to whitewash may also further illuminate the meaning of Yeshua’s words: “27 Alas, Oiy, a warning to you, scribes and Perushiym (Set apart ones), hypocrites! For you are like whitewashed (limed) tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. 28 In the same way, you appear outwardly righteous to people, but inwardly you are full of hypocrisy and devoid of law (without Torah).” -Mattitiyahu (Matthew) 23:27-28 (Author’s translation) 2 Veshilachtiy And I will send eish fire bemoav in Moab ve’achlah and it will eat armenot the citadels of ha-Keriyot (literally “cities”: specifically a city in the territory of Moab); umeit and death beshaon in an uproar will come to Moav bit’ruah amid the sounding (teruah: shofar sound of warning and judgement) bekol in the voice shofar of a ram’s horn. “And I will send fire in Moab and it will eat the citadels of ha-Keriyot” Ha-Keriyot can be understood as both “all the cities” and as a specific city of Moab (Jer. 48:24). Either way, destruction against the entire people of Moab is denoted. Just as Moab had offered a king of Edom on the walls of Edom’s defences, as a burnt sacrifice to their false gods (2 Kings 3:26-27), so now God will burn Moab and devour its cities. “and death in an uproar will come to Moav amid the sounding (teruah: shofar sound of warning and judgement) in the voice of a ram’s horn.” It’s not a “trumpet” as many English translations mistranslate (a trumpet is usually made of silver, brass etc.), but a shofar (ram’s horn) that is sounded in this verse. The symbolic significance of the ram’s horn finds its origin in Ha-Akeidah (the Binding of Isaac Gen. 22). The shofar warning of coming judgement through warfare which is sounded from the beginning of the scroll of Amos (in the name of his town), is here reiterated against Moab. In the midst of battle and destruction she will hear again the warning call of the shofar of God, a reminder that she had every opportunity to repent and did not. In like manner the final great shofar blast (Tekiah Gedolah) announcing Yom Ha-Din (the Judgement Day) will strike terror into the hearts of those who have rejected God’s warning and offer of redemption. 3 Vehichratiy And I will cut off (kill) shofeit a judge mikirbah from her inner part vekol-sareyah and all her princes eherog will be slain imo with him,” amar says YHVH (Mercy) the Lord. “And I will cut off (kill) a judge from her inner part and all her princes will be slain with him,” says YHVH (Mercy) the Lord.” Most scholars agree that the judge in question is probably the king of Moab who acted as judge over the people. This is supported by the following clause which alludes to the princes or sub-rulers of Moab being slain. This took place five years after Nebuchadnezzar destroyed Jerusalem (589-587 BCE).* * Josephus Antiquities of the Jews l. 10. c. 9. sect. 7. 4 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Y’hudah (Praise), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon mo’osam their rejecting et-torat the Instructions YHVH (Mercy) of the Lord vechukayv and the prescribed limits lo shamaru they have not guarded; vayat’um and astray they wander kizveiyhem because of lies asher-halechu avotam achareiyhem which their fathers walked in. “Upon three pisheiy rebellions of Y’hudah, even upon four” Having addressed all the neighbours of Israel and Judah, the prophet now speaks the word of the LORD to the chosen people Israel, beginning with the tribe of Judah (including Benjamin) and concluding with the northern tribes, here called Israel as distinct from Judah. We note that God is just, judging Judah with the same formula used in judgement of the heathen nations that neighbour her. “upon their rejecting the instructions of the Lord and the prescribed limits, they have not guarded;” The indictment against Judah differs in regard to the specific laws that Judah has broken. Being ignorant of the specific laws of distinction commanded to Israel the nations had nonetheless sinned in regard to the universal laws of morality contained in the Torah as an indictment against all sin. Judah on the other hand had sinned not only in regard to general morality but also in regard to the very specific laws given by God to His chosen, set apart people. Laws relating to identity, purity, cleanliness, worship etc. Judah has rejected “et-torat” the instructions contained within the wealth of holy Scriptures which were accessible to them at that point. Including, but not limited to the Torah, parts of the record of the kings, the writings of Solomon, the psalms of David, and numerous early prophetic works. We note that while many claim “torat”, (teachings), refers to the Torah alone, they can’t explain why the text uses “et-torat”, meaning the instructions or teachings, rather than “Ha-Torah”, which refers specifically to the five books of Moses. The Torah is of course part of the greater number of instructions being alluded to, but it is not the only instruction that had been given to Israel by that time in her history. The Hebrew “vechukayv” translated “and commands” in most English versions of the Bible, does not carry the same meaning as the Hebrew “mitzvot” but is from the root “chok” meaning “limit”, denoting prescribed boundaries, portions, and civil conduct. It is specifically used to point toward the social injustices being committed within the framework of God’s justice. “and astray they wander because of lies which their fathers walked in.” Judah hasn’t just wandered, she continues to wander. She has gone astray because of generational sin. Her father’s, forebears, having adopted the idolatry of the inhabitants of the land and syncretised (mixed it into) their worship of YHVH the God of Israel, have passed on their sin to the subsequent generations. The Jewish commentator Kimkhi notes that the “lies” referred to were those of the false prophets. Regardless of the origin of the lies, the point is that Judah had traded the truth of HaShem for lies. 5 Veshilachtiy And I will send eish fire bey’hudah upon Judah (Praise), ve’achlah and it will eat armenot the citadels of Yerushalayim (Flood of Peace) Jerusalem.” “And I will send fire upon Judah, and it will eat the citadels of Jerusalem.” “God is no respecter of persons”, meaning, He shows no partiality. Thus the punishment against Judah mirrors that of her neighbours (Aram [1:4], Gaza [1:7], Tyre [1:10], Edom [1:12], Amon [1:14], Moab [2:2]). The temple of the most High God (YHVH), and the palaces of the king of Judah and his princes were burned with fire when Jerusalem was taken by the Babylonian army, approximately two hundred years after this prophecy (589-587 BCE). 6 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Yisrael (overcomes in Elohiym), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon, michram their selling bakesef for silver tzadiyk a righteous one ve’evyon and the needy ba’avur, in order to get na’alayim a pair of sandals. “Upon three rebellions of Yisrael, and upon four” While Israel in the form of the northern tribes is being delineated as a unique entity, the pursuant allusion to the deliverance from Egypt draws on the united experience of the twelve tribes of Israel. Therefore, in part, the judgement against the northern tribes is also an indictment against Judah. This is of course not the case where specific northern locations and sin practices are referred to. “upon, their selling for silver a righteous one” In this context, given that disregard for God’s et-torat (instructions) is the premise for the judgement, it is likely that the plain meaning “selling for silver a righteous one” alludes to the sale of a man who is without debt, this being akin to slavery and contrary to Torah (Deut. 15:7-11; Lev. 25:39-43). The singular phrasing “a righteous one” seems intentional and looks back to the sinful actions of Joseph’s brothers and forward to the sinful actions of Judah Ish-kariyot. Notice that Judas Iscariot is Judah “ish” a man from “keriyot”, Judas who betrayed Messiah was from the chief city of Moab (which in the first century C.E. was no longer a Moabite city). The rabbis who arranged Amos 2:6-3:8 as the Haftarah (completion/fulfilment of instruction) portion for Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23) [the Torah portion that recounts the selling of the righteous man Joseph into slavery] clearly understood this phrase to have prophetic significance. “and the needy, in order to get a pair of sandals.” This describes the heinous act of selling on an indentured poor person for a pitiful sum, thus openly devaluing that person. This is also in direct opposition to the command concerning those poor who have no other choice but to sell themselves into indentured service. The Torah requires justice in these circumstances and the release of that person at the end of their term of service (Lev. 25). 7 Hasho’afiym That breathe heavily al upon afar-eretz dust of the land berosh on the head daliym of the ones who are low, vederekh and the way anaviym of the humble yatu they have bent, ve’iysh and a man veaviv and his father yelechu enter el-hana’arah the same servant girl lema’an with intent to chaleil pollute et-sheim kadshiy My Holy Name. “That breathe heavily upon dust of the land on the head of the ones who are low” This is a Hebrew idiom that speaks directly to the oppression of those in the community who are suffering. Again, this contradicts the Torah, which states: “You shall not pervert the justice that is owed to your needy brother in his dispute. 7 Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty.” -Shemot (Exodus) 23:6-7 “and the way of the humble they have bent” The humble are not synonymous with the poor as some wrongly conclude. This is in fact referring to the righteous remnant who walk humbly before God (Micah 6:8). This particular indictment therefore, regards the intentional harming of the livelihood and future of the righteous ones living among the community. “a man and his father enter the same servant girl” Not only is the sharing of the same woman by father and son considered repugnant universally, it is also very specifically outlawed by Torah (Lev. 18:7-8, 15; 20:11-12). Additionally, using any woman in this way, be she a servant or otherwise, was strictly forbidden. According to the Torah, women were to be honoured and cared for in the ancient Israelite community. Where a man received sex from a woman he was obligated to marry and provide for her in a age when survival as an abandoned woman was difficult (Ex. 22:16; Deut. 22:28-29). “with intent to pollute My Holy Name.” While many read this phrase as being a separate indictment against idolatry which is unrelated to the sexual sin named in the previous clause, I understand it as being related. The sexual sin in the previous clause is made more heinous due to the fact that the man and his son in question are performing these acts as part of a syncretised worship practice which names the God of Israel. It is an abhorrent desecration of the Holy Name that unites the immoral sexual sin act with the worship of false gods, and links the entire practice to the worship of the God of Israel. As modern believing men we may look upon this vile sin retrospectively from our position in history and say, “Thank God that I haven’t done anything that terrible”. And yet, today, believing men and their sons lust after the same actresses, sportswomen and models. Yeshua says: 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 And I tell you that anyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” -Matthew 5:27-28 Rather than smugly tutting our tongues at Israel, we would do well to repent and rely on Messiah’s strength to maintain our walk with integrity. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” -Exodus 20:17 KJV 8 Ve’al-begadiym And upon clothing chavuliym bound in pledge yatu stretched out eitzel near kol-mizbeiach every altar (of slaughter), ve’yiyn and the wine of anushiym those condemned, fined, yishtu they drink in Beit a house Eloheiyham of their God. We note that this is speaking of the ten northern tribes, so that when the text says “Beit Eloheiyham”, (a house of their God), it is not speaking of the temple in Jerusalem, something that is wrongly inferred by the standard English translation, which reads “in the house of their God”. The northern tribes were not worshipping God at the appointed place (the temple on Mt Zion in Jerusalem) according to the command of Torah (Deut. 12:5-12; Josh. 21:41-43), but were instead worshipping Him, and or other deities along with Him at various high places in the north, one of the chief locations being Beit-El (Bethel). Therefore, God is commanding punishment upon the northern tribes regarding their practice of syncretism, the assimilation of heathen practices into their worship of the God of Israel. Which is one of the reasons HaShem has said “a man and his father enter the same servant girl with intent to pollute My Holy Name”. “upon clothing bound in pledge stretched out near every altar” This refers to withholding the garments taken from poor people in pledge (Deut. 4:17; Job 22:6, 24:3-4, 9) and compounding the sin by laying the garments out in worship of either false gods or in hypocritical worship of the God of Israel in syncretism with false gods (Ex. 22:26). Thus the poor are left shivering in the night while their garments are used as an offering to God by wicked people who have plenty. “the wine of those fined, they drink in a house of their God.” The Hebrew allows for the readings “in a house of there god”. In other words, they are not necessarily even worshipping the God of Israel. The wine can be understood as the wine that should have been given to the poor, suffering and the dying as a means of pain management (Proverbs 31:6-7), or it can be understood as wine gained by fining innocent people. Either way, and whether or not they are drinking the wine in worship of the God of Israel or some other deity, their sin is a vile desecration of the Torah. 9 “Ve’anochiy And I, indeed hishmadtiy I destroyed et-ha’amoriy the Amorite (public speaker) mipeneiyhem from before their faces, asher whose kegovah height was like araziym cedars gaveho height vechason and strong hu was he ka’aloniym like oaks va’ashmiyd yet I destroyed piryo his fruit mi’ma’al from higher up still (above) vesharashayv and his roots mitachat from beneath. What follows is a summary of Israel’s journey. Throughout God is faithful, and throughout Israel is rebellious, unfaithful, in need of discipline. We note that this is a reference to Numbers 13 and 14 which record the sending of the spies and the rebellion of Israel, born of a fearful report concerning the inhabitants of the land (Num. 13:33). Therefore, this rebuke likens the rebellion of the northern tribes to that of all Israel in approaching the land of promise, a rebellion that resulted in their wandering for another 40 years. The metaphor used points to the fact that when a people gives in to the fear of anyone or anything other than YHVH, that people are prone to rebel against Him. Instead of trusting in YHVH, they have trusted in the strength of the false gods of the land, gods which HaShem has and will uproot and remove. We remember that the fear of YHVH is an end to fear and its fruit. The metaphor of the mighty oaks is meant to show that even something as strong and enduring as the oak is subject to God’s might. Where the Cedars of Lebanon are high, they are nonetheless vulnerable to strong winds, whereas the oak is both high and strong (thick), able to withstand strong winds. However, God is higher and stronger, and His Spirit (wind) can tear up even the strongest tree. Thus, the intimidating Amorites whom Israel feared when told of their stature (Num. 13:28), were uprooted, that is the source of their strength was removed. 10 Ve’anochiy And I, he’eleiytiy etchem I caused you all to ascend mei’eretz from the land mitzrayim (double distress) of Egypt va’oleich etchem and you all walked bamidbar (in and from the Word) in the desert arbaiym shanah forty years lareshet to take possession et-eretz of the land from ha’emoriy Amorites. This is a reminder of the consequences of Israel’s rebellion, as well as being a reminder of God’s faithfulness. In spite of Israel’s rebellion God made the defeat of the Amorites possible. 11 Va’akiym And I raised up mibeneichem from your children lin’viyiym some to be prophets umibachureiychem and from your young men lin’ziriym some to be Nazirites (consecrated ones). Ha’af eiyn-zot Is this not so, beneiy-Yisrael children of Israel?” neum declares YHVH (Mercy) the Lord. “And I raised up from your children some to be prophets” Throughout Israel’s history up to that point in time God had raised up prophets, from Joseph the son of Jacob to Moses, Joshua, Samuel and so on. All Israel is included here. At this point in the indictment Judah and Benjamin are implicitly included in the phrase “beneiy-Yisrael”. Upon hearing these words from Amos few Israelites would have been able to forget the following words of the Torah: “15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. 19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 NIV “from your young men some to be Nazirites” The Hebrew “nazir” (Nazarite) from the root “nazar”, means “consecrated”. Numbers 6:1-21 explains that the Nazarite vow was one that a person chose as an act of their freewill and out of a desire to set themselves apart as devoted to God (Judges 13:5). “Is this not so, children of Israel?” declares YHVH (Mercy) the Lord.” To paraphrase, “Have I not given you ample warning children of Israel?” 12 “Vatashku et-hanezitiym yayin And you forced the Nazirites to drink wine, veal-haneviyiym and you placed upon the prophets, tziviytem orders leimor saying, ‘lo tinaveu You shall not prophesy!’ In spite of the goodness of God in giving Israel righteous ones to direct them toward Him, Israel rebelled by defiling those righteous ones, either by tempting or by forcing violation of their vows upon them. In the case of the prophets Israel had hated what they heard and had told the true prophets of God to be silent while inviting the false prophets to speak. Ironically, Amaziyah the apostate priest of Bethel would later tell Amos to go away and prophesy to Judah (7:12-13). Following this Amos speaks the word of the LORD which quotes the people of Israel as saying: “You say, ‘Don’t Prophesy against Israel’, and ‘Don’t drop the Word against the house of Isaac’.” -Amos 7:16b (Author’s translation) Therefore, for the duration of the ten years of the prophetic ministry of Amos, Israel had wilfully ignored his warning to repent for their having demanded that the prophets of God be silent, and instead, nearing the end of his ministry, they repeated this sin like children with their fingers in their ears yelling “La, la, la…” 13 Hineih Behold, now, pay attention! Anochiy I am mei’iyk making a rut tachteiychem beneath you, ka’asher like that which is made ta’iyk by the pressing ha’agalah of the cart hamleiam lah when it’s filled amiyr with sheaves of grain. “Hineih” is a wakeup call. “Pay attention now!”, would be a better modern translation than the old English “Behold”. The metaphor of the heavily laden cart at harvest time is poignant. At this time in history Israel was heavily laden with riches and success, just like the overloaded cart at harvest time. However, her successes would soon weigh her down so as to make a rut beneath her that she will not be able to climb out of. This is essentially a metaphor describing the fruit of the love of worldly wealth (1 Tim. 6:10). The love of worldly wealth being a form of idolatry. Israel had planted the seed of rebellion in the soil of her abundance and would soon reap the fruit of rebellion. Destruction. 14 Veavad manos And escape will perish mikal from the swift, vechazak and the strong lo-ye’ameitz will not be strengthened kocho because of his power, vegibor and the mighty lo-yemaleit will not deliver nafsho his soul. Although Israel considered herself strong at this point in history, she would nonetheless be unable to escape. Her strong men will be unable to overcome in the coming fire of judgement in spite of their strength, they will not even be able to deliver themselves. 15 Vetofeis And the one who grasps hakeshet the bow lo ya’amod will not stand, vekal the swift beraglayv in foot lo yemaleit will not slip away, verocheiv and the rider of hasus the horse lo yemaleit will not save nafsho his soul. The bowman will fail to have an effect in the coming battle that will topple the northern kingdom, and the fastest runners will not be able to escape, nor will the rider on the swiftest horse be able to save himself. 16 Veamiytz And the mighty libo of heart bagiboriym among the mighty ones, arom yanus will flee naked bayom-hahu in that day,” neum declares YHVH (Mercy) the Lord. The most courageous of Israel’s warriors will flee naked, meaning “unarmed”, shaking like terrified children in that promised day when God brings the fire of His discipline against the northern tribes. This is something God declares through Amos as a foregone conclusion. Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. We know that “God is love”, good! Now let’s go and learn what love is. We don’t define love, God does. Any love founded in the temporal fallen emotion of humanity is false love. We know that “God is love”, good! Now let’s go and learn Who love is. Copyright 2022 Yaakov Brown Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Author (Human Writer):
According to the first verse of the scroll of Amos, Amos whose name means “Burden, load, carry”, prophesied over Israel during the reigns of Uziyah (My strength is YHVH) [king of Judah 792-740 BCE, a.k.a Azariyah 2 Kings 15:1] and Yeroboam II (People of contention) [king of the northern tribes 793-753 BCE]. The text tells us that Amos was a resident of Tekoa (Trumpet blast), a small town situated in the allotment of the tribal land of Judah 15 kilometers south of Beit-Lechem (House of Bread) [Bethlehem], and 27 kilometers from Yerushalaiym (Flood of Peace) [Jerusalem]. Amos, unlike his contemporaries, was not a professional prophet. Answering Amatziyahu the qualified (by way of appointment among the northern tribes), albeit apostate priest of Beiyt-El, Amos says: “I wasn’t a prophet or the son of a prophet, but I was a sheep herder, and I also took care of fig trees. But Adonay (YHVH) took me from following the flock and said to me, ‘Go, prophesy to my people Israel.’” -Amos 7:14b-15 (Author’s translation) Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Note that Adonay took Amos from following the flock (literal sheep) and positioned him to direct the flock (metaphorical sheep) of Israel. Ministry: The main part of the ministry of Amos is presumed by some to have taken place between 760 and 750 BCE, only 30 years before the Assyrian captivity of the northern kingdom (722-721 BCE). Amos, whose contemporaries were Hoshea (He saves) [Hosea], Yonah (Dove) [Jonah], and Yishayahu (YHVH, He has saved) [Isaiah], ministered to Israel at a time when both kingdoms were enjoying prosperity (2 Kings 14:23-15:7; 2 Chronicles 26). A time when both the northern tribes and, Y’hudah (Praise) [inclusive of Benyamin (Son of my right hand)] were practicing idolatry, immorality, injustice and oppression of the poor. Rav Avraham Zacut*, and Rav David Ganz**, suggest that the ministry of Amos followed on from that of Hosea, and was prior to that of Isaiah. They say that Amos received (was taught) the Torah from Hosea, and Isaiah received (was taught) the Torah from Amos. *Yuchasin, fol. 12. 1. **Tzemach David, fol. 13. 1. 2. Although Amos was from Judah, he was sent by God to pronounce judgement on the northern kingdom (10 tribes) of Israel, and is likely to have ministered primarily out of Beit-El (House of God, Judge) [Bethel] (7:10-13 ref. Genesis 12:8). One of the main centers of apostate worship in the north. It's interesting to note that three of Israel’s latter prophets, Joel, Jeremiah and Haggai all quote the prophet Amos (Amos 1:2-Joel 3:16; Amos 4:9-Jeremiah 25:30; Amos 9:13-Haggai 2:17 & Joel 3:18). The Scroll: The scroll of Amos is set during the period of divided monarchy when Bethel was used by the northern kingdom as a central location for cultic worship in direct contradiction to God’s instruction (the instruction to center all worship of Adonay in Jerusalem is found in Deut. 12:10). The illegitimate worship rites conducted at Bethel are condemned by God through Amos. Thus, the primacy of Jerusalem is implied. Israel’s unique relationship to God and her position among the nations is emphasized (2:6-3:2; 9:7), and as is the case with numerous prophetic works of the Nevi’im (Prophets of Israel), moral living is given primacy over the offering of vain sacrifices. With regard to modern rabbinical practice as it relates to the yearly Torah cycle, it’s worth noting that Amos 2:6-3:8 is the haftarah (completion/fulfilment of instruction) read alongside parashah (portion) Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23), and in Ashkenazi tradition Amos 9:7-15 is read as haftarah for parashah Acharei Mot [After the deaths] (Lev. 16:1-18:30). The former passage tells of Joseph being sold into slavery and the latter of the events following the deaths of Aron’s two sons after they had offered foreign fire before the Lord, that is fire of human origin or fire used for idolatrous worship. Both Torah portions have significant thematic connections to the scroll of Amos. However, a comparative study of the portions in question is beyond the scope of this introduction. As is always the case we remember that the scrolls of Scripture in their original languages do not have chapter and verse divisions. While for scholarship reasons and ease of locational referencing, chapter and verse distinctions are of some value, and while we ourselves have chosen to teach the text using the commonly used divisions, it is nonetheless of great importance that we view the scroll of Amos as a whole document and do not become guilty of de-contextualizing it in order to promote preconceived modern notions based on the use of secular scholarship practices. One modern example of a popular false conclusion adopted from the scroll of Amos relates to an oversimplification of justice by those who promote secular “social justice”, using it as a means for political gain. This form of “social justice” is based on a misreading and de-contextualizing of chapter 5 verse 24. Such is the influence of the secular counterfeit of social justice upon both contemporary Jewish and Christian scholars, that some introductions to the book of Amos, citing 5:24 go so far as to say that “social justice” is the primary theme of this work. Frankly, that’s utter nonsense! Amos 5:24 does not diminish justice by confining it to one part of its whole (social justice), rather, within the context of the scroll of Amos justice in its fullness as an attribute of God is being taught. Thus, we read “Let justice roll on like a river…” and not, “Let social justice roll on like a river…” When we qualify the text of Scripture by insisting that it placate our modern political leanings, we disqualify ourselves as teachers of sound doctrine. Themes: Justice is one of the primary themes of the scroll of Amos, alongside repentance, righteousness and reconciliation. The scroll begins with the pronouncement of God’s judgement against the nations, the last of whom are Judah and Israel God’s chosen people. Through Amos God calls for repentance and warns of the Day of the Lord. However, as is the case with many of the prophetic writings, a rhythm of blessing, rebuke, punishment, repentance and restoration once again shows that God’s mercy both precedes and is the result of His judgement. Thus, the scroll of Amos begins with blessing in the form of a warning (1:1-2) and ends with the promise of Israel’s redemption, reconciliation and restoration (9:11-15). Names and Their Meanings: It’s important to note that the people named in the text are historical figures and the towns and cities are historical locations, likewise the peoples named are historical peoples. In addition to this each proper noun has a meaning that denotes the prophetic outcomes being discussed. From before the beginning God saw the end of these people, peoples and places and forenamed them accordingly. God’s foresight does not negate human freewill. Human sight is limited to time and space while God’s sight is unlimited. Amos 1 (Author’s translation) 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking. 2 And he said, “The Lord from Zion will roar, and from Yerushalayim has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of Ha-Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically Ha-Gilead. 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the LORD. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” 11 Thus, says the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. 12 And I will send My fire on Teman and it will devour the citadels of Botzrah.” 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says the Lord. Amos 1. Line Upon Line: 1 Divreiy Words, essences, substances of Amos (Burden, load, carry), who was among va-nokediym the sheep herders (Heb. root. nakod: speckled, marked sheep & goats) from Tekoa (Trumpet blast), which he chazah saw, perceived, beheld, prophesied al upon Israel in the days of UziYah (My strength is YHVH) [Uzziah] king of Y’hudah (Praise) [Judah], and in the days of Yeroboam (People of contention) Jeroboam son of Yoash (YHVH’s fire) [Joash], king of Yisrael (overcome in Elohim/Judge/God) Israel, two years before ha-ra’ash the shaking (earthquake). 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking (earthquake). “Words of Amos” A number of Jewish commentators suggest that Amos was named “Burden” due to an impediment of the tongue. His tongue being burdened, he stammered*. There are of course other prophetic characters of Scripture who suffered speech difficulties. Moses refers to himself as aral sefatayim “I am a man of impeded lips” (Ex. 6:12), and some of those who despised Rav Shaul (Paul the Apostle) said of him “His letters are weighty and strong, but in person he is unimpressive and his speech contemptible” (2 Cor. 10:10). However, in seeking to understand the name of the prophet Amos we look to the context of his scroll which infers that his name relates to the “burden” of the LORD, a weight of God’s living words (divreiy)v.1. Words he could not keep from coming forth, like the fire in the belly of Jeremiah (Jer. 20:9). *Vayikra Rabbah, sect. 10. fol. 153. 3. Abarbinel Praefat. in Ezek. fol. 253. 3. “who was among the sheep herders from Tekoa” Unlike the prophet Yishayahu (YHVH He is my Salvation) [Isaiah] who was a member of the royal court, and the prophet Yeremiyahu (Exalted by YHVH) [Jeremiah] who was a priest, Amos was a lowly herdsman (noked [sheep raiser 1:1, from nakod: speckled, marked], a boker [cattle herdsman 7:14, from bakar: enquire, seek, consider]) and an orchardist (a tender of figs)7:14. It's possible that Amos was a wealthy man. The Hebrew noked is elsewhere translated “Sheep Master” (2 Kings 3:4), however, its meaning is elevated in 2 Kings by the fact that the person being spoken of is himself a king, Mesha the king of Moab. Needless to say, Amos was a hardworking member of the am ha’aretz (common people of the land). Amos was called to prophecy, but it was not his profession. Among his contemporaries he was the country hick at the prophets’ guild meetings. The home town of Amos, Tekoa shares its root (taka, “blow, sound”) with the verb tekiyah, the long blast sounded at the beginning and end of the shofar liturgy of Rosh Hashanah. This is a blast of the shofar that calls Israel to listen, hear, and gain understanding from God, and is followed by shevarim the wailing blasts of repentance. Teruah the 9 staccato blasts of alarm are next and precede the final blast of judgement tekiah gedolah (great long blast). Thus, the first tekiah blast points to the tekiah gedolah (great long blast) and final judgement. It is significant that the name of the home town of Amos denotes the calling and judgement of God announced by the tekiyah blast of the shofar. Amos is called of God to proclaim judgement against the nations, and against Judah and Israel. Following the rebuke to the nations he continues his scroll with a detailed rebuke of Israel and a call to repentance. He announces the judgement of God and concludes with a promise of future redemption and restoration. It's worth noting that the Mishnah mentions Tekoa the home town of Amos as being famous for its olive oil production (Mishnah Menachot, c. 8. sect. 3.). Thus, there is a symbolic connection to the Ruach HaKodesh (Holy Spirit). “He saw, perceived, beheld, prophesied upon Israel” What Amos perceived of the Ruach HaKodesh (Holy Spirit) is prophesied “upon” Israel as an indictment that must be addressed. The “burden” or weight of the words of Amos will be heavy upon the people of Israel if they remain unrepentant, whereas in repentance the burden becomes light (9:11-15 ref. Matt. 11:28-30). We note that although the scroll begins by pointing out that these words are spoken upon Israel, the prophet nonetheless starts by pronouncing judgement on the neighbouring nations. Ultimately God is concerned with the redemption of all peoples. “Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael,” At the time of his prophesying Jeroboam II (called Jeroboam son of Joash in order to distinguish him from Jeroboam son of Nebat) the northern king had been victorious in conquest and successful in accumulating riches. Thus, those over whom he reigned enjoyed prosperity and as a result of their comfort became inclined toward idolatry and depravity. Both the kingdom of Judah under Uziyah (a.k.a Azariyah 2 Kings 15:1) and the northern kingdom under Yeroboam II, were idolatrous, prideful, rebellious, complacent, gluttonous, unjust and forgetful people. Through Amos God threatens discipline if they do not repent. In fact, knowing that they won’t repent God promises discipline and as a result of His sacrificial love, deliverance and restoration. “two years before the shaking (earthquake).” This earthquake was a memorable one and therefore anchors the prophecy to a certain period in Israel’s history prior to the captivity of the northern kingdom. Zechariah speaks of it many years later (520 BCE), explaining that the earthquake occurred in the days of Uziyah (Zechariah 14:5). Based on the chronology of the kings (2 Kings 14:23; 15:1), the earthquake would have had to have taken place in the earlier half of Uziyah’s reign and not as some suggest in the latter part of his reign when he attempted to enter the Temple and was struck with leprosy. Interestingly Amos 9:1-6 can be understood as describing an earthquake. Throughout Scripture there is a connection between the shaking of the earth and the judgement of God (Exodus 19:18, Judges 5:4, 2 Samuel 22:8, Psalm 18:7, Psalm 68:8, Isaiah 14:16, Habakkuk 3:6, Matthew 27:51, Hebrews 12:26). 2 And he said, “YHVH (Mercy) The Lord mitziyon from Zion will roar, umiyerushalayim and from Jerusalem yitein has set in place kolu His voice; ve’avelu and there is mourning in the pastures of ha’roiym the shepherds’, and the rosh head (summit) of ha-carmel (garden, orchard) the Carmel veyaveish withers, dries up.” 3 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Damesek (Silent sackcloth weaver) Damascus, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al-dusham upon the threshing bacharutzot in the sledges habarzel of the iron et ha-gilead (Witness heap, memorial) specifically the Gilead. 2 And he said, “The Lord from Zion will roar, and from Jerusalem has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of the Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically the Gilead. “The Lord from Zion will roar, and from Jerusalem has set in place His voice” The judgement of God is seen by the nations and the tribes of Israel as being spoken forth from the place where God has made His Name to dwell (Deut. 12:5-12; Josh. 21:41-43). God has firmly established His voice in Jerusalem the eternal capital of Israel God’s people. This reads as an instant rebuke to both the neighbouring nations who seek to conquer Jerusalem and to the northern tribes who have turned their backs on the Temple in Jerusalem and have set up apostate worship practices in Samaria, in Dan, and in Bethel. The roaring imagery may reflect the coming earthquake described in the first verse (Iben Ezra). We note that the nations mentioned are neighbours Israel rather than distant enemies. Assyria and Egypt for example are not mentioned. The nations are indicted for breaking universally moral law (Noachide), whereas, in the next chapter following the rebuke of Moab, Judah and Israel are charged against the breaking of God’s covenant of distinction specifically made with Israel. This remains the modus operandi of God’s judgement as it is outworked throughout history to this very day. In terms of human allegory, the blood born son is held to a higher standard because it is his example that reflects upon the Father’s character. “and there is mourning in the pastures of the shepherds’” Amos is a shepherd but the text of the first chapter uses the Hebrew noked (sheep herder) in referring to his vocation whereas the Hebrew roiym (plural of ra’ah) is used when the Lord’s voice first speaks His judgement against the shepherds of the nations, and of Judah and Israel. The mourning within the pastures, that is the habitations of the shepherds has obvious significance. Mourning occurs following absence or death. Thus, the absence and death of the shepherds is the intended meaning of the mourning pastures. Additionally, mourning denotes repentance. To use a mashal (parable) In light of the deaths of false shepherds the sheep repent. “the head of the Carmel withers, dries up” Carmel simply means “fruitful” and therefore is a fruitful mountain in the land of Israel. There were at least two mountains by this name at that time, one in the tribe of Judah, near where Nabal lived (1 Sam. 25:2), and the more well-known one in the tribe of Asher, near Akko north-west of Tekoa on the west coast of Israel. Some think the former is meant, because it is nearer Tekoa, and therefore more familiar to Amos. However, this seems unlikely given that first of all the Hebrew does not read as “carmel” but as “ha-carmel”, which denotes the primacy of the mountain in question and its significance to all Israel, and secondly because the message of Amos is primarily given to the northern tribes and is meant to indict Israel from top to bottom. The rosh “head” or top of the mountain is said to wither and dry up and thus, signifies the demise of the northern kingdom. “Upon three rebellions of Damascus, and upon four, I will not turn away,” We note that the root action that proceeds from idolatry and informs all sin behaviours, pesha from pasha, rebellion is emphasised here. What follows is an indictment against the surrounding nations and ultimately against Israel God’s chosen. The threefold repetition “Upon three rebellions” which points to the wilful and perpetual nature of the sins of the nations is sealed with the fourth indictment “and upon four” which makes their coming punishment a forgone conclusion. God, Who sees all things and the end from the beginning, Who exists outside of time and space and in Whom all things exist and have their being, speaks into time and space through His servant Amos the things that have already occurred from God’s perspective. This does not mean that the freewill of the nation’s unto repentance has been revoked, rather, it means that God has already seen the outcome of the chosen actions of the nations. Put concisely God is saying “I will not allow wonton rebellion to go unpunished!” We should remember with fear and trembling that those who enable the sin of the unrepentant become participants in that sin, and those who have it in their power to punish the unrepentant and fail to do so are guilty of compounding the suffering of their victims. The practice of neglecting justice under the guise of practicing social justice, which has become all too popular in the modern church, is abhorrent to God. “For three examples of rebellion… even for a fourth”, He will not withhold discipline, how much more so against the global rebellions of the modern church. The indictment begins with Damascus the then capital of Aram (modern Syria), and her continuing attacks against Ramot Gilead in the tribal land of Manasseh. The Jewish commentator Kimkhi understands “Upon three rebellions of Damascus, and upon four”, to refer to specific seasons in which the Arameans (Syrians) oppressed the people of Israel: first in the times of Baasha, then in the times of Ahab, a third time in the days of Jehoahaz the son of Jehu, and the fourth in the times of Ahaz. Thus, the head of Aram (Syria), Damascus, will not escape the certain punishment of God. “upon the threshing in the sledges of the iron specifically the Gilead.” This is a description of the threshing of grain which used to be threshed out by iron teeth protruding from a wooden block, the top of which was filled with stones to weight it down. It was drawn over the sheaves in order to beat and separate out the grain on the threshing floor. This is a metaphor for the way Hazael of Aram (Syria) treated the Reubenites and Gadites and the half tribe of Manasseh (2 Kings 7:12; 10:32). 4 Veshilachtiy And I will send My eish fire bebeiyt into the house Chazaeil of Hazael (Sees, perceives – God, the Judge) ve’achelah and it will devour armenot the citadels (mountain top fortresses) of Ben (Son of) Hadad (mighty, proper noun of a false deity). 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. “I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad.” As is so often the case in Scripture, the fire of God’s wrath is not pictured here as a warm campfire but as a blazing inferno of wrath. Those within the modern church context who foolishly ask God to consume them with His fire would be wise to repent before the fire comes. Hazael and Ben Hadad are kings of Aram (Syria) [2 Kings 8:7-15; 13:22-25]. Aram being the nation indicted in the previous verse. The fire of God will destroy the house and kingly succession of Hazael’s progeny and will devour the legacy built by Ben Hadad. 5 Ve’sharvartiy I will break beriyach the bar (of the gate) of Damesek (Silent sackcloth weaver) Damascus, vehichratiy and I will cut off yosheiv the inhabitant mibikat-aven from the Valley of Aven (vanity), vetomeich and he who holds sheivet a sceptre (staff), from Beiyt (House of) Eden (Pleasantness, delight, luxury); vegalu and they will go into captivity, am-Aram (Exalted, fortress) the people of Aram (Syria) to Kiyrah (Wall, a fortress of Moab),” says YHVH (Mercy) the Lord. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. “I will break the bar of Damascus” This refers to the bar that both locks and strengthens the main gate of the city as protection against invaders. The gods of the Arameans were gods of the valleys (1 Kings 20:23), thus, Aven may refer to a specific deity. The wordplay in the Hebrew names Aven (vanity, delusion) and Beiyt Eden (house of pleasantness) is clear. Those within Aram who dwell in the vanity and delusion of idolatry will be cut off and the ruler (sceptre) who enjoys the luxury born of the house of pleasantness (pointing to the east and toward kiyrah the place the Arameans came from) will go into captivity. The Assyrians exiled the Arameans to Kiyrah after they had put an end to the kingdom of Aram (2 Kings 16:9). 6 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Aza (Strong) Gaza, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon them is haglotam the removal galut into captivity shelemah of those dwelling in peace lehasgiyr to imprisonment le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom. 7 And I will send My eish fire bechomat on the wall of Aza (Gaza) ve’achelah and it will devour armenotayah the citadels (high fortresses). 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. Gaza here is mentioned as the head over all the Philistine cities of that time. The three others mentioned by name are Ashdod, Ashkelon and Ekron. Just as judgement was coming against all of Aram, so too it was coming against all of the Philistines. These same Philistine cities are mentioned in the same order in Zephaniah 2:4 “upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom.” This refers to the Philistines carrying away all the wealth of the house of Jehoram king of Judah, along with his sons and his wives, leaving behind only one son, the youngest, Jehoahaz, as recorded in 2 Chronicles 21:17. “7 And I will send My fire on the wall of Gaza and it will devour the citadels.” The fire of God’s judgement is sent upon “the walls”, that is to tear down the defences of Gaza. This prophecy has multiple historical fulfilments from Uziyah (2 Chronicles 26:5), to Hezekiah (2 Kings 18:8), and on to the secular tyrant Alexander the Great, who, after he had taken Tyre, besieged Gaza. 8 Vehichratiy and I will cut off yosheiv the inhabitant maashdod from Ashdod (Powerful destroyer), vetomeich and he who holds sheivet a sceptre (staff), maashkelon from Ashkelon (Fire weighed out); vahashivotiy and I will turn yadiy My hand al upon Ekron (Torn up by the roots), veavedu she’eiriyt Pelishtiym and the remnant of the Philistines (Immigrants) will perish,” says Adonay YHVH (Mercy) the Lord, the Unpronounceable Name (Mercy). 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the Lord. Ultimately the remnant of the ancient Philistines was wiped out leaving no connection to a modern people group. Some think that this was finally accomplished during the time of the Maccabees (1 Maccabees 10) [167-37 BCE]. 9 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Tzor (Flint rock) Tyre, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon hasgiyram the imprisonment of galut captivity shelemah of those dwelling in peace le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom, velo and he did not zacheru remember beriyt a covenant of achiym brothers. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. Tyre is the ancient coastal Phoenician merchant Island city that was allied to Israel by a treaty “of brotherhood” during the reign of King David (1 Kings 5:1). This relationship continued through the reigns of Solomon (1 Kings 5:12) and Ahab, whose father in law ruled Tyre and Sidon (1 Kings 16:30-31). The specific sin of the Phoenicians was that they took captives of the northern tribes and sold them to Edom. However, the greater sin was that they had broken a covenant of brotherhood with Israel that had been long established. With regard to covenant, this indictment reflects the indictment that God brings against Israel and Judah. 10 And I will send My eish fire bechomat on the wall of Tzor (Flint rock) Tyre, ve’achelah and it will devour armenotayah the citadels (high fortresses).” 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” Tyre was an Island port that was extremely difficult to conquer, and yet God promises to destroy by fire her walls and devour (dismantle) her citadels. Alexander the Great conquered Tyre in 332 BCE by constructing a causeway between the mainland and the Island. 11 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Edom (Red, of Esau, opposed to Jacob [Israel]), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon radefo his pursuit of his brother va’cherev achiyv with the sword veshichet and destroying rachamayv his compassion; vayitrof la’ad-apo his anger also tears apart continually, ve’evrato and his wrath shemara is guarded, kept netzach maintained perpetually. 11 Thus, says YHVH (Mercy) the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. Edom, the nation descended from Esau (Gen. 25:23-30; 27:39-40; 36) was a brother to Israel (Jacob). In spite of Jacob’s reconciliatory actions toward Esau, Esau never truly forgave Jacob*, nor did his descendants. The nation of Edom was a perpetual thorn in the side of Israel. Thus, God commands punishment against Edom for her unrelenting persecution of His chosen people Israel. *For further study read my article on Genesis 33: https://www.bethmelekh.com/yaakovs-commentary/genesis-33-jacob-goes-out-to-meet-esau 12 And I will send My eish fire beteiyman on Teman (Southward) ve’achelah and it will devour armenotayah the citadels (high fortresses) of Botzrah (enclosure, sheepfold).” 12 And I will send My fire on Teman (Southward) and it will devour the citadels of Botzrah.” This denotes a purging fire throughout the kingdom of Edom from the then capital Teman to Botzrah. 13 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of benay the children of Amon (Peoples), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon bikam their ripping open harot the pregnant women of Gilad (Witness heap, memorial) Gilead, lima’an in order to harchiyv enlarge et-gevulam their territories. 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. Notice that benay “children” are added to the indictment against Amon. The Hebrew benay is not used in the previous indictments against other nations nor in the indictments that follow. The murder of unborn children was a means for enlarging territory for a period of at least two generations. It was a heinous premeditation, which is why in the “rebellions” three and fourfold the “children” of Amon are added to the indictment. God’s justice meted out against the sin of a single generation of those mentioned previously, will be meted out twofold against the twofold generational sin of Amon. This due to the exalted depravity of the actions of the people of Amon. 14 And I will ve’hitzatiy kindle My eish fire bechomat on the wall of Rabbah (Great) [Rabbah-Ammon], and it will devour armenotayah the citadels (high fortresses) amid bitruah (in teruah) soundings of alarm beyom on the day milchamah of battle, besa’ar in a raging storm beyom on the day of gale force winds. 15 Ve’halach malkam Their king bagolah will go into captivity, hu vesarayv he and his princes yachdav together,” says YHVH (Mercy) the Lord. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. Rabbah Ammon (2 Sam. 12:26) was the capital of the kingdom of the Ammonites and therefore symbolises the destruction of their rulers, and subsequently the entire kingdom (Jeremiah 49:2). The use of the Hebrew yatzat “kindle” here in relation to the fire of God’s wrath, rather than the previously used shalach “send”, denotes an act of destruction by fire that the Lord is kindling in their midst as opposed to sending via His hand. This kindling may refer to the raising up of Nebuchadnezzar, who is referred to by Jeremiah as God’s servant (Jeremiah 25:9; 27:6; 43:10). The Hebrew bit’ruah a contraction meaning “in sounding”, refers specifically to the shofar sound denoting alarm (9 staccato blasts), which is used to draw connection between the prophet’s hometown (Tekoa), and his calling and role*. *See notes on verse 1. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. This refers to Baalis the last king of Ammon, who was an accessary to the murder of Gedaliah, (Jer. 40:14) whom the king of Babylon had set over the remnant of the Jews left in Judea. This provoked the king of Babylon to send Nebuzaradan his general against Baalis, putting Ammon to fire and sword, destroying the capital city Rabbah Ammon, and carrying Baalis and his nobles into captivity (cf. Jer. 49:3). Copyright 2022 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|